Al Hakam - 8 April 2022

Al Hakam Inspire Podcast launches

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Answers to Everyday Issues Part XXXI

The Islamic Economic System: Ethics and Islamic economics – Part II

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A Muslim is a mirror to another Muslim – Five points of reflection

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THE WEEKLY

www.alhakam.org AL HAKAM | Friday 8 April 2022 | Issue CCXII Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL, UK info@alhakam.org | ISSN 2754-7396

Ramadan 2022: Following the sunnah and praying for the world Ramadan 2022 comes at a precarious time in the world’s geopolitical landscape. We are surrounded by wars, hatred and injustices; not to mention a crippling and ongoing pandemic.

In the past months and weeks, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa – amid the Russo-Ukrainian War – has

been especially drawing the attention of Ahmadi Muslims towards praying for peace to prevail and for humanity to recognise its Creator. Ramadan provides us with the perfect opportunity to intensify these prayers.

Ramadan, as Hazrat Khalifatul Masih IIra once said, takes us back to the time of

the Holy Prophetsa and wraps up all those centuries between us and him (Tafsir-eKabir, Vol. 2, pp. 393-394). It brings an environment where we can almost see for ourselves how the Prophetsa lived and practised Islam all those centuries ago. It creates a spiritual echo chamber in which Continued on page 3

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

A gate to Paradise َ َ َ َ ُ َ ّٰ ْ ْ َ ‫ َر ِﺿ َی اللہ ع ْنه قال قال‬،‫عن َسﻬ ِل بْ ِن َس ْﻌ ٍﺪ‬ َّ َ ّ ٰ َّ ّٰ ُ ‫َر ُسول الل ِہ ﺻلی الل ُہ َعل ْﻴ ِه َو َسل َم‬ ُ ُ ْ ُ َّ َّ ُ َ ُ َ ُ ً َ َّ َ ْ َّ ُ ‫ِإن �ِ� ا��ن ِﺔ بابا يقال لہ ا��ي‬ ‫ان يَﺪﺧل ِم ْنه‬ َ ُ ُ ُ ْ َ َ َ ْ َ ْ َ َ ُ َّ ٌ ‫ام ِﺔ لا يَﺪﺧل َم َﻌ� ْ� أ َحﺪ‬ ‫الصاﰱِمون يوم ال ِقﻴ‬ ُ َ َّ ‫َ ْ ُ ُ ْ ُ َ ُ َيْ َن‬ ُ َ �‫ون ﻓ َﻴ ْﺪ ُﺧ‬ َ ‫الصاﰱ ُم‬ ‫ﻏی��� يقال أ‬ ‫�ن ِم ْنه‬ ِ َ ُ ْ ُ ْ َ​َ َ ْ ُ َ َ َ َ َ ٌ ُ ‫آﺧ ُﺮ� ْ� أ�لِﻖ ﻓل ْم يَﺪﺧل ِم ْنه أ َحﺪ ۔‬ ِ ‫ﻓ ِﺈذا دﺧل‬ Hazrat Sahlra ibn Saad narrates that the Holy Prophet, peace and blessings of Allah be upon him, said: “In Paradise, there is a gate which is called ‘Rayyan’ through which only the people who fast shall enter on the Day of Resurrection. No one else shall enter along with them. It will be proclaimed, ‘Where are the people who fast that they may be admitted through it?’ And when the last of them will have entered, it shall be closed and no one else will enter through it.”

(Sahih Muslim, Kitab al-Siyam, Hadith 1152)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

One is only required to believe in matters relating to faith Ultimately, this is a matter of secondary importance. We need not engage ourselves in such discussions.

Debates ought to revolve around matters of principle. When a fundamental principle is established, the secondary issues that relate to it are settled themselves. It is necessary for one to believe, not for one to strive in reaching the deeper intricacies and details of beliefs. If Continued on page 2

Friday 8 April 2022 | AL HAKAM

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The greatness of the month of Ramadan and its blessings The Promised Messiah, peace be upon him, said:

َ َ ُ‫ان الَّذ ۡۤی اُنۡﺰ َل ف ۡیہ ال ۡ ُ� ۡ� ٰان‬ ِ ِ ِ ِ َ ‫ﺷ ۡﻬﺮُ َر َمﻀ‬

“[‘The month of Ramadan is that in which the Quran was sent down as a guidance for mankind.’ (Surah al-Baqarah, Ch.2: V.185)] “This verse signifies the greatness of Ramadan. The sufis have stated that this month [Ramadan] is a great month for the enlightenment of the heart and a large number of divine visions are witnessed in it. The Salat does tazkia-e-nafs [purification of the soul] and the fasting does tajalli-e-qalb [enlightenment of the heart]. The purification of the soul means that the soul distances away from the evil inclinations of the nafs-e-ammara [the soul that incites to evil]. And the enlightenment of the heart means that the door of divine visions is opened for one so that they may witness God.” (Malfuzat [Urdu], Vol. 2, pp. 561-562)

Continued from page 1

an opponent raises objections, we can provide ample refutation. It is necessary to believe in the articles of faith, i.e. to believe in Allah the Exalted and in His attributes, to believe in His angels, divine scriptures, the Prophets, peace be upon them, etc. To accept these things is to adhere to fundamental principles; all other matters are secondary. As far as these fundamental issues are concerned, they are clearly established truths. The teaching of Islam is so coherent that it keeps every human faculty in balance, precisely at its appropriate place, and nurtures it; this is a magnificent miracle of our Prophet, peace and blessings of Allah be upon him. Other teachings are not the same; it is as if they lack certain sensory organs, as it were. As such, all other teachings are deficient or inadequate. Only the teaching of Islam is fully formed. The Unity of God, His

attributes, prophethood, lofty morals, the perfection of the inner self, etc., and everything else that man requires have been expounded by Islam so perfectly and lucidly that no lengthy debates are needed in this respect. Other matters that relate to how the Messenger of Allah, peace and blessings of Allah be upon him, ate and what size his morsels were, are debates in which a believer has no need to engage. Salvation does not depend on these matters. Such matters which have been transmitted to us in the form of written narrations ought to be accepted if they are consistent with the true nature of prophethood and do not oppose it, otherwise, they should be interpreted in an appropriate manner.

There is no need to engage in lengthy and useless debates on this, that and the other.

(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 2, pp. 6-7) Photo courtesy of Suhaib Ahmad

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AL HAKAM | Friday 8 April 2022

<< Continued from page 1

we can focus on our spirituality, morals and prayers like no other month.

To reap maximum benefit from Ramadan we must follow the sunnah of Prophet Muhammadsa, about whom his most ardent follower, the Promised Messiahas said: “By walking under his shadow for 10 days, one obtains that light which before him could not be obtained in 1,000 years. [...] We have found every light by following the immaculate Prophetsa, and whoever follows him will also find it and they will become so accepted by God that nothing will be impossible for them.” (Siraj-e-Munir, Ruhani Khazain, Vol. 12, pp. 82-83) The Promised Messiahas attributed the great station he received to following the Holy Prophetsa: “I have, by the sheer grace of God, and not by any merit of my own, been accorded a full measure of the bounty, which was bestowed before me on the Prophets and Messengersas and the Chosen ones of God. It would not have been possible for me to receive this bounty had I not followed the ways of my lord and master, the Pride of the Prophets, the Best of Mankind, Hazrat Muhammad Mustafa [the Chosen One], may peace and blessings of Allah be upon him. Therefore, whatever I have attained, I attained due to this following and I know, through my true and perfect knowledge, that no man can reach God except by following the Holy Prophet, may peace and blessings of Allah be upon him, nor can anyone have a share of the complete cognition.” (Haqiqatul Wahi [English], p. 78) Here are some key teachings and practices of the Holy Prophetsa concerning Ramadan that all can benefit from and follow to acquire spiritual grace in Ramadan and stay as close to the sunnah as possible.

A moral transformation in Ramadan The Holy Prophetsa taught that abstaining from food and drink was not the sole objective of Ramadan – a moral revolution was required. He instructed: َ َ ٌ َ َ ّٰ َ ْ َ َ َ َ َ ْ َ ُّ َ ْ َ ْ َ َ ْ َ ‫َم ْن‬ ‫اﺟﺔ �ِ� أ ْن يَﺪ َع‬ ‫لم يﺪع قول ا��و ِر والﻌمل بِ ِه ﻓل�ﺲ لِل ِہ ح‬ ُ َ ُ َ َ َ ‫امه َو� َ�ابَه‬ ‫ﻃﻌ‬ “Whoever does not give up forged speech and evil actions, Allah does not need his leaving his food and drink (i.e. Allah will not accept his fasting).” (Sahih al-Bukhari, The Book of Fasting) Speaking about avoiding all unrest and quarrels while fasting, the Prophetsa said: “When any one of you gets up in the morning in the state of fasting, they should neither use obscene language, nor do any act of ignorance. And if anyone slanders him or quarrels with him, he should say: ‘I am fasting, I am fasting.’” (Sahih Muslim,

The Book of Fasting) In another narration, he said: “Allah the Exalted and Majestic said: ‘Every act of the son of Adam is for him, except fasting. It is [exclusively] meant for Me and I [alone] will reward it. Fasting is a shield. When any one of you is fasting on a day, they should neither indulge in obscene language, nor raise their voice; or if anyone reviles him or tries to quarrel with him, he should say: ‘I am fasting’. By Him, in Whose Hand is the life of Muhammad, the breath of the observer of fast is sweeter to Allah on the Day of Judgment than the fragrance of musk. The one who fasts has two [occasions] of joy; once when he breaks the fast and he is glad about his breaking the fast, and once when he meets his Lord and he is glad about his fast.” (Sahih Muslim, The Book of Fasting)

Having a predawn meal The Prophetsa would have a pre-dawn meal before commencing his fast. He instructed Muslims to eat before starting their fast as this meal was a blessing: ًَ َ َ َ َ ُّ ‫الس ُﺤ ْو ِر ب َ َﺮ�ﺔ‬ �ِ� ‫� َس ّﺤ ُﺮ ْوا ﻓ ِﺈ ّن‬ “Take meal a before dawn, for there is blessing in it.” (Sahih al-Bukhari, The Book of Fasting) Defining the difference between the Muslim fast and that of the People of the Book, he said: َّ ُ َ ْ َ َ ْ ْ َ َ َ َ َ َ ْ َ َ ُ ْ َ ‫الس َﺤ ِﺮ‬ ‫اب أ�لﺔ‬ ِ ‫ﻓصل ما بین ِﺻﻴ‬ ِ �‫ام أﻫ ِل ا‬ ِ ‫امنا و ِﺻﻴ‬ ِ ‫�ت‬ “The difference between our fasting and that of the People of the Book is eating shortly before dawn.” (Sahih Muslim, The Book of Fasting)

Ending the fast without delay The Holy Prophetsa was clear that Muslims should not delay in ending their fast.

Prolonging one’s fast past sunset does not bring more blessings; rather, the Prophetsa said Muslims should hasten in breaking their fast. He said: ْ َ ُ َّ ُ َ َ َ ْ ْ َُ​َ ‫اس ِب�ی ٍ� َما � ّ���ا ال ِفﻄ َﺮ‬ ‫لا يﺰال الن‬ “The people will continue to prosper as long as they hasten the breaking of the fast.”

(Sahih Muslim, The Book of Fasting) The Prophetsa instructed: َّ َ َْ ْ َ​َ َ ُ َ َّ َ َ ْ َ َ ُ ْ َّ َ َ ْ َ َ ‫ِإذا أقﺒل اللﻴل وأدبﺮ النﻬ‬ ‫ت الﺸ ْم ُﺲ ﻓقﺪ أﻓﻄ َﺮ‬ ِ َ ‫ار َو�اب‬ َّ ‫الصاﰱِ ُم‬ “When the night approaches and the day retreats and the sun sinks, then the observer of the fast should break it.” (Sahih Muslim, The Book of Fasting) Hazrat Abu Atiyyara narrated the following about not delaying in breaking the fast: “Misruq and I went to Aishara and Masruq said to her, ‘There are two persons among the Companionsra of Muhammadsa none of whom abandon the good, but one of them hastens to observe sunset prayer and break the fast, and the other delays in observing the sunset prayer and in breaking the fast’, whereupon she said: ‘Who hastens to observe sunset prayer and break the fast?’

He said, ‘It is Abdullah’. Upon this, she said, ‘This is what the Messengersa of Allah used to do’.” (Sahih Muslim, The Book of Fasting)

Generosity The Holy Prophetsa was known as the most

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generous person, but his generosity soared during the month of Ramadan. It is narrated: “The Prophetsa was the most generous amongst the people, and he used to be more so in the month of Ramadan when Gabrielas visited him, and Gabrielas used to meet him every night of Ramadan till the end of the month. The Prophetsa used to recite the Holy Quran to Gabrielas, and when Gabrielas met him, he used to be more generous than a gale (which causes rain and welfare).” (Sahih Bukhari, The Book of Fasting)

Reciting the Holy Quran As the above hadith shows, Gabrielas would go over the whole Quran with the Prophetsa during the month of Ramadan and during the last Ramadan of the Prophet’ssa life, they went over the Quran twice. The Quran was also revealed in the month of Ramadan.

Therefore, constantly reading and reflecting

on the Quran during this month is a prophetic practice and brings great rewards.

Tahajjud The Holy Prophetsa would encourage his Companionsra to wake up for Tahajjud prayers regularly and concerning Ramadan he said: “Whoever prays during the night in Ramadan out of sincere faith and seeking its reward from Allah, will have all of his previous sins forgiven.” (Sahih Bukhari, The Book of Fasting) As the Promised Messiahas said, it is only when we follow the Holy Prophet’ssa example that we can get spiritual grace. By staying close to the Prophetsa in his practice we will set ourselves in the best position to spiritually benefit from Ramadan and for our prayers to be accepted by Allah.

Friday 8 April 2022 | AL HAKAM

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Answers to Everyday Issues Part XXXI

Hair removal, polygamy, purdah, free-mixing and Halloween 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.

Waxing and plucking eyebrows A lady wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa that a murabbi had argued that the plucking of eyebrows was impermissible and was equivalent to adultery. She sought guidance on this as well as the Islamic ruling on body waxing.

Huzooraa, in his letter dated 16 January 2021, offered the following guidance regarding this topic: “It is narrated in the ahadith that Allah the Exalted has cursed those women who, for cosmetic or aesthetic purposes, practise tattooing, and those who get themselves tattooed, and those who pluck facial hair, and those who artificially create a space between the front teeth, and those who practise artificial lengthening of the hair, and those who get their hair lengthened artificially, who alter Allah’s creation. (Sahih Bukhari, Kitab al-Libas) “There is always some or the other point of wisdom behind every Islamic commandment. Moreover, some Islamic injunctions have a specific context and background to them. If we disregard their background, then they would become distorted. When the Holy Prophetsa was commissioned as a prophet, on the one hand, the poison of various kinds of polytheism had spread everywhere in the world and

especially in the Arabian Peninsula, and on the other hand, different kinds of misguided attitudes had also gripped humanity in their claws. Men and women were involved in various kinds of polytheistic rituals and social evils.

“The ahadith that prohibit the abovementioned actions, especially mention two motivators [behind those actions]; a) the altering of God’s creation or b) looking more beautiful.

“When we carefully consider these two aspects, we observe that the first aspect, namely ‘the altering of God’s creation’, points to social evils and also reflects polytheistic practices. Hence, wearing long braids, wrapping them into ‘turbans’ and then considering those to be a sign of nobility or sacrament; wearing braids or topknots as a vow of devotion to some saint or guru; shaving the top of the head while growing hair around it and considering it a blessing for children; having the image of a goddess, idol or animal tattooed on the body, face, arms etc. to seek blessings – these were all polytheistic practices, driven by mythical superstitions of the jahiliyyah [the preIslamic period of ignorance].

“The second aspect, that is ‘for the sake of beauty’, in some respects, reflects social misconduct and obscenity. It is not forbidden for a person to adopt any

legitimate methods for their own beauty while remaining within the permissible limits. Hence, it is mentioned in a hadith that a person said [to the Holy Prophetsa] that he liked and admired a fine dress and shoes and he asked if it constituted arrogance.

