Al Hakam - 27 May 2022

Pursuit, betrayal and triumph The formative years of Hazrat Hakim Maulvi Nuruddin – Part I Page 6

A

The significance of building a strong relationship with Khilafat

Nusrat Jehan Scheme – A blessing of Khilafat

Islam: Before and after Khilafat-e-Rashida

A glimpse into the early years (1970-1982)

A speech delivered by Hazrat Maulana Abdur Rahim Nayyar at Jalsa Salana Qadian on 26 December 1939

Page 16

Page 11

Page 19

THE WEEKLY

www.alhakam.org AL HAKAM | Friday 27 May 2022 | Issue CCXIX Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL, UK info@alhakam.org | ISSN 2754-7396

Majlis-e-Shura ‘has far greater value and stature than any other parliament or congress’ Huzoor addresses 43rd UK Majlis-e-Shura and marks 100 years of Majlis-e-Shura in Jamaat-e-Ahmadiyya

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

Khilafat on the precepts of Prophethood

َّ َ ّ ٰ َّ َ َ ّٰ َ ‫قال َر ُس ْول الل ِه َﺻلی الل ُه َعل ْی ِه َو َسل َم‬

ُ َ َ ّٰ ُّ ُ ْ ُ َ ُ َ ‫الن ُب َّو ُة ِف ْی ُك ْم َما َش‬ ‫ ث َّم‬،‫اء الل ُه أ ْن تك ْو َن‬ ‫تكون‬ ٌ َ َ ُ ْ ُ َ َّ ُ َ َ َ ْ َ ْ َ َ َ َ ُ ّ ٰ َ ُ َ ْ َ ‫ ثم تكون ِخلافة‬،‫يرفعها الله ِإذا شاء أن يرفعها‬ َ ّ ٰ َ َ ُ ْ ُ َ َ َ ُّ َ ْ َ َ ‫اء الل ُه أ ْن‬ ‫اج الن ُب ّو ِة فتكون َما ش‬ ِ ‫ع ُلی ِمنه‬ َ َ َ َ ُ ّٰ َ ُ َ َ َ ُ َ ْ َ َ ُ ‫ ث َّم‬،‫اء أ ْن ي َ ْرف َع َها‬ ‫ ث ّم ي ْرفعها الله ِإذا ش‬،‫تكون‬ ُ َ ٰ ّ َ َ َ ُ ْ ُ َ َ ًّ َ ً ْ ُ ُ ْ ُ َ ،‫اء الل ُه أ ْن يَك ْو َن‬ ‫تكون ملكا عاضا فیكون ما ش‬ ً ْ ُ ُ ْ ُ َ َّ ُ َ َ َ َ ْ َ ُ ّ ٰ َ َ َ َ ُ َ َ َّ ُ ‫ ثم تكون ملكا‬،‫ثم ي ْرفعها ِإذا شاء الله أن ي ْرفعها‬ ُ َ َ ّٰ ُ َ ُ َ ‫َجبْريَّ ًة فَ َتك ْو ُن َما َش‬ ‫ ث َّم ي َ ْرف ُع َها‬،‫اء الل ُه أ ْن تك ْو َن‬ ِ َ َ ً َ َ ُ ْ ُ َ َّ ُ َ َ َ ْ َ ْ َ َ َ َ ُ ّ ٰ ‫ ثم تكون ِخلافة علی‬،‫الله ِإذا شاء أن يرفعها‬ ُ َ ُ َ ْ َ َ ‫ ث َّم َسكت‬،‫اج ن ُب ّو ٍة‬ ِ ‫ِمنه‬ The Holy Prophetsa said: “Prophethood shall remain among you as long as God wills. He will bring about its end and follow it with khilafat on the precepts of prophethood for as long as He wills and then bring about its end. Kingship shall then follow, to remain as long as God wills and then come to an end. There shall then be monarchical despotism which shall remain as long as God wills and come to an end upon His decree. There will then emerge Khilafat on the precepts of Prophethood’. Then he became silent.”

(Musnad Ahmad bin Hanbal, Kitab al-Riqaq, Bab alAndhar wa al-Tahdhir)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

True knowledge

Photo courtesy of Suhaib Ahmad

At 5:45 pm BST on Sunday, 22 May 2022, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa arrived at the Tahir Hall, Baitul

Futuh, London to deliver an address to members of the 43rd Majlis-e-Shura UK. This was the first public event attended by

Huzooraa in person at Baitul Futuh since the pandemic started.

Continued on next page >>

Logic or philosophy is no knowledge; in fact, true knowledge is that which God Almighty bestows by His mere grace. Such knowledge is a means of developing a deeper understanding of Allah the Exalted and develops a fear Continued on next page >>

Friday 27 May 2022 | AL HAKAM

2 << Continued from previous page

2022 marks 100 years since the establishment of Majlis-e-Shura in Jamaate-Ahmadiyya, which was started by Hazrat Musleh-e-Maudra. The first Shura of the Jamaat was held on 15-16 April 1922 in Talim-ul-Islam High School, Qadian.

Over the weekend (21-22 May 2022) various other Jamaats around the world also held Shura gatherings and the representatives of Shura listened to Huzoor’s address live on MTA International, along with the wider Ahmadiyya Muslim Jamaat.

To commence the final proceedings of the 43rd Majlis-e-Shura UK, Hazrat Khalifatul Masih Vaa invited Hafiz Fazl-eRabbi Sahib to recite a portion of the Holy Quran (Surah al-Mu‘minun, Ch.23: V.1-12).

Tahir Selby Sahib presented the English translation of the Quranic verses.

Hazrat Amirul Momineenaa took to the podium and conveyed his salaam to everyone.

After reciting tashahud, ta‘awuz and Surah al-Fatihah, Huzooraa said: “As you are all aware, during the past couple of years, the Covid-19 pandemic has curtailed and restricted events all across the world and our Jamaat functions were also greatly affected. Thus, in the last couple of years, the UK Jamaat and the other jamaats held their national Majalis-e-Shura virtually and the agenda was very limited compared to normal. Therefore, today, it is a means of joy that after around three years, Allah the Almighty has enabled the Majlis-e-Shura of the UK Jamaat to convene in person and for the proceedings to take place fully once again. I think the same is with Canada, Germany and the United States and some other countries.

“Alhamdulillah, this year also marks the centenary of the institution of Majlise-Shura. And so, I hope all members will have reflected upon this milestone and appreciated how, ever since its foundation, the institution of Majlis-e-Shura has gone from strength to strength and its scope has greatly increased.

