Al Hakam - 11 March 2022

From the Markaz

From the Markaz

Members of Majlis Atfal-ulAhmadiyya, USA meet Hazrat Khalifatul Masih V

Khuddam from USA meet Hazrat Khalifatul Masih

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Analysing “the seal” metaphor in Judeo-Christian literature

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True allegiance versus hypocrisy

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THE WEEKLY

www.alhakam.org AL HAKAM | Friday 11 March 2022 | Issue CCVIII Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL, UK info@alhakam.org | ISSN 2754-7396

IAAAE must prepare for rebuilding the world: Hazrat Khalifatul Masih V addresses IAAAE Symposium 2022

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

Prayer for a pious outer and inner self

َّ َ َ َّ َ ْ ْ َ َ ُ ْ َ ّٰ ُ �ِ ��‫ ﻗال َ�ل َم ِ�ي َر ُﺳول ا‬،‫اب‬ ‫ط‬ ِ ‫عن عمر ب ِن َالخ‬ َ َ ّٰ ّ َ َ ّ ‫ﺻلﻰ ا�� ُ� َ�ل ْي ِه َو َﺳلم ﻗال‬ َ ْ َ َ َ ْ َ ْ َّ ُ ّ ٰ ُ ‫ﻗ ِﻞ اللهم اﺟﻌﻞ � ِر‬ ‫ير�ِي ﺧي ًرا ِم ْن َ��انِ َي ِتي‬ َ ٰ َ ّ ّ ً َ ْ ْ َ َ ُ ‫اﺟ َﻌﻞ َ��انِ َي ِتي َﺻ ِال�َة الل ُه َّم ِإنِي أ ْﺳﺄلﻚ‬ ‫و‬ َْ َ ُْ َ َ ْ َ ْ َ َ َّ ‫ال والأه ِﻞ‬ ِ ‫ِمن ﺻال ِ​ِ� ما تﺆ�ِي الناس ِمن الم‬ ّ ْ َ ّ َّ ْ َ َ َ ْ َ ‫ال َولا ال ُم ِﻀ ِﻞ‬ ِ ‫والول ِد ﻏي ِر الﻀ‬ Hazrat Umarra relates, “The Holy Prophetsa taught me this prayer: ‘O Allah, make my inner self better than my outer self and make my outer self good and pious. I supplicate for a pious family, pure wealth and pious children from among the bounties that You grant; such family members who are neither susceptible to go astray, nor lead others astray.’”

(Jami` at-Tirmidhi, Kitab al-Da‘waat ‘an Rasulillahsa, Hadith 3586)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

The essence of the ‘Seal of Prophethood’ Islamabad, UK, 5 March 2021: At 6:38 pm, Hazrat Khalifatul Masih Vaa arrived at the Masroor Hall, Islamabad, UK, for the concluding session of The International Association of Ahmadi Architects & Engineers’ (IAAAE) International Symposium 2022.

Apart from those in Islamabad, UK, other IAAAE members joined the concluding session through live streaming of MTA. These included members from the USA, Canada, Australia, Germany, India, Nigeria, Tanzania, Spain and Switzerland.

After Hazrat Amirul Momineen’s arrival, Abdul Razzaq Shaikh Sahib was called up to recite a portion of the Holy Quran, Surah an-Nur, Ch.24: V.36, followed by the English translation.

The report of the symposium was presented by Rafay Zafar Sahib who spoke about the lived-streamed presentations given by IAAAE members during the symposium that included topics such as the history of IAAAE that started from the time of Hazrat Khalifatul Masih IIIrh, IAAAE construction projects around the world and

innovations in architecture and engineering.

Hazrat Amirul Momineenaa asked if everyone in the hall could hear the sound well. Audience members said the sound was poor to which Huzooraa asked the audio team to ensure it was improved.

Akram Ahmedi Sahib, Chairman IAAAE Europe, was next to speak. He said the theme of the symposium was “Empowering humanity during adversity through engineering” – this theme was inspired by the pandemic.

Akram Ahmedi Sahib spoke about

The pinnacle at which argumentation and divine understanding naturally culminate is to what the term ‘Seal of Prophethood’ (khatm-e-nubuwwat) refers. To raise criticisms after this, like the irreligious, is the work of those who are bereft of faith. All things are characterised by clear facts and one’s ability to comprehend them depends on completeness of understanding and Continued on page 2

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<< Continued from previous page Continued from page 1

enlightenment of vision. With the advent of the Messenger of Allah, peace and blessings of Allah be upon him, faith and divine knowledge reached perfection, and other nations were granted light as well. No other religion was bestowed such a manifestly clear and brilliant shariah. If anyone had received such a law, would it have not wielded the power to influence the Arabs even slightly? The sun which rose from among the Arabs illuminated every people and shined its light on every village. It is the sole pride of the Noble Quran alone that it has the ability to reign supreme over all the other world religions in the matter of God’s Unity and prophethood. It is a matter of pride for the Muslims that they have been granted such a book. Those who attack the teachings of Islam and level allegations against its teaching and guidance do so only out of their own benighted nature and lack of faith.

(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 2, p. 4) Photo courtesy of Suhaib Ahmad

the humble beginnings of IAAAE and highlighted the impact of Khilafat-eAhmadiyya on the success of IAAAE since its inception by Hazrat Khalifatul Masih IIIrh through to the time of Hazrat Khalifatul Masih Vaa. Akram Sahib reported that Hazrat Khalifatul Masih Vaa urged IAAAE to provide potable clean water and electricity to the people of Africa – this was from his own experience of living in Africa. He reported that under Huzoor’s leadership, IAAAE had now brought clean potable water to over 2700 villages, serving 3.6 million people and electricity to over 500 villages, serving over 250,000 people. “People now can get potable water, not just at their doorsteps but literally in their houses”, Akram Sahib said. During the pandemic, IAAAE Nigeria and IAAAE Ghana were also established.

Akram Sahib reported on some of the projects by IAAAE: The Water for life project completed 2667 water pumps in Africa as of 2021. IAAAE worked in 9 African countries and helped over half a million people.

IAAAE also worked intensely in developing and installing Alternative Energy Systems to improve the efficiency and cost of systems, for example, solar battery systems. Akram Sahib showed, with pictures, how people from remote parts of Africa were seeing Hazrat Khalifatul Masihaa through these systems as they were able to view MTA. Akram Sahib then spoke about the Model village projects of IAAAE which provide electricity and ensure people in a village don’t have to walk miles to collect water. Through the model villages, people can collect water within metres of their homes. Akram Sahib noted how these model villages also ensured the protection of women and children who did not have to travel in the dark to collect water from far off places. Akram Sahib spoke about the great appreciation of the locals who saw their lives hugely improve through these model villages. These villages are constantly maintained and updated.

The Masroor International Technical College has been designed by IAAAE Lajna Germany to be built in Nigeria. Akram Sahib said funds for this project have been collected and promised entirely by IAAAE members.

Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa then came to the podium to deliver his address.

Hazrat Amirul Momineenaa noted that after almost three years, IAAAE were able to gather together in person for their symposium. “I hope and pray that the event has fulfilled its objectives and proved beneficial for all the participants.

“Alhamdulillah, the IAAAE has done some excellent work in recent years and has continued to increase its service to mankind.

If you look back to when the IAAAE was founded and its early years, its activities were on a much smaller scale compared to today. At that time it was involved in simple projects seeking to assist those living in hardships”. Huzooraa said IAAAE also assisted Jalsa Salanas, for example helping in translation systems.

“From these humble beginnings, over time, the work of IAAAE started to evolve and expand. For example, some members worked on developing roti plants to

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AL HAKAM | Friday 11 March 2022 produce rotis on a large scale in Rabwah.

Slowly but surely the organisation continued to progress and broadened the scope of its activities beyond Pakistan. Now, by the grace of Allah, the IAAAE has reached the stage where it has undertaken and completed some very sophisticated projects and large-scale constructions for the sake of serving humanity and the Jamaat.

“For example, in Africa, the IAAAE has conducted extremely beneficial work such as providing water relief to the local people by installing or rehabilitating water pumps both independently and in collaboration with other organisations such as Humanity First.”

Huzooraa said IAAAE had also constructed many “Model Villages” which “have had a direct impact upon the lives of the local people by creating ease and convenience, in relative terms”.

IAAAE Model Villages and other projects have been built at the lowest possible costs. “In this regard, I know some of your members have worked tirelessly and travelled to China in order to cultivate contacts with local manufacturers and retailers so that necessary materials can be procured as cheaply as possible. May Allah the Almighty reward their efforts which have played a significant role in enabling the limited resources of the IAAAE to go much further.”

Huzooraa said that according to the latest reports, people in 9 countries have benefited from the Water for Life project and thousands of the most impoverished people in Africa were able to get clean water.

Huzooraa said, “[…] The biggest struggle for people living in remote parts in Africa is the lack of clean drinking water, as has been mentioned by Akram Ahmadi Sahib. And so, by installing water systems, the IAAAE has had a genuinely life-changing impact upon those people who are the hardest hit by poverty and deprivation. The pure joy and elation they feel when they see clean water flowing at their doorsteps for the very first time is truly indescribable.”

Speaking about the IAAAE team in Germany, Huzooraa said they had undertaken a range of beneficial projects to serve and improve the lives of mankind.

Engineers and technicians of IAAAE had travelled to remote parts of Africa and had worked diligently to help people,

Huzooraa highlighted.

By doing so, people in remote villages could now view MTA International which served as a means of tarbiyat and tabligh.

Huzooraa added that, through the installation of TVs and communication systems, the local people of Africa were improving their knowledge of world advancements.

“Therefore, the IAAAE’s efforts are not only serving to alleviate hardship and deprivation but also providing to be a source of education and information.

Hopefully seeing such images and news will inspire the local children and youth to remain in education as long as possible and to learn more about new technologies so that they can better their personal situations and also play a positive role in the future development of their nations.”

Huzooraa said that in this way, the services of IAAAE would have a lasting impact and help generations broaden their success.

“It is only through education that those living in deprived nations will be able to prosper and free themselves from the desperate cycle of poverty that has plagued their communities for generations.

“As a result, the members of the IAAAE who play a role in providing education to the most impoverished members of society will be the recipient of their prayers and will certainly attain the blessings and rewards of Allah the Almighty”, Huzooraa said.

Huzooraa said that some years ago he had expressed his desire for IAAAE to work towards providing clean water to remote and

deprived parts of the world. Huzooraa said: “I am pleased that you have done a lot of good work in this regard […] In fact, through the Model Village scheme you have gone beyond what was initially assigned to you.

“Nonetheless, we are now passing through extremely precarious and dangerous times. And so, the IAAAE should reassess and evaluate how it can serve mankind according to the prevailing conditions.

“The current state of the world is extremely concerning and alarming, especially in relation to what is happening in Ukraine and the increasing enmity between Russia and the West.

“A dark and ominous shadow has been cast upon much of the world and if, God forbid, the current situation escalates further, the consequences do not bear thinking about. It is no exaggeration that the world stands at the brink of a disaster and there is the grave risk of devastation and destruction, the like of which we have not seen before.

“Therefore, now is the time for the IAAAE to intensify its efforts to serve humanity and to prepare for all possible eventualities.”

Huzooraa said that some privileged people had made bunkers with state-of-theart facilities in anticipation of the world war, however: “[…] What about the fate of the rest of humanity”, Huzooraa asked.

Huzooraa said that people should not be under the illusion that a fortified bunker

would leave them immune from a World War. Living alone would lead to mental health issues and anxieties. Furthermore, “What would those rich people do when they emerge from their bunkers to find that life has changed beyond all recognition?

What will they do when they see that those poor people upon whom they relied day and night, now lay dead?”

“Given this, all people, rich or poor, should recognise that what is happening today has the potential to affect everybody and that the future of mankind is at grave risk.

“Where we must pray that the world’s leaders see sense and deescalate before it is too late, we must also stand ready to play a leading role in rebuilding society if, God forbid, such horrific circumstances ever come to pass.

“Certainly, in the aftermath of such a war, humanity will face the monumental challenge of rebuilding the world, piece by piece. And it will be our duty as Ahmadi Muslims to be at the forefront of that effort.

“Hence, as a first step, the IAAAE should formulate a detailed plan identifying how low-cost housing, including necessary facilities and services, can be constructed swiftly to rehome displaced people.”

Huzooraa said such a plan would be of use even in normal circumstances. “Our Ahmadi architects should develop plans for low-cost housing with good amenities as this will be of benefit to the Jamaat moving forward. Similarly, you should prepare plans ensuring that our mosques, mission houses and other properties are all built to a high standard at the lowest possible cost and keeping sustainability in mind.

“If God forbid, a large-scale war erupts we can only hope and pray that at least some regions will be spared from the resulting destruction and turmoil. For example, it may be that African countries, certain islands and remote territories will not be directly affected. Accordingly, we should be ready for a future where it may no longer be possible to rely on the relative peace and security of the Western world and so we should assess how we can develop other parts of the world in order to fulfil the needs of humanity.”

Huzooraa said: “We should consider and reflect upon Continued on next page >>

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how we can make those less-developed nations and regions stronger so that they can free themselves from the shackles of debt and stand with dignity and honour.”

Huzooraa said we should help the poorest nations so that they could rise up and “guide the world” and play their role for the future development of the world, rather than living “off the scraps and handouts of the major powers.”

For this, IAAAE should work with a long-term vision in mind, Huzooraa said.

Even if the current situation of the world was somehow resolved, IAAAE and the Jamaat should always “plan for the future and see what role we can play in raising the station of the developing world.”

“You should consider it your long-term objective to help those nations who have been mired in perpetual debt, poverty and destitution, to one day take their place as equal as the developed and industrialised nations, insha-Allah.”

In the end, Huzooraa mentioned the technical college that is being built by IAAAE in Nigeria and that he hoped that “the Nigerian people and people from all across the African continent can take great benefit from.” And that “This institute proves to be the first of many established by the IAAAE which serve to train and educate the local people so that they can stand on their own two feet and play a direct role in the progress and development of their people and nations.

“May all their frustrations and anxieties, which are rooted in their impoverished conditions be eliminated once and for all.

Moreover, if and when their circumstances improve, I pray that they do not develop those selfish ways and greed which have been the hallmark of the major powers.”

Huzooraa said that, without doubt, it was due to the greed of the rich and powerful nations that they continued to “assert their dominance upon weaker nations and strive to take unjust benefit from the resources of others.”

“Most regrettably it is this never-ending craving for power and wealth, whether on the part of Russia, the Western world, or other major powers that have led mankind down just a dangerous path that threatens to shatter the peace of the world.

“Thus we must all fervently supplicate before Allah the Almighty, praying for a peaceful resolution to this current conflict.”

Huzooraa said it would be the duty of Ahmadi Muslims to rebuild and heal the world if destruction took place through warfare.

Hazrat Khalifatul Masihaa said that some may think his aims as out of their scope.

However, Huzooraa said: “If we are sincere and fully committed, I firmly believe that with the help of Allah the Almighty we can develop such proficient plans and large-scale projects that governments and world leaders will seek our help and expertise, insha-Allah.”

Huzooraa prayed for all IAAAE members.

He said: “I pray that the IAAAE now embarks upon the next stage in its progression by developing longer-term initiatives which will benefit the world for generations to come.”

17th National Ijtema of Majlis Khuddam-ul-Ahmadiyya Benin Mirza Farhan Ahmad Baig Benin Correspondent

On 18-20 February 2022, Majlis Khuddamul-Ahmadiyya Benin organised its 17th National Ijtema.

The first day started with the congregational tahajjud prayer. The event was formally inaugurated at 4pm with flag hoisting on 18 February 2022.

The opening session commenced with the recitation from the Holy Quran, followed by the Khuddam-ul pledge, and an opening speech by Sadr Sahib MKA Benin. The first session concluded with a silent prayer.

The ijtema was attended by khuddam and atfal from all regions of the country, who participated in several academic and sports competitions.

The second day also commenced with the congregational tahajjud prayer followed by various tarbiyati programmes. A Peace March was also organised in the city of Porto-Novo, for conveying the peaceful message of Islam. The Peace March got coverage on a TV channel, Canal 3, and a national newspaper as well.

The third day was also started by the congregational tahajjud prayer. After the Fajr prayer, a lecture was organised by the national rishta nata department. This was followed by the final rounds of the academic and sports competitions.

69 people made blood donations as well, and during this activity, various TV channels and newspapers interviewed the donors.

The concluding session commenced at 12pm with the recitation from the Holy Quran, followed by the khuddam pledge, a qasidah [poem in praise of the Holy Prophetsa], and a speech in relation to the prophecy of Musleh-e-Maud.

After that, Sadr Sahib MKA Benin delivered the concluding address, which was followed by the prize distribution ceremony.

The event concluded with a silent prayer.

The ijtema was attended by 708 khuddam and atfal from 17 regions.

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AL HAKAM | Friday 11 March 2022

From “This is a good age for learning the the translation of the Holy Quran” Markaz Members of Majlis Atfal-ul-Ahmadiyya, USA meet Hazrat Khalifatul Masih V

On 5 March 2022, members of Majlis Atfal-ul-Ahmadiyya, USA were given the opportunity to meet Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, Head of the Ahmadiyya Muslim Community, in a virtual mulaqat.

The atfal were gathered in Baitul Hameed Mosque, located east of Los Angeles in Chino, California.

The mulaqat commenced with the recitation from the Holy Quran by Muaz Kiran after which the translation was presented by Abdul Muqeet.

Then, Muhammad Suhaib recited a poem composed by the Promised Messiahas. Zahir Aana then read out its translation. After this, Noor Rehman had the opportunity to present a hadith of the Holy Prophetsa followed by its English translation.

Thereafter, Hazrat Khalifatul Masih Vaa asked Madeel Abdullah Sahib, Sadr Majlis Khuddam-ul-Ahmadiyya USA, what the programme was. Sadr Sahib replied that there were 79 atfal gathered in Baitul Hameed Mosque in two separate halls and added that there were some atfal who had questions they wished to ask Huzooraa and seek guidance on.

The first question was by Farhan Judran who asked Huzooraa what the right age was to start doing tabligh to friends and class fellows.

Hazrat Amirul Momineenaa replied: “The right age is when you understand what you believe in, and your friends also understand what the religion is.” Huzooraa then asked him if he understood who he was. Huzooraa said, “You are an Ahmadi.

Ahmadis are Muslims.” Huzooraa then asked Farhan, “Do we believe in the finality of the Prophet of Islam, Muhammadsa?” Farhan Judran responded that he was the last lawbearing prophet, but not the last prophet.

Huzooraa then elaborated, “He is the last law-bearing prophet and… we believe in the Holy Quran. We believe that the Holy Quran was revealed to the Holy Prophet, may peace and blessings of Allah be upon him… You believe that the Promised Messiah, Hazrat Mirza Ghulam Ahmad Sahibas, is the Promised Messiah whose advent was foretold by the Holy Prophet, may peace and blessings of Allah be upon him.” Hazrat Amirul Momineenaa asked if he understood all these things, to which Farhan Judran nodded in the affirmative.

Huzooraa further stated: “Now you understand all these things, and if your friends also understand this, then this is the right age to do tabligh.”

Abdul Hameed stated that in this current time, almost everything was linked to electronic devices including schoolwork. He asked Huzooraa how one could balance their time without overusing electronic devices.

Huzooraa answered: “These days, especially during these pandemic days, your classes were sometimes also online. Now, I think you have started going to school. Despite that, most of the work you do is on iPads or some other electronic devices – tablets or something like that. You have to see to it that you should not overstress your eyes. If you are working on electronic devices; tablets, and cell phones, and all these sorts of things because of schoolwork, then you should not spend

much time on seeing your TV programmes […] otherwise you will not be doing justice to your health or your eyes. […] If you spent two, three hours, four hours, on the iPad or electronic devices, or tablets, then stop seeing any [TV] programme on that day.

That is the best advice I can give.”

Tamseel Ahmad said some elders said that the prayers of children were usually easily accepted. He asked Huzooraa if he could further explain this matter.

Huzooraa smiled and replied: “Because children are innocent, this is why it said so. There is even a tradition [of the Holy Prophetsa] that since children are innocent, their prayers are accepted.

And grown-up people, those who have committed so many sins or they are not paying full attention to their prayers, they are involved in worldly activities and they do not do justice to their duties toward their Creator, Allah the Exalted, then it means only they are going to pray when they are in need of something. But, in the case of children, they are not very much involved in worldly things; they are innocent at this age. So, when they pray, then Allah the Exalted accepts their prayer because of their innocence and because their prayer is coming out of their heart. So, Allah loves innocent people. If grown-up people, elderly people – those who are very pious – are innocent, Allah the Exalted also accepts their prayer but in most of the cases in today’s world, you see that people are involved in worldly things whereas young children do not know much about worldly things, and they are innocent. They have not committed sins. This is why Allah the

Exalted accepts their prayers.”

Abdul Muqeet asked Hazrat Khalifatul Masihaa what the difference between arrogance and confidence was and how one could make sure they were not being arrogant.

Explaining arrogance, Hazrat Khalifatul Masihaa said that arrogance was “when you think that whatever you are saying is correct and whatever other people are saying is wrong. It is not wrong to think that you are right, but it is wrong to behave in a way that shows that you cannot tolerate the opposition and you start fighting with them, quarrelling with them and arguing with them in a manner that is not appropriate and always think that you are always right.

That is arrogance. Whereas confidence is that – you should have confidence in you – whenever you are talking you talk with substantial proof. So, if you think whatever you are saying you have the argument for it then you can give your arguments and if the other person accepts your arguments, well and good. You know that you are well aware of the subject and you are confident whatever you are talking [about], you have a proof to prove it [...] but if you debate with somebody and your argument is refuted, or people… refuse to accept you, then you become angry and start fighting with them, that is arrogance. So, this is the difference.

“You should have confidence, and for confidence, you will have to increase your knowledge. But sometimes arrogant people do not have the knowledge, despite that, they think they are right. So, those who are confident they have the knowledge to support their argument. Whether somebody accepts your argument or not but you know that you are well aware of this subject, and so instead of fighting or quarrelling or arguing with them just stop [and say] ‘Okay, whatever you are saying I accept.’ It is said and even the Promised Messiahas has quoted this, that there used to be a king – it is a narration – and he used to write the Holy Quran with his hand. One time a scholar came to meet him, and he saw the written words of the Holy Quran, which were written by the king. The scholar said that ‘you did not write this word correctly’.

The king just encircled that word and when that scholar, so-called scholar, left, the king just erased that circle. The people sitting with him asked that ‘why did you encircle the word and now you have erased it?’ The king said, ‘I wrote it correctly. I was right, but since the so-called scholar thought that he is right so instead of arguing with him I just encircled the word so that he is satisfied that I have marked it.’ So, instead of arguing, he did not show arrogance, he showed the height of humility. Despite being the king Continued on next page >>

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he did not argue or say anything to him. So, this is confidence and also shows how we can avoid arrogance.”