The Holy Prophetsa replied that that was not arrogance. Arrogance was to deny the truth and despise others. He went on to say: َ ْ ُ ُ ٌ ّٰ َ ‫ِإ ّن الل َہ َﺟ ِمﻴل � ِح ّﺐ ا��َ َمال‬ “‘Allah is most Beautiful and loves beauty.’ (Sahih Muslim, Kitab al-Iman, bab tahrimi l-kibri wa bayanih) “Moreover, it is a well-established fact that even in those days when women were to be married, they too would be adorned according to the methods of that era.

“Therefore, the attainment of ‘beauty’ about which the Holy Prophetsa warned of God’s curse certainly means something else.

Hence, when we carefully ponder over the ahadith in this regard, we see that the Holy Prophetsa, when prohibiting these things, added that the Children of Israel perished when their women started such acts. (Sahih Bukhari, Kitab al-Libas) “Then, we also know that at the time of the Holy Prophetsa, lewdness was common among the Jews and at that time there were several brothels in Medina, especially in the Jewish area. The women who were involved in this business would employ such tactics of embellishment to beguile the men. Hence, Allah’s Messengersa forbade believing women from using those [means of enhancing beauty].

“Thus, the prohibition of these things appears to stem from the wisdom that if they result in such an artificial change in the physical appearance of an individual that the distinction between man and woman, which God Almighty has created in human beings, vanishes, or there is a fear that this kind of action may lead to inclination towards shirk, which is the gravest of sins; or if these things are carried out in order to beguile the opposite sex in an impermissible manner, then all these actions would be considered unlawful and actionable.

“It was within this context of these vices that the Holy Prophetsa forbade such things to the believing women. However, he also

gave reasonable permission in exceptional circumstances on grounds of someone’s suffering or illness. Hence, it is narrated by Hazrat Abdullahra bin Mas‘ud that: َّ ْ َ َ َ َ َّ َ َ ْ َ َ ُ ّ ٰ َّ َ ّ ٰ َ ُ َ ُ ْ َ ‫� ِ�ﻌت رسول الل ِہ ﺻلی اللہ علﻴ ِه وسلم نﻬی عن‬ ‫النا ِم َص ِﺔ‬ َّ ْ َ َْ َ َ َْ َ ‫ا� َ� ِﺔ ِإلا ِم ْن َدا ٍء‬ ِ ‫اﺻل ِﺔ َوال َو‬ ِ ‫ا�� ِة والو‬ ِ ‫والو‬

“‘I heard Allah’s Messengersa forbidding the plucking of hair, filing of the teeth, having artificial hair and having tattoos done except on grounds of illness.’

“Islam has made actions dependent on their intentions. Therefore, in this age, there is nothing wrong with a woman making use of these things in a lawful way and for a legitimate purpose as long as she is observing the Islamic injunctions regarding hijab. Nonetheless, if these actions lead to an inclination toward vices or they lead to an expression of any polytheistic rituals or disobedience to a clear command of Islam – for example, if women do not take full care of their purdah and expose their private parts in front of other women while having their waxing or other treatments etcetera done – then such actions would be counted among those against which we have been warned by the Holy Prophetsa and they would be unlawful.

“Furthermore, it should also be kept in mind in this regard that Allah the Exalted has declared discord and disorder to be greater sins than murder and has commanded their abolition. There have been some instances where marriages were dissolved or divorces were issued after marriages because the husband found out later that the woman had facial hair. If they are not cleaned or plucked out, these few hairs would ruin more houses, and a long series of unpleasantries would begin. In any case, it was not at all the objective of the Holy Prophetsa to give rise to a situation in society that would lead to the spread of disorder in the homes. The wisdom behind his uttering such harsh words appears to be that since polytheism is the gravest of sins and these practices were employed for the sake of various deities etcetera, or since they used to be tools for promoting indecency, he expressed his disgust about them in the strongest possible terms, and thus uprooted polytheistic customs and indecency.”

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AL HAKAM | Friday 8 April 2022 Second nikah in countries where polygamy is illegal A lady wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa saying, “My husband, who had been expelled from the Jamaat, has performed a second nikah without first divorcing me. Since he does not have the legal right to have more than one wife, he is therefore committing adultery. I do not see the Islamic status of such a nikah. Hence, his [second] nikah should be annulled.”

In his letter dated 16 January 2021, Huzooraa provided the following reply to this request: “It is true that it is legally forbidden for a married man to have another wife in most Western countries. However, Islam allows a man to have up to four wives at a time. If a man travels to a place where having more than one wife is not prohibited and marries another woman by way of a formal nikah, then in the Western countries, his second wife would not be afforded any rights under the law of the land. However, under the Islamic law, she would be considered his wife and their conjugal relationship would not be deemed adultery.

“Would you have been pleased if your husband had had an extramarital affair with that woman, which is prohibited by the Shariah but the laws of these Western countries allow room for it to be considered legal?

“Just as Islam has defined rights for men based on their requirements, it has likewise

established different rights for women.

While elucidating this aspect of Islamic teaching, the Promised Messiahas stated: “‘It is well known that Islam permits a man to marry up to four wives at a time; and this is a permission, not a compulsion.

Every man and woman is well aware of this doctrine. When marrying a Muslim man, women have the right to lay down the condition that the husband will, in no circumstance whatsoever, marry another woman. If this condition is laid down before marriage, the husband will certainly be guilty of breach of contract if he goes on to marry another. However, if a woman does not prescribe any such condition, and is content with the law as it is, an outsider has no right to interfere. In such a case, the [Urdu] proverb seems relevant: “If the husband and wife are happy, the judge has nothing to do.” Every sensible person can understand that God has not made polygamy obligatory, He has only declared it lawful. If a husband desires, for some genuine reason, and under Divine law, to avail this permission, and his wife is not happy about it, she has the option to demand a divorce and be rid of this anxiety.

And if the other woman, whom he wishes to marry, is not happy, she too has the easy option to decline the offer of such a suitor.

No one is under compulsion. But if both

women agree to this second marriage, what right then does an Arya have to interfere?’”

(Chashma-e-Ma‘rifat, Ruhani Khazain Vol. 23, p. 246)”

Purdah, free-mixing and Halloween A schoolgirl wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, “In Islam, women are only commanded to generally cover themselves. Then, why do we observe purdah by wearing headscarves etc.? Why can girls not be friends with boys at school?

Moreover, can I dress up as a fairy on Halloween?”

Huzooraa, in his letter dated 26 January 2021, offered the following guidance regarding this topic:

“Islam has endowed both men and women with a greatly enlightened teaching regarding purdah. Hence, it states that both believing men and women should lower their gaze, that is keep their eyes away from seeing non-mahrams and conceal their private parts [satr]. Then, it has further admonished believing women that they should draw their head-coverings over their bosoms, should not disclose their beauty and should not strike their feet so that what they hide of their ornaments may become known.

“In this brief but very comprehensive teaching, every detail about purdah has been elucidated, namely that a believing woman should safeguard her eyes, ears and areas of satr and should also ensure that her dress is not so tight that it reveals her physique nor so loose and wide that the chest and other areas of satr get exposed.

“The commandment about not striking the feet on the ground implies that a believing woman should also refrain from physical movements in a manner which may reveal the various features of her physique, or, if a piece of jewellery such as an anklet etc. is worn on the feet, its sounds may draw people’s attention towards it and the eyes of strangers may be drawn to her or, if she has adorned her feet with henna or nail polish etc., the eyes of men may be drawn to her.

All these things would be in violation of the injunctions of purdah.

“Thus, Islam does not consider it adequate for a woman to merely cover her head with a headscarf. On the contrary, by stating these matters, it has also explained all the other purdah-related requisites i.e. the ways in which a woman ought to take care of her purdah and cover herself.

“Explaining the verses on purdah, the Promised Messiahas says: “‘That is, direct the believing men to restrain their eyes from looking at women outside the prohibited degrees so openly as to be sexually excited by them and to cultivate the habit of guarding their looks.

And should safeguard their private parts

at all costs. Likewise, they should restrain their ears outside the prohibited degrees that is they should not listen to the singing or beguiling voices of women outside the prohibited degrees nor should they listen to descriptions of their beauty. This is a good way of preserving the purity of their looks and hearts. In the same way, direct believing women that they should restrain their eyes from looking at men outside the prohibited degrees and should safeguard their ears against listening to the voices of such men. That is, they should not listen to the voices which sexually excite them. They should cover up their beauty and should not disclose it to anyone outside the prohibited degrees. They should draw their headcoverings across their bosoms and should thus cover up their heads and ears and temples. They should not strike their feet on the ground like dancers.’ (Islami Usul Ki Falasafi, Ruhani Khazain Vol. 10, pp. 241242) “Huzooras further says: “‘The Quran instructs Muslim men and women to lower their gaze […] The Islamic veil does not at all mean that women be imprisoned as though they were locked in jail. The purport of the Holy Quran is that women cover themselves and refrain from gazing at men that are beyond the permissible bounds. Women are not barred from leaving the house to tend to their societal needs. They are welcome to go out and about but must control their gaze.’

(Malfuzat [2016 edition], Vol. 1, p. 405) “As far as the [ruling regarding] friendship between girls and boys is concerned, the primary logic behind it is to safeguard the chastity of women [and men].

Free-mixing is likely to result in a variety of evils. Therefore, Islam distinguishes between mahram and non-mahram relationships in this regard and defines the limits of male-female relations. Allah and His Messengersa imparted very clear teaching to their believers and followers in this regard.

Hence, the Holy Prophetsa said that a person should not meet a non-mahram woman in seclusion for Satan was always the third companion in such a rendezvous.’ (Sunan al-Tirmidhi, Kitab al-Fitan) “The Promised Messiahas explained the wisdom behind this instruction of the Holy Prophetsa in the following words: “‘It has often been heard and observed that such societies see no ill in a non-mahram man and woman remaining alone behind

closed doors; they call this civilisation.

It is to counter these very adverse effects that the Founder of Islam has forbidden an individual altogether from approaching anything that may lead them to stumble. In this relation, the Holy Prophetsa has stated that where a non-mahram man and woman sit in seclusion, the third with them is Satan.

Just reflect on the harrowing outcomes that Europe is having to bear as a result of this non-restrictive and unbridled teaching. In certain places, an utterly shameless life of promiscuity is led. This is due to teachings of the sort just mentioned. If you wish to protect a thing from misuse, it must be safeguarded. However, if one does not watch over a possession – and considers the world to be innocent – then keep in mind that it will surely be ruined. The Islamic veil is a truly holy teaching indeed, which, through segregation, saves man and woman from stumbling. It has delivered mankind from an illicit, grievous and bitter life.’ (Report Jalsa Salana 1897, p. 48) “The ritual of Halloween, which is now considered ‘fun’ by people, is based on satanic ideas and polytheistic beliefs and is a hidden evil. A true Muslim and especially an Ahmadi should always remember that one must safeguard against anything which is based on shirk even if it is done for enjoyment because such rituals take a person away from religion. Moreover, it is also against the dignity of an Ahmadi child to go begging, as beggars do, around people’s houses on the occasion of this festival in the name of entertainment. An

Ahmadi has a certain distinction which we should inculcate in the minds of children from childhood.

“Thus, no Ahmadi is permitted to participate in the ritual of Halloween, neither by dressing up as a ghost, nor as a witch or a fairy, because this ritual is based on false and polytheistic beliefs.”

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

Translated by Al Hakam)

Friday 8 April 2022 | AL HAKAM

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This Week 8-14

8 April 8 April 2004: During Hazrat Khalifatul Masih V’saa visit to Africa, the President of Benin had the privilege of meeting Huzooraa.

Huzooraa inspected a hospital of the Ahmadiyya Jamaat and also met with the board of Humanity First, Benin. (Al Fazl International, 30 July 2004) 8 April 2006: During Hazrat Khalifatul Masih V’saa stay in Singapore, 331 Ahmadis from 65 families had the opportunity to meet with Huzooraa.

Hazrat Khalifatul Masih Vaa arrives at the Singapore Airport, 2006

Huzooraa also held a meeting with the national majlis-e-amila of Indonesia in which he gave special guidance to the sadr of Majlis Ansarullah and the sadr of Majlis Khuddam-ul-Ahmadiyya Indonesia.

Further, the national majlis-eamila of Lajna Imaillah Singapore met with Huzooraa separately and received guidance

and instructions. (Al Fazl International, 15 May 2006) 8 April 2007: The first annual ijtema of Majlis Khuddam-ulAhmadiyya Italy was held. (Al Fazl International, 11 May 2007) 8 April 2017: On this date, Hazrat Khalifatul Masih Vaa arrived at Baitus Subuh Mosque, Frankfurt, Germany. Huzooraa arrived at 8:40 pm and was greeted by hundreds of Ahmadi Muslim men, women and children. During this tour, Huzooraa inaugurated mosques in Germany.

9 April 9 April 2004: Hazrat Khalifatul Masih Vaa led Fajr prayer at the first mosque of Porto-Novo, Benin, Masjid al-Tawheed. Later that day, Huzooraa delivered a Friday sermon at the same mosque, which was broadcast live on MTA. The President of the National Assembly Benin met with Huzooraa.

Representatives of the press interviewed Huzooraa. On the same day, Huzooraa visited the University of Benin and met with its administration. (Al Fazl International, 30 July 2004) 9 April 2006: During Hazrat Khalifatul Masih V’saa visit to Singapore, 641 members of 127 families from different countries

King of Porto Novo with Hazrat Khalifatul Masih Vaa

met with Huzooraa. This was followed by a joint class of Waqf-e-Nau boys and girls from Singapore, Indonesia and Malaysia.

That same evening, muballigheen and mu‘allimeen from Singapore, Malaysia, Indonesia, Cambodia and Papua New Guinea met with Huzooraa.

The national amilas of Khuddamul-Ahmadiyya Indonesia, Singapore and Malaysia were fortunate to have separate meetings with Huzooraa. Huzooraa also attended a dinner at a hotel that evening to which members of parliament were also invited. (Al Fazl International, 5 May 2006)

Sentosa island. (Al Fazl International, 5 May 2006) 10 April 2017: On this date, whilst in Germany, Hazrat Khalifatul Masih Vaa inaugurated the Aafiyat Mosque located in the city of Waldshut-Tiengen. This Mosque is historic in the sense that it is the 50th Mosque of the Ahmadiyya Jamaat in Germany.

Marking the opening of this mosque, a special reception was held which was attended by 110

10 April 10 April 2004: Hazrat Khalifatul Masih Vaa inaugurated Benin’s MTA Studios. Then, the National Amila of Majlis Ansarullah and Khuddamul-Ahmadiyya had separate meetings with Huzooraa. (Al Fazl International, 30 July 2004) 10 April 2006: On this date, during his visit to the Far East, Hazrat Khalifatul Masih Vaa left Singapore for Sydney. In the early part of the day, Huzooraa visited Hazrat Khalifatul Masih V’saa arrival at the Singapore mission house, 2006

Hazrat Khalifatul Masih Vaa unveiling a commemorative plaque at the inauguration of Aafiyat Mosque, Germany

dignitaries and guests.

In his address, Huzooraa explained the purpose of mosques and explained the beautiful teachings of Islam. Huzooraa said: “According to the teachings of Islam, it is compulsory for a true Muslim to stand ever ready to protect the places of worship of all religions,

AL HAKAM | Friday 8 April 2022

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in History April “Remember, any programmes you produce should be of the highest standards and should be those that

whether they be churches, synagogues or any other.”(50th Ahmadiyya Mosque in Germany opened in Waldshut-Tiengen

by Head of Ahmadiyya Muslim Community, www.pressahmadiyya. com, 13 April 2017)

11 April 11 April 2006: On this date, Hazrat Khalifatul Masih Vaa arrived in Australia on his first visit to the country. Huzooraa arrived in Masjid Baitul Huda and inspected the mosque. Member of the Federal Parliament, Roger Price, also had

Hazrat Khalifatul Masih Vaa delivering his address at the MTA Conference, 2014

Hazrat Khalifatul Masih Vaa delivering his address at the Aafiyat Mosque inauguration ceremony

the Jamaat had the privilege of meeting Huzooraa in the early part of the day. (Al Fazl International, 12 May 2006)

Baitun Naseer Mosque, Augsburg, Germany

Baitul Huda Mosque, Sydney, Australia

the chance to meet Huzooraa.