“Even a cursory glance through the history of our Jamaat is enough to testify to the fact that the help and support of Allah the Almighty has always been by our side and has enabled the Jamaat to progress and flourish in all respects. And this is certainly true with regard to the institution of Majlise-Shura – the blessed scheme that was sown 100 years ago has not only taken firm root, but has flourished and its roots are now

<< Continued from previous page

of God in the heart. In this regard, Allah Almighty states in the Holy Quran:

َ ۡ ّٰ َ ۡ َّ ‫ِان َما یَخﺸی الل َہ ِم ۡن ِع َبا ِد ِه ال ُعل �م ُﺆا‬

“Only those of His servants who possess knowledge fear Allah.”

If knowledge does not increase a person in fear of God, then remember that such knowledge is not such as can further him in cognisance of the Divine.

Trust in God Trust in God is the hallmark of Islam.

A Muslim is one who believes in giving charity and offering prayer. The Christians do not believe in this. Why is this the case? Christians have crafted their own physical god. One of the greatest and most enduring joys of man, which supports him in times of peril, is trust in God. Only Islam teaches, in the true sense, that one must trust in God. (Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 2, pp. 15-16) Photo courtesy of Suhaib Ahmad

spread all across the world.

“Indeed, in every country where the Jamaat has been able to establish its full organisational structure – that is nizame-Jamaat – Majlis-e-Shura takes place and continues to progress. Whilst the UK Jamaat was established more than a century ago, the institution of Majlis-e-Shura on a regular basis was introduced here several decades later and it was actually after the migration of Hazrat Khalifatul Masih IVrh that it started to function in a much more streamlined and efficient manner. Now, with the grace of Allah, I consider that from a purely administrative and procedural perspective, the institution of Majlis-e-Shura in the UK is very well-developed.”

Huzooraa said he hoped the other countries where Shura was being held had the same developed system – for example in Germany, the USA, Canada and countries in Africa.

Huzooraa said that while the procedural format of Shura was well-established, he believed “there remained a considerable lack of understanding amongst some officebearers and delegates of the true weight of their responsibilities and the trust placed in

them.”

Huzoor continued: “In this regard, always remember that the Majlis-e-Shura is a body that is unlike any worldly parliament or assembly. If we cast an eye upon the proceedings of worldly parliaments, we often see how endless debates take place that lead to nowhere, other than to fuel hostilities and bitter conflict amongst the parliamentarians.

Ultimately, their proceedings often serve to sow division within their people and often ferment tensions between nations, as we are seeing at this time.”

Huzooraa said that in those political settings, normally two sides had opposing agendas and their respective members came with preconceived agendas or policies that they wanted to push, without thinking about the merits of others. “They desire their party policies are adopted and try to impose their personal beliefs and wishes upon others.”

Huzooraa said more often than not, “Politicians crave power and lust after public approval and desire to increase their own political authority or status.” Huzooraa said members of political parties prioritised their own party over the nation, truth and justice.

On the other hand, unlike any other political or worldly group, Majlis-e-Shura was a “consultative body that has far greater value and stature than any other parliament or congress. But this can only remain the case so long as the members of Majlis-eShura are those who personify integrity and manifest the highest moral values and remain free from all forms of politics or deception.”

Huzooraa said Shura delegates should always remember that the principal objective of Majlis-e-Shura was “to formulate proposals that serve to fulfil the divine mission of the Imam of the Age […] the Promised Messiahas, who was sent to revive the noble and glorious teachings of the Holy Prophetsa and to spread the message of Islam to all corners of the world.”

Therefore, Shura members were bound to present their sincere recommendations to the Khalifa of the time. The Khalifa would then consider the advice with the sole objective of facilitating the message of Islam and drawing mankind towards its Creator and fulfilling the rights owed to one another.

Huzooraa said, “Hence, I hope and expect that you will have conducted your duties

3

AL HAKAM | Friday 27 May 2022 with pure intentions and in an appropriate way, at all times.”

Hazrat Khalifatul Masih Vaa said Shura members had not gathered for any worldly purpose – their participation was solely for propagating their faith and religion. “So, you must fulfil your duties with the utmost seriousness and with absolute integrity. If you participate with this spirit, you will never think that only you can be right or that your opinion has greater weight than others. You will not seek to establish groups like a world political party; rather, you will recognise that as members of the Jamaat and as members of Majlis-e-Shura, there is only one party […] that is the divine party of Allah the Almighty.”

Hazrat Amirul Momineenaa said it would be wrong to say that all the proceedings of Majlis-e-Shura, around the world, were free from defects. Some members of Shura debated over trivial issues and did not help the proceedings in any way.

“I hope that none of you will have engaged in meaningless debates merely to assert your intellectual superiority over others or to satisfy your ego; rather, I hope and expect that whatever opinion or counsel you have given was offered sincerely, with the fear of Allah coursing through your veins and keeping in mind the primary objective of Majlis-e-Shura which is to bring about the successful spread of the message of Islam to all peoples and nations of the world.

“As I said earlier, this year marks 100 years since the foundation of the institution of Majlis-e-Shura within our Jamaat and at such times, it is important to reflect on the past so we can better appreciate the blessings bestowed upon us by Allah the Almighty.”

The first Majlis-e-Shura that took place in 1922 showed that the full budget for the entire Jamaat presented by Hazrat Khalifatul Masih IIra was just 55,000 rupees – which equates to £150,000-250,000 today.

Huzooraa said that now, by the grace of Allah, the UK Jamaat’s budget alone was in millions of pounds. The case was similar in other countries.

Huzooraa said there were times in the Jamaat when it could not even cover the costs of those who had sacrificed their lives to serve the Jamaat. Those pioneering devotees of the Jamaat made great sacrifices and never complained, despite their families going hungry at times. Huzooraa said those life-devotees were examples for all current-day life-devotees, office-bearers and members of Majlis-e-Shura.

Hazrat Khalifatul Masihaa said such financial hurdles had now been overcome and no excuses could be made in terms of the budget. Huzooraa said large sums were donated to fund the Jamaat’s activities.

But we must ask ourselves “whether we still have the same spirit of sacrifice, tolerance and patience that those before us displayed.” Are we ready to serve Islam with the same passion and dedication that our predecessors did? “And are we ready to make every possible sacrifice for the sake of our faith or are the words we repeat in our pledges simply hollow and meaningless claims? This is something for every officebearer and every Shura delegate to reflect upon.”

Huzooraa said everyone was witness to the fact that the blessings of Allah continued to rain down on the Jamaat. The

“

As I said earlier, this year marks 100 years since the foundation of the institution of Majlis-e-Shura within our Jamaat and at such times it is important to reflect on the past so we can better appreciate the blessings bestowed upon us by Allah the Almighty.

Jamaat now had the financial ability to hold many tabligh and tarbiyat events.