Fateh Ahmad asked Huzooraa that if he encountered a person who was rude to him and ruined his day, how should he handle such a situation.

Hazrat Amirul Momineenaa answered: “The person who is rude, he must be arrogant; and when he is rude then just keep quiet and avoid him. This is why Allah the Exalted says that when you come across any bad thing or any place where people are sitting who are not talking good things, or they are rude to you, then just avoid them; say assalamu alaikum and leave that place instead of fighting with them. And say istighfar and thank Allah the Exalted that He has saved you from these people, and try to find some other people with whom you can interact.”

Yusuf Zain-ul-Din Ahmad asked Hazrat Amirul Momineenaa how one could be happier.

Huzooraa asked him how old he was to which he replied that he was 9 years old.

Huzooraa then said, “You should always be contented. Always think that Allah the Exalted has blessed you with so many things. Allah the Exalted has given you good health, has given you good physique and has given you a beautiful face. You can see the people with your eyes; your eyesight is good. Allah the Exalted has given you ears with which you can hear everything. Allah the Exalted has given you a mouth and a tongue with which you can speak good things and thank Allah the Exalted all the time. He has provided you all the facilities; He has given you the opportunity to go to school and educate yourself. He has given you good parents and good siblings [...]

Thank Allah the Exalted for that He has given you so many things. There are quite a number of people in this world who are being deprived of even their basic rights; they do not get enough food to survive, they do not have the opportunity to go to school.”

Huzooraa stated that sometimes people of less developed countries were compelled to drink dirty pond water as they had no other means, “whereas you are drinking bottled water or clean water from your tap. If you think about how Allah the Exalted has blessed you with so many things, so you will be happy. And if you are thankful to Allah the Exalted, Allah the Exalted will always keep you happy. Always see those people who are deprived of all these facilities whereas you have got all these things. There is a tradition of the Holy Prophetsa. He said that when it is the matter of religion, of piety or good things then always see those people who are better than you, but when it is a matter of worldly things then always see those who are below you, those who have fewer facilities than you [...]” This, Huzooraa said, could ensure one would be and remain happy.

Ayyan Chaudhry asked Hazrat Amirul Momineenaa how one should respond to those who spoke ill about Islam.

Huzooraa replied: “If they are your close friends, then tell them that ‘we should not hurt each other’s sentiments by talking like this.’ You can tell them, ‘I love my religion and I am a Muslim, and if you want me to remain your friend then don’t talk ill about Islam, don’t talk

badly about Islam.’ Then you can say, ‘we respect all religions, we respect all people, we respect humanity, and this is why we don’t speak ill of anybody, of any person, of any person’s religion.’ If he stops [speaking ill about Islam], well and good; otherwise, Allah says - as I have already said - leave that person’s company. Instead of fighting, just leave and go and find some good friends.”

Hizqeel Ehasn asked Hazrat Khalifatul Masihaa how he could be more like the Holy Prophetsa.

Hazrat Amirul Momineenaa answered: “Allah the Exalted says that ‘he is a role model for you’. We cannot attain that level on which the Holy Prophet Muhammadsa was but at least if we try hard, we can do good things. He tried to discharge his duties towards Allah the Exalted and he tried his level best to discharge his duties towards the human beings. So, we should try to be good in our worship, we [should] try to offer the five daily prayers, we [should] always show good morals, never fight with your fellow students or your siblings, use good language all the time, never use abusive or dirty language, try to learn good things, read the Holy Quran and when you complete the Holy Quran then try to know the meaning of it, then you would know what your duties are. So, in this way, you can at least follow the footsteps of the Holy Prophetsa who is our role model.”

Luqman Rehman said that he was a waqif-e-nau and desired to be a chef. He asked if this career could help the Jamaat.

Hazrat Amirul Momineenaa said: “Yes, if you like cooking, you want to be a chef, then you can be the in-charge of Langar Khana of the Promised Messiahas. Then, we can make proper use of your expertise. You learn whatever you like. Then, you will be in-charge of Langar Khana of the whole of United States.”

Zair Rehman stated that he would try to read the Holy Quran daily and said that he had read it in Arabic. He asked Huzooraa at what age he should start reading its translation.

Hazrat Khalifatul Masihaa said, “If you can read the Holy Quran fluently, without any problem, then now you should start learning the meaning [...]”

Huzooraa advised that he, whilst reading the Arabic, could also read and learn the meaning of the Holy Quran. Huzooraa asked if he knew the meaning of Surah alFatihah to which Zair Rehman replied in the affirmative. Hazrat Khalifatul Masihaa then told him to learn the meaning of the last three Surahs of the Holy Quran. “This is a good age; you are 10 years old. This is a good age for learning the translation of the Holy Quran,” Huzooraa said.

Faris Iqbal, 8, asked Hazrat Amirul Momineenaa which book of the Promised Messiahas he would recommend someone of his age to read.

Hazrat Amirul Momineenaa stated: “Promised Messiah’s books are quite difficult to understand, but you can read some passages of it [...] You can try to read Noah’s Ark and whenever you come across any difficult word or any difficult sentence, then you can ask your parents…”

Momin Chaudhry asked Huzooraa who his favourite teacher was as a student.

Huzooraa said, “I don’t remember if I have any favourite teacher. One thing is that I don’t remember [if I had a favourite

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Friday 11 March 2022 | AL HAKAM

We should try to be good in our worship, we [should] try to offer the five daily prayers, we [should] always show good morals, never fight with your fellow students or your siblings, use good language all the time, never use abusive or dirty language, try to learn good things, read the Holy Quran and when you complete the Holy Quran then try to know the meaning of it, then you would know what your duties are. teacher] and, if there was any, I cannot recall at this time.”

Afan Ahmad asked Hazrat Khalifatul Masihaa what his view was of hunting animals.

Replying, Huzooraa said: “Hunting is a good exercise, and fishing as well [...] If you are just hunting for fun and leaving the bird there or the animal there, then it is not good but if it is for some purpose, if you are using it for [food] in your kitchen, [preparing it to be served] on your dining table, then it is good. So, you are doing exercise and at the same time getting some food for your family and for yourself. Only do hunting during the season. Don’t break the law. There are some specific seasons for hunting the animals and the birds. So, follow the directives of the government in this regard.”

Hamza Abdullah asked Huzooraa how it was like to have Amir Sahib USA as his brother growing up.

Huzooraa replied: “When we were growing up, I didn’t know that I would become the Khalifa of the time and I didn’t know that he will become the amir of the USA. Now, that Allah Ta‘ala has given me this position, I have been blessed with it, and fortunately for him, the United States Jamaat has also elected him as the amir of their Jamaat, so, now, he is just an amir [for me] just as I see the amirs of different other countries [...] Being an amir, he is an amir. He is answerable to me with regards to the Jamaat’s matters. And, as being an older brother, now he has done bai’at of the Khalifa. So, now, he can tell how he feels. Anyway, he is an Ahmadi. I hope he is a strong and staunch Ahmadi and he will behave well towards Khilafat and towards the Jamaat and he will also discharge his duties, entrusted to him by the Jamaat, by the Khalifa of the time.”

Danial Khan asked if others living in the universe on other planets also worshipped Allah.

Hazrat Khalifatul Masihaa responded: “If there is any habitation in the other planets, and they have the sense, and they

have been given the same fertile brain as we have been given and the understanding of the religion, then I hope they would be worshipping Allah the Exalted but, we don’t know if there is any habitation in any other planet. If there is any, whenever we meet, then they will follow the Holy Prophetsa of Islam […]”

Rohan Zafar said that in verse 109 of Surah Hud, Allah says that heaven is “a gift that shall not be cut off.” He asked that if Allah was eternal, how was it possible for humans to also live eternally in heaven. He asked Huzooraa to explain and expand on this matter.

Hazrat Khalifatul Masihaa explained: “Allah the Exalted has said this thing in other places as well that heaven is eternal.

This is why we say this worldly life is a temporary life. So, a person who comes in this world, he lives here temporarily and there is an eternal life after death [...] this is very common among those people who are religious-minded or who know a bit of religion. Here, when it is said ‘eternal’, it is in relative terms. So, we cannot comprehend the time period because Allah the Exalted says that His one day is equal to 1000 years, and in another place, He says His one day is equal to 50000 years [...] it is beyond our comprehension, this is why we say it is eternal. A person living in this world cannot have full comprehension of it. Allah the Exalted talks in relative terms [...] if one day is 50000 years then multiply 100 years, so it is almost eternal for us. This is the simple answer.”

Hazrat Khalifatul Masihaa then turned to Sadr Sahib. Sadr Sahib thanked Huzooraa for his time and requested prayers that “we could become strong soldiers of Khilafat-eAhmadiyya”.

Huzooraa replied, “Insha-Allah Ta‘ala, Allah the Exalted bless you all, make you strong and staunch, Insha-Allah Ta‘ala.”

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

(Report prepared by Al Hakam)

AL HAKAM | Friday 11 March 2022

From the Markaz

7

As an Ahmadi, you have no right to mislead people on social media

Khuddam from USA meet Hazrat Khalifatul Masih On 6 March 2022 members of Majlis Khuddam-ul-Ahmadiyya USA (MKA USA) had a chance to meet Hazrat Khalifatul Masih Vaa through a virtual meeting.

After conveying his salaam, Hazrat Amirul Momineenaa called Noor Muhammad Sahib to recite a portion from the Holy Quran after which Naveed Haq Sahib read the translation of the verses recited. Faraz Ahmad Zia Sahib was called up to read an Urdu poem written by the Promised Messiahas. Aman Khan Sahib presented the translation of the couplets.

Sadr Majlis Khuddam-ul-Ahmadiyya USA, Madeel Abdullah Sahib then reported there were 105 Khuddam present in the meeting aged between 15-25. He sought Huzoor’s permission for them to ask questions to which Huzooraa permitted.

The first question was by Mahid Kaisar Sahib from Chicago who said Khuddam in the USA were geographically spread out. He asked Huzooraa how MKA USA could help Khuddam attend salat in the mosque more regularly and join Jamaat events.

Hazrat Amirul Momineenaa said: “Where there are big pockets of Ahmadis, you should make your centre and mosque there. And if you already have the centre there where the majority of Ahmadis live, then at least they should be regular in coming to the mosque and offering their congregational prayers.

“Those who are living at quite distant places then the Jamaat and auxiliary organisations should organise their local majalis there – local centre there – so at least they can get together there for their Jamaat functions and also come for congregational prayer. But at least on Fridays all of them should come to one place.

“This is the only solution we can have at present. But those who have a transport facility – they have their own cars – then they should come. Not only in the United States but in Australia even there are quite a number of people living far from the local centre but they do come for congregational prayer at least once a day and they have to drive for half an hour or more for that. […]”

Huzooraa said MKA USA, Ansarullah and the Jamaat system should do proper tarbiyat of those who are living near the mosque within 15-20 minutes.

Regarding those who did not attend the mosque despite being close, Huzooraa said: “There’s a lack of tarbiyat. If there is proper tarbiyat then at least you can see that the presence in the mosque is somehow better than before. […]

“If they have a genuine reason for not coming then at least they should have their own centre in their local areas. […] But this is the tarbiyat and the will and determination

to come to the mosque and to the centre, and to participate in the Jamaat’s activities.

“If you don’t have any desire, then you cannot do anything. So, it all depends on your tarbiyat. Try to activate your tarbiyat department.”

Rizwan Mir Sahib from Chicago asked a question about holding onto one’s culture while being a good Ahmadi Muslim youth.

Hazrat Amirul Momineenaa said: “Islam is a universal religion. And then if Islam claims that it is a universal religion, then there should not be any question of culture there. People of different cultures will join Islam. If you convert the whole of the United States – or the majority of Americans – into Ahmadiyyat, then will they follow your Asian culture? No. They will only follow the teachings of Islam. And the teaching of Islam is that you should discharge your rights you owe to your Creator; towards Allah the Almighty.

“That is to worship Him as has been prescribed in the Holy Quran, or as has been told to us by the Holy Prophetsa or has been practised by the Holy Prophetsa. Secondly, to follow the commandments and injunctions of the Holy Quran.

“It is not a matter of culture. Don’t try to impose your culture on the people.

This is why the new converts always feel uncomfortable when they come to your company, when they come to your meetings.

You are trying to impose your Asian culture on them. No. Try to tell them what are the

teachings of Islam […]

“You have your own traditions. There are quite a number of Asian traditions which are contrary to the teachings of Islam. That does not mean that Islam teaches those things.

There are so many innovations which have been created in the teaching of Islam which has nothing to do with the teaching of Islam – that is the culture.

“If you are offering five daily prayers, if you are morally good, if you are obeying the commandments of the Holy Quran – there are 700 or more commandments given in the Holy Quran […] – if you are following that, that is enough.

“It is not necessary that you must follow your culture. Right? Otherwise, you cannot spread the message of Islam. You cannot do tabligh. Arabs have their own culture, Africans have their own culture, Americans have their own culture, Europeans have their own culture, Asians have their own culture.

Even in Asia, there are quite a number of cultures, there are quite a number of religions. And even in Pakistani culture, our culture has been influenced by Hindu culture because during the olden times both of us were living together.

“So always see what is the true teaching of Islam.”

Hazrat Khalifatul Masihaa continued: “Islamic culture is the culture – not Asian culture. And Islamic culture is nothing but the teaching – that is to practise whatever has been given in the Holy Quran. Apart

from that, there is nothing.

“If you are offering five daily prayers, if you are reading the Holy Quran, if you are morally good, if you are following the commandments of the Holy Quran, if you are not corrupt, if you are giving due respect to your parents, to your elders, if you are honest to the nation, if you are working hard wherever you are working – if you are a student you are working hard to become a good student – then that is the culture and that is the teaching. Apart from that, nothing.

“If you are an Ahmadi and if you are following the guidance given to you by the Khalifa of the time and you are fully obedient to him, you are honouring the condition of bai‘at, you are honouring and respecting the status of bai‘at, then you are a good Ahmadi Muslim. And that is your tradition, that is your culture, that is your teaching.”

Khaliq Ahmad Tahir Sahib from Los Angeles asked how Ahmadis could respond to certain doctors, scientists and researchers who say homoeopathic and herbal medicines only leave a placebo effect, having no real impact on the prevention or treatment of an illness. He also asked Huzooraa about the research being done on homoeopathic medicine.

Hazrat Khalifatul Masih Vaa said: “This is the propaganda of modernday doctors or researchers who give more Continued on next page >>

8 << Continued from previous page

emphasis on allopathic medicine; that homoeopathy just leaves a psychological effect, it has nothing to do with the treatment. In olden days these native and herbal medicines were being used for curing the patients and there were quite good and promising results of those treatments.”

Expressing his own experience and belief in homoeopathic medicines, Huzooraa said: “In homeopathic, I have seen on myself – I’m just indifferent with regards to the medicine, I did not believe that it has a miraculous effect on me, or it can leave any miraculous effect on me – I just take it as a medicine and my ailment is cured.

“It is wrong to say that there’s no research. Even in France and Germany homeopathy is passing through research and still, there are quite a number of doctors and researchers in homeopathy in France and Germany who are doing research on it. And even in India, they are evolving new medicines, introducing new medicines, and it works.

“We don’t know which medicine is good for us. You see, if you believe the Healer is Allah the Almighty, then Allah can heal with any of the medicines. And we don’t know which of them is good.”

Huzooraa then narrated an incident of Hazrat Khalifatul Masih IIra who took homeopathic medicine, then native herbal medicine and then took some allopathic medicine for an ailment. Someone sitting by asked Hazrat Khalifatul Masih IIra why he took three different medicines and how he would know which one would have the effect. To this Hazrat Khalifatul Masih IIra said: “I don’t trust in any one of them, I only trust in Allah the Almighty and I know He’s the Healer and I only know that I don’t know, I am not the person who has the knowledge of the unseen.

“Allah the Almighty knows better and I don’t know which of the medicines can work on me, so this is why I have taken them all.

If Allah the Almighty has given the quality of healing in homeopathic then it will work, if He has given it to allopathic then it will work, if Allah the Almighty has given the quality of healing in native medicine then it will work.

“It is not a matter of our faith that homeopathic is the only medicine which works. But the matter of faith is that we should believe in Allah the Almighty and we should believe that He is the Healer.”

Huzooraa continued: “Keep in mind that we do not believe in any of the medicine: We believe, and have a firm belief in it, that Allah is the Healer – Shafi. This is why I always ask Ahmadi doctors whenever they are writing any prescription for their patients they should write: ‫ش‬ ‫وھ ال ّ��ایف‬ “That ‘Allah is the Healer’, not they or not their medicine.

“And then pray to Allah the Almighty that ‘Allah make this medicine for the patient as a healer and cure.’”

Azeem Shams Sahib from Silicon Valley asked Huzooraa about Khuddam who used recreational and illegal drugs.

Hazrat Khalifatul Masihaa said that these youth knew full well they were taking illegal drugs and were throwing themselves into a

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Friday 11 March 2022 | AL HAKAM

Every person has a soul in him or her. If you are a pious natured person, then your soul will always give order to your brain to do

good things. If you are not, because you have been influenced by the

environment and atmosphere surrounding around you, then your brain may take some decisions which are not good. So, it is the soul which guides you. ditch. Huzooraa said one could only show the right path to someone who was blind, “but the person who already knows, how can you guide him?”

“Our tarbiyat department should work hard and do the proper tarbiyat of their Khuddam, Atfal, Lajna and even elderly people that ‘these are the bad things, these are the things which are prohibited in Islam even and we should not do it.’

Huzooraa said it was not only Islam that prohibited such things, rather the law of the land did so too. Those taking such drugs should be told about their harmful consequences but, in the end, “our work is just to remind them, apart from that we cannot do anything else”, Huzooraa said.

Fahad Amir Sahib from Las Vegas asked how Ahmadi Muslim youth could convince their friends who didn’t believe in religion about the importance of religion in one’s life.

Hazrat Khalifatul Masihaa said that if these non-religious students saw good and reputable traits in practising Ahmadi Muslim students – like being honest, working hard, having good morals, cooperating with others – they would ask the Ahmadis why they had such different traits to other students. In turn, Ahmadis could tell them it was because of their religion. Huzooraa said Ahmadi students could respond to such questions by saying: “[It is] because I am an Ahmadi Muslim and we believe in religion. We believe that whenever we do some good things Allah the Almighty will reward us either here or in the Hereafter. And because we believe in the life after death, this is why to please Allah the Almighty and get the reward in the life after death, we do good things. And even we do good things to create peace, and harmony and love in the society. We discharge the duties towards Allah the Almighty to please him.

“When you talk to them in this way then those who are interested will ask you more about religion. Those who are not interested will just leave you and even it’s quite possible they laugh at you, or they make you sometimes a laughing stock. But never mind. Don’t have any inferiority complex that they are mocking at you.

“This is how you, yourself have to create an atmosphere around you with which people themselves ask you ‘what is religion’”.

“Be confident in it!”

Zeriyab Faruq Sahib from Bay Point, California asked about those Ahmadis who, on social media, have not shown the best examples concerning obedience to Khilafat.

Regarding such Ahmadis, Huzooraa said: “There are some Ahmadis – yes, there are some few Ahmadis on social media [who do this]. The thing is that they are indifferent about religion. If you do some detailed

research you will see that most of them do not offer five daily prayers even; not even Friday prayers. They do not discharge their duties they owe to Allah the Almighty. So those who are not discharging their duties towards Allah, how can they be obedient to the Khilafat?

“And there are some, few among them even who offer their prayers. But their understanding is not good with regard to religion and obedience.

“You always say in your pledge of Khuddam-ul-Ahmadiyya, even [in] the conditions of bai‘at, that you will obey the decisions of the Khalifa of the time; the ‘ma‘ruf’ decision – and they say it means the Khalifa of the time can also take the decisions which are not ma‘ruf. But they are wrong in this.

Do they have any list of ma‘ruf and not ma‘ruf – that ‘this is right, and this is wrong’?

“Hazrat Khalifatul Masih I has said that this word has been used for the Holy Prophetsa in the Holy Quran, that I will obey the Holy Prophetsa in his ma‘ruf decisions.

Hazrat Khalifatul Masih I said that ‘Have they made any list of ma‘ruf and not ma‘ruf decisions of the Holy Prophetsa? Which of his decision was right and which was wrong?

So, he said the meaning is that whatever Allah has commanded they will follow.

“Just last Friday’s sermon I mentioned that Hazrat Abu Bakrra said in his first sermon that ‘Whenever you see that I’m deviating from the Quranic injunctions, the commandments, and the sunnah, then guide me and don’t obey me. But apart from that you don’t have the right.’

“That means the Khalifa of the time always guides you according to the teachings of the Holy Quran – commandments given in the Holy Quran – and the sunnah. And once he gives the directives or guidance to you according to the Quran and the sunnah then you don’t have any excuse to say ‘we disobey’.

“Either you prove that ‘your commandment, your order, your guidance’ is against the teaching of the Holy Quran and the practice of the Holy Prophetsa – that is sunnah – or obey it.

“If you prove that it is not in the Holy Quran and has never been practised by the Holy Prophetsa then you will have to give the proof of it and for that you will write to the Khalifa of the time instead of just talking and giving loose comments on social media.

“So, this is the right way.”

Huzooraa continued: “Even I remember in my first or second sermon I said that ‘Whenever you see something wrong in me, you ask me. And try to correct me. If I think that whatever I said was right, then I will give you the proof that I was right. If you are right, then I will

correct myself. But you don’t have the right to talk here and there.’ That was my first or second sermon after Khilafat. So even I have said this thing.

“Ma‘ruf means anything which is according to the Quran.”

Hazrat Amirul Momineenaa then referred to a hadith that once a group of Companions was sent for an expedition and on the way, the commander told the Companions to jump into a fire that they were passing. Some of the Companions rejected this instruction but there were some who said ‘we should jump’ as there was the commandment of obeying the leader. The commander saw they were getting serious so he told them he was just joking.

When the group came back to the Holy Prophetsa they informed him of the incident.

The Holy Prophetsa said those who were ready to jump into the fire were wrong as this would be suicide and it was against the Holy Quran. He said this decision of the commander was not ma‘ruf, it was wrong and those who refused to do it took the right decision.

Huzooraa said: “Any decision which is against the teaching of the Quran and sunnah is not ma‘ruf and you have the right to disobey it.

But the decision which is according to the Quran and sunnah, you have to obey it.”

But one could not publicly start commenting on decisions of the Khalifa, rather they should write directly to the Khalifa of the time, Huzooraa said.

In such a case the person should give their proof over why they thought a decision was wrong. The Khalifa of the time would either give his proof of why it was right or if the person was correct, he would take the decision back. Hazrat Khalifatul Masihaa said: “But you have no right to spread and mislead the people on social media.”