170 people, individually and some as families, had the opportunity to meet with Huzooraa. (Al Fazl International, 12 May 2006) 11 April 2014: Khutbah Ilhamiya (the Revealed Sermon) was delivered by the Promised Messiahas on 11 April 1900 in Masjid Aqsa Qadian. On this date, 11 April 2014, in his Friday Sermon, Hazrat Khalifatul Masih Vaa explained the details of this grand sign and shed light on its greatness.

is of the highest order by serving humanity and helping others.”

(New Ahmadiyya Mosque Opened in Augsburg by Head of Ahmadiyya Muslim Community, www. pressahmadiyya.com, 14 April 2017)

12 April 12 April 2006: On this date, during Hazrat Khalifatul Masih V’saa stay in Australia members of

13 April 13 April 2006: Hazrat Khalifatul Masih Vaa inspected the arrangements for Jalsa Salana Australia and issued instructions to the workers. (Al Fazl International, 12 May 2006) 13 April 2014: On this date, Hazrat Khalifatul Masih Vaa delivered his address at the MTA International conference.

This was the third MTA conference of its kind. During his speech, Huzooraa said:

11 April 2017: Whilst on tour in Germany, Hazrat Khalifatul Masih Vaa inaugurated the Baitul Naseer Mosque in Augsburg, Germany.

After the inauguration, a special reception which was attended by more than 130 dignitaries and guests was held. Addressing the gathering, Huzooraa stated, “The Holy Quran has taught Muslims that where, on the one hand, they must offer their prayers, they must also ensure their conduct

fulfil the needs of the time […] We should create programmes that are a means of tarbiyat (moral training) for all people – whether young or old, man or woman, adult or child.”(International Conference of Muslim Television Ahmadiyya takes place in London, www.pressahmadiyya.com, 14 April 2014)

14 April 14 April 2006: Hazrat Khalifatul Masih Vaa inaugurated the 22nd Jalsa Salana of Jamaat Ahmadiyya Australia and hoisted the Liwae-Ahmadiyyat. He delivered the Friday Sermon and Ahmadis who came from afar had the opportunity to meet with Huzooraa.

(Al Fazl International, 12 May 2006) 14 April 2014: Hazrat Khalifatul Masih Vaa delivered an address at the concluding session of the 2014 tarbiyat camp of MKA UK. This tarbiyat camp lasted for a week and was held in the Jamia Ahmadiyya UK premises in Haslemere. During his address, Huzooraa reminded the Muslim youth, “Do not ever hide your faith; rather, identify yourselves to the world as true Muslims.”

14 April 2017: Hazrat Khalifatul Masih Vaa was on tour in Germany.

On this date, Hazrat Khalifatul Masih Vaa delivered the Friday Sermon from the German town of Raunheim. More than 8,000 people attended.

Huzooraa leading silent prayer after the flag hoisting for Jalsa Salana Australia, 2006

Friday 8 April 2022 | AL HAKAM

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Introduction to chapters of the Holy Quran

Surah al-Talaq, al-Tahrim, al-Mulk, al-Qalam, al-Haqqah and al-Ma‘arij The English translation of the introduction to chapters of the Holy Quran as given by Hazrat Mirza Tahir Ahmad, Khalifatul Masih IVrh is being presented for the benefit of our readers. Insha-Allah, in the coming issues, we will endeavour to publish the introduction to all chapters of the Holy Quran:

Chapter 65: Surah al-Talaq This surah was revealed in Medina and including “Bismillah …”, it consists of 13 verses.

This surah is titled as al-Talaq (divorce), and from the beginning to the end, it deals with various issues of divorce.

Its main theme in connection with the preceding surah is that in the current surah, the Holy Prophetsa has been presented as a light that brings one out from darkness into light. It is described as the light that, in the Latter Days, once again would bring out those of his followers who would be wandering in the darkness of a mundane life. The sense of renouncing the life of wickedness and adopting the lifestyle of piety is very important in the subject of coming out of darkness. That is, he would bring one out of doctrinal darkness as well as darkness of practical life. Thus, with regard to the Holy Prophetsa in Surah alTalaq, Allah said that this Messenger was a reminder incarnate. And light is bestowed as a result of remembering (Allah), and as a result of remembering Allah he was granted this magnificent excellence that he became light incarnate; and he brings out his devout followers from every kind of darkness into light.

There is a verse in this surah which uncovers the secrets of the heavens and earth in a surprising way. As the Holy Prophetsa himself brought people out from darkness, similarly the Word that was revealed to him uncovers darkness and secrets of the universe. In several places, seven heavens are mentioned in the Holy Quran; similarly, it says that seven earths have also been created like seven heavens.

But Allah the Almighty knows better as to how revelation was sent to the inhabitants of those earths, and as to which kinds of darkness they were liberated from. Hitherto the scientists that investigate space do not have access even to the beginning of this subject. But as has been proven several times, the knowledge of the Quran is unlimited like kauthar [abundance of good] and the scientists of times to come will surely have access to this knowledge to some extent.

Chapter 66: Surah al-Tahrim This surah was revealed in Medina and

including “Bismillah …”, it consists of 13 verses.

In the preceding surah, some magnificent secrets of the universe were discussed that they were disclosed in the book revealed to the Holy Prophetsa; and in the current surah, some minor secrets have been discussed. In other words, major secrets were disclosed to the Holy Prophetsa by the Knower of the unseen, and minor secrets were also disclosed to him by the Knower of the unseen. Thus, the current surah is connected to the preceding one in the following manner:

َُ َ ۤ َّ ً ۡ َ َ ً ۡ ۡ َ َ ‫ال ٰﻫذا ال ِﻜ ٰت ِب لَا �ﻐا ِد ُر َﺻ ِﻐی َرة ّو لَا ک ِﺒی َرة ِالا ا ۡح ٰﺼ َﻬا‬ ِ ‫م‬

“What kind of a Book is this! It comprehends small as well as big secrets.” ُ ‫[ ت َ ۡوبَﺔ‬sincere By mentioning ‫نص ۡوح‬ repentance] in this surah, the followers of the Holy Prophetsa have been exhorted that

if they repent wholeheartedly, Allah the Almighty has the power to forgive all their small or big lapses. The sign of acceptance of such repentance is that the process of their reformation will start, and day by day, they will acquire the ability to resist evil and Allah the Almighty will remove all their evils from them. This period of removal of evils in fact will be acquired as a result of light that will be granted to them, much like a person can identify hazards due to light when walking in dark. َ َۡ ُ ُ Thus, ‫ نوۡ ُرﻫ ۡﻢ ﻳَ ۡس ٰعی بَین اﻳۡ ِدﻳۡ ِﻬ ۡﻢ‬signifies that light will continue َ guiding them, and the words of ‫ َو ِباﻳۡ َمانِ ِﻬ ۡﻢ‬seem to refer to the wicked people, called the people of the left hand, who are not granted any light. Only those are granted light who always prefer piety against every evil. And these are the people who will be granted light in order to adhere to piety which will render them

steadfast.

At the end of the surah, the example of two unfortunate women is set forth who were ostensibly part of the family of Prophets but practically played dishonestly in discharging their responsibilities.

Against these two, mention is made of two very righteous women as well. One of them was the wife of a very oppressive and cruel enemy of Allah, yet she safeguarded her faith. The second is Hazrat Maryas – the miraculous personality she was bestowed

by Allah in the person of Hazrat Jesusas was not a result of carnal desire. Further, the concluding verse says that Allah the Almighty would work the same miracle in a devout and righteous individual of the followers of Muhammadsa that although he would not be keen on attaining lofty spiritual ranks – rather, he would be humility incarnate – Allah would breathe

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AL HAKAM | Friday 8 April 2022 into him his spirit. As a result thereof, he would be granted another spiritual entity that would resemble Hazrat Jesusas. Thus, Allah says: ۡ

َ ُ َ َ​َ​َ ‫فنفخنا فِ ۡی ِہ ِم ۡن ّر ۡو ِحنا‬

“Allah the Almighty will breathe His spirit into that righteous man.”

Chapter 67: Surah al-Mulk This surah was revealed in Mecca, and including “Bismillah …”, it consists of 31 verses.

This surah starts with the verse:

َّ َ َ ُ ۡ ۡ ‫ت ٰب َرک ال ِذ ۡی ِب َی ِد ِہ ال ُملک‬

“Allah the Almighty is the Master of everything, and He has power to do everything He wills.” Thus, it seems to be a reference to the very extraordinary subject in the preceding surah. After this begins the topic of creating life from dead; and it has been proclaimed that as Allah the Almighty has the power to create life from the physically dead, He also has the power to revive the spiritually dead as well.

Therein are magnificent glad tidings for the followers of Muhammadsa.

Immediately after that, Allah offers mankind to look around the entire universe as it would testify to One Creator only and they would not find any incongruity in it.

If the universe was self-existing, one would have found some signs of incongruity in it; rather, incompatibility should have been seen all around. If another imaginary partner of Allah the Almighty, besides Him, had created the universe, the laws set by them were bound to clash with the laws set by Allah the Almighty.

Thus, in this regard, all mankind has been invited to ponder over the secrets of the universe, and look again, but their sight will return unto them fatigued and griefstricken with failure to see any incongruity anywhere in the universe.

This surah also mentions such spiritual birds that are granted the blessed opportunity to soar high in the vast sky. As birds get their ability to fly from Allah and have been subjected between the heavens and earth, similarly it is Allah Who grants ability to His believing servants to soar high. As against this, the animals that crawl face down are not granted any spiritual altitudes, neither in a literal nor in a spiritual sense.

In the concluding verse of this surah, Allah says, mankind always benefit from water for life that descends from the heavens; but have they ever pondered as to where they will bring clean water from if, as a result of consecutive dry seasons, it goes deep down into the depths of the earth beyond their reach? Thus, man can have access to the spiritual water as well, like that of rainwater, only by the special grace of Allah the Almighty.

Chapter 68: Surah al-Qalam This surah was revealed in the early period of Mecca, and including “Bismillah …”, it consists of 53 verses.

This is the last surah that starts with the abbreviated letters. It starts with the letter ٓ ‫[ ن‬nun], and one meaning of this letter is inkpot, and all those who write with a pen stand in need of it. And the age of all progress for man starts with the sovereignty of the pen. If writing is to be removed from human progress, they will revert back to

the age of ignorance; and never again they can attain any success related to education. ٓ Secondly, ‫ ن‬stands ُّ َ for a Prophet of Allah who is called ‫ ذاالنوۡ ِن‬i.e. Hazrat Jonahas. He too is discussed in this surah as to what happened as a result of which he left the town never to be able to face them again.

He left the town with a heavy heart because the punishment from Allah with which his people were threatened was not sent down.

Then, Allah taught Hazrat Jonahas a lesson that many a time His threats of punishment were removed due to repentance and seeking forgiveness. At this, he was taught the following prayer: ۡ ّٰ ُ ُ ّ َ ۡ َ ۡ َ ۤ َّ ٰ ۤ ‫لا اِل َہ اِلا انت ُسب ٰح َنک اِنِ ۡی ک ۡنت ِم َن الظلِ ِمی َن‬ “You are free of any weakness; it was I who was a wrongdoer who sought punishment for a repenting people.” (Surah al-Anbiya, Ch.21: V.88) ٓ The letter ‫ ن‬has been repeatedly mentioned in this surah, which is exactly in-line with the subject-matters of the surah and there does not seem any incompatibility anywhere between the subject-matter and ٓ letter ‫ ن‬in this surah.

Chapter 69: Surah al-Haqqah This is a Meccan surah, and including “Bismillah …”, it consists of 53 verses.

The subject-matter in Surah al-Qalam was that the philosophy behind giving respite to the enemies of the Prophets is that they may reach the limit of their wickedness and then none can save them from divine seizure. The current surah as well discusses such people who were granted repeated respites, but once they reached the limit of their wickedness, there came the time for their punishment.

The huge chastisement for which Allah the Almighty directed the Holy Prophetsa to threaten mankind with does not belong to any particular religious group in the world but every individual has been warned.

When that event will come to pass from a worldly point of view man will also believe that the heavens and earth have burst.

This event will come to pass at the time of Resurrection as well, when neither any earthly relations will be able to save man, nor heavenly contact and Hell will be his final abode.

Next, Allah the Almighty presents a

magnificent testimony about the fulfilment of the matters which man can see to some extent, or he starts seeing and about the fulfilment of matters which he fails to eye.

That is to say, the words of the Prophet Muhammadsa are the words of a noble and trustworthy Messenger. Neither is it misguided discourse of a poet, nor the prediction of a soothsayer – it is a revelation from the Lord of the worlds.

In the concluding verses of the surah, a scale of measuring the truthfulness of the Holy Prophetsa has been presented which cannot at all be denied by the opponents.

The opponents have been warned that in their view, this noble book was fabricated by the Messenger himself, whereas if he had forged a minor lie against Allah, He would definitely have destroyed him and his dispensation. And you could not have saved him in any way if Allah had decreed as such. In other words, Allah the Almighty is helping him and protecting him against all of your power, which is a sure testimony of his being a Messenger of Allah. That is, the word of Allah has been fulfilled very clearly in his favour:

َ َ َ َ ۡ َ ّٰ ‫ک َت َب الل ُہ لَاغ ِلب َ ّن انا َو ُر ُس ِل ۡی‬

[“Allah has decreed: ‘Most surely I will prevail, I and My Messengers”.] (Surah alMujadalah, Ch.58: V.22)

Chapter 70: Surah al-Ma‘arij This is a Meccan surah, and including “Bismillah …”, it consists of 45 verses In the very first verse, Allah the Almighty warns of a punishment which the disbelievers cannot repel. ۡ Allah is declared as ‫( ِذی ال َم َعارِ ِج‬Lord of [great] ascents) i.e. His ascension can be understood to some extent by pondering over the heavens in levels otherwise none can fathom his ascension. The ascension described here is testified scientifically َۡ َ which is mentioned in the verse of ‫خ ۡم ِسین‬ َ َ َ َۡ ‫( الف سن ٍۃ‬fifty thousand years) of the current surah. That is, the angels ascend to Him in fifty thousand years. Ascension in fifty thousand years can be interpreted in two different ways. First, literal fifty thousand years. If this meaning is to be taken, there is no doubt in it that after every fifty thousand years, the world goes through a geological change when the entire earth is covered

with glaciers, and again a new start of creation takes place. َ ُّ َ Secondly, the point to be noted is ‫ت ُعد ۡون‬ َ ‫[ ِّم ّما‬of your reckoning] is not said here. If another verse of the Holy Quran which mentions one thousand years is read along with this one, the meaning would be that every day of Allah would be equal to the one thousand years according to what you reckon. If every day is to be multiplied with the days of one year and further it is multiplied with the days of fifty thousand years the sum we get determines the period of the days of Allah. Thus, accordingly, if fifty thousand years, which are the days of Allah, are multiplied with it we get a figure of eighteen to twenty billion years, which is the age of the universe according to scientists.

(365 × 1000 × 50,000 = 18,250,000,000) That is, every universe comes to an end once it reaches that age limit; and then once again it is brought into existence after its non-existence.

This is such a long time that man considers it a thing very far off. But once the punishment comes that time will seem to be very close. That chastisement will be such that man would like to ransom their close kindred, their own selves, wealth and property and everything they possess to save themselves, but it will not be possible.

But if the believers have the traits of being regular in their prayers and always take care of their performance, in addition to that in order to protect their piety fulfil all the prescribed requirements, they are those lucky ones who will be exempted from that punishment.

In verse number 42, once again, a warning has been issued that Allah is independent of you. Thus, if you desist not from wickedness and impiety Allah the Almighty has the power to bring a new creation in your place. Thus, the surah concludes with the description of the same punishment whose news of occurrence has been given.

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

Promised Messiah Day in Austin, Texas Qasim Choudhary Missionary, Austin, Texas, USA

On 20 March 2022, Jamaat-e-Ahmadiyyat Austin had the opportunity to organise Jalsa Yaum-e-Masih-e-Maud (Promised Messiah Day) at the Baitul Muqeet Mosque.

The programme commenced with a recitation from the Holy Quran, followed by a poem.

The first speech of the day was by Jaziba Ahmad Sahiba who spoke about the selfless hospitality of the Promised Messiahas and how he compassionately took care of his guests.