“Many members of the Jamaat are excelling in financial sacrifice for the sake of Allah to the extent that apart from those projects funded through Chanda Aam or official financial schemes of the Jamaat, some Ahmadis are personally funding the construction of mosques in poorer countries.”

Huzooraa said that following the fire that

took place several years ago at the Baitul Futuh complex, the UK Jamaat had been raising funds for the reconstruction. Huge sums had been raised, predominantly by UK Jamaat members. On witnessing the huge blessings of Allah and the great spirit of sacrifice amongst members of the Jamaat, “It is incumbent upon every one of you that you should increase your supplications in gratitude before Allah the Almighty.”

Huzooraa said members of the Shura should

recognise the fact that such projects “are only possible due to the divine blessings of Allah the Almighty and the spirit of sacrifice ingrained within the members of the Jamaat for the sake of serving the mission of the Promised Messiahas.”

At the same time, every office-bearer and Ahmadi must keep in mind that financial sacrifices did not free us from our fundamental duty of improving our spiritual Continued on next page >>

Friday 27 May 2022 | AL HAKAM

4 << Continued from previous page

and moral state. The Shura members should not think they were free of their responsibilities after Shura. “Rather, from now on, you must continually strive to better your spiritual and moral condition.

Moreover, you should bow down in prayer beseeching Allah the Almighty to cover your shortcomings and praying that whatever plans have been made and which are subsequently approved by the Khalifa of the time are then implemented in the best possible way.”

Huzooraa said every office-bearer and Shura member had the responsibility to continue to improve their spiritual and moral states and that of other Jamaat members too.

If this was the case, then our individual and collective bond with Allah would prosper.

If we developed in His worship, we would draw the everlasting blessing of Allah.

“Thus, you should pray that Allah blesses all the plans and recommendations made

by Shura and it should not be just that you only excel in terms of your administration.

Far more importantly, you must pray that you are counted amongst those whose worship of Allah the Almighty continues to increase and whose spiritual and moral states become such that they become true role models for others.

“If you can live your lives in such a way, you will find that people are naturally drawn to you – both in terms of conveying the message of Islam to others and with regard to the moral training of the members of the Jamaat.”

Huzooraa emphasised that if all Ahmadis improved spiritually, the gates of tabligh would “be cast wide open and new avenues for spreading Islam will emerge.”

“In terms of tabligh and tarbiyat, I also wish to take this opportunity to remind all members of the Majlis-e-Shura about the crucial importance of the publication and dissemination of the Holy Quran and all Jamaat literature”. Huzooraa said that in the past, there were limitations in funds to print these, but now, with the grace of Allah, the Jamaat was printing books and copies of the Quran in the hundreds of thousands. For example, this year, a new beautifully bound copy of the Holy Quran was printed. The English translation of the Holy Quran and the Urdu split-word translation was also reprinted.

Huzooraa said that according to reports, members of the Jamaat were not purchasing and distributing copies of the Quran and

T 27 May the literature, and stores were full of books that had not been sent out due to the lack of demand. “It should have been the case that the national jamaats frequently sent new requests for further literature to the centre to the extent that it would have been a challenge for Wakalat-e-Isha‘at to keep up with the demand. True justice with regard to isha‘at [publications] requires that the books would fly off the shelves in both the central and national stores and that they would reside in the homes of every Ahmadi and in the hands of tabligh contacts across the world.”

Huzooraa said all Jamaats must make a firm effort that our literature is disseminated far and wide, much more than before. Ahmadis were to be urged to buy and distribute these books. Social media platforms were also to be utilised to spread the message of Islam and Ahmadiyyat. All Ahmadis must be encouraged to view the content by MTA International and other Jamaat platforms. Thousands of pious souls across the world were being introduced to the Jamaat and entering Ahmadiyyat through MTA International. However, MTA International was still not fulfilling its purpose to reach an external audience.

Therefore, every Shura member and officebearer should “make a concerted effort and plan to introduce MTA to non-Ahmadis and non-Muslims”.

Huzooraa said: “I wish to reiterate and remind you all that if, as Shura delegates and office-bearers, you play your role with dedication and humility and bow down in sincere prayer, seeking the mercy of Allah the Almighty,

then surely His help and blessings will rain down upon the Jamaat more than before.

Moreover, you will also, insha-Allah, inspire other Ahmadis to spread the message of Islam with a new passion.

“Today, some of our opponents allege that Ahmadis say one thing but do another and that our beliefs and practices have no link to Islam. These are baseless allegations, but it is a reminder to us that we must ensure that there is never even the slightest contradiction or discrepancy between our words and deeds, and that all of our acts are according to the teachings of Islam.

“Certainly, today, where we are witnessing a complete lack of peace and security in the world, the only pathway to salvation and the only way to free humanity from the destruction” is for mankind to recognise and submit before its Creator. “We must take the lead and awaken the people of our nations”, Huzooraa said. “Yet we cannot do this until we are ourselves living up to the teachings and values instilled in us by the Holy Quran, the Holy Prophetsa and in this era by the Promised Messiahas.”

We must ensure that as many people as possible hear the message of Ahmadiyyat and understand the purpose of the advent of the Promised Messiahas, Huzooraa said. It was only then that members of the Shura were fulfilling their purpose, helping the Khalifa of the time and ensuring that all members of the Jamaat across the world were united at the hand of Khalifatul Masih towards the true and final victory of Islam.

(Report prepared by Al Hakam)

27 May 2005: On this date, Hazrat Khalifatul Masih Vaa, in his Friday Sermon, said:

� ‫ر� � � � �د ی‬ ‫� � یا� ی‬ ‫��ا �� � ی‬ ‫�� � ی‬ � � �‫�� � � �� وا� � �وان � ن��ی‬ ‫اس و� � �� ا��ی � �� �ہ � ی‬ ‫�۔‬

“As long as such mothers are born in whose laps children who love Khilafat are raised, there is no threat to Khilafat-e-Ahmadiyya.”

27 May 2008: Upon the completion of 100 years of Khilafat-eAhmadiyya, Hazrat Khalifatul Masih Vaa delivered an address in London’s ExCel. In his address, Huzooraa said: “So today is the day for making a fresh pledge; today is the day to be aware of our history. It is also a day to remind us of that day when members of the Jamaat had experienced a severe upheaval. One hundred years and one day before this day, an incident happened that shook the Jamaat. It was 26 May 1908, when the beloved of God, the Promised Messiahas passed away. Allah the Almighty had been informing him about this incident for some time, and he had begun to mention this before the Jamaat.”

27 May 2014: Hazrat Khalifatul Masih Vaa graced a special live Arabic programme on Khilafat Day on MTA with his presence. Huzooraa delivered a special message to the Jamaat during this programme.