Atir Bhatti from Los Angeles asked what Ahmadi youth could do to stay away from the negativity they faced in school or college.

Huzooraa first advised, “You have to make good friends.”

He then said that Ahmadi youth should be “good-natured” and should follow the commandments of Allah. In schools or colleges, they should actively try to offer their prayers to Allah either in their break time or ask their teachers to go for a few minutes to offer these prayers when the time arrived.

“By seeing this your fellow students would know that you are a person of different nature. If your morals are good, you always behave well, your language is always good, [you] are not doing any immoral things, not thinking ill of others, never try to harm

AL HAKAM | Friday 11 March 2022 any other, do not fight or quarrel, [you] are always busy with your school studies or whatever the extra-curriculum activities planned or given to you by the school, then they would know that these students are different. And those students who are of good nature, they themselves will come to you and try to make you friends. This is the only way.

“And if you come across any person whom you know, who has been your friend and now has changed and is not morally good, then leave him. This is the only way you can save yourself from the negativity of your daily life in the school.

“And try to increase your religious knowledge as well because sometimes they will argue with you, they will ask so many questions. And then when they ask some questions from you, you should be able to answer them with regards to your religion.”

Fiaz Ahmad Sahib from Seattle asked if apart from the brain, the soul also made decisions and if so how could this be explained.

Huzooraa said: “Every person has a soul in him or her.

If you are a pious natured person, then your soul will always give order to your brain to do good things. If you are not, because you have been influenced by the environment and atmosphere surrounding around you, then your brain may take some decisions which are not good. So, it is the soul which guides you.

“This is why the Holy Prophetsa has said that every child is born with a good, pious nature but their surroundings – their parents – make them a Christian, or Jew, or Atheist or Muslim. That is affecting their soul.

“The link between the soul, body and brain has been discussed in detail, has been elaborated in detail, by the Promised Messiahas in his book The Philosophy of the Teachings of Islam. I think the second question he raised can answer your question. You are a grown-up, educated person you should read The Philosophy of the Teachings of Islam and there you would find the answer.”

Huzooraa said the answer needed a detailed response that would take more time. He, therefore, asked Fiaz to read The Philosophy of the Teachings of Islam and if he did not understand it he could write to Huzooraa for clarification.

The next question was by Usman Momin Sahib from Silicon Valley. Huzooraa asked Usman Sahib what he was studying to which he said computer science. With a smile, Huzooraa lovingly said: “Mash-Allah, Silicon Valley people are always computer scientists. They try to just make money...”

Usman Sahib said that some parents did not bring Atfal and Khuddam to the mosque. As a result, it was difficult to develop relationships with those Atfal and Khuddam later on and keep them attached to the Jamaat. He asked Huzooraa how to address the issue.

Huzooraa said: “If they have become detached from the Jamaat because of their parents then there should be combined and a consolidated effort by the main Jamaat system, Ansarullah and Khuddam-ul-Ahmadiyya to do the tarbiyat of those parents or elders. Or they should try to remove the grievances those

9 parents have.”

Huzooraa said that once parents’ grievances are removed and they don’t have objections against the office-bearers they will come to the mosque and in turn, the children will be reformed too. Huzooraa noted that parents are normally detached from the Jamaat because of their personal grievances of the office-bearers.

“If office-bearers are good, they [parents] will also change. This is the duty of officebearers that they should remove the doubts and grievances they [parents] have in their minds. Once they are reformed, then the children will also be reformed.

“But at the same time, Khuddam-ulAhmadiyya and Atfal-ul-Ahmadiyya should make a plan that they should have personal attachment or make a personal friendship with those Atfal and Khuddam. So, do not only ask them to come to the mosque, or come to some of your meetings and Ijtemas, but if you have any playground and you are gathering there to play football or any other game, you can ask them ‘You can come there to play with us’.

“Once they start coming to you, they will attach to you to some extent and with the passage of time, they will also improve their relation with the Jamaat and with you.

“All your Khuddam-ul-Ahmadiyya office-bearers and Atfal [office-bearers] should also form a team so that those people who are not very much attached to the Jamaat, they should try to make them friends, make personal contact with them and in this way, they will come closer to you.

“But before that, a consolidated effort should be made by the whole system of the Jamaat – the mainstream Jamaat and auxiliary organisations – to remove the grievances and doubts of their parents. And Lajna as well.”

If parents reform themselves and get rid of the grievances, the children will also attach themselves to the Jamaat.

“Otherwise it’s quite possible that you might be successful in attaching the children but after some time their parents ask them, ‘No you are not allowed to go to the mosque’, if they are children of the age of 15 or below.

If they are above that, they can have their own decision. “[…] we have to reform the whole family. And for that, we have to make some concerted effort.”

Hazrat Amirul Momineenaa then addressed Sadr Khuddam-ul-Ahmadiyya USA, Madeel Abdullah Sahib and said the time was over, an hour had passed and added: “I think quite a number of questions have been answered. I don’t know whether they have satisfied your Khuddam or not, my answers, but at least I have tried my best to satisfy them.”

Talking about the USA Khuddam present in the meeting, Huzooraa very lovingly prayed: “I can see very pious faces, those who are sitting here, they are good-natured Khuddam-ul-Ahmadiyya, Masha-Allah.

Allah the Almighty strengthen them in their faith and make them the good asset for the Jamaat and for their nation as well.”

Huzooraa conveyed his salaam to all the Khuddam and the meeting ended.

(Report prepared by Al Hakam)

Humanity First donate IT equipment to a school in Central Bosnia Zubair Khalil Khan Director Projects, South-East Europe, Humanity First Germany

Kiseljak is a town and municipality located in Central Bosnia Canton of the Federation of Bosnia. The town has an approximately 23000 population, of whom 63% are Catholic Croats, 35% Muslims and 2% Orthodox Serbs. After the Bosnian War, many Muslim families who migrated from the town started coming back but not in the same number as were prior to the war.

The school, Kiseljak 1, the first fourgrade state school, was built and started operating in 1907 and was located on the site of today’s school.

Until World War II, the school had two teachers, and in one school year, a maximum of 120 students were enrolled. From 1970 to 1975, new school buildings were built in Brestovsko and Bilalovac with a total of 13 classrooms and other accompanying rooms for modern teaching.

With the rapid development of education in this area, there was a need to form an independent primary school in Brestovski (Hrastovi), which includes the regional four-grade school in Bilalovac.

Until April 1992, the school was attended by students from the area of MZ Brestovsko, MZ Bilalovac, a small number of students from MZ Gromiljak, and from the municipalities of Visoko and Fojnica.

Afterwards, due to the war, the school stopped operating. Now, the work of this elementary school has been continuously going on since 4 October 1993, but under the new name of the elementary school, Kiseljak 1, Bilalovac.

The school has a total of 793 students and 107 employees. In addition to the fact that

the school has a complex teaching process, the students participate in all municipal and cantonal competitions, organised by various bodies.

A few months ago, the director of the school, Mr Nermin Merhemic approached Mufeezur Rehman Sahib, Director Humanity First Bosnia, to provide help in the procurement of IT-related equipment.

Director Humanity First Bosnia approached Humanity First Germany for the provision of funds. Due to the kind courtesy of Humanity First Germany, approximately 10.000 euros were earmarked for this Bosnian school. In accordance with the demand of the school, six laptops, two printers, 3 computers, four sound boxes, a monitor and four projectors were procured.

On 21 February 2022, during a ceremony, the equipment was handed over to the school authorities.

While addressing participants, the school director, Mr Nermin Merhemic, very amicably explained his concept of utilisation of the equipment donated by Humanity First. He also whole-heartedly thanked Humanity First for this generous and timely donation in the field of education.

In the end, the director of the school presented memorable souvenirs.

Friday 11 March 2022 | AL HAKAM

10

Answers to Everyday Issues Part XXX

Hanafi fiqh, marrying non-Muslims, Quran in 30 parts, meaning of uzun and female imams 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.

Hanafi fiqh An Arab Ahmadi sent a statement of the Promised Messiahas regarding the Hanafi fiqh to Hazrat Amirul Momineen, Khalifatul Masih Vaa and said about himself, “I do not attach much importance to the Hanafi fiqh because I am also against qiyas [analogical deduction].” He also asked if he could follow the Zahiri fiqh because it had come up with a compelling theory about following the apparent [zahir] injunctions of the Holy Quran and the Hadith. Huzoor-e-Anwaraa, while replying to this question in his letter dated 21 December 2020, gave the following instructions: “In his statement, which you have mentioned in your letter, the Promised Messiahas has refuted the views of two groups of his time both of whom had verged on opposite extremes regarding the Quran and the Hadith. Hence, he elucidated the true station of the Holy Quran and the Hadith and admonished his Jamaat to give preference to ahadith over manmade jurisprudence as long as they do not contradict the Holy Quran and the sunnah, regardless of how low their grading may be. Moreover, he said that jurisprudence ought to be based on the Holy Quran, the sunnah of the Messengersa and the Prophetic

ahadith. And if one was unable to find the solution to a certain matter from these three sources, then, one ought to follow the Hanafi school of jurisprudence. Moreover, if, because of modern developments, the Hanafi school of jurisprudence is unable to provide correct guidance, the scholars of the Community ought to determine such issues in accordance with their God-given reasoning [ijtihad]. Hence, the Promised Messiahas states: ‘It is incumbent on my Jamaat to follow any hadith which does not oppose and contradict the Holy Quran and sunnah, regardless of its authenticity and give preference to it over manmade jurisprudence. And if they are unable to find [elaboration on] a certain matter from the hadith, the sunnah or from the Holy Quran, in such a case, they should follow the Hanafi school of jurisprudence, because this school constitutes the majority [among the Muslims] and this is an indication of God’s will. If, because of modern developments, the Hanafi school of jurisprudence is unable to provide an adequate judgement, the scholars of the Community ought to determine such issues in accordance with their God-given reasoning. However, at the same time, they must exercise caution, lest they unjustly

denounce the hadith like Maulavi ‘Abdullah Chakrhalavi. Nonetheless, they ought to reject any such hadith which is at variance with the Quran and sunnah.’ (Review Bar Mubahathah Batalavi Wa Chakrhalavi, Ruhani Khazain, Vol. 19, p. 212) By the grace of Allah the Exalted, Jamaat-e-Ahmadiyya is fully committed to this advice of the Promised Messiahas and whenever ijtihad is required on an issue, the scholars of the Jamaat, under the auspices of Khilafat-e-Ahmadiyya, thoroughly deliberate such an issue by utilising the method of ijtihad.

It is not right for an Ahmadi to dislike qiyas and, on that basis, consider the Hanafi jurisprudence to be errant. It is not forbidden for scholars and mujtahidin to adopt the method of qiyas while staying within the permissible limits, when deducing from the Holy Quran, the sunnah and the Hadith, because there are many arguments in favour of qiyas in the Holy Quran and the instructions of the Holy Prophetsa. Moreover, the Rightly-Guided Khulafa also employed qiyas during their blessed eras and solved many newly-arisen issues by inferring from incidents from the life of the Holy Prophetsa.

Furthermore, the Promised Messiahas did not like people who mocked Hazrat Imam Abu Hanifarh by calling him ahl arra’y on account of his qiyas. Hence, the Promised Messiahas once addressed Maulvi Muhammad Husain Batalvi who had made a similar error and, while describing the status of Hazrat Imam Abu Hanifarh, said: ‘O Hazrat Maulvi Sahib! Please do not be angry. If you people had had even the slightest good opinion of Abu Hanifarh, the great Imam, then you would not have used such derisive and contemptuous words. You are ignorant of the status of the respected Imam. He was a great ocean and all the others are his estuaries and branches. To call him ahl ar-ra’y is a heavy betrayal! The great Imam, Hazrat Abu Hanifarh, in addition to being preeminent in the sciences related to

the Prophetic legacy, also had great expertise in deducing solutions to issues from the Quran. May God Almighty have mercy on Hazrat Mujaddid-e-Alf-e-Thani who has stated in his Maktub on page 307 that Imam-e-Azam has a spiritual relationship with the coming Messiah regarding the inferring of solutions to issues from the Quran.’ (Al-Haqq Mubahatha Ludhiana, Ruhani Khazain, Vol. 4, p. 101) As far as the Zahiri fiqh is concerned, it is important to note in this regard that many of the commandments of the Holy Quran and the Prophetic traditions are such that if they are merely followed literally then one could never attain their spirit and wisdom.

Therefore, it is the duty of every Ahmadi to adopt the method which has been pointed out by the ardent devotee of the Holy Prophetsa, who appeared in exact accordance with his prophecies as the Promised Messiah and the Just Arbiter [Hakam ‘Adl] of the current age. [The Promised Messiahas explained it] as per the guidance he received from Allah the Exalted, which has been mentioned above in his own words.”

Marrying non-Muslims Someone sought guidance from Hazrat Amirul Momineen, Khalifatul Masih Vaa regarding a fatwa, issued by a female official of Al-Azhar University according to which “there is no clear legal injunction in the Holy Quran that forbids a Muslim woman from marrying a non-Muslim man”.

Huzoor-e-Anwaraa, in his letter dated 21 December 2020, gave the following reply to this question: “Apart from the Holy Quran, Islamic teachings are based on the sunnah of the Prophet Muhammadsa, the Holy Founder of Islam, and his ahadith which are in harmony with the Quran and the sunnah. Therefore, where on the one hand Allah the Exalted has instructed the Muslims to follow the commandments of the Holy Quran, He has also said:

11

AL HAKAM | Friday 11 March 2022 َّ َ َّ َ ُّ ُ ْ ُ ْ ُ ْ ْ ُ ُ ْ َ َّ ُ ‫ون الل َه ﻓات ِب ُعو�ِ� ﻳُ ْح ِب ْبﻜ ُﻢ الل ُه َو�ﻐ ِ� ْ� لَﻜ ْﻢ‬ ‫ﻗﻞ ِإن ﻛنتﻢ ت ِحب‬ ّ ُ َ ْ ُ ٌ َ ٌ ُ َ ُ َّ َ ْ ُ َ ُ ُ َ ‫الﺮَ ُﺳ‬ ّ ‫اللَ َه َو‬ ْ‫ول َﻓ ِﺈ ْن تَوَلَّوا‬ ‫ذنوﺑﻜﻢ والله ﻏفور ر ِحيﻢ۔ ﻗﻞ أ ِﻃيعوا‬ ّ َّ َ َ �ِ ِ�‫اللَ َه �َ� ﻳُ ِح ُّﺐ الْ�َا‬ ‫ﻳن‬ ‫ﻓ ِﺈن‬ Say, ‘If you love Allah, follow me: (then) will Allah love you and forgive you your faults. And Allah is Most Forgiving, Merciful.’

Say, ‘Obey Allah and the Messenger;’ but if they turn away, then (remember that) Allah loves not the disbelievers. (Surah Aal-eImran, Ch.4: V.32-33) Likewise, He commanded:

َّ ُ َّ ْ َ ْ ُ َ ُ ُ ُ َ ُ ُ َّ ُ ُ َ َ َ َ ‫وه َو َما ن َﻬا� ْﻢ َﻋن ُه ﻓان َت ُﻬوا َوا�قوا الل َه‬ ‫وما آتا�ﻢ الﺮﺳول ﻓﺨﺬ‬ َ ْ ُ َ َ َّ َّ ‫اب‬ ِ ‫ِإن الله ﺷ ِﺪﻳﺪ ال ِعق‬

And whatsoever the Messenger gives you, take it; and whatsoever he forbids you, abstain from (that). And fear Allah; surely, Allah is Severe in retribution. (Surah alHashr, Ch.59: V.8) Knowing these basic principles, when we consider the issue of a Muslim woman marrying a non-Muslim man, we find clear injunctions in the Holy Quran forbidding Muslim women from marrying idolators [mushrikin], disbelievers or the People of the Book. Hence, Allah the Exalted commands in verse 222 of Surah al-Baqarah not to give believing women in marriage to idolaters until they believe. Moreover, in verse 6 of Surah al-Ma’idah, where it has been declared lawful for Muslims to eat the food of the People of the Book, Muslim men have been permitted to marry women of the People of the Book, no mention has been made of Muslim women [being allowed to] marry men from among the People of the Book.

Hence, its prohibition has been established.

Furthermore, in verse 11 of Surah alMumtahinah, the prohibition of giving Muslim women in marriage to disbelievers has been established because Muslims have been commanded not to send female Muslim refugees back to the disbelievers as they have been declared unlawful for the disbelievers and the disbelievers unlawful for them.

Apart from these Quranic injunctions, the sunnah of the Holy Prophetsa and his instructions also do not provide any evidence that the Holy Prophetsa ever married any one of his relatives to a nonMuslim or that his Companionsra, after the revelation of the aforementioned Quranic injunctions, married any of their girls to a non-Muslim of their own accord or upon the instruction of the Holy Prophetsa.

Rather, on the contrary, the Holy Prophetsa generally advised the Companionsra that when someone, with whose religion and character there were pleased, sought the

hand of a Muslim woman who was under their care, they should marry her to him, even if he had some flaw. Huzoorsa repeated this phrase (‘religion and character’) three times. (Sunan al-Tirmidhi, Kitab an-nikah) The Promised Messiahas, being the Hakam ‘Adl of this age and the most ardent devotee of his Master and Guide, the Holy Prophet Muhammadsa, the Chosen One, admonished his followers in exact accordance with this Islamic teaching and said: ‘There is nothing wrong with accepting the hand of the daughter of a non-Ahmadi in marriage because it is also permissible to marry a woman from among the People of the Book. Rather, there is a benefit in doing so because an additional person would attain guidance. You should not give your own daughters in marriage to nonAhmadis. If you are offered one’s hand in marriage you can accept it by all means.

There is no harm in accepting but it is sinful to give.’ (Malfuzat, Vol. 5, p. 525,…, 2003) It is in accordance with the clear Quranic injunction mentioned in Surah al-Ma’idah that Huzooras has declared it a sin to give one’s daughter in marriage to a non-Ahmadi because in this verse it has been mentioned that it is permissible for Muslim men to marry women of the People of the Book, but there is no mention of giving Muslim women in marriage to men from among the People of the Book.”

Holy Quran in 30 parts Someone asked Hazrat Amirul Momineen, Khalifatul Masih Vaa as to the Divine wisdom behind the division of the Holy Quran into 30 parts. Huzoor-e-Anwaraa, in his letter dated 10 January 2021, gave the following answer to this question: “Allah the Exalted revealed the Holy Quran in the form of verses and surahs and the Holy Prophetsa established their present order also according to the guidance vouchsafed to him by God Almighty. As far as the matter of dividing the Holy Quran into stages [manazil], parts and ruku‘aat is concerned, later people did that at different times for the convenience of reading. That is why there is no such division found in the olden manuscripts of the Holy Quran.

It is mentioned in the ahadith that there were some Companionsra who only used to keep themselves engaged in supererogatory acts of worship instead of fulfilling their domestic responsibilities. Upon being informed about them, the Holy Prophetsa admonished them. One of his instructions also included the requirement of a minimum number of days to complete one reading of

the Holy Quran.

Hence, it is recorded about Hazrat Abdullah bin Amr bin al-Aasra that the Holy Prophetsa told him to finish one reading of the Holy Quran in at least a month. He replied, ‘O Allah’s Messengersa! I am capable of doing more than this’, whereupon he said, ‘Recite it in twenty days.’ He replied, ‘I am capable of doing even more than this’, whereupon he said, ‘Recite it in ten days.’

He replied, ‘I am capable of doing even more than this,’ whereupon he said, ‘Then, recite it in at least a week and do not overburden yourself beyond this for your wife also has a right upon you, your visitor has a right upon you and your body has a right upon you.’

(Sahih Muslim, Kitab as-siyam) Some believe that, in the light of this instruction of the Holy Prophetsa, people later divided the Holy Quran into thirty parts and seven manazil for their convenience so that it may be convenient for the one who wishes to complete a reading of the Holy Quran in at most a month or the one who wishes to do so in at least seven days.

Some are of the view that the Holy Quran was divided into manazil and parts in the Middle Ages for the convenience of students and teachers, teaching the Holy Quran to children. And this division is not based on any specific themes or topics but merely the volume of the Holy Quran.

Regarding the division of the Holy Quran into ruku‘aat, it is said that this work took place during the time of Hajjaj bin Yusuf and according to some traditions this division was done by Hazrat Uthmanra.

Moreover, [it is said] this division of ruku‘aat was done to facilitate the recitation of various portions of the Holy Quran in the rak‘aat of prayers [salat].

In any case, it is an established fact that this division of the Holy Quran is not from

Allah the Exalted nor was it done by the Holy Prophetsa. Rather it is from later times. That is why there is a difference in the division of some parts in the copies of the Holy Quran published in the various parts of the Arab and non-Arab world. However, there is no room for even a shadow of a doubt that this division does not make any difference in understanding the Holy Quran nor does it affect its authenticity and truthfulness.”

Meaning of uzun Someone sought guidance from Hazrat Amirul Momineen, Khalifatul Masih Vaa, writing that the word uzun [ear] used in one of the verses of Surah al-Haqqah [Ch.69: V.13] referred to recording devices, as ears did not record or retain anything, but rather it was the heart or the brain that did so. Huzoor-e-Anwaraa, in his letter dated 21 December 2020, provided the following guidance regarding this: “Hazrat Musleh-e-Maudra has translated this verse of Surah al-Haqqah in Tafsir-eSaghir [into Urdu] as follows: ‘That We might make this (incident) a Sign for you, and that listening ears might hear it (and the hearts may retain it).’

In his interpretive translation, Hazrat Musleh-e-Maudra has made it clear that the function of the ears is only to hear and the function of remembering or retaining is performed by the heart or the brain.

While interpreting Surah al-Baqarah and explaining the functions of ears and eyes, Huzoorra has stated a very subtle and exquisite point. He writes: “When we hear a voice, it means that this sound has travelled from outside, as the eardrum is naturally made in such a way

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that when the air pressure pushes on the eardrum, it creates a movement; vibrations are generated and these vibrations travel to the brain and the brain converts them into words. It is these vibrations that also fall onto the [thermionic] valve of a radio [receiver] and the radio converts them into words. In the composition of the human body, ears serve as the radio and the nerves as valves. The impulses that travel to the brain through them are converted into an audible voice there. […] And what you see are also impulses that the eyes convert into images. What you see fixated in front of you is not the image. Rather, they are features that then travel to the brain through the eyes and it turns them into images. Hence, nowadays [the 1960s], we also see that

images have also started being transmitted through radios.” (Tafsir-e-Kabir, Vol. II, p.

403) Therefore, in the light of this exquisite commentary of Hazrat Musleh-e-Maudra, in my opinion, the remembering of a significant Sign as mentioned in the above verse of Surah al-Haqqah has been attributed to ears because it is through the ear that the voice reaches the heart and the brain where it is retained. Other than that, taking the word ‘ear’ [uzun], mentioned in this Quranic verse to mean ‘recording device’ is your personal point of view and interpretation, which is fine as long as it does not contradict the Holy Quran, the sunnah and ahadith.”