This was followed by a speech delivered

by Dr Rashid Waraich Sahib who spoke about the miracles of the Promised Messiahas in the domain of knowledge.

Then, my humble self delivered a presentation on the topic of “The Messiah who spoke the five languages of love” – sharing insights into the exemplary domestic life of the Promised Messiahas while emphasising a husband’s role in the household affairs.

The Jalsa concluded with an interactive “Kahoot” quiz. The Atfal and Nasirat in attendance joyfully participated in the quiz.

More than 70 Jamaat members attended the Jalsa.

Friday 8 April 2022 | AL HAKAM

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100 Years Ago...

A word to the missionaries abroad and acknowledgment for the present to the Prince of Wales The Review of Religions [English], March, April & May, 1922

A word to our missionaries abroad Of late we have had very meagre information about the progress of our missionary brothers Dr Sadiq of America, HM Ghulam Mohammad BA, and H Obeidulla, both of Mauritius, and Hasan Musa of Australia.

We quite understand the nature of their difficulties, the press of work and lack of time. From the reports that leak out every now and then we quite realise the magnitude of their task and the difficulties they have to overcome in their uphill task, but this much we beg to emphasise upon them that the eyes of all the world, including their Ahmadi brethren, are turned upon them. It is only in the fitness of things that touch with the outer world should be maintained and reports of their work regularly submitted, for we do not see how else they can keep in touch with their outside brethren who are over patiently and ceaselessly praying for the success of their efforts.

We know from the meagre reports that we can get from other sources that success is attending to their efforts. Even though they be engaged in a work of consolidation, it is but only meet that they should despatch reports of their work. We do not want mere conversions; therefore, we should not be deprived of other information merely on the score that a sufficient quota of the new

converts has not been forthcoming in the meantime. We must be kept informed of all their activities, for we want to know of their health as much as of anything else, for that is the only thing we conceive by which they can maintain contact with their brethren abroad. […]

The Muslim Sunrise, a quarterly magazine Harbinger of the glad tidings of Islam. The only advocate of true Islam in America. The fulfiller of the prophecy of the Holy Prophet[sa] of Arabia that the Sun of Islam will rise in the West. Articles very illuminating. Edited

by Dr Mufti Mohammad Sadiq, Muslim Missioner, America. Annual subscription $1 (England 5/- Single copy 25c). The two articles in the April Number, “If Jesus came to America” and “Don’t be a hypocrite”, we strongly recommend to the reading public.

An acknowledgement for the present to the Prince of Wales From, No. 938 P. Prince of Wales Camp, India.

GF De Montmorency, Chief Secretary to His Royal Highness, The Prince of Wales.

To, Zulfikar Ali Khan, Additional Secretary, Ahmadiyya Community, Qadian, Punjab.

Dated the 1 March 1922.

Sir, I am commanded by His Royal Highness, the Prince of Wales, to acknowledge with thanks the address of welcome received from the members of the Ahmadiyya Community through the Government of the Punjab. His Royal Highness has read with interest the account given in the address of the origin of the Ahmadiyya movement and looks forward to reading the fuller history of the community in the very handsome volume presented to him by subscription among the members. His Royal Highness appreciates very warmly the loyal feeling, which has prompted so many thousands of your co-religionists to contribute towards this presentation and his pleasure in receiving this token of loyalty is the greater because he learns from His Excellency, the Governor of the Punjab that throughout the Great War and in the difficult times that followed the Ahmadiyya Community have been distinguished for a steadfast attitude of loyalty both towards the Throne and to the Empire. I am commanded to assure you that, in view of this record, the community

Official of consular functions of Ecuador visits Ahmadiyya mosque while in Toronto

In-charge Consular Functions of Ecuador in Toronto visiting Baitul Hadi Mosque

Syed Mukarram Nazeer Canada Correspondent

Hazrat Khalifatul Masih Vaa has assigned several Latin American countries to

Canada Jamaat for establishing Jamaat-eAhmadiyya in those countries. Ecuador is one such country.

The Spanish Desk in Canada invited the person in-charge of consular functions of Ecuador in Toronto, Mr Edy Leonel Montalván Carrión along with his family, to visit Baitul Hadi Mosque located in Pickering, reports Spanish Desk in-charge Canada, Mahboob ur Rahman Shafiq Ahmad Sahib. The invitation was accepted and the family visited on 19 March 2022.

They spent four hours at the mosque.

Naib Nazim-e-Ala Saf-e-Daum Majlis Ansarullah Canada Toronto Region, Mian Muzaffar Ahmad Sahib gave a tour of the mosque to the guests. At the time of the visit, a table tennis tournament of Majlis Ansarullah was being held and the guests enjoyed the tournament and participated in

it too.

Mahboob ur Rahman Shafiq Ahmad Sahib introduced Jamaat-e-Ahmadiyya and explained the difference between Ahmadi Muslims and non-Ahmadi Muslims. The guests were presented with World Crisis and the Pathway to Peace which highlighted Hazrat Khalifatul Masih V’saa lecture.

Assistant National Secretary Tabligh, Naseer Qureshi Sahib shared the guidance of Huzooraa for avoiding the Third World War. Secretary Tabligh Lajna Imaillah Durham, Amatul Basit Sahiba and Aqila Laheye Sahiba hosted the wife and daughter of Mr Carrión. They were given a tour of the mosque and introduced to Jamaat-eAhmadiyya.

Naseer Qureshi Sahib also introduced the International Association of Ahmadi Architects and Engineers (IAAAE), and

may always count upon the warm regard of His Royal Highness.

I have the honour to be, Sir, Your most obedient servant, De Montmorency, Chief Secretary to His Royal Highness, the Prince of Wales.

Changes in the office bearers H Rahim Bakhsh MA becomes the Private Secretary to His Holiness, the Khalifatul Massih, Ch Fateh Mohammad Sayyal MA, Nazir Talif-o-Ishaat (in charge propaganda work), Syed Zainul Abideen Waliullahshah, Assistant propaganda work, while Shaikh Nawab Din BA BT takes hold of the Agency. For the present in place of M Ali Muhammad BA BT, who has reverted to his post in the TI High School, Qadian, Ch FM Sayyal temporarily carries on the duties of the Education member.

[Return of Hazrat Khalifatul Masih II from Lahore] His Holiness was back at Qadian on the 2nd of March [1922] early in the day.

(Transcribed by Al Hakam from the original in The Review of Religions, March, April & May, 1922)

highlighted projects undertaken by them to serve humanity.

After the visit, Mr Carrión sent a letter of gratitude to the Jamaat in the Spanish language. The English translation is given below: “I want to take this moment to express to you on behalf of myself and my family our gratitude for the invitation to the Ahmadiyya Baitul Mahdi Mosque in Pickering, a wonderful place with a lot of peace and tranquillity, where live men of justice and peace. My children were amazed at such a beautiful place. […]

“My thanks to you also for the invitation to lunch […] where there was the opportunity to have a pleasant conversation with your missionary friends and volunteers, to whom we send our affectionate greetings. I am very grateful for your hospitality and for having shared with you and your distinguished friends an afternoon of great peace and joy.

“I extend my thanks on behalf of my wife Soraya and my daughter to the ladies who provided a warm reception and accompanied them on their tour of the Ahmadiyya Mosque. […] We will surely have the opportunity to meet again. Our sincere friendship for you and the members of your community. God bless you always.”

AL HAKAM | Friday 8 April 2022

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The Islamic Economic System: Ethics and Islamic economics – Part II Fazal Masood Malik and Farhan Khokhar Canada

Ethics play a crucial role in Islam, advocating that the welfare of the individual or society is morally good, but any activity that promotes ill is ethically wrong.

Islamic ethics dominate all domains of life, prescribing its followers to fiercely guard their behaviour, words, thoughts and intentions.

Muslims are reminded time and again to observe certain norms and moral codes in their family affairs, in dealings with relatives, neighbours and friends. Their business transactions, social affairs and public and private lives are not exempt from these rules.

Muslims are reminded to consume what is halal (lawful or permitted) and tayyib (moral and ethical). Every effort should be exerted to avoid what is considered haram (unlawful or prohibited) as per fiqh (Islamic jurisprudence).

Given the aforementioned, the overall architecture of Islamic economic activity maintains a balance between satisfying the individual’s needs and that of society.

Islam allows people to satisfy their needs and encourages making a profit. However, as greed and selfish pursuit of profits form basic human urges, Islam counters by laying down an elaborate system of taxation and charity. In this manner, economic activity remains morally and practically significant at both individual and societal levels. The concepts discussed below allow integrity and practicality of an economic system and ensure adaptability over time and geography.

The main Islamic economic principles as laid down by the Holy Quran can be established in the current economy with ease. They are broadly described as follows.

the wayfarer — an ordinance from Allah.

And Allah is All-Knowing, Wise.” (Surah al-Taubah, Ch.9: V.60) This verse clarifies that the reason for acquiring wealth is to ensure it is used for helping others. Practising sharing of wealth gives rise to general prosperity in society and an increase in the welfare of the people in that society.

forms an integral part of all permissible economic activities.

According to the concept of justice, a person may acquire wealth but cannot use any immoral or illegal means to do so (e.g., lying, cheating, or deception of any form.)

It is also forbidden to exploit a weaker party with a better bargaining position (Surah alNajm, Ch.53: V.39-40).

The Holy Quran emphasises written

Fair and equitable distribution: Adl (justice)

contracts. The debt verse of the Holy Quran lays out in great detail how a contract should be written. However, in the event of a verbal agreement, a person must hold true to their word, even if one party cannot enforce a contract or agreement. This commandment emphasises that promises (or contracts) made with another person are made in the presence of God (as a witness). Breaking such a promise (or contract) amounts to cheating and betrayal.

Achievement of falah (welfare) The first and the foremost aim of Islam is the achievement of the well-being of humanity in this world and the next (Surah al-Baqarah, Ch.2: V.202; Surah Luqman, Ch.31: V.6-7; Surah al-A‘raf, Ch.7: V.158; Surah al-Maidah, Ch.5: V.36). The Holy Quran lays down a comprehensive, multi-layered concept of welfare as it refers to spiritual, moral and socioeconomic well-being in this world and success in the Hereafter. In general, Muslims hold that society should be working towards achieving a common and public good.

The economic system of Islam aims to achieve financial well-being and betterment of the people through equitable distribution of material resources and through the establishment of a socially and economically just system (Surah al-Qasas, Ch.28: V.78).

The Holy Quran also tells us: “The alms are only for the poor and the needy, and for those employed in connection therewith, and for those whose hearts are to be reconciled, and for the [freeing of] slaves, and for those in debt, and for the cause of Allah, and for

In Islamic teachings, if one principle was considered the overarching edict regarding socioeconomic aspects, that one principle would be justice. The focus of all teachings regarding economic and social policy in Islam is eradicating inequity, injustice, exploitation and oppression. This aim is considered absolute and impassable and

The Islamic principle of justice operates in every aspect of human activity, whether legal, social, political or economic. The Islamic economic system is based on the principle of justice that governs all the fundamental aspects of the economy, like production, distribution and consumption.

In the current world economy, the principles listed above from Islamic exegesis have been adopted by many nations into their commercial laws. Even online traders, such as Alibaba, enforce quality control and security of funding, further ensuring the consumer that their investment is protected.

One of the most significant contributions of Islam as a social and economic system is the maintenance of the just and equitable distribution of wealth. It stipulates those economic resources be distributed among the members of the community so that they not only bridge the gap between the rich and the poor but also provide for necessities of life for every member. (Surah al-Hashr, Ch.59: V.8).

Under Islamic Law, this is achieved via the bait-ul-maal (treasury). Although the bait-ul-maal was not established as an institution during the life of the Holy Prophetsa, his life in Mecca and Medina stands as a testament to the just and equitable distribution of wealth. The function and evolution of the bait-ul-maal will be discussed in the following article.

One way Islam teaches to achieve a fair distribution of wealth is by ensuring that wealth is not concentrated in the hands of a few. It is not only a theory or mere teaching but an established reality implemented via the legal system of Zakat. Together with charity and other voluntary almsgiving, Zakat also plays a significant role in this context. The instruction to observe charity was given in Mecca (Surah al-Dhariyat, Ch.51: V.20) (Surah al-Ma‘arij, Ch.70: V.25-6), but Zakat as an institution did not evolve (from a Quranic perspective) till 2 AH (Surah al-Baqarah, Ch.2: V.268-9). The reader should note that Zakat existed as a command much earlier than Islam. There are numerous mentions of Zakat in the Holy Quran. Hazrat Abrahamas and his followers understood this concept (Surah al-Ma‘arij, Ch.70: V.25-6), Hazrat Ishmaalas would practise it (Surah Maryam, Ch.19: V.55-6), the Jews (Surah al-Baqarah, Ch.2: V.84) and Christians (Surah Maryam, Ch.19: V.31-2) were all taught the concept of Zakat.

The reason for imposing Zakat finds its roots in the concept of humans as trustees of God. The major consideration is that the rich are not the real owners of wealth. They are merely trustees, and the actual owner of all resources is Almighty Allah.

The institution of Zakat is an extensive area of study, one beyond the scope of these articles. Suffice to say, one primary reason for Continued on next page >>

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instituting a system of Zakat is to discourage the hoarding of wealth and encourage its circulation. People who hoard wealth would know that if not invested, it would be consumed by Zakat. Consequently, they would bring it into circulation by investing in projects that favour society. Accordingly, such consumption and investment would then have a multiplier effect on the growth of the national economy.

Promotion of brotherhood and unity Another ethical objective of the Islamic economic system is to establish brotherhood and unity among Muslims (Surah alBaqarah, Ch.2: V.178).

The Holy Quran instructs its followers: “They ask thee what they shall spend.

Say: ‘Whatever of good and abundant wealth you spend should be for parents and near relatives and orphans and the needy and the wayfarer. And whatever good you do, surely Allah knows it well.’”

(Surah al-Baqarah, Ch.2: V.216) Thus, by instructing to pay Zakat and spend on family, orphans and the needy, Islam lays the foundations of belonging to a group with mutual obligations in a community.

Through his example, the Holy Prophetsa demonstrated that a Muslim is never alone but part of a larger collective. As a collective, we must work together towards harmonious living. Just as Salat brings about feelings of equality, charity furthers it by ensuring that we stand firmly in unity.

In an age of individualism and supremacy of the self, where peace is a desperate rarity, the concept of obligatory commitments to others can help build the foundation of a peaceful society. The root of many societal ills can be traced to economic imbalances among societies. The economy’s cyclical nature, being “boom, bust and echo,” can be avoided if the distribution of wealth was conducted selflessly, as mandated by Islam.

In the following article, we discuss the origin and development of the bait-ul-maal (treasury) from the blessed life and model of the Holy Prophetsa to the end of the period of Khilafat-e-Rashida.

Hadith in Commentary

“A Muslim is a mirror to another Muslim” – Five points of reflection Al Fazl, 30 January 1941

Hazrat Mir Muhammad Ishaqra ‫المسلم مراة المسلم‬ “A Muslim is a mirror to another Muslim.” (Kanz-ul-Ummal, Vol. 1, Hadith no. 742) What is this hadith? It is such a complete picture of a Muslim’s relationship with another Muslim that not a single relationship has been left out of it.

1. Just as by looking at a mirror, one sees all the spots and blemishes on their face and every kind of dirt and the position of their hat etc., in the same way, a Muslim must perfect their actions, behaviour and manners in such a way that by looking at them, other Muslims can instantly rectify their own wrong practices and habits. Just as a person recognises their faults by looking at a mirror, in the same way, a Muslim should be such that by looking at their qualities, others become mindful of their own weaknesses.

2. As a mirror only reveals the faults of the person looking at it and does not show them to everyone […] in the same way a Muslim must show another Muslim brother their faults with the same secrecy so that they may reform themselves. But it is not permissible for him to begin publicising

those mistakes and telling others of their faults.

3. Some people do not show true sincerity and compassion to their brothers who have a fault and never act with love and softness. […] It is the duty of a true Muslim therefore to indicate to their brothers – with complete privacy and secrecy and while having true sincerity for their reformation – their errors, so that they can reform themselves.

4. A mirror informs what needs correcting, but it also shows beauty. It is not so that a mirror reveals how a hat has been put on incorrectly but does not reveal when it is put on correctly. Or that it shows the blemishes and spots on one’s face but does not show a face that has clear skin, is beautiful or has no blemishes. As a mirror informs one about negative aspects, it also shows the positives.