Huzooraa said: “The Holy Prophet Muhammad, peace and blessings of Allah be upon him, was sent for the entire world, for every era and for every place to remove the ills and wrongdoings of the world and all types of disorder.

And according to the great prophecy of the Holy Prophet Muhammadsa, in this era, Allah the Almighty sent the Promised Messiahas in subservience to the Holy Prophetsa. Being the Holy Prophet’ssa subordinate, his task was

5

AL HAKAM | Friday 27 May 2022

This Week in History 27 May - 2 June prayed, may Allah make a sign of those who challenged God’s sense of honour again and again repeatedly limits in oppression and barbarity.

Insha-Allah, this would come to pass.

29 May 2015: Hazrat Khalifatul Masih Vaa delivered a Friday Sermon at the Kalbach Sports and Recreation Centre in Frankfurt, Germany. More than 8,700 Ahmadi Muslims were in attendance, while the proceedings were also broadcast live across the world on MTA International.

Hazrat Khalifatul Masih Vaa graced a special live Arabic programme on MTA

also to remove all wrongdoings and he was sent for all future eras, for the entire world, until the end of time.”

27 May 2015: Hazrat Khalifatul Masih Vaa inaugurated the Baitul Wahid Mosque in the German city of Hanau.

27 May 2016: In his Friday Sermon, Hazrat Khalifatul Masih Vaa mentioned a martyr in the way of Allah, Dawood Ahmad Sahib of Karachi. On 24 May 2016, at the age of 60, opponents of the Jamaat shot and killed him outside his house at around 9 pm. The killing was due to his faith in Ahmadiyyat.

28 May 28 May 2009: Mian Laiq Ahmad Tariq Sahib was martyred in the way of Allah by opponents of the Jamaat while returning home from his shop in Faisalabad.

28 May 2010: On this day, two Ahmadi mosques in Lahore, Pakistan were attacked during the Friday prayer. In a Friday Sermon, referring to the attacks, Huzooraa said that this was an attempt by the opponents to inflict communal loss.

However, God indeed had the power to retaliate. Through which source He would demonstrate His decree, how He would seize those who mercilessly killed innocent believers, He alone knew. However, Huzooraa

30 May 30 May 2008: Hazrat Khalifatul Masih Vaa, in his Friday Sermon, alluding to Khilafat Day and 100 years of Khilafat, said that the Jamaat the world over planned special events to mark the centenary and also came together for the central event via the satellite link of MTA for the event at London’s ExCel. The Khilafat Jalsa in London on 27 May was attended by people in excess of 18,000 and had a live satellite link to Qadian and Rabwah which was an extraordinary experience.

30-31 May 2015: Hazrat Khalifatul Masih Vaa presided educational classes with Ahmadi Muslim youths

living in Germany at the Baitus Subuh Mosque in Frankfurt. On Saturday, Huzooraa presided two classes with university students, while on Sunday he graced two classes with members of the Waqf-eNau scheme.

31 May 31 May 2013: In his Friday Sermon, Hazrat Khalifatul Masih Vaa spoke about his tour of the United States and Canada and said that according to a conservative estimate, the message of Islam Ahmadiyyat reached about 20 million people through this visit.

1 June 1 June 2007: In his Friday Sermon, Hazrat Khalifatul Masih Vaa reminded members of the Jamaat to send donations to orphans.

2 June 2 June 2014: On this day, Hazrat Khalifatul Masih Vaa arrived in Germany to attend the 39th Jalsa Salana Germany. Huzooraa travelled from London by road after crossing into France.

Hazrat Khalifatul Masih Vaa delivering the Khilafat Centenary address in London’s ExCel

Friday 27 May 2022 | AL HAKAM

6

Pursuit, betrayal and triumph The formative years of Hazrat Hakim Maulvi Nuruddin – Part I Asif M Basit

Little is known about the magnificent life that Hazrat Hakim Maulvi Nuruddinra (Hazrat Nuruddinra henceforth) led before becoming acquainted with the Promised Messiahas and, subsequently, moving to Qadian. The only information available is through fragmented memoirs that Hazrat Nuruddinra wrote for Hakim-e-Haziq (edited and published by Hakim Muhammad Hussain, alias Marham-e-Isa) or narrated to Akbar Shah Najibabadi – the latter recorded and published as Mirqat al-Yaqin. (www. alislam.org/urdu/pdf/MirqatulYaqeen.pdf)

What was later recorded of this phase of his life in Hayat-e-Nur and Tarikh-eAhmadiyyat was derived from the above two sources with very few exceptions. I must, however, credit the great work done by the authors and editors of these works as they had little or no access to material that could take them through the annals and alleyways that have been available to the author of this article – albeit with great difficulty, still. I must, right at the outset, pay tribute to their works that provided a stepping-stone for delving deeper into the magnificent life of the great man, before he got to be known as a great man.

As the brief insight into his formative years is based on his own narrations, his humility seems to have shrouded the splendour of this phase. The years that followed – as a companion and then successor of the Promised Messiahas – were recorded by Ahmadiyya press and literature and presented in full light.

Any difference of opinion with the above-mentioned great biographical accounts should not be seen as disrespect, for research is a valley with many paths descending and ascending in and out of it.

Years to come will bring to light new sources and the opinions of researchers could continue to differ.

Early years Born in c. 1841 in Bhera – a small town in the British Punjab – Hazrat Nuruddinra had around him a family with great love for knowledge. Hazrat Nuruddinra reminisced his father saying: “Head in pursuit of knowledge to such distant lands where news of the death of your mother and mine does not reach you!” (Mirqat al-Yaqin) It is important to note here that the concept of education in British Indian Muslims had evolved around their identity which was undergoing a serious crisis. It

Hazrat Hakim Maulvi Nuruddinra, Khalifatul Masih I, with his son Mian Abdul Hayy

was a time past the twilight of Muslim glory in the Islamic world in general, and India in particular, where a Muslim empire had recently fizzled before a mighty colonial power.

In an attempt to reconstruct Muslim identity, religious education was seen as the only way forward. (Muhammad Tayyib, Dar alUlum Deoband, Dar al-Isha‘a, Deoband, 1965; Ziaul Haque, Muslim Religious Education in Indo-Pakistan, Islamic Studies, Vol. 14, Issue 4, Islamic Research Institute, International Islamic University, Islamabad)

What constituted as education was restricted to the Holy Quran, hadith (along

with their exegetist commentaries) and languages that could facilitate both – mainly Arabic and Persian.

Architecture had been the flagship of most Islamic sultanates but it was not the type of knowledge that could be imparted by ulema and, thus, required specialised professionals. However, what glorified these grand structures was calligraphy, the art of which could be disseminated relatively easily; hence earning the outlook of an Islamic discipline.