Female imams A lady wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa and asked whether a woman was permitted to lead men in prayer

at home if she was the only one capable of doing so and if not, then why? Huzoor-eAnwaraa, in his letter dated 16 January 2021, gave the following answer to this question: “A virtue of the Islamic teaching is that in it the rights and responsibilities of men and women are determined separately according to their nature. Hence, only men are obligated to observe salat in congregation and women have been excused from it.

Their observing salat in congregation has the status of a supererogatory act of worship.

Therefore, in the presence of men, a woman cannot become their imam and lead them in congregational prayers.

Neither the Holy Prophetsa nor any of his successors after him have ever assigned a woman to the position of an imam of men.

Sometimes, when the Promised Messiahas, who is the Hakam ‘Adl of this age, used to offer his prayers at home due to some illness, he used to lead the prayers himself.

Since standing would cause Huzooras to become unsteady, he used to have Hazrat Amma Janra [his wife] stand next to him instead of her standing behind him.

Therefore, if there are both men and women in a place, then the imam of the prayers will be a man, because the man who has the authority to perform the prayers, and his own prayers become valid, the prayers of others will also be valid under his leadership.”

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

Translated by Al Hakam)

11 March 1910: Hazrat Khalifatul Masih Ira called for Jamaat members to volunteer and assist in the work for the extension of Masjid Aqsa, Qadian.

Huzoorra took part in the labour work too by shifting mud during the construction. (Tarikh-e-Ahmadiyyat, Vol. 3, p. 314) 11 March 1966: The establishment of Majlis-e-Irshad was announced and its first meeting was held in Masjid Mubarak, Rabwah under the chairmanship of Hazrat Khalifatul Masih IIIrh. Majlis-e-Irshad was a forum started by Hazrat Khalifatul Masih IIIrh where Ahmadi Muslim scholars – both religious and secular – would deliver speeches on various topics in Masjid Mubarak. On this day, after Huzoor’sra inaugural speech, scholars of the Jamaat delivered lectures. Maulana Abul Ata Jalandhari Sahib, Syed Mir Mahmood Ahmad Nasir Sahib, Syed Dawood Ahmad Sahib, Maulana Ghulam Bari Saif Sahib, Qazi Muhammad Nazir Sahib, each, in response to the doctrine of the divinity of Jesus, presented an argument from the Promised Messiah’sas book Jang-e-Muqadas.

(Tarikh-e-Ahmadiyyat, Vol. 23, p. 494) 12 March 1916: Hazrat Musleh-eMaudra addressed missionaries after Zuhr prayer in Qadian. Huzoorra said the most important aspect of the success of a missionary was selfpurification. Huzoorra said that an exemplary missionary should have the following traits: To inculcate the habit of tahajjud prayers, reading the Holy Quran, regular remembrance of God, setting up one’s own library, avoiding asking unnecessary questions, disliking false gratification and having extraordinary reliance on God Almighty.

Explaining the great need for piety for a missionary, Huzoorra mentioned eight important and easy ways to attain piety. These most valuable instructions were later published under Nasaih-eMubaligheen and can be read on page 287 of the third volume of Anwar-ulUlum.

12 March 1953: During the horrific anti-Ahmadiyya riots of 1953 in Pakistan, due to the forced closure of Al Fazl, a series of letters were

AL HAKAM | Friday 11 March 2022

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This Week in History 11-17 March

Masjid Aqsa, Qadian

issued to contact members of the Jamaat. In a letter dated 12 March, among other things, it was written that a Jamaat in Pakistan had informed that by the grace of Allah there was no panic in their area; however, they said that they were concerned about people

living in the Markaz. Another Jamaat reported that mischief caused by opponents was increasing in their area every day. Upon this, Hazrat Musleh-eMaudra said: ’’‫‘‘ ان �ار�ں � �� وا� آ�ن � ز�ہ �ا ��د �۔‬

“There is a living God in heaven who shall seize these mischievous people.”

(Tarikh-e-Ahmadiyyat, Vol. 15, p. 221)

he reached Port Louis, the port of Mauritius on 15 June. (Tarikh-eAhmadiyyat, Vol. 4, p. 170)

13 March 1914: Hazrat Mirza Bashiruddin Mahmud Ahmadra delivered a Friday Sermon and led the congregation in Jumuah prayer, which happened to be the final Friday in the blessed era of the Khilafat of Hazrat Khalifatul Masih Ira. On the instructions of Hazrat Khalifatul Masih Ira the young Sahibzada Mirza Mahmud Ahmad Sahibra was assigned to lead prayers during the final ailment of Hazrat Khalifatul Masih Ira. On the same day, Hazrat Khalifatul Masih Ira departed for his eternal Master at around noon, while he was offering his prayer.

(Tarikh-e-Ahmadiyyat, Vol. 3, p. 511)

15 March 1919: Due to influenza pandemic, Jalsa Salana was not held on its due dates in December 1918.

The three-day Jalsa Salana proceedings were held in Qadian on these dates.

Hazrat Musleh-e-Maudra delivered his speech on Irfan-e-Ilahi (Recognition of the Divine) before an audience of 5,000 Ahmadis. (Tarikh-e-Ahmadiyyat, Vol. 4, p. 219)

14 March 1914: After the sad demise of Hazrat Khalifatul Masih Ira, the election for Khilafat was held on this date after Asr prayer in Masjid Nur, Qadian. Hazrat Mirza Bashiruddin Mahmud Ahmadra was elected as the second Khalifa of the Promised Messiahas. Hazrat Khalifatul Masih IIra accepted bai‘at of the Ahmadi Muslims present and delivered a short speech. Huzoorra proceeded to the lawn of Talim-ul-Islam High School to lead the funeral prayer of Hazrat Khalifatul Masih Ira, which was attended by more than 2,000 people. On the same date, after 6 pm in the evening, the burial of Hazrat Maulvi Nuruddinra commenced in Bahishti Maqbarah Qadian beside the sacred tomb of the Promised Messiahas.

(Tarikh-e-Ahmadiyyat, Vol. 3, p. 516) 14 March 1915: Hazrat Sufi Ghulam Muhammadra arrived at Colombo, Sri Lanka and during his three-month stay, he managed to establish a local chapter of the Jamaat.

Initially, he was sent to establish an Ahmadiyya mission in Mauritius. He left Qadian on 15 February and after completing his work in Sri Lanka

Masjid Nur, Qadian

Hazrat Sufi Ghulam Muhammadra

15 March 1968: Hazrat Khalifatul Masih IIIrh, in his Friday sermon, urged members of the Jamaat to especially recite tasbih, tahmid and durood sharif for the whole year starting in the new Islamic Hijri year - 1 Muharram 1388 AH, 31 March. (Al Fazl, 22 March 1968, p. 2) 16 March 1947: The Peace Committee held its meeting in Qadian under the presidency of Hazrat Hafiz Mirza Nasir Ahmadrh. This group of different religions was formed in the backdrop of violence and disturbance following the political and communal tensions in the Indian subcontinent in those times.

(Tarikh-e-Ahmadiyyat, Vol. 9, p. 637) 17 March 1914: Soon after the election of Hazrat Khalifatul Masih Ira, despite the period of immense difficulties, Hazrat Sahibzada Mirza Bashiruddin Mahmud Ahmadra started delivering his dars of the Holy Quran in Masjid Aqsa Qadian. He started by explaining the commentary of Surah alMujadalah, which was being published in Al Fazl from 8 April. This valuable deliberation was later published in book form, titled Haqaiq-ul-Quran. (Tarikh-eAhmadiyyat, Vol. 4, p. 135) 17 March 1925: Hazrat Muslehe-Maudra established Madrasat-ulKhawatin – an educational institute – to enhance the education of Ahmadi women. Huzoorra spared time to lecture the classes for a considerable amount of time until his tight schedule made it impossible for him to continue teaching. (Tarikh-e-Ahmadiyyat, Vol. 4 p. 518)

Friday 11 March 2022 | AL HAKAM

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Quran Exhibition in Australia Mohammad Atae Rabbi Hadi Missionary, Australia

On 12 February 2022, Jamaat-e-Ahmadiyya Queensland held a Quran Exhibition to promote the peaceful teachings of Islam and educate Australians about the Holy Quran and its teachings in Toowoomba Queensland, Australia.

Toowoomba is one of the largest inland cities in Queensland, (second largest after Canberra, Australia’s capital city), and is situated 125km west of Brisbane, the capital city of Queensland, with an estimated population of 169,000.

This city was chosen for this exhibition not just due to its national significance but also because there is a strong inter-faith community, and it is also considered part of “Queensland’s Bible Belt” due to the high concentration of Christian residents in the area.

Preparations started a month before the event which included getting the material of the Quran Exhibition printed, which covers the history of the Holy Quran, its teachings, and their significance.

A day before the event, a volunteer prepared sandbags and collected all equipment at the Baitul Masroor Mosque.

At the same time, three volunteers loaded all other equipment and exhibition content into the van from the Mubarak Mosque, which is close (approx. 10 km away) to Brisbane’s CBD, before driving to the Baitul Masroor Mosque and loading everything as the plan was to leave earlier the next day.

After offering the Fajr prayer at the Baitul Masroor Mosque on 12 February 2022, three volunteers left for Toowoomba and arrived at the site for the exhibition around 7:30 am. Other volunteers arrived at various times during the day with five local

volunteers staying with us throughout the day.

Located on the crest of the Great Dividing Range, which runs roughly parallel to the east coast of Australia, Toowoomba is at an altitude of 691m and is full of green and beautiful spaces. One of these is called Village Green on Ruthven Street in the heart of the city and is right next to Toowoomba Library, the City Hall and Art Gallery.

Toowoomba regional council gave us the approval to use the space for our exhibition.

Being outdoor has its own challenges, especially in a city where it often rains, but it also brought great visibility which is not possible indoors.

On arrival at the site, we were greeted by a more beautiful spot than we ever imagined, the flower beds with hundreds of flowers in the middle of the area and the beautiful wall with vines on the side presented quite a beautiful picture. The exhibition was set up on one side of the space with the flowers running in parallel in the middle.

Two banners were placed next to the street for visibility to any passers-by, therefore becoming a source of tabligh for thousands of people who went past. One of these was for the Quran Exhibition and the other banner was “Messiah Has Come”.

Having this banner on display in the middle of the city right next to a major thoroughfare was very empowering and a true blessing of Allah.

Twelve copies of the Holy Quran in multiple translations were selected based on the popular languages of Toowoomba residents and were displayed on stands with name tags. Moreover, two books, The Philosophy of Teachings of Islam, and The Great Western Revival, were also put on display along with posters for each book introducing them to the public. The

books were arranged in the middle of the exhibition space.

The event was promoted on Facebook and Instagram through multiple accounts of the community. 17 people attended our exhibition, asked us different questions, and took their time going through all the content on display. The Chair of Toowoomba Interfaith as well the Coordinator of the MultiFaith & Intercultural Dialogue Centre in

Caboolture, (who drove 3 hours to attend), also came to view the exhibition and attend a meeting with the Ahmadi missionary.

A common thing observed in the visitors who attended the two exhibitions which were organised by the Queensland Jamaat this year was the amount of time they gave us and how much they learned about Islam, the Holy Quran, and its peaceful teachings.

Donation of a portable library and books Laiq Ahmed Atif President Jamaat-e-Ahmadiyya Malta

Jamaat-e-Ahmadiyya Malta has set up a portable library at a women’s rehabilitation centre at the San Blas – Caritas Malta.

During our visit to the San Blas therapeutic centre in 2020, while talking to women who are going through the rehabilitation programme, Jamaat-eAhmadiyya felt the need to set up a library to promote book reading and that women can spend their time in a more constructive manner and remain focused to the rehab process.

The Malta Jamaat bought the necessary shelving, a table and books, including books about Islam Ahmadiyyat, and then visited the San Blas and together with the Director

of Caritas, Mr Anthony Gatt, opened the library for the residents.

A donation sticker containing the Jamaat’s name, logo and website, was also added on all the books which will be a means of the Jamaat’s introduction and tabligh for so many years to come, insha-Allah.

Moreover, Jamaat-e-Ahmadiyya Malta also donated around 100 children’s books to Gzira Primary School. The books were presented to the Head of school, Ms Astrid Tonna, who thanked the Jamaat and said: “This is a wonderful surprise to all of us.

Thank you for your donation of books to the school. The students and staff will surely benefit from these resources. In our school, we very much promote reading, and this collection of books will be a good addition to our library.”

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AL HAKAM | Friday 11 March 2022

Analysing “the seal” metaphor in Judeo-Christian literature Michael LaPine USA

In the 1980s the meaning of “Seal of the prophets” moved from the interIslamic polemics to the academic circles with Yochanan Friedman’s Finality of Prophethood in Sunni Islam (1986) and Gedaliah Strouma’s groundbreaking work “Seal of the Prophets” The Nature of a Manichean Metaphor (1986). Both writers used Arabic and Near-eastern literature to posit an understanding aligned with Ahmadiyya Muslim beliefs.

More recently Uri Rubin’s The Seal of the Prophets and finality of prophecy (2014) sought to counter Friedman and Strouma by defending the Orthodox understanding of the “Finality of the prophets.” Neither camp sought to use the extensive Hebrew literature available to back up their claims.

The question that has not been asked up to this point is: How would a seventh century Jew understand the term “Seal of the Prophets”? Does the title denote the Prophet’s greatness or merely assert Muhammadsa as the last prophet?

Our contention is that the term “Seal of the prophets” can be understood in the Judeo-Christian context to denote greatness; there is rich usage of the term in Jewish literature.

There are two words to denote “seal” in the Hebrew Bible – the word khatam, ‫םָתֹוח‬ occurs 2,368 times in the bible. Another word for seal is tabat which occurs 49 times.

Khatam and tabat have the same cognates in Arabic and both words are found in the Quran.

The New Testament uses the Greek word sphargizo (σφραγισάμενο) for “seal”. Marjo Korpel, (seal, signet ring, www.otw-site.eu/ KLY/kly.php) provided a thorough summary of the word “seal” in near-eastern literature.

The Bible uses the term both literally as well as metaphorically. Seals are mentioned in the bible as items of authentication. They are also used to close up things such as a wine cask. A letter is sealed as a means of authentication. (1 Kings 2:28) A person can be referred to as “a seal” in a metaphorical sense as we shall see.

Kopel’s study shows how the cognates in the Semitic languages share the same literal and non-literal usages. Ancient Israel shared with the general Mesopotamian culture the use of seals for practical purposes. (Cylinder Seals in Ancient Mesopotamia - Their History and Significance, 2 December 2015 World History Encyclopedia) Archaeologists have found seals throughout the Middle East too.

Seals served various roles for authenticating documents and merchandise, etc. A wine barrel had the seal of the manufacturer and

a diplomat wore a ring with the name of his royal sovereign engraved on it.

In an illiterate culture, seals had the function of ensuring the commoner knew what item belonged to what person. The Torah illustrates how common seals were in Middle Eastern culture. A seal of gold was placed on the high priest’s forehead.

(Exodus 28:36) In Parsha Vayeshev (Genesis 37:1–40:23) there is the infamous meeting between Judah and his daughter in law Tamar. During their negotiation, Judah asked Tamar what he could provide as collateral. Tamar replies “your seal your chord and the staff you carry.” ‫ָךֶליִתְפּו ָךְמָתֹח‬, ‫ָךְּטַמּו‬. (Genesis 38:18) The story about a woman seducing her father-in-law is shocking to the modern reader of sacred literature but Jewish tradition saw a different message. The sages believed that the passage has messianic implications and that Tamar was speaking with divine inspiration. The “seal” was a foreshadowing of the Davidic line of Kings that would come from Judah. The chord of Jacob referred to the Sanhedrin that would rule Israel and the staff would be the Messiah himself. (Genesis Rabbah 85:9) In ancient times the king’s emissaries were recognised by a seal that was adorned on a ring or necklace. The midrash writers understood the use of seals in this context,

hence their messianic interpretation of the Tamar story. The Jerusalem Talmud also makes an interesting comparison between a prophet and a sage using the analogy of a royal emissary. The Rabbis argued that, unlike a sage, a prophet must produce to prove their truthfulness in the form of a sign or miracle.

Another example is The Song of Songs (Shir ha shirim) which is a book rich in metaphorical language about the union between a man and a woman. The language of intimate love is interpreted as Israel’s love for God. A well-known metaphorical use of the term in Songs 8:6 reads “Place me like a seal over your heart, like a seal on your arm; for love is as strong as death, its jealousy unyielding as the grave. It burns like blazing fire, like a mighty flame.” Here the lover is madly in love with her bridegroom. She compares herself to a seal placed on the heart and arm of her lover. In ancient times people wore seals on a necklace or ring. The lover in the poem calls herself a seal in the sense that she desires to be precious to her beloved.

The Hasidic masters of the 18th and th 19 centuries had much to say on Songs 8:6. The Rebbe of Slonim saw each of the two seals as standing for Yom Kippur and Hoshana Rabba. (Show me the path of life, www.yeshiva.co/midrash/4054) The two seals expressed the need for man to have both love and fear of God. The first seal represented the need to repent with the heart and the second the need to follow the commandments. The Alter Rebbe (founder of the Chabad dynasty) gave a more esoteric explanation for the two seals. The Rebbe used language of intimate love to discuss the metaphysical interactions between God and man in the metaphor of union between a man and woman. The two seals, one protruding and the other receding were contrasted with one another.

In Kabbalistic thought, the devotee has to make bitul (rid oneself of ego) in order for the divine to penetrate the soul. (The Song of Songs: Abulafia and the Alter Rebbe, http:// thejewishreview.org/articles/?id=124) R Zvi Elimelech Shapiro of Dinov (Bnei Yissachar) uses the metaphor in Shir ha shirim 8:6 to discuss God’s closeness to the Jewish people. Israel is as close to God as a seal on a document. Once the seal is stamped on paper the impression cannot be removed. The ring’s bezel is permanently stamped with the Jeweler’s signature. The Bnei Yissacar cites an analogy made in the Zohar about the seal’s impression which is pertinent to our discussion.

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Friday 11 March 2022 | AL HAKAM

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When the Jews complete the reading of the Torah on the holiday of Simchat Torah, the reading is then sealed. (Chotmin means both complete and seal.)

The first letter of the Torah is “bet” ‫ ְּב‬and the last letter is ‫“ ל‬lamed.” Bet and lamed make “leiv” ( ‫ )בֵל‬which means “heart.” The Zohar notes that when the Torah reading is completed we are sealing the Torah and HaSHem (God) to our heart. (Shimini Atzeres-Simchas Torah: “Sealed” www. jewishpress.com/judaism/holidays/shminiatzeres-simchas-torah-sealed/2019/10/20/) The Jewish mystics, famous for their gematria speculations, pointed to a special connection between the heart and seal. For them, each letter is a separate word in itself.

So, when we take the word “lamed “(The spelling of the Hebrew letter) we have both letters that are “revealed” in the word leiv and other words hidden inside it. Hence, “l” is revealed in leiv but the mim and dalet are hidden inside “leiv.” In the word “beis” the “bet” is revealed but the letters yud and saf are hidden. To summarise, the two revealed letters (“lamed” and “beis”) spell the word leiv (heart) as we saw earlier. But the hidden letters (mim, dalet, yud and sa) together have a total value in gematria of 454. The number 454 is the same gematria as the word “seal”. When the Torah reading is completed, God is stamping the reader’s hearts with His blessings. (Ibid) Torah observance is predicated on understanding the use of seals. A Jewish male is to regularly have don tefillin (prayer amulets) on his head and arms. The Rashbam connects the Torah commandment in Deuteronomy 6:8 to Shir ha shirim 8:6. The Rashbam explained that the commandment to don tefillin is a way to wear the Torah. (A sign and reminder of great things By Simon M Jackson, https://mizrachi.org/parasha/ tefillin-a-sign-and-reminder-of-greaterthings/) The Torah itself describes the “ot” ‫תֹוא‬ (signs of God. Deut 6:8) that are bound as a commandment. On the wearing of fringes on the four corners of the garments, the Sefer Chinuk comments that the commandment is to “carry the seal of the Master” on one’s clothes. (“You Shall Make for Yourself Twisted Threads” – The Commandment of Tzitzit, Mitzvah Studies, www.chabad.org/ library/article_cdo/aid/4287674/jewish/YouShall-Make-for-Yourself-Twisted-ThreadsThe-Commandment-of-Tzitzit.htm ) Circumcision is referred to as the seal of the covenant, or the seal, or Abraham in Judeo-Christian literature. (Romans 4:11) The Birkat Hamazon (grace after meals) has the petition to God about the practice as “Your covenant which you sealed out in flesh.”

Circumcision is even considered essential to enter paradise. “All of Israel who are circumcised will come into Paradise” a midrash reads. Being sealed with the name of God is mandatory. According to the sages, God placed His Name El-Shaddai ‫לֵא‬ ‫( ַּדַׁש‬Almighty) on the body of the Israelite.

The “shin” is placed on his nose, the dalet on the hand and Yod on the area circumcised.

(Tanhuma Tsav 14) The Pietists of Ashkenazi and the Rabbis of Castile once taught that the “seal” of circumcision was what enabled the Torah to come down from heaven. In their view, the

revelation at Sinai would not have occurred if it was not for Israel being circumcised.

Christianity saw the concept of sealing as a display of one’s authentic standing to God. (Ephesians 1:13) Early Christian authorities saw the sealing in the new covenant as a fulfilment of the sealing that existed in the new covenant. The Apostle Paul said circumcision was no longer needed because baptism was the seal that bonded God to man. A Christian priest, Melito of Sardis, in reviewing the Passover, saw the eating of the Passover lamb as the culmination when Israel was sealed by God. The bishop also saw the firstborn of Israel sealed by the lamb’s blood put on the doors. Those not sealed with the blood were doomed. (The Peri Pascha Attributed To Melito Of Sardis: Setting, Purpose, And Sources, Brown Judaic Studies) These concepts of sealing entered Jewish folklore and mysticism naturally. Seals are found in common folk practices in the form of amulets. They contain the names of God or angels. The names of God and the different permutations of the tetragrammaton explain the creation of the world in the speculation of the kabbalists. The Sefer Yetzirah says that the six extremities of the world are “sealed” by a permutation of the divine name. Isaac of Acre, in his commentary on Sefer Yetzirah, noted that the stability of the world depends on the function of the divine names. The sealed letters act to secure the world from dissolution.

The Bible and usage of “seal” We now turn to the bible for the metaphorical usage of seals. The ancient Babylonians and Assyrians commonly made seals from clay.

A stamp was used to impress the clay onto the desired item to display ownership. Clay is shapeless by itself and the stamp was used to form the clay into a discernable image.