In the same way, it is not only the obligation of a Muslim to be a mirror for the faults of his brother; rather, he should praise his qualities as well. And as he injures his brother’s heart by revealing to him his faults – with the intention of his brother’s betterment and reformation – he also must mention his Muslim brother’s qualities so that his Muslim brother’s heart is given happiness and he progresses on those

qualities further. Otherwise, a child who is always reprimanded for their faults and is never praised for their positive progress in education can never be successful.

5. As a mirror only shows the faults of one’s appearance when they are in front of it and when they leave the mirror removes them, in the same way whenever a Muslim meets another Muslim and sees in them a fault or error, they should silently, like a mirror, reveal those faults to them. However, it should not be that when they leave that Muslim and go home, those faults of the Muslim remain instilled in their heart. Their heart should be completely clean of any blemishes, like a mirror, for their brother.

This quality was most manifest in my shaikh and teacher, Nuruddin the Greatra [Hazrat Khalifatul Masih I]. He used to say “When I am about to go to sleep, I completely empty my heart of all hurt, anger, enmity and malice [toward anyone] and then fall asleep. And no matter how angry or hurt I am due to someone during the day, when going to sleep, I completely remove all such feelings toward that person.”

Holy is Allah! How unique was my shaikh! […]

(Translated by Al Hakam from the original Urdu in Al Fazl, 30 January 1941)

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AL HAKAM | Friday 8 April 2022

100 Years Ago...

Hazrat Khalifatul Masih II on how to attain peace of mind The Moslem Sunrise, April 1922

Hazrat Musleh-e-Maud, Khalifatul Masih IIra

Hazrat Mirza Bashiruddin Mahmud Ahmad[ra] said: “No human being is free from pain and trouble, be he a prophet or a politician, a scientist or a seer.

“Every trouble does not destroy our internal peace, but only that which a man thinks, is the sure cause of his destruction.

A pain or grief which he thinks will finally result in something good for him does not at all disturb his peace; rather, it strengthens it.

“Consequently, we find Godly and God-fearing persons always happy at heart, notwithstanding severe hardships and innumerable difficulties in their way. Not only do their faces show signs of happiness, but their hearts are full of bliss and certainty, for they have found God the Almighty, Who is the fountain-head of all blessings, Who controls every atom of the universe, and Who possesses the power to remove all troubles.

“The difficulties they are subjected to are not meant to bring about their destruction.

“Such people cannot be said to be suffering. They are above all cares. They look upon worldly calamities with a scornful smile while its vicissitudes can hardly affect them. Their share of pains is far greater than that of other people, so that God may show the strength of their mind to the world and give proof of His own power. Apparently, they seem to be suffering, but their hearts are full of joy. Moreover, they suffer for the

sake of others, and to suffer for others is a pleasure in itself. So, they are twice pleased, firstly because they know they are suffering for others and secondly because they are secure against any danger of ruin.

“There is only one way to attain peace of mind, and that is to attain union with that Great Being Who is the Creator and Controller of all those causes which bring about pain or loss to human beings.

“I declare that to attain union with God there is only one door open – belief in and faithful adherence to the Islamic teachings as expounded by Hazrat Mirza Gulam Ahmad of Qadian, peace be on him.

Reason is one way for the attainment of this object as it leads a seeker after truth to certainty. Another way is to keep company with a Godly person whose attention and care remove a lot of doubts without logical reasoning. One who honestly uses these two means can easily verify the truth of Islam and of the Ahmadia movement. His faith is then founded on reason and arguments and not on mere supposition. Moreover, he can attain to this stage by practising Islamic injunctions. After this stage has been attained a man becomes secure against fire and acquires a certain and sure degree of mental peace. The Almighty God has already made it easy of attainment.”

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

Promised Promised Messiah Day in Detroit, Michigan Messiah Day in Macedonia Syed Shamshad Nasir Missionary, USA

Wasim Ahmad Saroa President, Jamaat Macedonia

Jamaat-e-Ahmadiyya North Macedonia organised its Promised Messiah Day Jalsa on 20 March 2022 at the Baitul Ahad Mosque in Pehcevo, North Macedonia.

The event commenced with a recitation from the Holy Quran, followed by two poems. Cazim Sahib delivered the first speech about the Promised Messiah’s book Noah’s Ark and quoted some excerpts from the book.

After this, the missionary of North Macedonia delivered a speech.

The Jalsa concluded with silent prayer and was attended by 35 members.

Jamaat-e-Ahmadiyya Detroit organised its Promised Messiah Day Jalsa on 20 March 2022 at the Mahmood Mosque. This year’s

programme was held in person as Covid-19 restrictions are being relaxed per the state and federal guidelines.

The event commenced with the recitation from the Holy Quran with its English translation, followed by a poem and

Jamaat-e-Ahmadiyya Detroit gathered to commemorate Yaum-e-Masih-e-Maud

a welcome speech by the local president, Maqbool Tahir Sahib.

The first speech was delivered by Nyal Munir Sahib titled “The Promised Messiahas – Founder of the Ahmadiyya Muslim Community” which was followed by a presentation by Ayza Noor Khan Sahib on the subject of “The Promised Messiah’sas love for the Holy Prophetsa”.

Dr Mansoor Qureshi Sahib then gave an interesting presentation entitled: “Lunar and Solar eclipse prophecy for the Mahdi: Authenticity and fulfilment”.

Usman Mangla Sahib moderated an interesting and interactive ‘Kahoot’ quiz in which members participated with great interest.

Then, my humble self delivered the concluding remarks.

The event concluded with silent prayer.

More than 150 families and members attended.

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100 Years Ago...

Daily diary of Hazrat Khalifatul Masih II: Practices of the Holy Prophet, life after death and writing a biography of the Holy Prophet Al Fazl, 27 March 1922

27 January 1922 Sunnah [practice of the Holy Prophetsa] A friend asked if it was the sunnah [of the Holy Prophetsa] to use surma [kohl powder applied to eyes].

Hazrat Khalifatul Masih [IIra] said: “As far as the sunnah [practice] of our country is concerned, [applying surma is a sunnah of our country]. People have interpreted the sunnah in strange ways. I saw in Hyderabad that a man was eating rewris [a crunchy sesame sweet] with great relish. When I asked him, he said that it was a sunnah because the Promised Messiahas used to eat them. Hence, sunnah has been given broad meanings.

“The true meaning of the sunnah is that [practice of] the Holy Prophetsa which was regarded worthy of reward by him. Moreover, there also are some deeds which can be called [acts] of expressing admiration, such as the deed of Abdullah Ibn Umarra [...] when he would reach the place where the Holy Prophetsa once wiped his shoes, he would do the same, or where the Holy Prophetsa reclined, he would also recline there. These deeds are acts of love.

“On the other hand, there are some things that are national customs. For example, the Holy Prophet’ssa dress was Arabian, so it is not necessary that everyone wears the same dress. The Promised Messiahas wore Indian clothes, not Arabian ones, and he also said that the Holy Prophetsa used to wear a turban as well.

“Then there are some things that are naturally good [for someone]. For example, gourd – the people keep saying that it is the sunnah [of the Holy Prophetsa to eat gourd], but when it is against their nature, they stop [eating it]. The Holy Prophet also wore pajama [loose trousers], but this does not mean that the exact same should be worn; it means that a clothing similar to it should be worn because trousers are also a kind of pajama, so should it be considered against the sunnah?”

During the above discussion, Huzoor[ra] gave an example and said: “The Promised Messiahas once wore gurgabi [a kind of soft shoe or moccasin] but the pair would get interchanged.

Consequently, red and yellow threads were tied [to the respective pair of shoes to differentiate them]. Then, a faithful servant came, he saw that someone had in that way disgraced the gurgabi of the Promised Messiahsa, so he untied the threads. When the threads were untied, the Promised

Hazrat Musleh-e-Maud, Khalifatul Masih IIra seated amongst Ahmadis

Messiahas could not recognise his gurgabi; rather, he said that they was not his because his had threads on them.

“Eventually, the Promised Messiahas could not wear the gurgabi for long. It seems that the feet of our family are very soft by inheritance.”

Hypothetical sketch of life after death Hazrat Khalifatul Masih[ra] said: “The people of Europe have drawn a strange sketch of life after death. They make their plans [for the next world] in advance. Yesterday, a newspaper quoted a British minister, Mr Churchill, as saying that he would go to Paradise after his death and he would spend the first million years photographing because there was still a great deal of research left to be carried out in the field of colours. Mr Churchill’s desire is like that of a child; if a child is told to be taken to God, he would also say, ‘Okay! Let’s go, I will take toys from God.’” “The people of Europe object to the views of others, such as pull-e-siraat [a bridge over which the righteous ones will pass into Paradise and the wicked ones will fall into Hell on the Day of Judgment] or the blessings of Heaven, etc., but they themselves say such things.”

After the Friday prayer, the following friends took bai‘at: 1. Chaudhry Lal Din, Kalu Sohal, Gurdaspur 2. Shahnawaz, Poonch

3. Abdul Ghani, Malsian, Jalandhar 4. Alif Din, Azori, District Iasi, Jammu 5. Faqir Muhammad, Azori, District Iasi, Jammu 6. Qaimuddin Sahib, Poonch 7. Ali Muhammad Sahib, Dalla, District Gurdaspur 8. Faqir Sahib, Dalla, District Gurdaspur 9. Kamaluddin Sahib, Dalla, District Gurdaspur 10. Haider Sahib, Dalla, District Gurdaspur

Mention of the Pope On the mention of the Pope’s death, Hazrat Khalifatul Masih[ra] said: “Due to the Pope, there is a strong religious passion in Roman Catholics. I am surprised that the rich among the Muslims do not have a passion for religion. The Pope has a higher status than many Muslim kings, despite being a religious man. The person who gets rich among the Muslims forgets about the religion.”

Then, regarding the method of the election of the Pope, Hazrat Khalifatul Masih[ra] said: “The 64 cardinals elect one as the Pope from among themselves. The Pope who has passed away was considered lower in status. There was a dispute after the death of the previous Pope, but since there was no disagreement over the next one, all the parties were in agreement about him.

There is a famous saying among them that whoever considers himself a Pope returns

as a priest and whoever considers himself a priest returns as a Pope.”

5 February 1922

The meaning of the verse: ُ ‫فﻘد لﺒﺜﺖ فِ ۡیﻜ ۡﻢ۔۔۔‬ In the midst of a discussion, Hazrat Khalifatul Masih [IIra] said: “People do not understand the meaning of this verse:

ُ ۡ َ​َ َ ‫فﻘ ۡد ل َ ِﺒﺜ ُﺖ فِ ۡیﻜ ۡﻢ ُﻋ ُم ًﺮا ِّم ۡن ﻗ ۡﺒ ِل ٖہ‬

“[‘I have indeed lived among you a whole lifetime before this.’ (Surah Yunus, Ch.10: V.17)] “This means that ‘My [i.e. the Prophet’s] life was a model and people followed me even when I was not a prophet and respected me considering me a distinguished person.’

If this is not the meaning [of this verse], then it would mean that no matter how insignificant a person may be and the people may not have paid any attention to him, he can still call himself a prophet on that basis.

“In many cases, people do not pay attention to anyone, and if there is any attention given, they eventually just ignore him considering him untruthful.”

Biography of the Holy Prophetsa Hazrat Khalifatul Masih[ra] said: “People have not understood the reality of prophethood. If they start to praise it, they give it the status of Godhood. On the other hand, if they lower it, they consider

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AL HAKAM | Friday 8 April 2022

Jamaat Malaysia invited to leadership seminar in Penang Abdul Aziz Bin Mohammad Ibrahim President Jamaat Penang, Malaysia

Jamaat-e-Ahmadiyya Penang was invited to the “Malaysia Leadership Seminar”, which was attended by some 60 participants comprising government officials, professionals and NGO leaders, with YB A Kumaresan, the State Assemblyman of Batu Uban as the guest of honour.

The seminar, themed “Providing Vision and Leadership for Peace” offered several presentations on applying peace principles for sustainable development.

Following this, Hazrat Khalifatul Masih V’saa book World Crisis and the Pathway to Peace was presented to YB A Kumaresan, the State Assemblyman of Batu Uban, Penang and to the audience as a gift.

Khuddam and Atfal ijtemas in Western Kenya Tahir Ahmad Machengo Kenya Correspondent

its [status] as that of a simple nobleman or a numberdar. For example, it is said that the Holy Prophetsa did not lie or commit robbery, but the fact of the matter is that no noble man lies or commits robbery.

Actually, what should be emphasised is that according to his claim of prophethood, he had such and such extraordinary attributes.

“My heart always yearns that the biography of the Holy Prophetsa should be written in such a way that when a reader studies the said book, they should immediately come to the conclusion that he was a prophet, a messenger or the Seal of all the Prophets. However, the biographies that have been written so far prove that the Holy Prophetsa was a good king or a successful person. It is imperative that his attributes in accordance with his claim be presented in the said books. For example, when biographies of Napoleon, Wellington or Clive are written, since these people were good generals or good administrators, the author will describe their characteristics which will make a person decide whether or not the particular person was a general or an administrator. In the same way, the writer of the biography of the Holy Prophetsa should show the glory of his prophethood.

“I don’t have time [to write such a detailed biography], but I have drawn the attention of several people acquainted with English language towards it.”

Bai‘at The following two individuals took bai‘at: 1. Khushi Muhammad, Ohama, Shahpur 2. Rahman, Ohama, Shahpur

13 February 1922 Bai‘at

1. Abdullah Baig Sahib, Banda, District Hazara 2. Ilm Din Sahib, Deriwala, District Gurdaspur

Naib Sadr Majlis Khuddam-ul-Ahmadiyya Kenya, Shabbir Ombango Sahib and we began our journey on 18 March 2022 to attend two regional Ijtemas in the Western part of the country.

On the morning of 19 March 2022, we arrived in Shianda, an area in Mumias East Constituency in Western Kenya on the road between Kakamega and Mumias. We had to part ways there, and I proceeded to Shianda Mosque to attend Atfal Ijtema of Western A Region, while naib sadr went to Matawa Mosque to attend the Khuddam Ijtema of Western B Region.

Both events were successful, which

included speeches and academic and sports competitions. A total of 49 Atfal from four majalis attended the Ijtema at Shianda Mosque, Western A headquarters. A total of 46 Khuddam and Atfal attended the Ijtema at the Matawa Mosque, Western B Region.

On the morning of 20 March 2022, naib sadr arrived at Shianda Mosque to attend Khuddam Ijtema of Western A Region.

A total of 44 Khuddam from four majalis attended the Ijtema. During this Ijtema, the regional missionary, Sheikh Basharat Malik Sahib addressed the attendees with regards to marriage in Islam, the importance of financial sacrifice and their responsibilities as members of Majlis Khuddam-ulAhmadiyya. The event concluded with silent prayer.

14 February 1922 Maulvi Muhammad Ali Sahib’s belief about kufr [disbelief] and Islam Maulvi Muhammad Ali Sahib wrote that Imamٰ Abu Hanifarh believed that when one ّ ّ ٰ said ‫لا الہ الا اللہ‬, then whether he disbelieved or did shirk [attributing partners with Allah], he could not be considered a disbeliever.

When this was mentioned, Hazrat Khalifatul Masih [IIra] said: “The example of a person who mistook a bear for a blanket would come true for Islam in the above case. The bear grabbed him and when it took him too long, his friend told him to leave it if he could not pick it up. The man replied, ‘I want to leave the blanket, but the blanket does not leave me.’

“In the same way, according to the said belief, it is as if Islam has grabbed hold of someone and cannot let go of him, no matter what that person does.”

15 February 1922

What kind of scholars do we need?

On the mention of the fact that our scholars do not know English and those who know English do not know Arabic or Persian in

Members of Majlis Khuddam-ul-Ahmadiyya Kenya

general, Hazrat Khalifatul Masih[ra] said: “If we want to conquer the Middle East and the Near East, we need men who are acquainted with Arabic-English and Persian-English.”