Tibb-e-Yunani (Eastern Medicine) was another discipline that had been grouped

with Islamic education and was pursued by many but specialised in by those looking to further their career in this field.

It was in this atmosphere that the young Hazrat Nuruddinra set out to acquire knowledge – a long journey that turned him into a student-traveller.

Hazrat Nuruddinra recalls his first journey in this pursuit to be of Lahore in 1270 AH (1853 CE), at the age of around 12.

Through his statement about this journey, his brother, Sultan Ahmad, appears to have owned or co-owned a printing press namely Matba Qadria Press, in the Kabli Mal vicinity of Lahore.

(Dost Muhammad Shahid Sahib, in Tarikh-e-Ahmadiyyat, asserts that Sultan Ahmad ran this printing press in Lahore.

Records dating back to 1880 suggest that it was owned by a Munshi Qadir Bakhsh.

A periodical on Eastern medicine, namely Takmil al-Hikmah, carries the name of the press and its owner in the credit line on the title page as: Matba Qadri Press Lahore baehtimam Munshi Qadir Bakhsh ke chhapa.

So, Sultan Ahmad’s involvement was either as a co-owner or in some other managerial position.)

Sultan Ahmad’s connection to Lahore, as well as this journey, was in connection to affairs relating to this press.

Having arrived at Lahore, Hazrat Nuruddinra suffered from diphtheria and was treated by Hakim Ghulam Dastgir Lahori who had a clinic in the Syed Mittha area. It was at this point that he first developed an interest in tibb-e-Yunani, although his education in this field did not start at this point. His brother thought it more appropriate that he be taught the Persian language and calligraphy. For the former, he was given in the pupillage of Munshi Muhammad Qasim Kashmiri and to Imam Verdi for the latter. Both the tutors were of very high repute, with Imam Verdi being described as such by historians of the art of Muslim calligraphy: “In the region of what is now Pakistan, a great contribution was made by Imam Verdi who came from Iran to Kashmir and from there was brought to Lahore by the Muslim Governor of the Sikh rulers named Imamuddin. At this time between 1860 and 1870, Col. Holroyd was the Director of Education in Lahore and he wanted to widely popularise the art of calligraphy.

Imam Verdi however, like the old masters, did not believe in revealing the secrets of his art to any but his pupils. However, one of Imam Verdi’s pupils, Sayyid Ahmad, took

7

AL HAKAM | Friday 27 May 2022 to Col. Holroyd all the exercises that were given to him as lessons by Imam Verdi. Col. Holroyd got them printed and put on sale so that everyone might benefit from them.

Imam Verdi’s work can be seen in the Lahore Museum and on Sutar Masjid which he got built himself.” (S Amjad Ali, Calligraphy in IndoPakistan, in The Proceedings of the Hijra Celebration Symposium on Islamic Art, Calligraphy, Architecture and Archaeology)

Another work on the topic suggests: “It is important to consider the work of Imam Verdi because he was the last most acknowledged master, and can be considered the book end, of Iranian Nastaliq in Lahore.

At the culmination of the half century that followed his demise, Iranian Nastaliq itself came to an end in Lahore. It is fair to say that the two centuries long dominance of Iranian Nastaliq that began with Daylami was concluded with Imam Verdi.” (Seher A Shah, A History of Traditional Calligraphy in Post-Partition Lahore, MA thesis for The Columbian College of Arts and Sciences of The George Washington University, 2016)

With such glorious beginnings, Hazrat Nuruddin’sra educational career was to reach great heights. Although, not having a disposition for both areas, he could not benefit much from his tutors in Persian and calligraphy; but his stay of around two years in Lahore kindled in his heart the love for the study of medicine. This interest – initially acquired from his physician Hakim Ghulam Dastagir Lahori – developed when he got acquainted with Hakim Allahdin Lahori; the latter trained by the former in the field of tibb. Both these hakims were of great repute and have been mentioned

by Kanhaia Lal in Tarikh-e-Lahore with much esteem. It was through conversations with Hakim Allahdin Lahori that Hazrat Nuruddinra gained basic knowledge of tibbe-Yunani. He returned to Lahore in c. 1855.

According to Kanhaia Lal, most books on Islamic knowledge were published in Delhi and Lucknow and then distributed all over India. For the love of knowledge, the family of Hazrat Nuruddinra must have had many booksellers as friends. This is understood when he narrates about two booksellers coming to stay at their place: A Muhammad Amin from Lucknow is credited with introducing him to the translation of the Holy Quran, and another bookseller from Bombay for providing him Taqwiat al-Imaan and Mashariq al-Anwar.

This reading seems to have set the scene for Hazrat Nuruddin’s strong bonding with the Ahl-e-Hadith version of Islam, to which he remained devotedly attached for many decades to follow. That the booksellers were staunch Ahl-e-Hadith becomes evident where Hazrat Nuruddinra mentions them as vehicles of funds sent off to the Mujahidin fighting on the North Western Frontier.

After a short while, Hazrat Nuruddinra was back in Lahore and under the tutelage of Hakim Allahdin Lahori again. This episode of learning tibb was to be shortlived and he returned to Bhera, from where he was sent to study at a secular school at Rawalpindi. He notes this to be in c. 1858 and at the age of “almost eighteen”. (Mirqat; Hakim-e-Haziq)

The youth years During his stay at Rawalpindi, Hazrat Nuruddinra mastered himself in the disciplines of mathematics and geography

and attempted the tahsili imtihan (district level examination) – a competitive test to enter the government’s education service.

Success in this examination earned him a place as headmaster of a school in Pind Dadan Khan – a town near his hometown of Bhera.

This venture of Hazrat Nuruddinra is not something insignificant when seen in the light of the British educational policy that was unfolding in the wake of the 1857 mutiny. The British, since the times of the East India Company, had been working to devise some educational policy for Indian natives. From 1792 – when work on education policies commenced at the hand of Charles Grant – to 1830, no uniform policy had been formulated.

The British educationalists were broadly split into Anglicists and Orientalists – the former stressing English as the medium of instruction, the latter on Arabic, Persian and Sanskrit. Vernacular education – which could be more productive in educating the native masses – was nowhere on the radar.