The book of Job uses the imagery of sealing to discuss the creation of the world after the prophet challenges God on the seeming injustice of His authority. On the creation of the earth, we read, “The earth takes shape like clay under a seal; its features stand out like those of a garment.” (Job 38:14) Just as clay was initially unformed so was the shape of the earth before God’s intervention. It is only with God’s creation that earth takes on a beautiful form like that of a garment. The Rabbis of the Jerusalem Talmud saw in this verse proof that mankind will be resurrected in the same clothes that they were buried in. (Narrative and Document in the Rabbinic Canon: The Two Talmuds, p. 118. in reference to J Ketubot 12:3 and Y Kilayim 9:3 )

Hebrew literature and “seal” We find in Hebrew literature the seal metaphor used in reference to humanity. We will see examples of “seal” used in reference to specific persons. Jewish writings use seal imagery to discuss the uniqueness of mankind in general. The book of Ezekiel contains the earliest reference to an individual referred to as a “seal.” Ezekiel mentions the blessings given to the King of Tyre and how the sovereign would be punished for his misuse of the blessings.

God told the King that “you were the seal of perfection, full of wisdom and perfect in beauty.” (Ezekiel 28:12) The Hebrew term “Khotam takenit” is not clear so there is no consensus of

meaning. (“Seal of Resemblance, Full of Wisdom, and Perfect in Beauty”: The Enoch/ Me†a†ron Narrative of 3 Enoch and Ezekiel 28 , University of British Columbia, www. marquette.edu/maqom/ArbelMetatron.pdf) Khotam takenit is translated as “Seal of the Sum [similitude]” by some authorities.

What does “seal of the Sum” mean? Rabbi Crecas Hasdai, a 12th-century philosopher stated in his Or Adinoi that the “Seal of the Sum” is man himself. Man is the seal of the sum because he is gravened from all parts of the universe.” Man is thus the microcosm of the entire creation. These conceptions of humans are well known in Jewish mystical literature.

The Hebrew writings testify to the spiritual status of persons as God’s seal.

Recall the story of Zerubabe ben Shetiel, a descendent of King Solomon. Initially, Solomon’s descendants were cursed (Jeremiah 22:28-30) due to the apostasy of Solomon’s grandson, Jeconiah. God told Jeconiah that his descendants would be cursed forever. The misunderstanding of the biblical prophecy has implications for both Christianity and Judaism as Jesus Christ is a descendent of Jeconiah. What is missed is the fact that Jesusas is a decedent of Jeconiah through Zerubabel. When the Jews returned from Persia, after the exile, they were tasked with rebuilding the holy temple.

Zerubabel contributed great efforts to start the project. Haggai informed Israel of God’s acceptance of Zerubabel. “O Zerubabel, my servant, the son of Sheealitel, said the Lord, and will make you as a seal; for I have chosen you, said the Lord of Hosts”. God tells the prophet Haggai (Haggai 2:23) that Zerubablel is God’s seal.

Biblical prophecy attributes the “seal” with being chosen by God. The mark of servanthood is also significant. God thus informs Israel that the curse on Zerubablel’s ancestors was abrogated. The Malbim understood Zerubabel as the whole focus of Creation and its seal “tachlit ha-veriah vehotamah.” We found a similar understanding by the Rabbis of the Ezekiel reference.

In the fourth century BC, Judaism went through a transformation via Greek culture and there were serious attempts to reconcile Greek philosophy with Hebraic religion.

Philo Alexander, a 1st-century philosopher, was the most well known of these persons.

Philo took terminology from Greek philosophy such as the ideas of Plato and

tried to apply it to Judaism. Philo believed that only an intermediary realm of ideas could explain the interaction between man and God. The logos was named as one of the most important ideas for the intermediary to explain how God created the world and revealed His will to mankind. Philo needed Hebrew to express this Greek concept so he used “seal”: “The Word of Him who makes it is Himself the seal, by which each thing that exists has received its shape” (Fug. 12; cf.

Som. 2.45). So the Logos was the seal of the universe. In fact, Philo used the term seal for many of these “ideas.” (Were Jews made in the image of God? Christian Perspectives and Jewish Existence in Medieval Europe, Studies in Medieval Jewish Intellectual and Social History P. 68) For the ancient Judeo-Greeks, everything was made to a pre-determined pattern based on the ideas in the mind of God and “seals” were used to designate these metaphysical entities. Jewish thinkers drew heavily from Philo’s exegesis by the time of the Tannaim (200 AD).

The extensive use of the metaphorical seal was well established by the time of Prophet Muhammadsa.

The “Seal of Adam”, a term developed

by Rabbis of the Ammoriac period is proof of Philo’s direct but unacknowledged influence. The sages asked the question of why God created man alone. The conclusion was to “tell us the greatness of the Holy One Blessed be He; a person makes many coins with a single seal and they are all similar to one another. But the King of kings, the Holy One, Blessed be He, stamped all people with the seal of Adam the first, and not one of them is like another.” (Sanhedrin 38a) The rabbis reasoned that just as coins are stamped with one seal, God created the progeny of Adam from their forefather who served as the initial seal of mankind.

Job 38:14 was used as the proof text for this reasoning but Bendoz-Rizak sees the influence of Philo in his analogy of the “seal” and “coin” in relation to God making the soul. Bendoz-Rizak’s explanation is plausible but we provided enough material to prove that the seal metaphor was established during the time of the biblical writers.

The Talmud teaches that the “Seal of God is truth.” (Shabbat 55a, Yoma 69b. Also see Midrash: Genesis Rabbah 8:5) For the rabbis “Truth” is reserved for God alone.

A story is related in which the sages of the

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AL HAKAM | Friday 11 March 2022 Great Assembly prayed for an end to idolatry and God sent down a piece of paper with the word “Truth.” Rav Hanina concluded that the “Seal of God is Truth.” The Kotzker Rebbe once asked why, of all the names of God, was “Truth” given the seal? The answer is simple. A seal is something that cannot be counterfeited because there is only one.

Anything in the world can be copied except for the truth. Whatever is a copy can only be a mere imitation. For religious purposes, the Kotzker Rebbe taught that imitation is the worst act. Rebbe Reb Bunim once noted that authors put their name in front of the book and likewise God placed his name – Truth – in the first chapter of the Torah. In the first verse of the Torah, the last letters of the first three words are tet, alif and mem. This spells out God’s name ‫“ תמא‬Emet” (Truth) (Seal of God is Truth, www.aish.com/tp/b/insightson-the-torah/Seal-of-God-is-Truth.html)

Samaritans and “seal” The term “Seal of the prophets” does occur in the Samaritan religion. A Samaritan text refers to Moses as such, “By your life, O Apostle of God, remain with us a little longer! By your life, O Seal of the prophets, stop with us a little longer.” (Memar Marqa V. 3) What does “the Seal of the Prophets” mean to the Samarians? A faithful Samaritan informed me in private correspondence that the term means “chosen.” Being “chosen” is of course the attribute assigned to the seal in Haggai as we saw above.

Conclusion We mentioned the “Seal of Abraham” in relation to the circumcision of the covenant.

The Hasidic masters saw another motif in Abraham’s designation. Abraham is the forefather of three faiths. The five daily Islamic prayers are not complete without the mention of the name Ibrahim in the benedictions on the Holy Prophetsa. The benedictions on the Prophetsa (durood) remind the person during supplication of the blessings bestowed on Abraham and his people and to seek those blessings for the folk of Muhammadsa. How fitting is it to close with a teaching from the Bnei Yisscachar on why Abraham is called the “seal” of blessing? The Hasidic master stated: ”We say in the daily prayer, ‘God of Abraham, God of Isaac and God of Jacob,’ but we conclude the blessing by mentioning only Abraham – Barukh atah Hashem magen Avraham [“Blessed are You, O Lord, shield of Abraham”]. What do we learn from this? Our father Abraham was famous for his deeds of Gemilut Hassadim (hosting guests and mercy towards God’s creatures).

He, therefore, merited that his name is the ‘seal’ of the blessing.”

Early Hebrew literature used the metaphor of “seal” extensively. The fifthcentury sage, Rabbi Tanhuma was called the “Seal of Midrashim” because of fame in compiling traditional Jewish teachings. The leading Orthodox rabbi of the 19th century, Moses Schrieber, was honoured with the title Hatam Sofer (Seal of the scribes) because of his defence of traditional Judaism against the Reform movement. No one holds the Hatam Sofer to be the last scribe!

We would not expect someone well versed in the Judeo-Christian tradition to understand “Seal of the prophets” any differently.

100 Preaching Islam in Africa, the Years wonders of nature and an Ashanti Ago... chief’s conversion Al Fazl, 13 March 1922 Hazrat Maulvi Abdur Rahim Nayyarra (1883-1948)

Cape Coast

On 8 November 1921, this humble traveller set out on a journey to visit the northern parts of the new settlements [in Africa].

After an hour and a half, the car drove us to the Gold Coast Education Center. The road to Secondi was closed and it was not possible to go to Secondi without obtaining special permission and taking a special car. Consequently, we stopped to deliver the message of the Messiah to Cape Coast, where 99% of the population is Christian and also waited for [some special] grace [of God].

It was noon. The colleges and schools were closing. The students and professors were returning home. Consequently, there was an opportunity to gather the general public and taking advantage of that, I started my sermon in a square. A group of wise students and teachers gathered [to listen to the sermon]. The message of truth was briefly conveyed to them and I had just finished my responsibility and was answering their last question when I heard the voice: “Master!

Car for Secondi.” God, by His grace, sent the particular car for Secondi with the special permission.

The city [of Secondi] is wonderful. It is a Christian preaching centre for the new settlements. The existing circumstances do not make it possible for me to stay here for long, otherwise, my intention was to stay here for a long time.

Secondi Departing from Cape Coast, I reached Elmina at night. I stayed there for a while and addressed the people near the magnificent former Dutch fort. Many listened intently to the message of truth. There are only a few Hausa people living in that place who present Islam in a terrible way with their bad example. Departing from Elmina, I reached Secondi in the afternoon and stayed in the magnificent building of Lala Matha Ram Brothers’ “Wonderful Store” located at the second-class port of Gold Coast.

I travelled around the town and gave speeches in the public park and various squares of chiefs. The details of the speeches are as follows: 1. [I delivered a speech] in the park where hundreds of people gathered around and a series of questions and answers took place in a very healthy atmosphere. All the speeches were given without the help of an interpreter. The three lectures were: Islam and Christianity; Muhammadsa, the Messenger of Allah in the Bible; The Death of Christ.

2. A sermon was given to the people of the Hausa tribe.

3. Another sermon was addressed to the

people of the Yoruba tribe.

Miscellaneous meetings, preaching on an individual basis and tours were carried out. Debates were held with African Christians. I had such a busy schedule and had to talk so much that my vocal cords swelled. By the grace of God, Ahmadiyya Jamaat was established and ten men took bai‘at.

Fascination in the wonders of nature: Abdani Nine miles from Secondi, there is a village by the seashore, where Muslim Africans live and do trade. When the said people were informed by a Fante Muslim named Umar who had recently joined the Ahmadiyya Jamaat, two of their special men came to see me – because these people never believe in someone’s words – and then invited me to their village. I accepted their invitation and went to a place named Chema from Secondi by car and then reached Abdani on foot.

There I gave two lectures and answered their questions on various issues. I also invited the said people to participate in the conference of Saltpond. Upon reaching that village, the last group of Fante people, of which we did not know before, was conveyed the message of the Ahmadiyya Jamaat.

There I saw the fish tannur [a big cylindrical oven] for the first time. Its formation is such that first a tannur is made and fire is lit in it, and then fish are fried and dried on its heated roof. They are then sent to cities and villages for sale. Considering the root word of Abduni, Aidan, Abdum and Abdan, etc., to be Abaadi [papulation], I pondered over the connection between their languages.

Moreover, the towns of Shema and Chema located on the coastline turned my mind towards the outskirts of Qadian.

On the way back from Abdani, the high tide was receding from its extreme ascent, and there was only a small wet trail between the rocky shore and the sea. The water would come near at times and then it would go away. Sometimes, there is such a fascination in the wonders of nature that one goes out of the realm of reality.

I became oblivious of who and where I was when I saw the waves jumping up and down. I would go near the waves and then

run out of their grasp. I lost that competition only once, but I won all the other times. That defeat reminded me that I was no longer a child but an old man.

Success in Kumasi The capital of the state of Ashanti, Kumasi, which was conquered by the British forces in the battle of Ashanti in 1904 and was the centre of much bloodshed, is now a thriving prosperous town. It is located 162 miles from Secondi and is connected to the city by train.

The tabligh [preaching] requirements and the desire to get fully acquainted with the country [of Africa] compelled me to go to Kumasi. Thus, I went there for four days. Ashanti is currently under martial law.

Therefore, special permission was sought for outdoor gatherings and a constable was taken along as an interpreter.

First of all, the message of truth was conveyed to all the chiefs of Kumasi, i.e. those leaders who were with the king, Prempeh, in the autonomous government of Ashanti. I went to each one of their houses and delivered the message. Thereafter, I met other people and preached to them. I delivered two public speeches. One speech was delivered at the house of Amir Hausa where all the Muslims gathered and the other was delivered at the palace of King Prempeh. There were three interpreters in the first speech, i.e. Hausa, Wangara and Yoruba, and only one Ashanti interpreter in the latter. All praise belongs to Allah that the obligation of preaching the message of truth was fulfilled in the best possible manner.

An Ashanti chief converted to Islam It is the blessing of Allah the Almighty that He did not waste my hard work, efforts and contributions. One of Ashanti’s most respected and great chiefs has converted to Islam and I have named him Faruq. Owing to certain reasons, he has not yet permitted us to reveal his name in public. I am sure that the Ashanti people will convert to Islam very soon.

(Translated by Al Hakam from the original Urdu in the 13 March 1922 issue of Al Fazl)

Friday 11 March 2022 | AL HAKAM

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100 Years Ago...

The mother of the Promised Messiah The Review of Religions, March, April & May, 1922

Her name was Charagh Bibi or the Lady of Light. She was really the Lady of Light, for she gave birth to a son who was to fill the whole earth with light.

It is a strange coincidence that the mother of the Holy Prophet of Arabia, peace be with him and the blessings of God was named Aminah, a prophetically significant word meaning the peaceful which presaged the coming of that great prince of peace, who even in his early life before he was called to the divine office of a prophet was called Al-Ameen or the trustworthy and a haven of peace. Similarly, the name Charagh Bibi foreshadowed the appearance of one who was to fill the whole earth with divine refulgence.

She came of a noble family of Hoshiarpur, a district contiguous to the Gurdaspur district, wherein is situated Qadian, the birthplace of the holy founder of the Ahmadiyya movement and its centre.

She was very generous, open-handed and hospitable to a degree. She had all those qualities which adorn a chaste and virtuous woman of noble rank. She was always serene and cheerful. Hospitality and generous entertainment of guests had become a ruling passion with her. There are people living still who saw with their own eyes the lavish scale in which this hospitality was dispensed.

They say that if she was told that there were four guests at the table, she would send food that would suffice for more than double that number. Moreover, she felt much pleased when she learned that some more guests had arrived.

She was very particular in looking after the needs of the poor and the weak. It was a common practice with her to provide for the funeral ceremonies of all the poor. It was this sympathetic and helping nature that produced a lasting effect on the son. As it was divinely ordained that he was to become the spiritual father of a great community, therefore in the divine scheme of things he

was given such a mother who should bring up her son in a way that would befit him for the glorious career that was in store for him.

All these virtuous traits came to him with his mother’s milk.

As he grew up it was found that he preferred retirement and solitude. He did not take any interest in worldly things – rather he stood aloof – therefore it became all the more incumbent upon the illustrious lady, his mother, to act as his shield, for as the family he sprung from enjoyed a high status in life and had moreover high and noble traditions and antecedents, and at the same time his father, Mirza Ghulam Murtaza, was busy striving hard to recover at least some portion of the estates lost during the times of Sikh whirligig, therefore it was but only natural that the whole family should regard him in his character of a recluse as one no better than a useless appendage.

His absorption in his studies and devotion and his utter disregard of everything pertaining to the secular affairs of the family earned for him the nickname of a mullah, a derisive term for a village priest who lives on the crumbs of the parish. Providence having foreseen this contingency had endowed the maternal heart with deep and solicitous care for the tender and delicate young heart whom the worldly-minded had given up for lost. But the mother instinctively apprehending the virtuous and noble disposition was ever ready to sacrifice her all for the sake of her beloved son and therefore she spared no means to look after his comforts.

During her lifetime, he was not even once put to any inconvenience. This was all the more necessary because he was not given to laying his wants before anybody; he would suffer rather than demean himself by carrying his wants before others, be they his nearest of kin including his father and elder brother. The lady well knew this peculiar

noble trait in her son’s character, therefore she took care to provide all his wants without his soliciting for them. It was thus that maternal affection and providential solicitude to a great extent [that] made up for the father’s apparent listlessness and unconcernedness.

Being brought up under such circumstances it was but only natural that he should respond to his mother’s devotion in an extraordinary way. Yet at the same time his attitude towards his father was of perfect obedience. He had no heart in the worldly business of his father and felt no inclination, yet he applied himself to it simply to please his father.

He happened to be away from home when his mother died. All the family knew the intensity of love that subsisted between the mother and the son. Miran Bakhsh, a domestic servant, was despatched with the instructions to fetch him and to break the news by degrees lest his heart should break.

As soon as he started for home, and had left Batala behind, the servant urged upon the ekka [a small vehicle with two wheels that is pulled by a horse] driver to quicken the pace of the horse. He inquired of the servant the reason of this. He was told that his mother’s condition was rather bad. A little way further, the servant again urged upon the driver to hasten on whereupon he was again asked the reason for this unusual hurry. He said that her condition was rather too bad. Her condition, said the servant, rather gave cause for alarm, for he had left her in a precarious state. He did not know whether they would find her alive on their reaching Qadian.

On hearing this, he became silent and the servant after they had proceeded a little way up the road again began to impel the driver to use his whip, at which the Promised Messiah[as] suspecting something unusual told him to let him know the whole

thing. At this, he said that up to this time he had withheld the news lest the sudden (peacebreak be upon him) imparting should his heart, and then he told him the sad news of his mother’s death.

All that he said on hearing this was the slow recitation of a Moslem’s creeds ‫انا لله و انا‬ ‫ اليه راجعون‬which means; we are God’s and to God we are to return. So resigned was he to the will of God that he did not betray any uneasiness or emotion. He remained calm and collected even at that trying moment when grief unnerves even the stoutest hearts.

For the purposes of this article, our description would be incomplete if we leave out an incident insignificant in itself though, which helps to throw a good deal of light on the moral grandeur of the Promised Messiah[as] and his complete disengagement from all worldly thoughts. Once Mirza Sultan Ahmad, his firstborn, while quite a baby was playing in the courtyard, while the Promised Messiah[as], busy with his own thoughts and absorbed in divine contemplation was pacing up and down the floor.

By chance, the baby fell into the hole used as ground mortar for beating the unhusked rice, with the head downward and legs flying in the air. For some time, the child tried to extricate himself from that difficult position, but when he could not succeed, he burst out crying which brought the grandmother running to the scene of the mishap. She gently pulled him out and thinking of the trouble and pain the little one had undergone and the apparent abstraction and forgetfulness displayed by her son, she could not help commenting rather severely on such a state of things.

These sharp comments from his mother brought him back to the world of reality but the only answer he had to make was to smile and say that he was utterly oblivious of all that was passing around him. So simple and unaffected were his words that the mother was quite disarmed.

Here we have a young man who is brought up in great affluence and with a tender care and whose prime of life could not be dissociated from the heat and passion that are incidental to youth. Yet instead of showing any heat or temper, he by his sweet good temper completely mollified the feeling of resentment engendered by his apparent carelessness. In this, he forms a complete contrast to the truculent attitude of Jesus towards his mother which is a standing rebuke to his system. (Al Hakam) (Transcribed by Al Hakam from the original in The Review of Religions, March, April & May, 1922)

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AL HAKAM | Friday 11 March 2022

True allegiance versus hypocrisy Reem Shraiky UK

“And of men there is he who would sell himself to seek the pleasure of Allah.”

(Surah al-Baqarah, Ch.2: V.208) Hazrat Mirza Ghulam Ahmad, the Promised Messiahas states: “Bai‘at truly means to sell oneself; its blessings and impact are based on that condition. Just as a seed is sown into the ground, its original condition is that the hand of the farmer has sown it, but it is not known what will happen to it. If the seed is of good quality and possesses the capacity to grow, then with the grace of Allah the Almighty, and as a consequence of the work done by the farmer, it grows until one grain turns into a thousand grains. Similarly, the person taking bai‘at has to first adopt lowliness and humility and has to distance himself from his ego and selfishness. Then that person becomes fit for growth. But he who continues to hold on to his ego, along with taking bai‘at, will never receive any grace’. (Malfuzat, Vol. 6, p. 173) Ibn al-Atheer says in his book al-Niahaya that bai‘at is “a contract and a treaty; it is as if each party has sold what they had to the second party, fully giving himself, his obedience and his affairs.”

Ibn Khaldun defines it in al-Muqaddima as: “[…] the covenant to obey. The one pledges to his amir that he would give him the consideration of his affairs and the affairs of Muslims and he would not dispute with him in any of that. He would obey him in what he assigned to him in hardship and ease.”

It is mentioned in Tuhfat al-Ahwadi that: “Bai‘at is a treaty; it is thus called because it is similar to the financial deal, as in the Almighty’s saying: ‘Surely, Allah has purchased of the believers their persons and their property in return for the Heavenly Garden they shall have.’”

(Surah at-Taubah, Ch.9: V.111) Moreover, bai‘at means obedience in all times and circumstances: Hazrat Ubadah Bin as-Samitra narrates: “We pledged at the hand of the Holy Prophetsa on the condition that we would listen and obey during the times of comfort and also during times of hardship, during periods of joy and also during periods of pain, and that we would not argue with those in authority, and that wherever we might be, we would hold fast to truth and would not be afraid of the objections of any critics.” (Sunan al-Nasai, Kitab-ul-Bai‘ati) Ibn Umarra reported: “The Holy Prophetsa said: ‘It is obligatory upon a Muslim to listen and obey whether he likes it or not, except when he is ordered to do a sinful thing; in such case, there is no obligation to listen or to obey.’” (Sahih alBukhari and Sahih Muslim)

One of the most beautiful stories of the pledge of allegiance (bai‘at) which has always fascinated me over the years is the story of the companion Hazrat Abdullah DhulBijaadaynra. He gave up all his possessions to adhere to the Messengersa of Allah; he truly sold himself to Allah and His Prophetsa.

He was from the Muzaina tribe. His father passed away when he was a small boy leaving him with nothing. His paternal uncle cared for him.