17 February 1922 Bai‘at

1. Shah Wali Sahib, Kund, Kashmir

2. Imamuddinn Sahib Arain, Nangal, near Qadian 3. Fazluddin Sahib Kumhar, Qadian, District Gurdaspur 4. Fazal Haq Sahib, son of Fateh Ali Sahib, Dhoke Jamma, District Jhelum (Translated by Al Hakam from the original Urdu in the 27 March 1922 issue of Al Fazl)

Friday 8 April 2022 | AL HAKAM

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Friday Sermon 11 March 2022 Men of Excellence: Hazrat Abu Bakrra After reciting the tashahhud, ta‘awuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa said: Previously, the challenges faced by Hazrat Abu Bakrra after becoming the Khalifa were being mentioned. The first of those challenges that were mentioned was the grief and sorrow owing to the demise of the Holy Prophetsa. Although this was felt by every Muslim, Hazrat Abu Bakrra was impacted and saddened by this the most, as he was the Holy Prophet’ssa companion from his early childhood. Furthermore, no one possessed the same level of sincerity and no one had pondered over the deeper meanings of pledging allegiance and understood its essence more than Hazrat Abu Bakrra.

However, at that time, he showed great courage and faith.

It has been mentioned already that the first delicate and distressful trial was that of the demise of the Holy Prophetsa, which had saddened the companions to such an extent that it was hard for them to get a hold of themselves. No one could cope with this sudden shock. No one could even imagine being distanced from the Holy Prophetsa.

The demise of the Holy Prophetsa was so severe and painful that many prominent companions were saddened, to the extent that it was difficult for them to overcome their grief. A brave and courageous man like Hazrat Umarra was impacted greatly by this grief owing to his immense love for the Holy Prophetsa. He stood up with his sword and said, “Whoever says that the Holy Prophetsa has passed away, I will sever his head from his body!” This response was such that the Muslims were left in doubt as to whether the Holy Prophetsa had passed away or not.

Furthermore, it was nigh that these ardent devotees, due to their love for the Holy Prophetsa, would forget the principal aspect of the unity of God and proclaim that the Holy Prophetsa could never pass away and that he was alive.

At that time, Hazrat Abu Bakrra entered al-Masjid al-Nabawi and addressing the people gathered there, said: “O people! َ َ ْ َ ً َّ َ ُ َّ َ ً َّ َ ُ ُ ُ ْ َ ْ ُ ْ َ َ ‫َم ْن‬ َ‫ َو َم ْن �َان‬،‫ات‬ ‫�ان ِمنﻜم يﻌﺒﺪ َ�ح َم َﺪا ﻓ َِﺈن �حم َﺪا قﺪ م‬ ّ ّ ُ ُ ‫ي َ ْﻌ ُﺒﺪ الل َہ ﻓ ِﺈ ّن الل َہ َح ٌّی لا ي َ ُموت‬ “‘Whoever of you worshipped Muhammadsa, know that Muhammadsa has passed away. And whoever of you worshipped Allah, rejoice that Allah is alive and will never pass away!’”

Despite his immense and unmatched love for the Holy Prophetsa, he reminded them about the unity of God. Following this, he said:

َ َ َ​َ ّ ‫َو َما ُم َﺤ َّم ٌد إلَّا َر ُسول� َﻗ ۡد َخ َل ۡﺖ ِمن َﻗ ۡﺒ ِل ِہ‬ ‫الﺮُ ُس ُﻞ � أف ِﺈﻳْن ّمات‬ ِ ُ َٰ َ َ ُ َ َ​َ � ‫أ ۡو ﻗ ِت َﻞ ا�ﻘل ۡﺒ ُت ۡﻢ َﻋل �ی أ ۡﻋﻘ ِﺒﻜ ۡﻢ‬

“And Muhammad is but a Messenger.

Prophetsa had prepared this army to be sent to the borders of Syria to combat the Byzantines. After the battles of Mu‘tah and Tabuk, the Holy Prophetsa feared lest the Byzantines launched an attack against the Arabs due to the growing quarrels between the Muslims and Christians and owing to the mischief-making of the Jews. During the Battle of Mu‘tah, three commanders of the Muslims – Hazrat Zaidra, Hazrat Ja‘farra and Hazrat Abdullahra bin Rawahah were martyred one after the other. Mu‘tah is a fertile land situated in the east of Jordan. (Muhammad Husain Haikal, Siddiq Akbar – Translated by Sheikh Muhammad Ahmad Pani Piti [Lahore: Maktabah Jadid], 123.) (Urdu Da‘irah Ma‘arif Islamiyyah, Vol. 21, p. 731, Under ‘Mu‘tah’)

Verily, [all] Messengers have passed away before him (why then would the Holy Prophetsa not pass away). If then he dies or is slain, will you turn back on your heels (and leave Islam)?”

In this manner, Hazrat Abu Bakrra uplifted the morale of the companions with utmost courage and wisdom. On the one hand, he became the means of soothing the hearts of these devotees, who were in great distress, and on the other hand, as it were, he strengthened the trembling edifice of the unity of God. The Promised Messiahas states: “He recited a verse of the Holy Quran in an open gathering and by doing so, he removed every thought that had formed within the minds of the companions in relation to the Holy Prophetsa being alive.

Along with this, he also uprooted the false concept in relation to Jesusas being alive, which had formed in the hearts of some individuals as a result of not fully contemplating over the sayings of the Holy Prophetsa.” (Tohfah Golarwiyyah, Ruhani Khazain, Vol. 17, p. 184)

After being elected as the Khalifa, the second difficult task or grief that Hazrat Abu Bakrra had to endure; and the manner in which he handled the situation was in relation to how he regrouped the Muslim ummah and united them as one. Another

potentially alarming matter after the demise of the Holy Prophetsa was the gathering of the Ansar in the courtyard of Banu Sa‘idah.

Initially, it seemed as though neither the Ansar were prepared to accept anyone from among the Muhajirin as their leader or caliph, nor were the Muhajirin willing to elect anyone from among the Ansar as the caliph, and the situation was very close to escalating from mere talk of differing views, to the use of swords. In this delicate hour, Allah the Almighty created such an effect in the speech of Hazrat Abu Bakrra and caused the hearts of the people to incline towards him, that this entire disagreement transformed into love and unity at once.

In relation to this the Promised Messiahas states, “Just as the Children of Israel listened to Joshua son of Nunas after the demise of Mosesas, and did not disagree, and they all showed their obedience to Joshuaas, the same was the case on this occasion with Hazrat Abu Bakrra where despite suffering greatly due to the departure of the Holy Prophetsa, they all wholeheartedly accepted the caliphate of Hazrat Abu Bakrra.” (Tohfah Golarwiyyah, Ruhani Khazain, Vol. 17, p. 186)

The third important matter and grave trial which had to be contended with, and the manner in which Hazrat Abu Bakrra accomplished it was regarding the sending off of Hazrat Usama’sra army. The Holy

Nonetheless, in relation to this, Hazrat Anasra relates: “The Holy Prophetsa had foretold the people of the demise of Hazrat Zaidra, Hazrat Ja‘farra and Hazrat Abdullahra bin Rawahah before anyone even had any knowledge of it.

The Holy Prophetsa stated, ‘Zaidra took hold of the flag and was martyred. Then Ja‘farra took hold of it and he too was martyred.

Thereafter, Ibn Rawahahra held the flag and he was also martyred.’ The Holy Prophet’ssa tears were flowing at that moment. He then stated, ‘Eventually, one of the swords of Allah, (i.e. Khalidra bin Walid) took hold of the banner until Allah Almighty granted victory over the enemies.’” (Sahih al-Bukhari, Kitab Manaqib al-Nabi, Bab Manaqib Khalid bin Walidra, Hadith 3757) The Holy Prophetsa then set off himself with the Muslims towards Tabuk. However, the opponents did not have the courage to meet the Muslims on the battlefield. They felt that they would be safeguarded from the attack of the Muslims by entering and remaining in the inner parts of Syria. As a result of these battles, the Byzantines devised a very dangerous plot against the Muslims and they began preparing to advance towards the borders of the Arab lands. For this reason, as a pre-emptive measure, the Holy Prophetsa instructed Usamara to march towards Syria. (Muhammad Husain Haikal, Siddiq Akbar – Translated by Sheikh Muhammad Ahmad Pani Piti [Lahore: Maktabah Jadid], 124)

But it also served another purpose, which was to avenge the martyrs of the battle of Mu‘tah. The preparations of Hazrat Usama’sra army had begun prior to the Holy Prophet’ssa final illness and were complete on a Saturday, two days prior to the demise of the Holy Prophetsa. In fact, it was at the end of the month of Safar that the Holy Prophetsa gave the order to prepare to fight the Byzantines. He called Hazrat Usamara and said, “Go towards the place where your father was martyred and crush them

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AL HAKAM | Friday 8 April 2022 beneath your horses. I appoint you as the commander-in-chief of this army.” (Ibn Hajr Asqalani, Fath al-Bari Sharh Imam al-Bukhari, Vol. 8 [Karachi: Qadimi Kutub Khana Maqabil Aram Bagh], 192)

In another narration, it is reported that the Holy Prophetsa said, “Trample over the land of Balqa and Darom with horses.” This meant that the people of this land were eager for war, so they should combat them with full force. Balqa is a region in Syria, located somewhere between Damascus and the Valley of Qura. Darom is located in Palestine on route to Egypt after passing from Gaza. (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2012], 224.) (Yaqut Ibn Abd Allah alHamawi, Mu‘jam al-Buldan, Vol. 1 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah], p. 579) (Sayyid Fadl alRahman, Farhang-e-Sirat [Karachi, Pakistan: Zawwar Academy Publications, 2003], p. 119)

Nonetheless, while giving the command to set out for Syria, the Holy Prophetsa said, “Attack the people of Ubna at first light (Ubna is also a region in Syria towards Balqa) and hasten toward them so that you reach them before they learn of your coming. Thus, if Allah the Almighty grants you victory, then stay there for only a brief period, keep your guides with you and send your informants and spies ahead.”

The Holy Prophetsa tied a flag for Hazrat Usamara with his own hands and then said, “With the name of Allah, go forth and undertake this jihad in His way, and fight against those who reject Allah.”

Hazrat Usamara took the flag tied by the Holy Prophetsa and departed. He entrusted the flag to Hazrat Buraidahra bin Husaib and gathered the army at Jurf. Jurf is a place located three miles north of Medina.

Nonetheless, there was not a single person among the most esteemed Muhajirin and Ansar that remained behind and was not called for this battle. Among them was Hazrat Abu Bakrra, Hazrat Umarra, Hazrat Abu Ubaidahra bin Al-Jarah, Hazrat Saadra bin Abi Waqas, Hazrat Saeed bin Zaidra, Hazrat Qatadahra bin Nu‘man, Hazrat Salmara bin Aslam. Some people began to talk and say that a boy [Hazrat Usamara] has been appointed as the commander over the distinguished Muhajirin. Upon hearing this, the Holy Prophetsa became very upset. He had wrapped a cloth around his head and placed a cloak over himself. He stood at the pulpit, praised and glorified Allah, and then said, “O people, I have heard the things some of you have said about me appointing Usama as the commander. [Let it be known that] if you have spoken against the fact that I am appointing Usama as a commander, then you have already done so once before when I appointed his father as the commander.

I swear by God that he was deserving of leadership, and after him, his son is also worthy of leadership. He was among those who are most dear to me, and surely, both of them can be expected to demonstrate every sort of virtue and goodness. Thus, take this advice and think well of him (i.e. Usama) because he is among the best of you.”

This took place on 10 Rabi‘ al-Awwal, a Saturday, which was two days prior to the demise of the Holy Prophetsa. Those Muslims who were setting out with Hazrat Usamara said their farewells to the Holy Prophetsa and joined the army that was gathering at Jurf. Even though the illness of the Holy Prophetsa increased, he emphasised

Photo courtesy of Suhaib Ahmad

that the army of Hazrat Usamara should be dispatched. On Sunday, the ailment of the Holy Prophetsa grew further. When Hazrat Usamara came from the army camp, the Holy Prophetsa was in a state of unconsciousness.

That day, the people also gave medicine to him. Hazrat Usamara lowered his head and kissed the Holy Prophetsa. The Holy Prophetsa could not speak, but he raised both hands toward the sky and placed his hands on Hazrat Usama’sra head. Hazrat Usamara said, “I understood that he was praying for me.” Hazrat Usama thenra returned to his army. On Monday, once again, Hazrat Usamara came to the Holy Prophetsa. At that time, the Holy Prophetsa felt some relief. He told Hazrat Usamara, “With the blessings of Allah, depart now.”

After seeking permission from the Holy Prophetsa, Hazrat Usamara returned to his army and commanded the people to march forward. He had just begun his journey when a message was brought to him by a man sent by his mother, Umm Aiman, saying that it seemed as though the final moments of the life of the Holy Prophetsa were approaching.

Upon hearing this, Hazrat Usamara came to the Holy Prophetsa. There, he found Hazrat Umarra and Hazrat Abu Ubaidahra, and at that moment, the Holy Prophetsa was in his final moments. On Monday, 12 Rabi‘ al-Awwal, after the sun had set, the Holy Prophetsa passed away. Because of this, the Muslim army at Jurf returned to Medina and Hazrat Buraidahra bin Husaib brought Hazrat Usama’sra flag and posted it by the door of the Holy Prophetsa.

According to one narration, when the army of Hazrat Usamara was at Dhi Khushub, the Holy Prophetsa passed away.

Dhi Khushub is a valley located on the route from Medina towards Syria. Nonetheless, after the pledge of allegiance was taken at the hands of Hazrat Abu Bakrra, he commanded Hazrat Buraidahra bin Husaib to take the flag and go to Hazrat Usama’sra home so that he may depart and fulfil his duty. Hazrat Buraidahra took the flag to the

original camp of the army. (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 2 [Beirut, Lebanon: Dar al-Kutub alIlmiyyah, 1990], pp. 146-147) (Ibn Kathir, Al-Bidayah wa al-Nihayah, Vol. 3, Ch. 6 [Beirut, Lebanon: Dar alKutub al-Ilmiyyah] p. 302) (Yaqut Ibn Abd Allah alHamawi, Mu‘jam al-Buldan, Vol. 1 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah], p. 101) (Sayyid Fadl alRahman, Farhang-e-Sirat [Karachi, Pakistan: Zawwar Academy Publications, 2003], p. 87, p. 114)

me as prey, I would still see to it that the decision made by the Holy Prophetsa to send the army of Hazrat Usamara is implemented.”

In another narration, it is recorded that Hazrat Abu Bakrra said, “I swear by Him besides Whom there is none worthy of worship, even if the wives of the Holy Prophetsa are dragged by their feet by dogs, still I would not summon back the army sent by the Holy Prophetsa himself, nor would I undo the flag that was tied by him.”

al-Laduniyyah, Vol. 4 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1996], p. 155)

(Ibn Kathir, Al-Bidayah wa al-Nihayah, Vol. 3, Ch. 6 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah] p. 302) (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2012], p.

244) (Al-Kamil fi al-Tarikh, Vol. 2, p. 199, Dar al-Kutub al-Ilmiyyah, Beirut, 2006)

The army is reported to have been 3,000 strong. (Sharh al-Zurqani ‘ala al-Mawahib

While according to another narration, Hazrat Usama bin Zaidra was sent to Syria with an army of 700 soldiers.

In one narration, it is reported that on the day after the demise of the Holy Prophetsa, Hazrat Abu Bakrra announced that the expedition of Hazrat Usamara would fulfil its objective and that no one from his army should remain in Medina. Instead, the whole army should gather at Jurf. After the demise of the Holy Prophetsa, dissension and apostasy had begun spreading all across Arabia, be it in prominent tribes or smaller ones, whether they were prominent chiefs or ordinary people and people began to show signs of hypocrisy. At that point in time, the Jews and Christians began to raise their heads, looking for an opportunity.