It was with Allan Macaulay’s efforts that vernacular education got to be seen as a serious issue that needed to be dealt with by the government; Charles Wood’s despatch, which came out in 1854, worked as a catalyst. Wood emphasised modern (or Western) education to be imparted, yet Oriental studies not be ignored. He placed the onus of education on the state and encouraged vernacular education. Allan Octavian Hume was to be instrumental in executing the idea of vernacular education and opening Anglo-vernacular schools – piloted in 1849 in eight districts of North Western Province and spread across India by 1856. These schools, owing to their district-scale functionality, were also known as tahsili schools. (Anu Kumar, New Lamps for Old: Colonial Experiments with Vernacular Education, Preand Post-1857, in Economic and Political Weekly, Vol. 42, No. 19, 2007)

It was for employment at such a tahsili school that Hazrat Nuruddinra attempted and passed the examination. From what we have discussed above, and what will follow, points to the fact that his personality was a balanced blend of the oriental, vernacular and modern tendencies – three ingredients essential for socio-political awakening in native Indians.

Having served in the field of public education for four years, Hazrat Nuruddinra felt the need of acquiring further education.

He resigned from his job at the Anglovernacular school of Pind Dadan Khan to travel to various academic centres of India.

This brings us, according to the estimated timeline that he provides, to c. 1862.

Further education Upon return to Bhera, Hazrat Nuruddinra joined the classes of Maulvi Ahmad alDin, more commonly known as “Bugay walay qazi” for his belonging to a nearby town called Buga. Maulvi Ahmad al-Din was the younger brother of Maulvi Ghulam Mohyiuddin Bugwi – both established scholars of Islamic studies. They had lived in Delhi in the pupillage of Shah Muhammad Ishaq – the grandson of Shah Abdul Aziz Muhadith Dehlvi and great-grandson of Shah Waliullah Muhadith Dehlvi. The educational qualification of both brothers was certified by none other than Shah Abdul Aziz himself. (Faqir Muhammad Jhelumi, Hadaiq

al-Hanafiyya)

This stay with Maulvi Ahmad al-Din enabled Hazrat Nuruddinra to acquire knowledge of Arabic and strengthened his affiliation with the Ahl-e-Hadith school.

However, after only a year, in c. 1863, Hazrat Nuruddinra left for Lahore. He was admitted to Hakim Muhammad Bakhsh for classes in tibb, but soon decided to travel to Rampur.

This choice of travelling to and settling in Rampur was not a random one, as Rampur was then a centre of Muslim learning where scholars of renown, from the great centres of Delhi and Lucknow, had stationed themselves.

Nawab Faizullah Khan, the founder of the princely state of Rampur, had made concerted efforts to cultivate his state into a profound centre of learning. He had invited Maulana Abdul Ali Farangi Mahali to establish an educational institute and had named it Madrasah-e-Aliya. Scholars like Maulana Nur Salam Shah and Abd al-Haq Dehlvi had been taken on board.

Among others, some names that stand out are those of Mullah Ghiyas-ud-Din, Fazl Haq Khairabadi, Abdul Haq Khair Abadi, Maulana Irshad Hussain – all scholars of great stature. This brought Rampur at par with the centres at Deoband, Bareilly and Lucknow. (Barbara Metcalf, Islamic Revival in British India: Deoband 1860-1900, Oxford University Press, New Delhi, 1982)

Rampur attracted seekers of Islamic knowledge not only from all over India but also from other parts of the Islamic world like Afghanistan and Bukhara. (Muhammad

Abdus Salam Khan, Madrasa-e-Aliya Rampur: Ek Tarikhi Darsgah, Rampur Raza Library, 2002)

His hectic and untiring schedule of learning – spanning on almost three years – made him suffer from insomnia and was left looking for the best possible hakim (physician in Eastern medicine) in the country to rid him of this misery. The one person renowned as such was Hakim Ali Hussain Lakhnavi, who was to be found, as the name suggests, in Lucknow. Putting the dotted timeline together, we can assume that Hazrat Nuruddinra left Rampur for Lucknow in c. 1866.

The primary motive behind leaving Lucknow was the search of the best known hakim in the country. Hakim Ali Hussain Lakhnavi had served as the royal physician to Nawab Yusuf Ali (d. 1865) – a ruler of the state of Rampur. Once, the Nawab was on a journey to Calcutta that Hakim Ali Hussain sent his son to Kanpur to request the Nawab to take a short break there. The Nawab honoured the invitation and this reception took place in Kanpur at the house of Maulvi Abdur Rahman Khan, proprietor of Matbae-Nizami – one of the leading printing presses of the country. (Tazkira-e-Kamilani-Rampur, p. 255) The list of Hakim Ali Hussain Khan’s pupils is as long as it is prestigious, worthy of notice being many who served the rulers of various princely states as court physicians: physician of Nizam Deccan, Hakim Muhammad Said; physician of the Rais of Tonk, Hakim Syed Altaf Hussain; and the royal physician of the Maharaja Kashmir, Hazrat Hakim Nuruddinra. (Ibid, p. 256) The long list of his pupils is dotted with many who produced and/or translated works of Eastern medicine that serve as textbooks to this day.

Interesting it is to note that Hazrat

Nuruddinra, on his way to Lucknow, also stayed at the same house of Maulvi Abdur Rahman Khan in Kanpur, who happened to be a close friend of his brother Sultan Ahmad – once a leading name in the printing trade.

En route to Lucknow, and before staying a night in Kanpur, Hazrat Nuruddinra stopped over at Muradabad and caught up with the sleep and rest that he had deprived himself of in Rampur. This stay lasted around a month or a month-and-a-half, according to his autobiographical account in Hakim-eHaziq. Adding up the above events and their timings, it appears that Hazrat Nuruddinra arrived in Lucknow at Hakim Ali Hussain’s house, around autumn or winter of 1866.

That he recovered from insomnia by this time can be gathered from the fact that when Hakim Ali Hussain enquired about the purpose of his visit, he only stated that he had come to learn tibb.

Taken on by Hakim Ali Hussain in pupillage, Hazrat Nuruddinra felt that he had enough time and much more urge to learn Islamic studies alongside it. For this, he was referred to Maulvi Fazlullah Farangi Mahali, who was another scholar of renown in the Muslim circles of India.

Maulvi Fazlullah was a scholar of Islamic as well as secular studies. He was employed

by Canning College soon after its inception in 1864. Farangi Mahal had a reputation of tutoring pupils with no scholarly lineage – a then scarce trend in Muslim India. Peter Hardy, through a random sampling, found that of a hundred Islamic scholars that died in the nineteenth century, 50 percent had an alim (Islamic scholar) for a father; of the remaining, 14 percent had received their learning at Farangi Mahal. (Peter Hardy, The Ulama in British India, p. 832) Avril Powell, an esteemed historian of South Asian Islam, notes that in the eighteenth and nineteenth centuries, Shi‘ites and Sunnis were eager to be taught by Farangi Mahali scholars. (Avril Powell, Contact and Controversy Between Islam and Christianity in Northern India, 1833-1857, 1983)

That Hazrat Nuruddinra opted to study with a Farangi Mahali scholar goes to show, once again, that he had a strong disposition for secular knowledge as much as he had for Islamic religious studies. Maulvi Fazlullah was famously known for being a maquli (a religious scholar with both secular and religious aptitude) who taught at Canning College, Lucknow. Nawab Kalb-e-Ali Khan, the ruler of Rampur, is said to have offered him a job at the palace, which he refused and remained at Canning College, alongside disseminating religious knowledge to his pupils at Farangi Mahal privately. (M

Inayatullah Ansari Farangi Mahali, Tazkira-i-Ulamai-Farangi Mahal, Ishaatul Uloom Barqi Press, Farangi Mahal, Lucknow)

While singing praises of the great teachers that Hazrat Nuruddinra was a beneficiary of, we must also note that the pupil too was of no less intellectual prowess.