During their migration to Medina, the Companions of the Holy Prophetsa were passing by Hazrat Abdullah DhulBijaadayn’s tribe. As a result, he learned about Islam and embraced it secretly; he would walk with the Companionsra for several miles, learning about Islam and the Holy Quran from them. He then returned home hoping to re-join them once he had convinced his beloved uncle to enter the fold of Islam too. His uncle was the one who had looked after him after the death of his father and supported Hazrat Abdullahra from his wealth until the latter himself became very affluent; owning camels, sheep and slaves.

When the Holy Prophetsa migrated to Medina, Hazrat Abdullah couldn’t help it anymore and yearned to join him, so he said to his uncle: “O uncle! I have waited for you hoping that you would join Islam, but it seems you don’t believe in Muhammad, so permit me to join Islam.”

His uncle said: “By God, if you follow Muhammad, I will take everything I gave you including the clothes you are wearing”.

Abd al-Uzza – which was Hazrat Abdullah’s name at that time – replied: “By God, I follow Muhammad and Islam, I have forsaken the worship of stones, and idols.

Take whatever I have in my hand.”

Therefore, his uncle took everything he had given him; he even pulled off the garment he was wearing.

Upon this Hazrat Abdullahra went to his mother, she cut in half for him a rough piece of cloth. He wrapped one piece around his body and put on the other piece. He went out to Medina and lay down in the Holy Prophet’s mosque until dawn. After Fajr prayer, the Holy Prophetsa used to check up on the people there, he looked at Hazrat Abdullahra and asked: “Who are you?” He replied: “Abd al-Uzza”. Upon this, the Holy Prophetsa said: “You are Abdullah DhulBijaadayn (the person with two pieces of rough clothing)” Then he added: “Keep close to me”. And so, Abdullah used to stay near the Holy Prophetsa. Thus, he learned a lot and started reciting the Holy Quran loudly and frequently.

When the Holy Prophetsa was leaving for the battle of Tabuk, Hazrat Abdullahra enthusiastically joined the army and requested the Holy Prophetsa to pray for him to receive martyrdom in the cause of Allah. Upon this, the Holy Prophetsa told

him to bring a bark of a tree to him, and then he tied it to the upper arm of DhulBijaadaynra and prayed: “O Allah I make his blood forbidden to the nonbelievers.”

Upon this, Hazrat Dhul-Bijaadayn submitted, “O Messenger of Allah! I did not intend that”, to which the Holy Prophetsa responded: “If a person comes out for jihad and dies from any sickness, he shall be regarded as a shaheed! Or if he falls from his mount and dies, he shall be regarded as a shaheed”.

When Hazrat Abdullah DhulBijaadaynra arrived at Tabuk, he fell sick and passed away because of it.

Hazrat Bilal bin Harithra narrates: “I saw Bilal, the Muazzin, holding in his hand a lamp while the Holy Prophetsa proceeded to the grave of DhulBijaadayn and instructed Hazrat Abu Bakrra and Hazrat Umarra to both lifts the

body of their Muslim brother to him. Then he himself laid him to rest, making the following prayer, “O Allah, I am pleased with Dhul-Bijaadayn, be pleased with him as well.”

In the narration of Hazrat Abdullah bin Masudra, after witnessing this unique burial he said: “I wished I could have been in place of Dhul-Bijaadayn.”

However, the path of faith is not easy for everyone and some unfortunate people may stumble. If they fail to purify themselves by seeking God’s help and by trying their best to submit themselves to Him, His Messenger or Khalifa, then hypocrisy will corrupt their hearts.

Here it is the duty of the believers and their Imam to try to save these people from the fate they choose for themselves as Continued on next page >>

Friday 11 March 2022 | AL HAKAM

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World Conflicts & Advice To Recite Prayers On 4 March 2022, during the Friday Sermon, Hazrat Khalifatul Masih Vaa urged Ahmadi Muslims to continue to pray for the condition of the world, which continues to get worse, especially with threats of nuclear war. “It is only Allah who can give sense to these people,” he said.

Huzooraa counselled Ahmadis to recite the durood and to do istighfar abundantly.

He quoted the Promised Messiahas who advised the Jamaat to read the following prayer profusely after standing from ruku‘:

َّ َ َ َ َ َّ ً َ َ َ َ ٰ ۡ َّ ً َ َ َ َ ۡ ُّ َ ٰ ۤ َ َّ َ ِ‫رﺑنا ا ِتنا ﻓِى الﺪنيا حﺴنﺔ وﻓِى ا���ِ� ِة حﺴنﺔ وﻗِنا ﻋﺬاب النار‬

“‘Our Lord, grant us good in this world as well as good in the world to come, and protect us from the torment of the Fire.’” [Surah al-Baqarah, Ch.2: V.202] “May Allah protect everyone from all kinds of punishments of the Fire”, Huzooraa prayed.

<< Continued from previous page

much as possible. For example, by advising them and guiding them to the path of righteousness and of reformation, hoping they will get rid of their spiritual diseases and repent. It is through repentance that divine providence may encompass them again with mercy, instead of them heading towards the way which leads to Allah’s wrath only.

Unfortunately, hypocrites always plead that they were prompted by nothing but the sincerity of purpose and that their intention was not to create ill-will but to establish mutual cordiality and peace. This is the typical defence of all mischief-makers, about which Allah the Almighty says: “And when it is said to them: ‘Create not disorder on the earth,’ they say: ‘We are only promoters of peace’ (Surah alBaqarah, Ch.2: V.12) Then, if they insist on opposing the believers, slandering false accusations against believing men and women, offending Allah and His Messenger, His Messiah and His Khalifa, or try to limit the authority of Khilafat in accordance to their desire, Allah will intervene Himself to expose their true face. So much so, that they will no longer be able to hide their shortcomings and spiritual diseases as Allah lifts the cover of His satarat (covering weaknesses) no matter how thick it is.

Allah the Almighty says:

ْ َ َّ َ ُ َُ ْ َ ُ َّ َْ ‫ون إِ�� أن ﻳَﺄ ِت َي ُﻬ ُﻢ الل ُه �ِ� ﻇﻠ ٍﻞ ِّم َن الﻐ َما ِم َوال َم�َ�ﰱِﻜﺔ‬ �ُ �‫َﻫ ْﻞ ﻳَن‬

ُ ُ ُ ُ َّ َ ‫َوﻗ ِ��َ ا�ْ� ْمﺮُ � َو ِإلَى الل ِه ت ْﺮ َجﻊ ا�ْ� ُم ُور‬

“Are they waiting for anything but that Allah should come to them in the coverings of the clouds with angels, and the matter be decided? And to Allah do [all] things return’ (Surah al-Baqarah, Ch.2: V.211) This verse refers to the hypocrites and the weak in faith; it shows that if they did not mend their ways, Allah will chastise them. This is even if they were apparently resting in the shade of faith, of righteous family or of a strong community of the believers that is likened to a cloud.

The presence of hypocrites and troublemakers is inevitable in every community of believers which is wellorganised. Due to its solid foundations, the malcontents and troublemakers find it difficult to leave. Therefore, they remain within it and carry on their nefarious activities secretly.

The presence of hypocrites is not a sign of the weakness of the community but rather of its strength, as by their wicked designs and machinations against it, Allah will purify many hearts and separate the wicked from the good.

I wrote these few lines so that we can all reflect and choose either to sell ourselves to God and His representative on earth or to Satan, God forbid.

“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.” Amen.

100 Years Ago...

Daily diary of Haz those who believe don’t, nikah sermo

The importance of takbir during salat (2 January 1922) In the Masjid Mubarak, when the main hall is full, the friends go to the upper floor of the mosque and offer prayers in congregation, and from below, the takbir is said aloud after the imam, according to which those at the top complete their prayers. Although, where the imam is standing, a wide-mouthed funnel, similar to the one on the mouth of the phonograph, has been drilled through the ceiling to convey the sound, still the voice does not effectively reach [on the upper floor]. As always, there were many people upstairs today, but the person from below was saying takbir in such a low voice that his sound could not be heard even inside the mosque, due to which the prayers of those above were completed disorderly [as compared to the imam]. Therefore, Hazrat Khalifatul Masih II[ra] said after the prayer: “Takbir is not just for blessing but is a necessity. Hence, it should be said out loud. It seems that those above have offered prayers in the wrong [order as compared to the imam].”

The Holy Quran talks to Ahmadi Muslims, not others (3 January 1922) Hazrat Khalifatul Masih said: “Allah the Almighty has showered His blessings. I was suffering from a severe cough before the Jalsa [Salana, Qadian] and now it has subsided instead of increasing.

I used to have a cough when I would sit in the majlis [gathering] but now it has become less intense. This year, because of this cough, I thought that I would not be able to speak much, but this time I have spoken more than before, i.e. for around 20 hours.”

A friend said on the mention of Maulvi Muhammad Ali Sahib and Khawaja Kamaluddin Sahib that it seemed that Maulvi Muhammad Ali Sahib had less jealousy in his heart than others. Hazrat Khalifatul Masih said: “Maulvi Muhammad Ali Sahib has some jealousy in his heart and it is not less because when he came here [in Qadian], others broke bread [with us], but he did not eat.”

Regarding the impact on those who believe in the Promised Messiahas and the ones who don’t, Hazrat Khalifatul Masih said: “[Our] Holy Quran and Hadith are no different [from the others], but there is something about it that when we pick

up the Holy Quran who believe in the Promised Messiahas, the Holy Quran starts talking to us and [the same Holy Quran] turns away from others. However, the amount of knowledge, equipment, libraries, wealth, etc., others have, we have nothing as compared to them. But when we say, ‘Bring the Holy Quran and reach a decision,’ they turn their backs. It is indeed our bond with the Promised Messiahas that descends as a blessing in times of need. Just take a look at all the commentaries of Surah al-Fatihah which have been done by our Jamaat, if all of these are combined together, they will become equal to Tafsir-e-Kabir, and they are nothing [as compared to those we are going to do in future]. If others will do a commentary, they will end it after giving the lexicon, grammar, logical and philosophical explanations, but over here, the rivers of knowledge flow [through the ones who believe in the Promised Messiahas].

“The very subject which I explained from Surah al-Fatihah about the stages of suluk [achieving nearness of God] was told to me in an instant. When I started writing it, my fingers started to ache, but I kept writing very fluently in a state beyond my control. I did not know what I was writing or when did I finish it. I read it afterwards and then realised what I have written.”

[The following] new converts took bai‘at: 1. Alam Khan, Khost Area 2. Mahmood Alam, Khost Area 3. Saaduddin, Khost Area 4. Fazluddin, Manoharpur, District Gurdaspur, currently residing in Quetta

5 January 1922 Addressing Maulana Syed Muhammad Sarwar Shah Sahib[ra], Hazrat Khalifatul Masih said: “Today, I have started writing the treatise which is to be presented as a gift to the Prince of Wales.”

Our example is of shepherds, not doctors (6 January 1922) After reciting [the Arabic wording of] the nikah sermon, Hazrat Khalifatul Masih said: “Regarding the matters of nikah, I keep on explaining the guidelines that are needed and the right path by which peace is maintained. However, people still do not understand. In fact, people are accustomed to working without an objective, which in turn leads to disaster. If we work with an objective in our sight, nothing bad happens.

“Behold! No one’s worldly power is of

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AL HAKAM | Friday 11 March 2022

zrat Khalifatul Masih II: Difference between e in the Promised Messiah and the ones who on and return journey from Lahore Al Fazl, 9 March 1922

any use before God. We must engage in the preaching of Islam. Those individuals who are amirs or secretaries of various jamaats should pay special attention. Our example is not of a doctor but of a shepherd. If even a single one of his sheep does not return to the herd, he runs here and there in search of it. [Our objective] should not be this that we only look after those who have already come to us, but we should find out the reason as to why others have not joined us.

We should get rid of our shortcomings in the said matter. We should not rest if even a single person is outside the religion of God [i.e. Islam]. It is not enough that we saved a few thousand or a few hundred, because no one can be happy that only half of his body is healthy. “[Let’s suppose that the population of] Lahore is 100,000, as long as even one of them is out of Ahmadiyyat, we should not rest. If a mother has twelve children and one of them is lost, she would never be contented with eleven, then how can we be satisfied if out of a population of 100,000, tens of thousands are out of Ahmadiyyat. Don’t look at the numbers we have already achieved, but look at how many are remaining who have not yet joined us.

“Thus, I advise you to pay attention towards this matter because there is not enough time. Don’t slow down. Your eyes do not see what I am envisioning. You will see those things tomorrow what I am foreseeing today. Every one of you must understand that in this age, the manifestation of God and the reflection of Muhammadsa Mustafa, the Promised Messiahas has appeared in the world, who is also the second Adamas. It is my duty to issue guidance. The time is flying and it is not felt, so value your time and leave negligence.

“Now, I would like to inform you that after the Maghrib prayer tomorrow, all the friends from here [Qadian] and those who have come from outside should gather together. I have given some advice today and so I will give some instructions and guidance tomorrow as well. Consequently, the presence of members of the Jamaat over here will benefit both me and those who have come, and this will also fulfil the purpose for which I have been selected.”

Al Fazl, 6 March 1922 First of all, I would like to give the good news to my friends that the Government of Punjab has presented the gift by the Ahmadiyya Jamaat to the Prince of Wales.

May God give strength to this prince of

the noble family to truly accept this gift [of Ahmadiyyat], amin.

On the afternoon of 27 February [1922], Hazrat Khalifatul Masih visited the... ground to watch Polo. Huzoor[ra] came back in the evening and led Maghrib and Isha prayers combined. Thereafter, it was the time of the conference of Ahmadiyya Intercollegiate [Association] and there was a speech of Hazrat Khalifatul Masih entitled “Spiritual Regeneration”. The audience numbered more than 800, including a large number of non-Ahmadi Muslims and educated dignitaries and noblemen of other religions.

The proceedings of the conference began at 7:25 pm. Chaudhry Zafrulla Khan Sahib[ra] (Barrister-at-law), amir of Ahmadiyya Jamaat Lahore, was the president. Hafiz Roshan Ali Sahib[ra] presented the recitation of the Holy Quran. After that, the president of the conference gave a short speech and requested Hazrat Khalifatul Masih to deliver a speech, and also requested the audience to listen to [Huzoor’sra] speech silently and attentively. At 7:30pm, the speech of Hazrat Khalifatul Masih started in which he presented the views of other religions on the resurrection of the soul and their defects, and then presenting the teachings of Islam in contrast to them invited the people to

reflect and pay attention towards it. This speech was very comprehensive, yet very concise and brief. The speech ended at 9:25 pm.

After the silent prayer, a friend asked about Huzoor’s[ra] arrival in Lahore, to which Hazrat Khalifatul Masih replied and a long discussion was held which lasted for about an hour and a half. Then, five individuals took bai‘at: 1. Muhammad Sharif Sahib, Bhati Gate, Lahore 2. Mistri Karam Din Sahib, Bhati Gate, Lahore 3. Balanda Sahib, Bhusse, Amritsar 4. Muhammad Ibrahim Sahib, Ferozepur 5. Abdullah Khan Sahib, Bhamboi Chak, Gurdaspur On the morning of 28 February [1922], the Bengali principal (who is Brahmo by faith) of Dayal Singh College, Lahore, came [to meet Hazrat Khalifatul Masih]. This friend was also present in the previous night’s speech and after its completion, he had taken time for meeting in the morning.

An exchange of views on the meaning of religion and the superiority of Islam continued for about three hours. As the principal sahib could not speak Urdu well,

sometimes he used to express his views in English and Hazrat Khalifatul Masih would explain in Urdu. If any word or term could not be understood by the principal sahib, then Chaudhry Zafrulla Khan Sahib[ra] would explain it to him in English.

On the night between 28 February and 1 March [1922], some dignitaries like Khalil-ur-Rehman Sahib (Superintendent Office Northwestern Railway, Lahore), Prof.

Syed Abdul Qadir Sahib MA, Prof. Ghulam Abbas Khan Sahib MA, etc., also visited and various issues were discussed till 12:30 pm.

On 1 March 1922, [the following friends] took ba‘iat: 1. Maulvi Ghulam Rasool Sahib, Talibpur, District Gurdaspur 2. Makhdum Masood Ahmad, student of Government College, Lahore, (Pind Dadan Khan) 3. Karim Bakhsh Sahib, Jhang The hospitality of Hazrat Khalifatul Masih and his khuddam was looked after by Chaudhry Zafrulla Khan Sahib[ra] (Barristerat-law), amir of Ahmadiyya Jamaat Lahore.

Chaudhry Sahib[ra] made all the friends very comfortable and served them in the best possible manner. May Allah the Almighty Continued on next page >>

Friday 11 March 2022 | AL HAKAM

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grant him the best of rewards.

Hazrat Imam Sahib, Khalifatul Masih, left Lahore on the night between 1 and 2 March [1922] by train. Amir of Lahore Jamaat and some other friends came to Lahore station to bid farewell to Hazrat Khalifatul Masih. For the rest of the night, [Huzoorra] stayed at the Batala station. On the morning of 2 March [1922], the caravan arrived at Darul Aman, [Qadian], with the grace and mercy of God. All praise is due to Allah the Almighty who bestowed all blessings.

(Translated by Al Hakam from the original Urdu in the 6 and 9 March 1922 issue of Al Fazl)

Jalsa Yaum-e-Musleh-e-Maud in Nairobi, Kenya Tahir Ahmad Machengo Kenya Correspondent On 20 February 2022, Jamaat-e-Ahmadiyya Nairobi, Kenya, had the opportunity to hold the Jalsa Yaum-e-Musleh-e-Maud.

The event commenced with the recitation from the Holy Quran, followed by a poem, and an opening address by the local president.

After this, two speeches were delivered on the life of Hazrat Musleh-e-Maudra and his services for Islam.

The concluding address was delivered by amir and missionary-in-charge of Kenya, Tariq Mahmood Zafar Sahib.

The event came to an end with silent prayer, which was followed by Maghrib and Isha prayers, and then dinner.

Jalsa Yaum-e-Musleh-e-Maud in Detroit, USA Syed Shamshad Nasir Missionary, USA

Muhammad Ahmad Sahib, secretary tabligh, Jamaat-e-Ahmadiyya Detroit, reports that on 20 February 2022, their jamaat organised Jalsa Yaum-e-Musleh-eMaud.

Jamaat members gathered for the first time to celebrate a large Jamaat event after the two-year Covid-19 related restrictions.

The restrictions were relaxed due to a low number of new cases in the Michigan area giving members the opportunity to attend the event in person.

The programme commenced at 6 pm,

with the recitation from the Holy Quran with its translation, followed by a poem and the opening address by the local president, Maqbool Tahir Sahib.

After that, Mubashar Mirza Sahib read out the words of the “Prophecy of Muslehe-Maud” in Urdu, and Areez Ahmad Sahib provided the English rendering of the prophecy.

Then, Ahmad Munir Sahib delivered a presentation on the topic of “Philosophy behind the progressive vision of Hazrat Musleh-e-Maudra”.

After that, Haroon Lughmani Sahib spoke on the topic of “The achievements of Hazrat Musleh-e-Maudra”, which was

followed by a poem.

Then, Mahmood Ahmad Qureshi Sahib spoke on the topic of “His fame will spread to the ends of the earth and people will be blessed through him.” Thereafter, Usman Mangla Sahib facilitated a ‘Kahoot’ quiz session, in which members from all age groups participated. This interactive segment was very well received by the members. The young members were particularly excited and participated in the quiz. After that, Syed Shamshad Nasir Sahib delivered the concluding remarks.

More than 200 members attended the programme in person.

Entert Ahmad Umair The Holy Prophetsa was the pinnacle of prophethood therefore the perfect of all the teachings was revealed on him for all mankind and for all times. It is for this reason that Allah says:

َّ َۡ ُۡ َ َ ‫ِا ّن ٰﻫﺬا ال� ۡ� ٰا َن ﻳَ ۡﻬ ِﺪ ۡى ل ِﻠ ِت ۡى ِﻫ َى اﻗوَ ُم‬

“Surely, this Quran guides to what is most right.” (Surah Bani Isra‘il, Ch.17: V.8) In the current era, we see that people are brave in neglecting the commandments of Allah the Almighty and consequently have drifted away from the path that leads to their Creator. In this age of the second manifestation after the Promised Messiahas, Hazrat Mirza Masroor Ahmadaa, Khalifatul Masih V, under divine guidance, is shielding the Ahmadiyya Muslim Community from the toxic glamour of the world.

Our world is engulfed in restlessness and a lack of inner peace. Apart from other means, people are trying to find inner satisfaction in modern technologies.

Improper use of these technologies is leading to endless issues. All this restlessness and anxiety is due to the fact that we are far away from our Creator. According to Islam, our main purpose in this world is to worship our Creator, as God Almighty says:

َّ ۡ ۡ َۡ​َ ‫َو َما ﺧﻠق ُﺖ ال ِﺠ َّن َوا�ۡ�ِن َﺲ ِا�� ل َِي ۡع ُب ُﺪ ۡو ِن‬

“And I have not created the Jinn and the men but that they may worship Me.” (Surah adh-Dhariyat, Ch.51: V.57) Hence, the complete Islamic teachings revolve around the said fundamental principle. This is further emphasised in chapter 63, verse 10, of the Holy Quran, as Allah says:

ُ ُ َ ۡ َ ۤ َ َ ۡ ُ ُ َ ۡ َ ۡ ُ ۡ ُ َ ۡ ُ َ ٰ َ ۡ َّ َ ُّ َ � ّٰ ۡ �‫ﻳاﻳﻬا ال ِﺬﻳن امنوا �� تﻠ ِﻬﻜﻢ اموالﻜﻢ و�� او‬ � ‫�دﻛ ۡﻢ َﻋ ۡن ِذ� ِ� الل ِه‬ َ‫َو َم ۡن ّ�َ ۡف َع ۡﻞ ٰذل َِﻚ َﻓاُول�� َﻚ ُﻫ ُﻢ ال ۡ ٰﺨ� ُ� ۡون‬ ِ ِ

“O ye who believe! let not your wealth and your children divert you from the remembrance of Allah. And whoever does so – it is they who are the losers.”

Thus, the primary objective of mankind’s creation is to worship their Creator.

Therefore, true inner satisfaction and contentment have been kept in the worship and remembrance of Allah the Almighty.

Where people are making a futile effort in search of inner peace, we should be grateful that we are constantly being guided by the divine and blessed institution of Khilafat-e-Ahmadiyya. On one occasion our beloved Imam, Hazrat Mirza Masroor Ahmadaa advised Ahmadis towards true and lasting contentment by saying: “Certainly, the glitz and glamour of the world can never provide true and lasting contentment, no matter how attractive it appears at first sight. In chapter 13, verse 29, of the Holy Quran, Allah the Almighty says:

ُ​ُۡ ۡ َ ّٰ ۡ َ ‫ا�َ� ِﺑ ِﺬ� ِ� الل ِه تﻄ َم ِ� ُّن القﻠوۡ ُب‬

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AL HAKAM | Friday 11 March 2022

tainment and Islam

“‘Aye, it is in the remembrance of Allah that hearts can find comfort.’