Due to the demise of the Holy Prophetsa and the small population of the Muslims in comparison to the vast number of their enemies, their condition was likened to that of goats and lambs on a stormy night. In other words, they were helpless and without any support. Upon this, the people said to Hazrat Abu Bakrra, “These people consider the army of Hazrat Usamara to be the only army of the Muslims. And as you are aware, the Arabs have rebelled against you. Thus, it would not be suitable for you to separate this party of Muslims from yourself (i.e. not to send the army of Hazrat Usamara).” Upon hearing this, Hazrat Abu Bakrra said, “I swear

by Him in Whose possession is my life, even if I was certain that beasts would consume

Regarding this, Hazrat Musleh-e-Maudra writes: “When the Holy Prophetsa passed away, all of Arabia became apostates. Upon seeing this dissension, even courageous individuals such as Hazrat Umarra and Hazrat Alira became worried. The Holy Prophetsa had prepared an army to attack a Byzantine occupied area and appointed Hazrat Usamara as the commander of that army. This army had not yet departed when the Holy Prophetsa passed away. After the demise of the Holy Prophetsa, when the Arab tribes became apostates, the companions thought that owing to the rebellion, if the army of Usamara was sent to Byzantine lands, then only the elderly, women and children would be left behind and there would be no means to safeguard Medina.

They suggested that a delegation consisting of the prominent companions should be sent to Hazrat Abu Bakrra and request him to hold back from sending the army until the rebellion had been quashed. Thus, Hazrat Umarra along with the prominent companions went to Hazrat Abu Bakrra and presented this request. When Hazrat Abu Bakrra heard this request, he replied in an extremely angry tone saying, ‘Do you wish that after the demise of the Holy Prophetsa, the first command issued by the son of Abu

Friday 8 April 2022 | AL HAKAM

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Quhafah is to stop the army prepared by the Holy Prophetsa?’ Hazrat Abu Bakrra then said, ‘By God, even if the enemy armies enter Medina and jackals drag the corpses of Muslim women, I will not stop the army who the Holy Prophetsa had decided to send.’ This bravery and courage was instilled within Hazrat Abu Bakrra because God had stated in the Holy Qur’an [about believers]:

َّ ُ ۡ َ ُ َّ َ ٓ ُ َ َ َ َّ َ َّ ُ ُ َّ َّ َ ُّ ‫مﺤمد� رسول الل ِہ � وال ِذﻳن معہۥ أ ِﺷد‬ ِ‫آء َﻋلی الﻜفار‬

“Just like when an ordinary wire comes into contact with electricity it gains extraordinary strength, in the same manner, the people who established a bond with the Holy Prophetsa became fulfilments of the clause: َُ َ َ

ّ ۡ َ ُ ّ ‫أ ِﺷد‬ ِ‫آء َﻋلی الﻜفار‬

(Sair-e-Ruhani [6], Anwar-ul-Ulum, Vol. 22, pp. 593594)

With regard to the departure of Usama’sra army, the Promised Messiahas writes in Sirrul-Khilafah: “According to the historical accounts by Ibn Athir, when the Holy Prophetsa passed away and the news of his demise reached the governor of Mecca, Attab bin Asid, he went into hiding. There was an uprising inside Mecca and it was nigh that all its residents would become apostates. He also writes that [many] Arabs became apostates, among every tribe – whether from among the elite or the common folk – their hypocrisy and apostasy became apparent. The Jews and the Christians eagerly looked on. Owing to the demise of the Prophetsa, and the fact that the numbers of Muslims were fewer and the enemies were in the majority, the conditions were like that of how sheep and goats in a night of torrential downpour. Upon this, people said to Abu Bakrra, ‘These people consider the army of Usamara to be the Muslim army. And as you can see, the Arabs have begun a wave of rebellion against you.

Therefore, it is not appropriate for you to send this army away.’ Upon this, Hazrat Abu Bakrra stated, ‘By Him, in whose hands is my life, if I know that beasts would take me away, even then I would certainly send the army of Usama as commanded by the Holy Prophetsa. I cannot annul a decision made by the Holy Prophetsa.’” (Sirr al-Khilafah [Urdu Translation], Ruhani Khazain, pp. 188-189, Nazarat Ishaat, Rabwah)

Thus, Hazrat Abu Bakr implemented the decision made by the Holy Prophetsa to the letter, and the companions that were part of Hazrat Usama’sra army were ra

ordered to return [to the camp]. Hazrat Abu Bakrra said, “Every person who was part of Usama’sra army before and was instructed to go by the Holy Prophetsa, they should not stay back, nor do I give them permission to stay back. Even if they have to travel on foot, they will go.” Thus, not a single person from among them remained behind. (Sharh alZurqani ‘ala al-Mawahib al-Laduniyyah, Vol. 4 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1996], p. 155)

Nonetheless, the army regrouped once again. Owing to the delicate situation, some of the companions again suggested stopping the army from going.

According to one narration, Hazrat Usamara said to Hazrat Umarra to go and speak with Hazrat Abu Bakrra for him to revoke the command of sending the army, so that they could fight against those that had become apostates. Also so that the Khalifa of the Messengersa of Allah, and the wives of the Holy Prophetsa will remain safe from the attacks by the idolaters. Some of the Ansar that were present in the army of Hazrat Usamara even said to Hazrat Umarra, “If the Khalifa of the Messengersa of Allah, Hazrat Abu Bakrra is adamant on sending this army, then give him a message from us that we demand for him to appoint a commander for the army who is older than Usamara.” Hazrat Umarra went to see Hazrat Abu Bakrra at the behest of Hazrat Usamara and he informed Hazrat Abu Bakrra about what Hazrat Usamara had said. Upon this, Hazrat Abu Bakrra said, “Even if the jackals and wolves tear me apart, I would still implement this command just as the Holy Prophetsa had intended to. I shall not change this decision that the Holy Prophetsa had made. In these lands, aside from me, if everyone else perishes, even then I will implement this command.”

Hazrat Umarra then said, “The Ansar wish for a commander to be appointed who is more senior than Usamara.” In reply to this, Hazrat Abu Bakrra who was sitting down, stood up, held him by the beard and said, “O son of Khattab! May your mother be bereaved of you! The Holy Prophetsa appointed him as the commander of the army, and you ask me to remove him from his position!” (Al-Kamil fi al-Tarikh, Vol. 2, pp. 199200, Dar al-Kutub al-‘Ilmiyyah, Beirut, 2006)

Hazrat Umarra returned to the people and they asked him what was the outcome.

Hazrat Umarra said for them to leave him and said, “May your mothers be bereaved of you!” He expressed his displeasure and

said, “Today, because of you all, I did not receive any goodness from the Khalifa of the Messengersa of Allah”; i.e. Hazrat Abu Bakrra expressed displeasure upon what he said. (Abi Ja‘far Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2 [Beirut, Lebanon: Dar alKutub al-‘Ilmiyyah, 2012], p. 246) (Ali bin Burhan alDin al-Halabi, Al-Sirah al-Halabiyyah, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2002], p. 393)

In accordance with the instructions of Hazrat Abu Bakrra, when the army of Usamara gathered at Jurf, Hazrat Abu Bakrra himself came to Jurf. Upon arriving there, he assessed the army and organised it. The scene at the time of the army’s departure was astonishing. At the time, Hazrat Usamara was on his mount, whereas Hazrat Abu Bakrra was walking. Hazrat Usamara submitted, “O Khalifa of the Messengersa of Allah! Either you take a mount as well or I shall step down.” Upon this, Hazrat Abu Bakrra said, “By God! Neither will you get down, nor will I take a mount. Besides, should I not allow my feet to accumulate dust for a moment in Allah’s cause? For when someone takes one step during an expedition, 700 virtuous deeds are recorded for that person instead of it and that individual is elevated in rank 700 times and 700 of their evil deeds are wiped out.” (Al-Kamil fi al-Tarikh, Vol. 2, p. 200, Dar alKutub al-Ilmiyyah, Beirut, 2006)

Hazrat Abu Bakrra then said to Hazrat Usamara, “If you deem it appropriate, could you permit Hazrat Umarra to stay behind as he can provide assistance in my work.”

Hazrat Usamara gave permission. (Abi Ja‘far

Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2012], p. 246)

After this incident, whenever Hazrat Umarra would meet Hazrat Usama, even after Hazrat Umarra was elected as the Khalifa, he would address him by saying: ْ َ ُ َ َ َ ُ َ َّ �‫الس‬ �‫ام َعل ْﻴک يَا أيّ َﻬا ال� ِمی‬

[“Peace be upon you O leader!”] Since Hazrat Umarra was part of the army, and so for that time, Hazrat Usamara was his commander. Hazrat Umarra would say, “May peace be upon you, O leader!” Hazrat Usamara would reply by saying: ْ ْ ْ ْ َ َ َ ٌ َ​َ َ ‫اللہ لک يَا ال� ِمی� ال ُمﺆ ِم ِنی َن‬ ��‫ﻏ‬

Nonetheless, it is mentioned that at the end, Hazrat Abu Bakrra addressed the army and said: “I advise you to be mindful of ten things; do not be dishonest, do not steal from the spoils of war, do not break any covenant, do not mutilate the dead”, i.e. do not cut the nose, ears, or gouge out the eyes, nor disfigure the face, “do not kill any children, the elderly, nor any women, do not cut down any date palm trees nor should you burn them, do not cut down any fruit trees, nor should you slaughter a goat, cow or camel except that which you consume; you shall pass by such people who have dedicated their lives for the church, therefore, leave them be”, i.e. all hermits and Christian priests etc. were to be left alone; “you will pass by people who will present you various foods in different containers, you ought to eat from them after professing the name of Allah”, it was not the case that if they present food they would not eat it declaring it to be unlawful “you can eat it after reciting Allah’s name. Then you will meet certain people who have shaved their hair from the middle of their heads, and they would have left their hair all around as if it were bandages, you ought to use your swords to deal with them.”

With regard to those people, there are various narrations. It is mentioned that they were a group of Christians who were not hermits, but were religious leaders and they would incite the people to wage war against the Muslims and would also take part in the war. For this reason, Hazrat Abu Bakrra clarified that the hermits that were in the churches were to be left alone and they were not to fight against them. However, they were to fight against the aforementioned people [who incited war] and against all those people who sided with them, because they initiated the war and incited others.

Hazrat Abu Bakrra then said, “Depart now in the name of God, and may He safeguard you from all types of injuries, and protect you against all forms of ailments and the plague.” (Abi Ja‘far Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2012], p. 246)

Thereafter, Hazrat Abu Bakrra stated to Usamara: “Carry out all the commandments which the Messengersa of Allah gave you and do not let there be any shortcoming in fulfilling them.” (Abi Ja‘far Muhammad Ibn Jarir alTabari, Tarikh al-Tabari, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2012], p. 246)

After this, Hazrat Abu Bakrra took Hazrat Umarra and returned to Medina.

(Sirat Sayyiduna Hazrat Abu Bakr Siddiqra – Translated, Publication of Umar Abu al-Nasr, p. 561)

Hazrat Abu Bakrra sent the army of Usama bin Zaidra towards the end of Rabi‘ al-Awwal, 11 AH. (Ibn Kathir, Al-Bidayah wa al-

Nihayah, Vol. 3, Ch. 6 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah] p. 302)

And according to another narration, he sent it on Rabi‘ al-Thani, 11 AH. (Ibn Saad,

Al-Tabaqat al-Kubra, Vol. 2 [Beirut, Lebanon: Dar alKutub al-‘Ilmiyyah, 1990], p. 147)

meaning, “May Allah bestow His forgiveness upon you, O Leader of the Faithful.” (Ali bin

Hazrat Usamara travelled for 20 nights and reached near the people of Ubna and launched a sudden attack. The slogan of the Muslims was: ْ َ ‫يَا َم ْن ُص ْو ُر أ ِمت‬

Burhan al-Din al-Halabi, Al-Sirah al-Halabiyyah, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2002], p. 294)

That is, “O Mansoor, Kill them.” In other words, they ought to kill all those who had come out to fight them. Following

19

AL HAKAM | Friday 8 April 2022 this, whoever came up against them was killed and whoever was captured was held as a prisoner. Hazrat Usamara then ordered his horsemen to ride in their land. Hazrat Usamara then remained occupied for the rest of the day in gathering and arranging whatever they had acquired in the spoils of war. Hazrat Usamara was mounted upon his father’s horse called Sabha and he attacked and killed the person who had killed his father. In the evening, Hazrat Usamara ordered the people to depart and following this he increased the pace [of his mount].

After travelling for nine nights, he reached the Valley of Qura. He then sent messengers to Medina to give the news of the army’s victory and well-being. After this, he departed from there and after a further six nights reached Medina. In this expedition, not a single Muslim was martyred. When this successful and victorious army arrived in Medina, Hazrat Abu Bakrra along with the Muhajirin and the people of Medina came out in happiness to welcome the army upon their success. Hazrat Usamara entered the city whilst mounted upon his father’s horse and Hazrat Buraidahra bin Husaib was holding the flag and riding ahead of him. Upon reaching Masjid Nabawi, Hazrat Usamara entered inside and offered two rak‘aat [units] of prayer and then returned home. (Ibn Saad, Al-Tabaqat al-Kubra, Vol. 2, Sariyah

despatched thither by Abu Bakr, in spite of the protestations made by certain Muslims in view of the then disturbed state of Arabia.

He silenced their expostulations with the words, ‘I will not revoke any order given by the Prophet. Medina may become the prey of wild beasts, but the army must carry out the wishes of Muhammad.’ This was the first of that wonderful series of campaigns in which the Arabs overran Syria, Persia and Northern Africa – overturning the ancient kingdom of Persia and despoiling the Roman Empire of some of its fairest provinces.]” (The Preaching of Islam by TW Arnold,

Usamara bin Zaid [Beirut, Lebanon: Dar al-Kutub al‘Ilmiyyah, 1990], pp. 146-147)

of Islam, Vol. 10, Page 913, Under Usama, Printed by Leidin Brill, 2000)

According to various narrations, this army returned after having spent 40 to 70 nights outside of Medina. (Al-Kamil fi al-Tarikh,

Vol. 2, p. 200, Dar al-Kutub al-Ilmiyyah, Beirut, 2006)

Perhaps it was owing to his love for the Holy Prophetsa that the knot which the Holy Prophetsa had personally tied on the flag of Usamara, regarding that Hazrat Abu Bakrra stated that it was not possible that ibn Abi Quhafah would untie the knot on the flag which the Holy Prophetsa had tied with his own hands. And so, upon the return of Usama’sra army, this knot was never untied and the flag remained in the house of Hazrat Usamara until his demise. (Munir Muhammad

al-Ghadban, Al-Masirah al-Islamiyyah li Jil al-Khilafah al-Rashidah, Vol. 1 [Dar al-Salam, 2015], pp. 34-35)

In relation to the impact that Usama’sra army had it is written that this army had a very significant and lasting impact. Firstly, all those who strongly believed that the army of Usamara should not be sent owing to the circumstances realised how timely and beneficial the decision of the Khalifa was, and they realised that Hazrat Abu Bakrra possessed a deep observation, wisdom and foresight. Secondly, by sending the army it established the might of the Muslims amongst the tribes of Arabia and they thought that had the Muslims not possessed such strength they would never have sent their army. They were greatly overawed by this. Thirdly, the Muslims began to be held in awe by the non-Arab nations who were bordering the Arab lands and were closely monitoring the Muslims. The Byzantines would wonder that on the one hand their Prophetsa had passed away, and yet they were still seeking to attack their country.

(Muhammad al-Salabi, Sayyiduna Abu Bakr Siddiqra, p. 258, 268)

A well-renowned British scholar and orientalist, Sir Thomas Walker Arnold writes regarding the army of Usamara: “After the death of Muhammad, the army he had intended for Syria was

Chapter III, p. 41, London Constable and Company Ltd. 1913)

Similarly, under the name of Hazrat Usamara, it is written in The Encyclopaedia of Islam: “The newly-elected caliph Abu Bakr ordered the expedition to be resumed, in accordance with the Prophet’s wishes, though the tribes were already in revolt.

Usama reached the region of al-Balka in Syria, where Zayd had fallen, and raided the village of Ubna … His victory brought joy to Medina, depressed by news of the ridda [apostasy wars], thus acquiring an importance out of proportion to its real significance, which caused it later to be regarded as the beginning of a campaign for the conquest of Syria.” (The Encyclopaedia Another challenge which Hazrat Abu Bakrra had to face was the disorder created by those who refused to pay the Zakat.

When news of the Holy Prophet’ssa demise spread throughout Arabia, the flames of apostasy and rebellion began to kindle in all directions.