He records in his autobiographical account that while learning from Hakim Ali Hussain and Maulvi Fazlullah Farangi Mahali, he felt that his learning curve was not as steeply ascending as he aspired.

After what appears to be a period of a few months, Hazrat Nuruddinra sought permission of Hakim Ali Hussain to return to Rampur for further learning. Hakim Ali Hussain informed him that he had Continued on next page >>

Friday 27 May 2022 | AL HAKAM

8 << Continued from previous page

been invited by Nawab Kalb-e-Ali Khan of Rampur to join his court as a royal physician; he invited Hazrat Nuruddinra to join him in the service of Rampur.

Already a fan of Rampur and willing to head there, Hazrat Nuruddinra took no time to consider and joined Hakim Ali Hussain on this venture. He stayed with Hakim Ali Hussain for two years in Rampur before asking for leave to pursue education in hadith. Hakim Ali Hussain advised him to seek this treasure in Delhi – an established centre of excellence for hadith. This appears to have been in 1869.

The first name that anyone would consider in terms of hadith in those days was that of Maulvi Syed Nazir Hussain of Delhi. The same, naturally, was Hazrat Nuruddin’s first choice when he arrived in Delhi. However, as Hazrat Nuruddinra narrates, Maulvi Nazir Hussain was detained on suspicion of sponsoring the Jihadist movement based at the NorthWestern frontier against the British – more commonly known as Tahrik-e-Mujahidin.

Before moving on, it is essential that a correction must be made. In the third volume of Tarikh-e-Ahmadiyyat, the author, Dost Muhammad Shahid Sahib, has estimated the year of Hazrat Nuruddin’s arrival at Delhi to be 1864/65. However, the timeline that we have closely drawn above, suggests that he arrived there in c. 1869. A closer look at the series of events around Maulvi Nazir Hussain would be appropriate at this point.

Maulvi Nazir Hussain was tried for involvement in the Ambala Conspiracy of 1863 on the basis of suspicious letters found in his possession; addressed to and from persons involved in the jihadist movement of the Mujahidin in the Frontier Region. He was arrested in 1864 and acquitted in 1865.

As more evidence came to the surface, the case was reopened in 1869 and Nazir Hussain’s house was once again searched. It is not surprising to note that most works in Urdu on this episode are heavily painted with bias and prejudice by his proponents and opponents alike. Most such works suggest that although his house was searched again, the police could not put together a sufficient amount of evidence to arrest him. Although this is not entirely false, it is not the fact of the matter either.

In the official records of the trial, a letter from “Special Deputy Inspector-General of Police to Inspector-General of Police, Lower Provinces, dated Calcutta, 26th February, 1869”, reads: “[…] I beg to suggest that the Punjab Government may be moved to direct the detention of Moulvie Nazeer Hoosain as a prisoner, in accordance with the spirit of Regulation III of 1818.”

Another letter, “From the Magistrate, to the Deputy Commissioner of Delhi; dated Delhi, 19th March 1869” reads: “[…] I have admitted Omaid Ali as Queen’s evidence in the case. It was on his information that Izdah Bux, Nazeer Hoossain, and Attaoollah were arrested […]”

The same letter refers to Nazir Hussain as “Prisoner No 4” and goes on to suggest that “the investigation which has begun at Delhi be carried on, as indicated in Omaid Ali’s confession, Rawul Pindee and Peshawar, and that Omaid Ali, alone be retained in

custody […]”.

“The Diary of Moonshee Ishree Pershad, Deputy Magistrate”, dated 18 March 1869, reads: “Mr Carr Stephen was engaged in drawing his report. From what I heard him reading the rough draft of the report, I understand that he does not propose the trial of any four men, viz., Karree Omaid Ali, Nazeer Hoossain, Izdah Bux, and Attaoolah, who are detained by the orders of the Punjab Government under Act V, of 1841.” (Selections from Bengal Government Records on Wahhabi Trials 1863-1870, Asiatic Society of Pakistan, Dacca, 1961)

Since Nazir Hussain was not imprisoned and tried, but only detained in the second episode of the Ambala Conspiracy Case in 1869, it is commonly misunderstood that he was never in custody on this occasion.

From original records of the proceedings of the case, we have seen above that Maulvi Nazir Hussain was in custody during parts of February and March of 1869.

This quite clearly places the arrival of Hazrat Nurrudinra in Delhi in early 1869.

As the only motive for his travel to Delhi was unfulfilled, he decided to travel to Bhopal and excel in the field of his most desired discipline of tibb. His journey to Bhopal was an eventful one, where, in his short stays here and there, he was able to help people through his knowledge of tibb.

From all accounts in this regard, the journey seems to span over a few months before he finally reaches Bhopal. We are inclined to assume that this must have been during the latter half of 1869.

It is important to understand what Bhopal actually stood for in those days. The ruler of the princely state of Bhopal at that time was Sikandar Jahan Begum. “She was renowned as a patron of cultural and religious pursuits throughout India and across the Muslim world.” Bhopal had earned the reputation of a “cultural centre on the model of the Mughal court in Delhi, patronizing various literary figures, including the famous Urdu poet, Ghalib”. During the reign of Sikandar Jahan Begum, “the mood within the Bhopal court was rather more sombre, as it was not poets but religious scholars that she invited to settle and find employment within the state.” (Claudia Preckel, The Roots of Anglo-Muslim Cooperation and Islamic Reformism in Bhopal, presented at Conference on Reciprocal Perceptions of Different Cultures in South Asia, Bonn, 15-18 December 1996)

Historians agree that Munshi “Jamaluddin Khan, who acted as Sikandar’s diwan (chief minister) from 1852 until her death” was the most seasoned scholar and influential figure in the court of Bhopal”.

(Ibid)

Apart from Bhopal being an excellent centre of learning, another impetus of Hazrat Nuruddinra to move to Bhopal can be identified in the religious disposition of the state. Munshi Jamaluddin’s affiliation to the Ahl-e-Hadith had greatly influenced the Begum and, consequently, her court and courtiers as well as the general mood of the state.