“As we ponder over this verse, we know that it is not just a claim of the Holy Quran; rather, the lived experience of the righteous and God-fearing members of our community testifies to the fact that true contentment and inner peace is attained through the worship and remembrance of Allah and not through worthless forms of recreation or superficial means of entertainment.

“Here, I shall clarify that there are some very good and beneficial forms of recreation that should be pursued. For example, regular exercise and physical activity are very important for a person’s physical and mental health. However, those forms of recreation or games that place a barrier between a person and God Almighty, and which increase a person’s lust for material things, must be avoided. Such activities are neither good for your health, nor your spirituality, and instead, increase a person’s anxieties.” (The Review of Religions, Concluding Address Lajna Imaillah UK National Ijtema 2021) Moreover, sometimes we indulge ourselves in the said technologies so much that we forget our Creator. Our beloved Imam has emphasised the proper use of modern technologies and the importance of prayers on various occasions. On one occasion, Huzooraa pointed out the negative and ill effects which modern technology is having on us:

“Evils of these days include television and the Internet. One can observe this in most homes that the eldest to the youngest are not offering Fajr prayer on time as they were either watching TV or were online on the Internet until late, watching some programme and, as a result, they are unable to wake up on time. In fact, such people do not even realise that they have to get up for salat in the morning.

“Both the Internet and TV and similar useless things not only cause you to miss your salat once or twice, but those who fall victim to this behaviour get into this habit of watching programmes until late at night or sitting on the Internet. Then, it becomes difficult to get up for the prayer in the morning and [such people] may not even wake up [at a reasonable time]. Some people are such that they do not even give any importance to Salat anymore.

“Salat is a fundamental obligation; its observance is necessary in all circumstances, even in war, difficulty and sickness. It must be offered even if a person has to offer Salat sitting, lying down, or in the case of war or travel offer it as qasr [reduced form]. But it must be offered. In ordinary circumstances, men are directed to offer it in congregation and women are also directed to offer it on time. However, Satan diverts a person away from Salat for the sake of a single worldly programme. Additionally, the Internet is such that it continues to engage one in various programmes and applications through mobile phones or iPads, etc.

“At first, good programmes are watched on the said [gadgets]. Its attraction is such that, at first, good programmes are watched, and then all kinds of filthy and destructive immoral programmes are watched, which destroy morality.

“There is restlessness in many homes because the rights of wives are not taken care of and children’s rights are not fulfilled because men are busy watching vulgar programmes on TV and the Internet during the night. Consequently, the children of the said homes are coloured in the same hue, and they watch similar things. Hence, an Ahmadi house should try to stay clear of all the said ills.” (Friday Sermon, 20 May 2016) Furthermore, the advancement in technologies has also given rise to video games. We observe that no matter which age group you belong, people are addicted to games and this number is on the rise.

People keep on playing games for hours unaware of their surroundings. Even WHO (World Health Organization) was forced to classify this addiction as a disease and termed it as the “Gaming disorder”. (www. who.int/news-room/questions-and-answers/ item/addictive-behaviours-gaming-disorder) Hazrat Khalifatul Masih Vaa has guided Ahmadis on various occasions about the hazards involved in the excessive playing of video games. During an Atfal class, Huzooraa said: “There is no harm in playing them [video games]; they are not forbidden.

However, there are better games that you

can play. Children are so addicted to video games that they spend all day in front of the television. Now there is a game called Wii. You can play that. At least, you will get to do some exercise. Alright, play that instead. There is a cartoon where a mother says to her child, ‘You spend all day playing your video game. Go outside to play.’ So, he went outside with his remote, opened the window, and resumed his game from there. This is the extent to which children are addicted; one should not indulge to such a degree. You can play sometimes. It is not violence – those games with fighting, etc., are tolerable, but it is much better to play other good games and play outside. Play football, cricket, basketball or other outdoor games for at least one hour.” (Gulshan-eWaqf-e-Nau Atfal Class, 24 January 2016) On another occasion, our beloved Huzooraa replied to a question regarding Fortnite and said: “With regards to [avoiding the online game] Fortnite, it meant all such useless games which waste money and time, as well as become an addiction. Now, the boys from Canada are writing to me that, ‘Fortnite has been banned, but can we play such and such other game?’ It is the same matter, wastage of time and money. They should be enlightened about such things, educate them, that these things are useless.” (Meeting with Majlis Khuddam-ul-Ahmadiyya National Amila Canada, 10 February 2019) There is an article, Hazrat Mirza Masroor Ahmad’s warning about Fortnite, which also sheds light on the dangers of Fortnite and explains how our beloved Imam is safeguarding Ahmadis. (Al Hakam, 7 January 2022) Research shows that such sedentary behaviour and playing video games for long hours not only destroys our physical health but also our mental health. (www.ncbi.nlm. nih.gov/pmc/articles/PMC8188925/) WHO has published guidelines for children below 5 years of age, regarding screen timing. According to these guidelines, screen timing for children below the age of 5 is not recommended, and as far as 5 years old and above are concerned, addiction to games is now becoming a global issue as mentioned earlier. (www.who.int/ news/item/24-04-2019-to-grow-up-healthychildren-need-to-sit-less-and-play-more) Although playing video games is not prohibited, it is better to participate in physical activity instead.

In a nutshell, our sole purpose in this world is to worship Allah the Almighty according to the teachings of the Holy Quran. Entertainment and other recreations are not prohibited as long as they lie under Islamic teachings. And only by following Islamic teachings can one truly attain inner peace.

Friday 11 March 2022 | AL HAKAM

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Friday Sermon 11 February 2022 Men of Excellence: Hazrat Abu Bakrra After reciting the tashahhud, ta‘awuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa said:

In historical accounts, we find a dream of Hazrat Abu Bakrra mentioned in relation to the Conquest of Mecca. It is mentioned that Hazrat Abu Bakrra related his dream to the Holy Prophetsa and said, “O Messengersa of Allah! I saw a dream in which I saw you; we had reached close to Makkah. A female dog came towards us barking and when we went near to her, she lay down on her back and milk started to flow from her.” Upon this, the Holy Prophetsa said, “Their harm has been removed and we will soon derive benefit. They will call on their relationship to you and seek refuge with you and you will soon meet some of them.” This is how the

Holy Prophetsa interpreted the dream. The Holy Prophetsa said, “Hence, if you find Abu Sufyan, do not kill him!” Following this, the Muslims found Abu Sufyan and Hakim bin Hizam at Marr Al-Zahran. (Imam Al-Baihaqi, Dala’il al-Nubuwwah, Vol. 5 [Beirut, Lebanon: Dar alKutub al-‘Ilmiyyah, 1988], p. 48)

Ibn Uqbah relates, “When Abu Sufyan and Hakim bin Hizam were returning [to Mecca], Hazrat Abbasra said to the Holy Prophetsa, ‘O Messengersa of Allah!

I am doubtful in relation to Abu Sufyan’s acceptance of Islam. (The manner in which Abu Sufyan agreed to obey the Holy Prophetsa and how he accepted Islam has

previously been mentioned. Nevertheless, Hazrat Abbasra said) You should call him back until he has understood the teachings of Islam and seen Allah’s army with you.’”

In another narration, Ibn Abi Shaybah relates, “When Abu Sufyan was about to return, Hazrat Abu Bakrra said to the Holy Prophetsa, ‘O Messengersa of Allah! If you command us then we will stop Abu Sufyan on route.’”

In yet another narration, Ibn Ishaq relates, “When Abu Sufyan was returning, the Holy Prophetsa said to Hazrat Abbasra, ‘Stop him (that is, Abu Sufyan) in the valley.’

Hence, Hazrat Abbasra caught up with him

and stopped him. Upon this, Abu Sufyan said, ‘O Bani Hashim! Are you deceiving me?’ Hazrat Abbasra replied, ‘The people of the Prophet do not deceive!’”

According to another narration, he replied, “We do not deceive. However, you should wait here until the morning and until you see the army of Allah and what Allah has prepared for the disbelievers.” Hence, Hazrat Abbasra kept Abu Sufyan in this valley until the next morning. (Mustafa ‘Abd al-Wahid, Subul al-Huda wa al-Rashad fi Sirat Khair al-‘Ibad, Vol. 5, Fi Ghazwat al-Fath al-A’zam [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1993], p. 218)

With regards to when the Muslim army

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AL HAKAM | Friday 11 March 2022 was passing in front of Abu Sufyan, it is written in “Subul al-Huda wa al-Rashad” that the contingent of the Holy Prophetsa, dressed in green, passed in front of Abu Sufyan. This consisted of Muhajirin and Ansar and there were many banners and flags. Every tribe of the Ansar had its banner and flag and they were clad in iron, that is, they were clad in armour and chain-mail. Only their eyes could be seen.

Every so often Hazrat Umarra would say at the top of his voice, “March slowly so that your first division [of the army] remain connected with the last division.” It is said that this contingent contained 1,000 soldiers clad in armour. The Holy Prophetsa passed his banner to Hazrat Sa‘d bin Ubadahra and he stayed at the forefront of the army.

When Hazrat Sa‘dra reached Abu Sufyan, he called out to him saying, “Today is a day of bloodshed. Today that which is prohibited shall be made permissible. Today the Quraish shall be humiliated.” Thereupon Abu Sufyan said to Abbasra, “O Abbas, it is your duty to protect me today.”

Thereafter, the other tribes passed by and the Holy Prophetsa then appeared, mounted on his camel named “Qaswah”. He came whilst speaking to Hazrat Abu Bakrra and Hazrat Usaid bin Hudairra who were to each side of him. Hazrat Abbasra said to Abu Sufyan that this was the Holy Prophetsa.

(Mustafa ‘Abd al-Wahid, Subul al-Huda wa al-Rashad fi Sirat Khair al-‘Ibad, Vol. 5 [Beirut, Lebanon: Dar alKutub al-‘Ilmiyyah, 1993], pp. 220-221)

Hazrat Abdullah bin Umarra relates that when the Holy Prophetsa entered Mecca during the Conquest of Mecca, he saw the women were hitting their scarves upon the faces of the horses in order to push them back. The Holy Prophetsa smiled and turned to Hazrat Abu Bakrra asking, “O Abu Bakr, what is it that Hassan bin Thabit said?”

Hazrat Abu Bakrra recited the following couplets: َ ُ َ َ َ َ ْ ‫إن ل ْم ت َر ْوها‬ ‫ع ِدمت ب ُ َن ّي ِتي‬ َ َ َ ْ ْ َ ُ َ ّ ‫تُثي ُر‬ ُ ‫النقع َم ْو ِعدها كد‬ ‫اء‬ ِ َ َ ‫ي ُ َناز ْع َن الأع َّن َة ُم ْسر‬ ‫ات‬ ‫ح‬ ٍ ِ ِ ِ ُْ َ ُ َّ ُ ‫الن ّ َس‬ ‫اء‬ ِ ‫يُل ِط ُمه ّن بِالخ ُم ِر‬ “I would lose my beloved daughter if you see not; An army which scatters dust all over, the promised place of which is Mount Kada’; “They hold the reins of their swift horses; The women strike them with their scarves.”

Upon this, the Holy Prophetsa said, “Enter this city from the place Hassan mentioned, i.e. Kada’.” (Mustafa ‘Abd al-Wahid, Subul al-Huda wa al-Rashad fi Sirat Khair al-‘Ibad, Vol. 5 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1993], p. 227), (Sharh al-Zurqani ‘ala al-Mawahib alLaduniyyah, Vol. 3, [Beirut, Lebanon: Dar al-Kutub al‘Ilmiyyah, 1996], p. 415)

Kada’ is another name for Arafat. It is an elevated path that descends from the outer parts of Mecca to its inner area. This is from where the Holy Prophetsa entered Mecca during the Conquest of Mecca. (Sayyid Fadl alRahman, Farhang-e-Sirat [Karachi, Pakistan: Zawwar Academy Publications, 2003], p. 242)

When the Holy Prophetsa announced the message of peace during the Conquest of Mecca, Hazrat Abu Bakrra said to him, “O Messengersa of Allah, Abu Sufyan desires honour.” The Holy Prophetsa therefore stated, “Whoever enters the house of Abu Sufyan shall be granted security.” (Sharh al-Zurqani ‘ala al-Mawahib al-Laduniyyah, Vol. 3, Ghazwat al-Fath al-A’zam [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah,

1996], p. 421)

After conquering Mecca, the Holy Prophetsa gave an order regarding the idol Hubal; it was taken down and the Holy Prophetsa was standing beside it. Hazrat Zubair bin al-Awwamra then said to Abu Sufyan, “O Abu Sufyan, Hubal has been overthrown, yet on the day of the Battle of Uhud, you very arrogantly proclaimed that it had rewarded you all.” In response, Abu Sufyan said, “O son of Awwam, leave such talk, for I have realised that if there were any god beside the God of Muhammadsa, then what has happened today would never have come to pass.”

The Holy Prophetsa then sat in one corner of the Kabah, and the people gathered around him. Hazrat Abu Hurairahra relates that the Holy Prophetsa was sat during the Conquest of Mecca and Hazrat Abu Bakrra was beside him with his sword unsheathed on guard, i.e. he was stood right next to him.

(Mustafa ‘Abd al-Wahid, Subul al-Huda wa al-Rashad fi Sirat Khair al-‘Ibad, Vol. 5, Ghazwat al-Fath al-A’zam [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1993], p.

235)

With regards to the Battle of Hunayn it is mentioned that another name for this battle was Ghazwah Hawazin as well as the Ghazwah Autas. Hunayn is a valley situated between Mecca and Ta‘if at a distance of 30 miles from Mecca. The Battle of Hunayn took place after the Conquest of Mecca in Shawal, 8 AH. It is mentioned in narrations that when Allah the Almighty enabled the Holy Prophetsa to conquer Mecca, the chiefs of Hawazin and Thaqif gathered together and were fearful that the Holy Prophetsa would attack them as well. (‘Ali bin Burhan al-Din al-Halabi, Al-Sirah al-Halabiyyah, Vol. 3, Bab Dhikr Maghaziyah Ghazwat Hunain [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2002], p. 151), (Atlas Sirat Nabawisa, p. 409, Dar al-Salam, Riyad, 1424 AH)

Malik bin Auf Nasri gathered the tribes of Arabia; hence, along with the tribes of Hawazin and Banu Thaqif, the Banu Nasr, Banu Jusham, Sa‘d bin Bakr and a few people from the Banu Hilal joined with them. (Ibn

Hisham, Sirat Ibn Hisham [Beirut, Lebanon: Dar alKutub al-’Ilmiyyah, 2001], p. 761)

All of them gathered together at a place called Autas. Autas was the name of a valley near Hunayn.

Malik bin Auf sent his spies to gather information about the Holy Prophetsa.

When the Holy Prophetsa learnt that they had formed an alliance, the Holy Prophetsa sent Abdullah bin Abi Hadrad Al-Aslami on a reconnaissance mission towards them.

After this, the Holy Prophetsa decided to march towards Hawazin and for the battle he took weapons on loan from his cousin, Naufal bin Harith, and also from Safwan bin Umayyah. Thus, the Holy Prophetsa marched upon the Banu Hawazin with an army of 12,000 men. They reached the valley of Hunayn early morning and entered the valley. The army of the idolaters was already hiding in the valley. They attacked the Muslims all of a sudden and fired arrows with such intensity that the Muslims turned back and scattered as they ran away. Owing to this, only a handful of companions were left around the Holy Prophetsa, among whom was Hazrat Abu Bakrra. (‘Ali bin Burhan al-Din al-Halabi, Al-Sirah al-Halabiyyah, Vol. 3, Bab Dhikr Maghaziyah Ghazwat Hunain [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2002], pp. 151-154), (Sayyid Fadl al-Rahman, Farhang-e-Sirat [Karachi, Pakistan: Zawwar Academy Publications, 2003], p. 49)

Abu Ishaq narrates, “A person came to Bara and said, ‘You all ran away in the Battle of Hunayn,’ He said, ‘I can testify that the Holy Prophetsa did not retreat. However, some impatient ones and those without weapons went towards the tribe of Hawazin; they were expert archers, they released a flurry of arrows, like a swarm of locusts, owing to this they broke rank.’” (Sahih Muslim, Kitab al-Jihad wa al-Siyar, Bab fi Ghazwat Hunain, Hadith 4616)

In this situation, Hazrat Abu Bakrra and Hazrat Umarra from among the Muhajirin remained steadfast with the Holy Prophetsa; and from among the family of the Holy Prophetsa, Hazrat Alira and Hazrat Abbas bin Abdil Muttalibra remained with the Holy Prophetsa; similarly, the names of Abu Sufyan bin Harith and his son Rabi‘ah bin Harith, Fadl bin Abbas and Usamah bin Zaid are mentioned as well (Ibn Hisham, AlSirah al-Nabawiyyah, Ghazwat Hunain/Thubat alRasulsa wa ba’d Ashabih [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2001], p. 764)

Hazrat Abu Qatadahra narrates, “During the Battle of Hunayn, I saw a Muslim fighting against an idolater. I saw another idolater who was discreetly moving towards the Muslim from behind, in order to kill him.

I quickly advanced towards the idolater that was moving discreetly towards the Muslim.

He raised his hand to strike me, but I struck his hand and severed it. He then grabbed hold of me firmly and squeezed so hard that I was left immobilised. He then released me and loosened his grip, I pushed him away and then killed him. On the other side, the Muslims suffered defeat and ran away, and I was also among them.”

He then further narrates, “The Muslims then returned and gathered around the Holy Prophetsa. The Holy Prophetsa said, ‘Whoever can provide evidence that he slayed someone [from among the enemy], then he will be entitled to the spoils belonging to that deceased person.’ I stood up so that I could find some evidence about the person I killed, but nobody saw him nor could anyone testify for me, and so I sat back down. I then thought about it again and mentioned the incident about the person I killed to the Holy Prophetsa; there was a person sitting near the Holy Prophetsa who said, ‘I have the weapons of the person that was killed by him.’ The person who took the weapons said to the Holy Prophetsa to give something else to me that I would be content with. (i.e. the person who had taken the weapon said to leave the weapons with him and to give Hazrat Abu Qatadahra something else).

Hazrat Abu Bakrra was sitting there; he said, ‘This cannot happen at any cost, the Holy Prophetsa would not grant something to a coward from among the Quraish and forsake a lion from among the Lions of God, who fought alongside the Messengersa of Allah.’”

Hazrat Abu Qatadahra would say, “The Holy Prophetsa stood up and gave me the weapons. With that I then bought a date orchard, and this was my first property that I invested in after accepting Islam.” (Sahih alBukhari, Kitab al-Maghazi, Bab Qaul Allah Ta‘ala wa Yaum Hunain, Hadith 4322)

Hazrat Musleh-e-Maudra says, “Ponder over an incident in history wherein the Battle of Hunayn, the disbelievers of Mecca joined the Muslim army saying that ‘Today, we will demonstrate the feats of our

bravery’, but they were unable to withstand the onslaught from the Banu Thaqif and ran away from the battlefield. Hence, there came a time during this battle when only 12 companions remained around the Holy Prophetsa. The Muslim army, which was a force of 10,000 men, became scattered. The army of the disbelievers, which comprised of 3,000 archers, were hiding on both sides of the valley and they began firing their arrows on them. Yet, despite this, the Holy Prophetsa did not wish to retreat and wanted to continue on. Hazrat Abu Bakrra became worried and grabbed the reins of the Holy Prophet’ssa mount, and said, ‘O Messengersa of Allahsa! May my mother and father be sacrificed for your sake! This is not the time to advance ahead. The Muslim army will re-group, and we can attack then.’ However, the Holy Prophetsa said with great passion, ‘Leave the reins of my mount,’ and then he nudged it with his heel and advanced ahead, reciting the following couplet: َ َ ُ َّ َ ‫الن ِب ّي لا ك ِذب‬ ‫أنا‬ َّ ُ ْ ْ َ ُ ْ َ ‫أنا ابن عب ِد المط ِلب‬

Meaning: ‘I am the promised prophet, whose eternal safety was vouchsafed, I am not a liar, therefore, I care not, whether you are an army of 3,000 or 30,000; O ye idolaters! Seeing this bravery of mine, do not think that I am God, I am a human and the son of your chief, Abdul Muttalib’ (i.e. his grandson). The Holy Prophet’ssa uncle, Hazrat Abbasra had a loud voice, the Holy Prophetsa said to him, ‘Abbas! Come forward, and with a loud voice proclaim, “O companions of Surah al-Baqarah (i.e. those who had memorised Surah al-Baqarah), O companions who pledged allegiance under the tree at Hudaibiyah! The Messengersa of God summons you.”’

One of the companions narrates, ‘Owing to the cowardice of the new Muslim converts from Mecca, when the vanguard of the Muslim army retreated, our mounts also ran and the more we tried to steer them back, the more they would run in the opposite direction. Until the voice of Abbasra resounded inside the valley, “O companions of Surah al-Baqarah! O companions who pledged allegiance under the tree at Hudaibiyah! The Messengersa of God summons you!”’

The companion further says, ‘When this voice reached my ears, it seemed as though I was no longer alive, but had died and that the trumpet of angel Israfil was resounding in the air. I pulled hard on the reins of my camel, its head touched its back, but it was so frightened that as soon as I would loosen the reins, it would run in the opposite direction again. Many of my comrades, including myself took out their swords, some managed to jump off the camels, and many had to severe the heads of their camels.’ The companions then began running towards the Holy Prophetsa, and within a few moments, the army of 10,000 companions, which was running helplessly towards Mecca, gathered around the Holy Prophetsa again. A short while later, this army climbed the mount and destroyed the enemies, and this dangerous defeat turned into a great victory.” (Tafsir-e-Kabir, Vol. 6, pp.

409-410)

With regards to Ghazwah Ta‘if, it is written that Ta‘if was a famous town situated 90 km to the west of Mecca and is a mountainous town of Hijaz. Grapes and

Friday 11 March 2022 | AL HAKAM

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the main route to Syria from Madinah, commonly used by travelling merchant convoys. It is a city between the Valley of Qura and Syria, and the companions would also refer to it as the city of the “Dwellers of the Wood”. This was the place to which Hazrat Shu‘aibas was sent as a prophet. (Yaqut Ibn ‘Abd Allah al-Hamawi, Mu’jam al-Buldan, Vol. 2 [Beirut, Lebanon: Dar Ihya al-Turath al-’Arabi], p. 14)

Hazrat Abu Bakrra accompanied the Holy Prophetsa during the Battle of Tabuk and during this expedition, the Holy Prophetsa gave a large flag to Hazrat Abu Bakrra. (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3, Abu Bakr al-Siddiqra… [Beirut, Lebanon: Dar al-Kutub al‘Ilmiyyah, 2017], p. 131)

During the Battle of Tabuk, Hazrat Abu Bakrra presented his entire wealth to the Holy Prophetsa, which had a total value of 4,000 dirhams. (Sharh al-Zurqani ‘ala al-Mawahib al-Laduniyyah, Vol. 3, Thumma Ghazwat Tabuk [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1996], p.