Allamah Ibn Ishaq states: “After the demise of the Holy Prophetsa, the entire Arab land became apostates, except for the people of the two mosques, i.e. Mecca and Medina.” (Ibn Kathir, Al-Bidayah wa al-Nihayah, Vol. 3, Ch. 6, Fasl fi Tanfidh Jaish Usama bin Zaid [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2001] p. 309)

Following the demise of the Holy Prophetsa, the people of Mecca remained protected from apostasy. The details of this are that Suhail bin Amr, who accepted Islam at the time of the conquest of Mecca, was taken as a prisoner by the Muslims during the Battle of Badr whilst he was still a disbeliever. He had a symbol marked on his lips. Hazrat Umarra submitted, ‘O Messengersa of Allah! Remove his two front teeth where he has marked a symbol and in this way he will never be able to stand to say something against the Holy Prophetsa.’ The Holy Prophetsa stated, ‘O Umar! Let him be, it is possible that one day he might be in such a position that you will praise him.’”

Hazrat Umarra wanted to punish him; however, the Holy Prophetsa instructed that nothing should be done to him for there would be an occasion in the future whereby he would utter such words that he would praise him for it. In any case, he states: “This occasion came about when the Holy Prophetsa passed away and the faith of the people of Mecca began to dwindle.

When the Quraish saw the Arabs leave Islam and Hazrat Attab bin Asid Umawi, who was appointed as their leader by the Holy Prophetsa, went into hiding, it was in that instance that Hazrat Suhail bin Amr stood up and delivered a speech. He stated,

‘O people of Quraish! Do not be the last ones to accept Islam and the first ones to turn away from it. By God, this religion will spread just like the moon and the sun spread across the horizon from the moment they appear and until the time they set.’ Like this, Hazrat Suhail delivered a lengthy address, which impacted the people of Mecca greatly and they desisted. Hazrat Attabra, who went into hiding, was called for and the Quraish remained steadfast on the religion of Islam.”

(Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 2, Suhail bin Amrra [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah], p. 585)

Those who left Islam were of various types. One of the biographers of Hazrat Abu Bakr’sra life writes whilst mentioning these various types as follows: “The apostasy took various forms; some abandoned Islam right away and began worshipping idols. There were others who made claims to prophethood, while there were those who continued adhering to Islam. Among them there were those who continued to offer prayers, but stopped giving Zakat. Some rejoiced upon the demise of the Holy Prophetsa and reverted to their habits and actions from the era of ignorance. Some people were left in shock and doubt and waited to see who would ultimately prevail. These different forms [of apostasy] have been explained by the various scholars of history and jurisprudence. Imam Khattabi says that there were two kinds of apostates; the first were those who abandoned the faith, left the nation and reverted to disbelief. There were two subsections of this faction; the first was of those who accepted Musailimah Kazzab, and Aswad Ansi. They accepted their claims to prophethood and rejected the prophethood of the Holy Prophetsa.

The second subsection was of those who became apostates from the religion of Islam by rejecting matters of Islamic law such as prayers and Zakat and reverted to their faith from the time of ignorance. The second type of apostates were those who chose between either prayers or Zakat; they adhered to offering prayers but rejected the obligation of Zakat and giving it to the Caliph. Of those who rejected Zakat, there were those who did wish to offer Zakat but their chieftains stopped them from doing so. The division of apostates presented by Qazi Ayad is the closest to this; however, he has mentioned three groups; the first were those who adopted idol worship, the second were those who followed Musailimah Kazzab and Aswad Ansi – both claimants to prophethood, and third were those who remained within Islam but rejected Zakat and made their interpretation that it was only obligatory during the time of the Holy Prophetsa.

Then there is Dr Abdur Rahman who says that there were four types of apostates; first were those who adopted idol worship, second were those who followed the false claimants of prophethood, that is Aswad Ansi, Musailimah Kazzab and Sajah, third were those who rejected the obligation of Zakat and fourth were those who did not reject the obligation of Zakat but refused to give it to Abu Bakrra.” (Dr Ali Muhammad

al-Salabi, Sayyiduna Abu Bakr Siddiqra aur Karname [Muzaffar Garh, Pakistan: Maktabat al-Furqan], pp.

272-273)

Among the tribes who refused to offer Zakat, the most prominent were the tribes

Abs and Dhubyan which were near Medina, and then close to them were the tribes of Banu Kinanah, Ghatafan and Fazarah.

(Muhammad Husain Haikal Hazrat Abu Bakr Siddiqra – Translated, p. 101, Ilm-o-Irfan Publications, Lahore)

The Hawazin tribe had been cast into doubt and then they too refused to offer Zakat. (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2 [Beirut, Lebanon: Dar al-Kutub alIlmiyyah, 2012], p. 254)

It is recorded that Hazrat Abu Bakrra consulted with the Companions regarding those who refused to pay the Zakat. Hazrat Abu Bakrra gathered the senior Companions and consulted them regarding waging war against those who refused to pay the Zakat. It was regarding those people who refused to pay the Zakat, but called themselves Muslims. The majority of the Muslims, including Hazrat Umarra, were of the opinion that war should not be waged against those who believe in Allah and His Messengersa; rather, they should be included in the efforts against the apostates. There were also some who opposed this view, but they were few in number. (Muhammad Husain Haikal, Hazrat Abu Bakr Siddiqra – Translated, p. 135, Maktabah Jadid, Lahore)

According to one narration, the Companions advised Hazrat Abu Bakrra that those who were opposed to Zakat should be left alone and instead he should change their hearts so that faith becomes firmly rooted after which Zakat should be received from them. Hazrat Abu Bakrra did not agree and rejected this idea. (Ibn Kathir, Al-Bidayah wa alNihayah, Vol. 3, Ch. 6 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah] p. 308)

Hazrat Abu Bakrra agreed with the opinion that war should be waged against those who opposed Zakat thereby compelling them to offer it. His conviction in this matter was so firm that after this discussion he powerfully stated, “By God, if those opposed to Zakat refuse to give me so much as a rope which they used to give during the time of the Holy Prophetsa, then I will wage war against them.” (Muhammad Husain Haikal, Hazrat Abu Bakr Siddiqra – Translated, p. 135, 136, Maktabah Jadid, Lahore)

This has been further explained in a narration of Bukhari; Abu Hurairahra narrates that Hazrat Umarra said, “How can you fight against people when the Holy Prophetsa has said: َ َ َ َ َ َّ َّ َ َ ُ ُ َ َ َّ َ َ ُ ْ َ ُ ْ ُ ‫اس َح ّتى يَقولوا َلا ِإل َه ِإلا الل ُه فم َ ْن قال لا َ ِإل َه‬ ‫أ ِمر َت أ َن أقاتِل الن‬ ّ ّ َ ُ ّ ّ ُ َْ َ َ ّ ّ ‫ِإلا الل ُه ع َص َم ِم ِني َمال ُه َونف َسه ِإلا ِبحَ ِق ِه َو ِح َسابُه َعلى الل ِه‬ “‘I have been commanded to fight against people only until they declare “there is no god but Allah”. Whoever declares this, their wealth and lives are saved from me except for a right that is due and its reckoning will be with Allah.’” Hazrat Abu Bakrra said, “By God I will fight against those who choose between prayers and Zakat, because Zakat is wealth that is due. By God, even if they do not give me so much as a lamb which they used to give during the time of the Holy Prophetsa then I will fight against them.”

Hazrat Umarra said, “By God, it happened that Allah the Almighty opened Hazrat Abu Bakr’sra chest and I understood that this was indeed the truth.” (Sahih al-Bukhari, Kitab alZakat, Bab Wujub al-Zakat, Hadith 1399, 1400)

In other words, Hazrat Umarra later had to accept that what Hazrat Abu Bakrra was saying was true.

Hazrat Syed Zainul Abideen Waliullah Shah Sahibra writes in explanation of the

Friday 8 April 2022 | AL HAKAM

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“

Hazrat Abu Mas‘ud Ghaffarira narrated that once, after the Ramadan had begun, he heard the Holy Prophetsa saying:

If only the people knew the blessings of Ramadan, my

ummah would have wished that the entire year would have been Ramadan.” Thereupon, a man from Banu Khuza‘ah said, “O Prophetsa of Allah! Please tell us the blessings of Ramadan.”

Consequently, the Holy Prophetsa said, “Surely, Paradise is

adorned for Ramadan from the beginning to the end of the year. Then, when the first day of Ramadan comes, the winds blow under the throne of God.” (Al-Targheeb wa al-Tarheeb, Kitab al-Saum)

narration:

ّ ّ َّ ُ ْ َ َ َ ‫ع َص َم ِم ِني َمال ُہ َونف َسه ِإلا ِبحَ ِق ِه‬ َ ْ ْ ّ َ َّ “The clause ‫ام‬ ِ �‫ ِإلا ِبح ِﻖ ال ِ�س‬sheds more light onto the matter. If after declaring that there is no god but Allah, a Muslim does not uphold Islamic rights, then he can be held liable. One cannot be saved from punishment simply by professing belief. َ ْ ْ َّ There can be two meanings of ‫ام‬ ِ �‫[ ِبح ِﻖ ال ِ�س‬the due right owed within Islam]: “The first is regarding the rights owed in the Islamic teachings; ‘Haqq’ which is an infinitive form can also signify plural.

The second meaning is that Islam deems it necessary for one to َ sacrifice their life and ْ َ َ ْ َّ wealth because ‫ َحﻖ ال� ْم َرا أﺛ َﺒ َت ُه َوأ ْو َﺟ َﺒ ُه‬can be used in the transitive form as well.” (Sahih al-

Bukhari, Kitab al-Iman, Hadith 65)

The wellbeing of people in society depends upon rights being fulfilled. Just as not paying tax is considered rebellion and worthy of punishment so too is the refusal to offer Zakat. At first, Hazrat Umarra did not agree with Hazrat Abu Bakrra, but when he heard the argument based on the ّ َّ words ‫ ِإلا ِبحَ ِق ِه‬he accepted his viewpoint. This incident shows that the mere declaration of “there is no god but Allah” does not automatically translate into doing good deeds. The heading of this chapter [where the aforementioned hadith is found] is the following verse: َُ ْ ُّ َ َ َ َ َّ ْ ُ َ َ َ َ ٰ َ َّ ْ ُ َ َ َ ْ ُ َ َ ‫ﻓ ِﺈن تابوا وأقاموا الص��ة وءاتوا‬ �ۡ �‫ا��� ٰوة ����ا َس ِﺒﻴل‬ Whilst repeating the subject mentioned in the above verse, Allah the Almighty states in the same chapter, ُ ُ ٰ ۡ َ َ ٰ َ َّ ْ َ َ َ َ َ َّ ْ ُ َ َ َ ْ ُ َ َ ّ ‫ين‬ ‫ﻓ ِﺈن تابوا وأق‬ ِ �ِ� ‫اموا الص� ٰ�ة وءات ُوا ا���وة ﻓ ِﺈﺧ َونﻜ ۡم‬ ِ ‫الﺪ‬ meaning, “But if they repent and observe Prayer and pay the Zakat then they are your brethren in faith (and there should be no opposition against them).”

These words prove that a person who abandons any one of these three matters cannot be a Muslim. The five pillars of Islam are mandatory. By stating: ّ َّ ‫ِإلا ِبحَ ِق ِه‬

[except that which is due as a right], the Holy Prophetsa himself has deemed spending in the way of Allah as a right due to the weaker parts of society. In other words, it is mandatory for those who possess the means to follow the commandments of Islam and to fulfil the monetary right that is due from them. This will also result in their rights being protected. The conclusion which Hazrat Abu Bakrra reached based on the words: ّ َّ ‫ِإلا ِبحَ ِق ِه‬ [except that which is due as a right] shows his deep and vast insight …

According to Hazrat Abu Bakrra, refusal to offer Zakat is rebellion and a person who does not offer Zakat cannot remain part of an Islamic society and it is necessary to wage war against them on account of their rebellion. Even if Islam has afforded freedom in religious matters by declaring:

ّ َ ۡ َ ‫ﻳن‬ ِ �ِ� ‫ل� إِ� َ�اہ‬ ِ ‫الد‬

“There is no compulsion in religion”, a person who apparently accepts Islam and is granted security by being part of an Islamic society, of which they enjoy the benefits and communal rights, but then does not fulfil the duties and obligations which Islam has established for those who are part of an Islamic society, then they will not have the right of benefitting from the communal protection and right to security. There is no law in the world which tolerates those who break the law and are rebellious. The Islamic system of Zakat and alms has to do with society, not an individual. Its results and impacts are also related to society, not an individual. (Sahih al-Bukhari – Translated, Vol. 3, Kitab al-Zakat, pp. 14, 15)

According to one narration, on this occasion, Hazrat Umarra said, “O Successor of the Messengersa, win the people’s hearts and be kind to them.” Upon this, Hazrat Abu Bakrra said to Hazrat Umarra, “You were quite brave during the time of ignorance, yet now during the time of Islam you are showing cowardice.” (Mishkat al-Masabih, Vol.

2, Kitab al-Fada‘il wa Shama‘il, Hadith 6024, p. 492, Maktabah Dar al-Arqam)

In any case, the outcomes stemming from the conduct of those opposed to Zakat and the war waged against them which impacted them and others will be discussed in the future, insha-Allah.

Today, I would again like to say something about the current situation of the world. Pray that may Allah the Almighty grant guidance and wisdom to the governments on both sides so that they do not cause bloodshed of humanity.

Also, the Muslims ought to take a lesson from this current war in how they [the West] have united. On the other hand, despite reciting the same Kalimah, Muslims never unite. Instead of showing unity, they allowed their countries to be destroyed; Iraq was destroyed, Syria was destroyed and currently there is destruction taking place in Yemen. Instead of showing unity, they allow all of this to be done through others and are also directly taking part in it as well.

The Muslims should at least take a lesson of unity from these people. May Allah the Almighty bestow His mercy upon the Muslim nations, upon every Muslim and the Muslim ummah. However, this [unity] can only happen when they accept the Imam of this age, who was sent by Allah the Almighty in this era for this very purpose.

May Allah the Almighty grant them wisdom and understanding.

And along with reforming their conditions, may they also pray for the world and use their means and resources to stop the world from war, as opposed to joining the war themselves.

After the prayers, I will lead a funeral prayer in absentia, which is of Syeda Qaisara Zafar Hashmi Sahiba, wife of Zafar Iqbal Hashmi Sahib of Lahore. She recently passed away:

َ ‫إنَّا ل ِ ّلَ ِہ َوإنَّﺂ إل َ ۡی ِہ ٰ َرﺟ ُع‬ ‫ون‬ ِ ِ ِ ِ

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

She was the granddaughter of Hazrat

Syed Muhammad Ali Bukhari Sahibra, a companion of the Promised Messiahas and was born to Syed Nazir Ahmad Bukhari Sahib. After marriage, she lived in various places. She was married in 1961, and in 1981, she moved to Allamah Iqbal Town, Lahore where she was able to serve in Lajna as sadr as well a secretary. She was regular in fasting and offering prayers; she was very devoted, kind, hospitable, patient, grateful and was a pious and sincere woman. She had profound love and obedience for Khilafat. She would be at the forefront of participating in financial schemes and would offer her financial contributions at the beginning of the year. By the grace of Allah, she was a musia. She is survived by her husband, five sons and a daughter.

One of her sons, Mahmood Iqbal Hashmi Sahib is currently a prisoner in the way of Allah at Camp Jail in Lahore. He did not get permission to leave the jail but the administration did allow some leniency whereby his mother’s body was brought to the jail and he was able to see his mother for the last time.

Ahmadis are made to face such harsh punishments for adopting Islamic traditions that they are not allowed to leave jail even to offer funeral prayers, whereas even the worst of the murderers get permission to get out. In any case, may Allah the Almighty have mercy on this country’s government. A case was filed against Mahmood Iqbal Sahib and three of his friends in June 2019 after which they were granted bail; however, their bail was revoked in August 2021 and the courts sent them back into custody.

May Allah the Almighty swiftly ensure for the means for their freedom. One of the deceased’s grandsons, Asim Iqbal Hashmi Sahib, is a missionary here in the UK. May Allah the Almighty enable him to act upon the virtues of his grandmother and enable the rest of her progeny to do the same. May He bestow His forgiveness on the deceased.

(Official Urdu transcript published in Al Fazl International, 10 April 2022, pp. 5-10. Translated by The Review of Religions.)

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