69)

“

There was a time when people would sacrifice their lives for the sake of Allah’s religion like goats and sheep. How should I describe the spending of their wealth! On more than one occasion, Hazrat Abu Bakr Siddiqra brought all the wealth he owned, to the extent that he did not even leave behind a needle. Likewise, Umarra readily spent according to his means and Uthmanra spent according to his capacity and status. In a similar manner and according to their respective ranks, all the companions were ready to sacrifice their wealth and lives for the sake of this divine religion.

other fruits were available here in abundance and it was home to the Banu Thaqif. (Sayyid Fadl al-Rahman, Farhang-e-Sirat [Karachi, Pakistan: Zawwar Academy Publications, 2003], p. 178)

The remaining army of the Banu Thaqif and Hawazin ran away to Ta‘if along with their leader Malik bin Auf al-Nasri and sought refuge in their fort. Thus, after finishing from Hunayn, and having gathered the spoils at Ji‘ranah and distributing it, the Holy Prophetsa headed towards Ji‘ranah in the same month of Shawal 8 AH. (Al-Rahiq alMakhtum, p. 567, al-Maktabah al-Salafiyyah, Lahore)

Ji‘ranah was the name of a well near Mecca on route to Ta‘if. It was situated 27 km from Mecca. (Sayyid Fadl al-Rahman,

Farhang-e-Sirat [Karachi, Pakistan: Zawwar Academy Publications, 2003], p. 88)

There are various narrations regarding how many days the Holy Prophetsa besieged

Ta‘if; according to some narrations the siege lasted for a little over 10 nights, whereas some narrations state that the siege lasted a little over 20 nights. According to one narration, the Holy Prophetsa besieged Ta‘if for more than 30 nights. (Mustafa ‘Abd al-Wahid, Subul al-Huda wa al-Rashad fi Sirat Khair al-‘Ibad, Vol. 5, Dhikr Ghazwat Ta’if [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1993], p. 388)

Ibn Hisham states, “It is said that the Holy Prophetsa besieged Ta‘if for 17 nights.

(Ibn Hisham, Al-Sirah al-Nabawiyyah, Dhikr alTa’if ba’d Hunain [Beirut, Lebanon: Dar al-Kutub al‘Ilmiyyah, 2001], p. 792)

Hazrat Anasra bin Malik states in a narration of Sahih Muslim, “We laid siege to Ta‘if for 40 nights.” (Sahih Muslim, Kitab alZakah, Bab I‘ta al-Muallafat Qulubihim ‘ala al-Islam, Hadith 2442)

During the siege of the Banu Thaqif

in Ta‘if, the Holy Prophetsa said to Hazrat Abu Bakrra, “O Abu Bakr! I have seen in a dream that I was presented a bowl of butter, however, a cockerel pecked at the bowl as a result of which all the contents of the bowl fell down.” Hazrat Abu Bakrra submitted, “O Messengersa of Allah! I do not believe that you will achieve the outcome regarding them today.” The Holy Prophetsa said, “I too do not see it happening.” After a short while, Hazrat Umarra said, “Should I make an announcement to depart?” To which the Holy Prophetsa said, “Yes, indeed.” And so Hazrat Umarra made the announcement that they were to leave. (Ibn Hisham, Al-Sirah al-Nabawiyyah, Dhikr al-Ta’if ba’d Hunain [Beirut, Lebanon: Dar Sadir, 1977], p. 793)

The Battle of Tabuk took place in Rajab, 9 AH. In regards to this battle, it is recorded that the place of Tabuk is located along

When the Holy Prophetsa commanded the companions to prepare for the expedition to Tabuk, he sent a message to the tribes around Mecca and the other tribes of Arabia to accompany him.

The Holy Prophetsa ordered the affluent companions to spend their wealth and provide mounts in the way of Allah, and this was the last expedition in which the Holy Prophetsa participated. Thus, on this occasion, the first person to bring their wealth was Hazrat Abu Bakr Siddiqra.

Hazrat Abu Bakrra brought everything he owned, which was equal to 4,000 dirhams.

The Holy Prophetsa asked him, “Have you left anything at home for your family?”

Hazrat Abu Bakrra replied, “I have left [the name of] Allah and His Messengersa.”

Hazrat Umar bin al-Khattabra brought half of his entire wealth. The Holy Prophetsa asked him, “Have you left anything at home for your family?” He replied that he had left behind half of his wealth. On that occasion, Hazrat Abdur Rahman bin Aufra offered 100 Auqiah, which was equal to approximately 4,000 dirhams. Then, the Holy Prophetsa said, “Usman bin Affan and Abdur Rahman bin ‘Auf are among the treasuries of Allah the Almighty on earth, who spend in order to attain the pleasure of Allah.” They had contributed a lot of wealth.

On the same occasion, women also offered their jewellery for this cause, and Hazrat Asim bin Adira offered 70 Wasq [unit of measurement] of dates, which is equal to approximately 262 maunds. (‘Ali bin Burhan alDin al-Halabi, Al-Sirah al-Halabiyyah, Vol. 3, Ghazwat Tabuk [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2002], pp. 183-184), (Lughat al-Hadith, Vol. 1, p. 82, Awqiyah), (Lughat al-Hadith, Vol. 4, p. 487, Wasq, Vol. 2, p. 648, Saa’)

If one maund is approximately 40 kilograms, then this would come up to just over a ton; or about ten and a half tons.

Zaid bin Asslam narrates from his father, “I heard Hazrat Umar bin al-Khattabra saying, ‘The Holy Prophetsa told us to give alms, and at that time, I had some wealth. I thought to myself that today, I will surpass Abu Bakr. If there is a day that I shall surpass him, then it is today.’ Hazrat Umarra continued, ‘I offered half of all my wealth. The Holy Prophetsa asked, “What have you left behind for your family?” I humbly submitted, “I have left for my family as much as I have brought with me.” Then, Hazrat Abu Bakrra brought all the wealth that he had (when Hazrat Abu

27

AL HAKAM | Friday 11 March 2022 Bakrra arrived, Hazrat Umarra explained that Hazrat Abu Bakrra had brought all the wealth he owned). The Holy Prophetsa asked, “O Abu Bakr, what have you left behind for your family?” He submitted, “I have left [the name of] Allah and His Messengersa for them.”’ Hazrat Umarra said, ‘By Allah, I can never surpass him in anything.’” (Sunan al-Tirmidhi, Kitab al-Manaqib, Bab Raja‘ih an Yakuna Abu Bakr…, Hadith 3675)

The Promised Messiahas states: “There was a time when people would sacrifice their lives for the sake of Allah’s religion like goats and sheep. How should I describe the spending of their wealth! On more than one occasion, Hazrat Abu Bakr Siddiqra brought all the wealth he owned, to the extent that he did not even leave behind a needle. Likewise, Umarra readily spent according to his means and Uthmanra spent according to his capacity and status.

In a similar manner and according to their respective ranks, all the companions were ready to sacrifice their wealth and lives for the sake of this divine religion.”

Then, the Promised Messiahas states in regard to those who take bai’at [oath of allegiance]: “There are some who take the bai’at and also proclaim to give precedence to their faith over worldly matters, but when the time comes for contributing from their wealth and presenting a sacrifice, they cling onto their pockets tightly. Can anyone with this extent of love for the world answer a religious calling? Can such people be of any benefit? Never, absolutely not!”

The Promised Messiahas further states: “Allah the Almighty states:

َ ‫لَن تَ َنالُواْ الۡب َّر َح َّت ٰى تُن ِفقُواْ م َّما تُح ُّب‬ ‫ون‬ ِ ِ ِ

‘You cannot truly perform virtuous deeds unless you spend out of that which you love.’” (Malfuzat, Vol. 6, p. 40, footnote) There is an incident about Hazrat Abu Bakrra assisting the Holy Prophetsa in burying a deceased companion. In this regard, Hazrat Abdullah bin Mas‘udra reports, “I accompanied the Holy Prophetsa during the expedition of Tabuk. I woke up one night and noticed some light coming from a fire that was lit on one flank of the army, so I went toward it to see what it was.

There, I saw the Holy Prophetsa, Hazrat Abu Bakrra and Hazrat Umarra. I saw that Hazrat Abdullah Dhu al-Bijadain Muzanira had passed away, and they had already dug his grave. The Holy Prophetsa was standing in the grave, while Hazrat Abu Bakrra and Hazrat Umarra were lowering the body into the grave. The Holy Prophetsa was saying, ‘You both should lower your brother toward me.’

Thus, Hazrat Abu Bakrra and Hazrat Umarra lowered the body of Hazrat Abdullah Dhu al-Bijadainra towards the Holy Prophetsa.

When the Holy Prophetsa had placed him in the grave, he offered the prayer: ُ َ َ ْ َ ُ ْ َ ً َ ُ ْ َ ْ َ ْ ّ َّ ُ ّ ٰ ‫ارض ع ْنه‬ ‫اضيا عنه ف‬ ِ ‫اللهم إنِي أمسيت ر‬ That is, ‘O Allah, I spent the day until the evening in a state that I was pleased with him, pray be pleased with him as well.’”

Hazrat Abdullah bin Mas‘udra says, “At that moment, I wished that I was the one being buried.” (Ibn Hisham, Sirat Ibn Hisham, Kitab Rasulsa Allah li Sahib Ilah [Beirut, Lebanon: Dar al-Kutub al-’Ilmiyyah, 2001], p. 822)

Hazrat Abdullan Dhu al-Bijadainra was from the tribe of Banu Muzainah. It is

recorded that he was still young when his father passed away. He did not receive any inheritance. His paternal uncle was very wealthy. That same uncle took him under his care until he himself became wealthy.

When he accepted Islam at the time of the Conquest of Mecca, his uncle took everything away from him to the extent that his lower garment was also taken away.

Then, his mother came and ripped her cloak into two pieces, and Hazrat Abdullahra used one piece as a lower garment and wrapped himself with the other piece. He then came to Madinah and lay down in the mosque.

He also offered the morning prayer with the Holy Prophetsa.

Hazrat Abdullahra said that it was the practice of the Holy Prophetsa, that after offering the morning prayer, he would look carefully at everyone present to see if there was someone new amongst them. The Holy Prophetsa saw Hazrat Abdullahra and did not recognise him, so he asked him, “Who are you?” Hazrat Abdullahra mentioned his lineage. In one narration, it is reported that Hazrat Abdullahra submitted, “My name is Abdul Uzza.” Upon this, the Holy Prophetsa said, “Your name is Abdullah Dhu al-Bijadain (the possessor of two cloaks).”

The Holy Prophetsa then said, “Stay close to me.” He was included amongst the guests of the Holy Prophetsa and he would teach him the Holy Quran until he had memorised a large portion. He had a very loud voice.

(Mustafa ‘Abd al-Wahid, Subul al-Huda wa al-Rashad fi Sirat Khair al-‘Ibad, Vol. 5, Fi Ghazwat Tabuk [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1993], pp. 259260), (‘Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat alSahabah, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al‘Ilmiyyah, 2003], p. 229)

It is recorded with regards to Hazrat Abu Bakrra being the leader for Hajj, that in 9 AH, the Holy Prophetsa appointed him as the Amir [leader] of Hajj and sent him to Mecca. Details of this are that when the Holy Prophetsa returned from Tabuk, he decided to perform Hajj. He was told that the disbelievers join in with others on the occasion of Hajj, and so they would be present there reciting idolatrous incantations while circling the Kabah without any clothes on. Upon hearing this, the Holy Prophetsa decided not to perform Hajj that year, and appointed Hazrat Abu Bakrra as the leader. (Ibn Hisham, Al-Raud alUnf fi Tafsir al-Sirah al-Nabawiyyah, Vol. 4, Hajj Abi Bakrra bi al-Nas… [Beirut, Lebanon: Dar al-Kutub al‘Ilmiyyah], pp. 318-219), (Badr al-Din Mahmud Ibn Ahmad Aini, ‘Umdat al-Qari, Kitab al-Hajj, Bab la Yatufu bi al-Bait ‘Uryan, Vol. 9 [Beirut, Lebanon: Dar Ihya’ al-Turath al-‘Arabi, 2003], p. 384)

Hazrat Abu Bakrra set out from Madinah along with 300 companions, and the Holy Prophetsa sent 20 animals for sacrifice along with them. The Holy Prophetsa put collars around their necks and marked them himself in order to indicate that these were sacrificial animals. Hazrat Abu Bakrra also took five sacrificial animals of his own. (‘Ali bin Burhan al-Din al-Halabi, Al-Sirah al-Halabiyyah, Vol. 3, Bab Sarayuh wa Bu’uthuh… [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2002], p. 295)

It is narrated that Hazrat Alira announced the initial verses of Surah al-Taubah on the occasion of Hajj. The narration is as follows: Abu Ja‘far Muhammad bin Ali narrates that when Surah Bara‘ah (i.e. Surah alTaubah) was revealed to the Holy Prophetsa, he had already sent Hazrat Abu Bakrra

as the leader for Hajj. It was suggested to the Holy Prophetsa that he should convey this chapter to Hazrat Abu Bakrra so that he may recite it there. The Holy Prophetsa said that none other than someone from his own family could fulfil this task on his behalf. He then summoned Hazrat Alira and instructed him to take what had been stated in the beginning of Surah al-Taubah and announce it among the people on the day of sacrifice when they gather in Mina that no disbelievers shall enter Paradise, and after that year, none of the disbelievers would be allowed to perform Hajj. No one would be allowed to perform circuits around the House of Allah while naked, and whoever entered into a treaty with the Holy Prophetsa its period would be fulfilled.

Hazrat Ali bin Abi Talibra took the Holy Prophet’ssa camel Adba and set out, and met Hazrat Abu Bakrra along the way. Hazrat Alira met Hazrat Abu Bakrra either in Arj or the Valley of Dajnan. Arj is a valley between Mecca and Madinah where caravans would encamp; Dajnan is a place on the outskirts of Mecca, at a distance of 25 miles on route to Madinah. When Hazrat Abu Bakrra saw Hazrat Alira along the way, he asked whether he had been appointed as the amir or whether he would be under his leadership.

This was the degree of Hazrat Abu Bakr’sra humility, he immediately asked whether the Holy Prophetsa had sent Hazrat Alira as the amir or if Hazrat Alira would work under his leadership in the convoy. Hazrat Alira said that he would be under Hazrat Abu Bakr’sra leadership, and then both of them continued on.

Hazrat Abu Bakrra oversaw all matters relating to Hajj. That year, the people of Arabia set up their camps in the same places where they used to during the time of ignorance. When the day of sacrifice arrived, Hazrat Alira stood and announced that which the Holy Prophetsa had instructed him to say: “O people, no disbeliever shall enter Paradise and after this year, no disbeliever shall perform Hajj, nor shall anyone be allowed to perform circuits of the House of Allah while naked. Whoever has a treaty with the Holy Prophetsa, its term shall be completed. From the day of this announcement, the people will be given a period of four months, so that every tribe can return to their places of security or dwellings. Thereafter, there shall be no oath or treaty with a disbeliever nor will they be entrusted with any duty, excluding those oaths and treaties which have already been formed with the Holy Prophetsa for a set period of time (in other words, those treaties for which the stipulated timeframe still remained). Aside from these treaties, there will be no new treaties. The existing treaties made with the Holy Prophetsa will be honoured according to their fixed time period.”

After that year, no disbeliever performed Hajj, nor did anyone perform circuits of the Kabah while naked.

In another narration, Hazrat Alira is recorded to have said: “Hazrat Abu Bakrra came to Arafah and addressed the people. When he completed his address, he turned to me and said, ‘O Ali, stand and deliver the message sent by the Holy Prophetsa.’ I stood and recited the [first] 40 verses of Surah Bara‘ah to them.”

Thereafter, both Hazrat Alira and Hazrat Abu Bakrra returned to the Holy Prophetsa. (Ibn Hisham, Sirat Ibn Hisham, Hajj Abi Bakrra bi al-Nas… [Beirut, Lebanon: Dar al-Kutub al-’Ilmiyyah, 2001], p. 832), (‘Ali bin Burhan al-Din al-Halabi, Al-Sirah al-Halabiyyah, Vol. 12, Bab Sarayuh wa Bu’uthuh…

[Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1993], p. 73), (Ibn Kathir, Al-Bidayah wa al-Nihayah, Vol. 7, Dhikr Ba’th Rasulsa Allah Aba Bakrra Amiran ‘Ala alHajj… [Beirut, Lebanon: Dar Hajr, 1997], pp. 228-229), (Yaqut Ibn ‘Abd Allah al-Hamawi, Mu’jam al-Buldan, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah], p. 515), (Sayyid Fadl al-Rahman, Farhang-e-Sirat [Karachi, Pakistan: Zawwar Academy Publications, 2003], p. 198)

These narrations will continue. At this time, I wish to mention a deceased member who recently passed away. Godwilling, I will also lead her funeral prayer.

Respected Amatul Latif Khurshid Sahiba, who was residing in Canada; she was the wife of the late Sheikh Khurshid Ahmad Sahib, Assistant Editor Al Fazl Rabwah. She recently passed away at the age of 95,

َ ‫إنَّا ل ِ ّٰل ِه َوإنَّٓا إل َ ۡي ِه ٰ َرج ُع‬ ‫ون‬ ِ ِ ِ ِ

[Verily, to Allah we belong and to Him shall we return] She was a musia by the grace of Allah the Almighty. She was the paternal granddaughter of Hazrat Mian Fazal Muhammadra of Harsiyan, and the maternal granddaughter of Hazrat Hakeem Allah Bakhsh Sahibra, who served as a gatekeeper at the residence of Hazrat Amman Jaanra.

Both individuals were companions of the Promised Messiahas. She was the eldest daughter of respected Mian Abdurrahim Diyanat Sahib, a Dervish of Qadian and Amina Begum Sahiba.

She attended middle school at Nusrat Girl’s High School in Qadian and then she enrolled in Jamia Nusrat in 1943/44. She studied in Jamia Nusrat for two years, after which she studied privately, and then passed the Adeeb Alim examinations. She was married to Sheikh Khurshid Ahmad Sahib, Assistance Editor Al Fazl, as I mentioned earlier. Their nikah was announced by Hazrat Khalifatul Masih IIra in Masjid Mubarak. Allah the Almighty granted her three sons and two daughters. She was the sister of Abdul Basit Shahid Sahib, a missionary who resides here these days [in the UK] and also worked in London for some time. Basit Sahib also served in Africa.

One of her grandsons, Waqas Ahmad Khurshid is a missionary in the USA. She belonged to a well-educated family. One of her sisters Amatul Bari Nasir Sahiba also renders various services in line with her field of expertise.

Amatul Latif Sahiba began serving Lajna Imaillah in various capacities from the age of 13 and her years of service spanned 70 years. She worked under the guidance of Hazrat Khalifatul Masih IIra, the tutelage of Hazrat Umm-ul-Mumineen, Sayyida Nusrat Jahan Begum Sahibara and the supervision of various other elders. She served in Qadian, and then on the partition of the Indian subcontinent, according to the instructions of Hazrat Khalifatul Masih IIra and the late Hazrat Choti Apa, she served as the in-charge of female immigrants.

Similarly, she had the opportunity of serving Lajna in various capacities; she also served as the Secretary Isha‘at [publications] for an extended period of time. She was

Friday 11 March 2022 | AL HAKAM

28 the editor of Misbah from 1979 to 1986.

She had been residing in Canada since 1986 where she was an honourary advisor for Lajna Imaillah. Under the publications department, she rendered great help in compiling the first four volumes of the history of Lajna Imaillah, Al Masabih and Al Izhar. She had the honour of working with Hazrat Choti Apa for 44 years. It was also under her leadership and supervision that the first Ijtema [gathering] of Nasiratul Ahmadiyya was held. While she was the Secretary Nasirat, Amatul Latif Sahiba, along with her husband Sheikh Khurshid Sahib, compiled various historical accounts related to faith and the Ahmadiyya Community.

Her son Laiq Ahmad Khurshid says: “Our late mother taught her children a profound lesson which was that we should not entertain anything said against the Jamaat or Khilafat. Even if we did hear anything then we should never repeat it or say anything about it, because Allah the

Almighty especially helps the Jamaat and Khilafat. She would say that after every trial and disorder, God Almighty manifests signs in favour of the Jamaat, thus we should never fall prey to any sort of disarray.” He writes, “She was a walking encyclopaedia of the Jamaat. She was very sociable and wished well for everyone. She trusted God and had a passion for serving others and she would avidly take part in helping to settle immigrants who arrived in Canada.”

Another one of her children writes: “Our mother had a profound love for Khilafat. She always urged and reminded us to pray for the Khalifa. She was very regular and careful in offering her prayers. Friday was like a day of Eid for her.”

Regarding her love for the Holy Quran she says: “She taught numerous children the recitation of the Holy Quran and would especially focus on its correct pronunciation.”

Her grandson Waqas Khurshid who is a

missionary says, “She would always draw my attention towards prayers and studies.

By telling stories, she would teach children about the history of the Jamaat and in order to properly tend to their moral training.”

One of her granddaughters says: “My grandmother had nine granddaughters; not only did she see to the moral training of us girls so that we become servants of Lajna Imaillah, she was also a constant guide for us in learning manners, how to properly observe the veil, tending to the house, being hospitable, sowing, reading and writing Urdu. As we grew older, she encouraged us to take care of our husbands and in-laws and she would be very happy when we told her that we had spent time with our in-laws. Along with fulfilling these duties, she also encouraged us to become well-educated and work towards our careers. She was firm against non-Islamic practices such as celebrating birthdays, but she would commemorate birthdays and

“

other important occasions by encouraging us to remain as one family unit and we would sing the poem “Hamd-o-thana”, and offer prayers together.” She continues, “As Ahmadi Muslims living in Canada, she was a crucial part of our upbringing. She taught us how to balance our faith and Western society.”

This is the duty of mothers and elders, which is vital to safeguard the next generation. They must understand how to raise the next generation; they must teach them the faith while living in this society, and teach them how to adjust without letting them feel any sort of inferiority complex.

May Allah the Almighty bestow His forgiveness and mercy upon her, elevate her station, and enable her children and progeny to carry on her virtues.

(Official Urdu transcript published in Al Fazl International 4 March 2022, pp. 5-9. Translated by The Review of Religions.)

Today, it is the duty of every Ahmadi that alongside inculcating the commandment of exacting justice, and the doing of good to others and giving like kindred in all aspects of one’s life, they should also convey this message to every individual of the world. They should tell them to listen to the one who has been sent by God Almighty in this age.

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