Jamaluddin was known in the Muslim circles of India as a “distinguished theologian on account of having studied in Delhi with the descendants of Shah Waliullah (170363) and taken part in the religious reform movement of Sayyid Ahmad of Rai Bareilly (1786-1831), known as the Tariqah-i-

Muhammadiyya, before arriving in Bhopal.”

(Ibid)

However, at the same time, Jamaluddin was wise enough not to steer the political stance of Bhopal towards that of “Sayyid Ahmad Bareilly in […] launching jihad (sacred war) against the British in India”. (Aziz Ahmad, Studies in Islamic Culture in the Indian Environment, Oxford University Press, New Delhi, 2000)

Always keen on bringing reputable scholars to the court of Bhopal, Jamaluddin was the one who had convinced Sikandar Jahan to provide state employment to Syed Siddiq Hasan, a leading figure in the Ahl-e-Hadith movement. It appears that Jamaluddin had supported Siddiq Hasan Khan owing to the latter’s father, Syed Awlad Hasan, being a disciple and follower of Syed Ahmad Barelvi and, later, of Shah Abdul Aziz. (Siobhan Lambert-Hurley, Muslim Women,

Reform and Princely Patronage, Routledge, 2007)

That Jamaluddin was always in pursuit of scholars is evident from his first rendezvous with Hazrat Nuruddinra. He found Hazrat Nuruddinra in a mosque and decided to interview the stranger. A brief exchange of dialogue seems to have proved sufficient for Jamaluddin to gauge the intellectual depth of Hazrat Nuruddinra, not to mention his strong Ahl-e-Hadith disposition.

The next moment, Hazrat Nuruddinra was housed in state quarters by Jamaluddin and instructed to join him at every meal.

(Mirqat al-Yaqin)

Jamaluddin had great love for not only learning but also for teaching the Holy Quran. For this, he would hold daily sessions (dars) for the general public and also in private for Sikandar Jahan Begum.

Hazrat Nuruddinra made it a point to attend every general session and was asked by Jamaluddin to contribute to the exegesis and interpretation. This classed him among the great scholars of Bhopal to whom many would flock for Quranic knowledge.

Jamaluddin arranged for Hazrat Nuruddinra to excel in the knowledge of Quran and hadith and gave him in the pupillage of Maulana Abdul Qayyum (the son of Maulana Abdul Hai Budhanwi, a Khalifa of Syed Ahmad Barelvi).

Hazrat Nuruddinra took lessons in major works of hadith from Maulana Abdul Qayyum (of Bhudhana), who was then mufti of the state of Bhopal – an initiated disciple at the hand of Syed Ahmad Barelvi who taught Islam in light of Shah Waliullah’s ideology. (Abul Hasan Ali Nadawi, Karwan-e Iman-

o-Azimat, Syed Ahmad Shahid Academy, Rai Bareilly, 1980)

He was classed among the top scholars and teachers of Islamic theology in India.

Having remained in Bhopal, in both teacher and taught roles, Hazrat Nuruddinra did not take it to be his final destination – although it would have been ideal if one were in pursuit of the worldly treasures of knowledge, fame, respect and wealth. As soon as he had earned enough money to become eligible for Hajj, he departed Bhopal and headed straight to Mecca.

Tarikh-e-Ahmadiyyat places his arrival in Mecca around 1865 or 1866. The gap of four to five years filled above, we can reasonably assume that Hazrat Nuruddin’s arrival in Mecca would have happened in 1869/70.

The Hijaz days Having arrived in Mecca, Hazrat Nuruddinra

immediately engaged himself in learning Islam from the eminent scholars that had gathered there from many parts of the Islamic world and had established their madrasas. Among his teachers were eminent scholars like Sheikh Muhammad Khizraji, Sheikh al-Hadith Syed Hussain and Maulvi Rahmatullah Kairanvi.

While hadith remained his area of specialisation, it appears that Rahmatullah Kairanvi’s knowledge of Christianity and his skills of polemics with Christians rubbed off on him. Rahmatullah Kairanvi was well known for his debate with Rev CG Pfander in 1854, known more commonly as “The Great Debate of Agra” owing to its venue.

The debate had been a great success and had helped restore Muslim zeal against the surge of Christian missionaries in India.

(Muslim-Christian Confrontation: Dr Wazir Khan in Nineteenth-century Agra, in Religious Controversy in British India: Dialogues in South Asian Languages, Ed. Kenneth Jones, State University of New York Press, 1992)

Hazrat Mirza Ghulam Ahmadas has also acknowledged and praised the efforts of Rahmatullah Kairanvi in this debate. (Arbain

III, Ruhani Khazain, Vol. 17, Nazrat Nashr-o-Ishaat, Qadian, 2008)

Rahmatullah Kairanvi had another associate, namely Dr Wazir Khan, assisting him throughout the course of the debate.

Both had fled India in the wake of the 1857 mutiny and migrated to Mecca – remaining there for the rest of their lives. (Muslim-

Christian Confrontation: Dr Wazir Khan in Nineteenthcentury Agra, in Religious Controversy in British India: Dialogues in South Asian Languages, Ed. Kenneth Jones, State University of New York Press, 1992)

While Hazrat Nuruddinra not only benefitted from the religious knowledge of Rahmatullah Kairanvi, he was also inspired

by Dr Wazir Khan’s medical and surgical practices. He mentions how Dr Wazir Khan had treated the Sharif of Mecca’s bladderstones by importing a surgical device from France. Hazrat Nuruddinra remembers the incident as a point where he seriously considered enhancing his knowledge of Western medicine; a skill that he would readily apply during his career in Eastern medicine. (Hakim-e-Haziq) Hazrat Nuruddinra reminisced how he would always consult further reading material on whatever he learned, for, in his own words, “even then, I was of a liberal and independent nature, and one that sought logical reasoning.” (Mirqat al-Yaqin) Having stayed in Mecca for about a year-and-a-half (Hakim-e-Haziq) Hazrat Nuruddinra moved to Medina and became a pupil of Shah Abdul Ghani Mujaddidi.

Again a disciple of Shah Abdul Aziz’s (hence of Shah Walilullah’s), Shah Abdul Ghani was an unparalleled scholar of hadith who produced a whole array of great scholars.

(Hakim Abdul Hayy, Nuzhatul Khawatir)

Hazrat Nuruddinra pledged allegiance at the hand of Shah Abdul Ghani and, as he states himself, “spent a long period of time” with him in Medina. (Mirqat al-Yaqin; Hakim-e-

Haziq)

At the time of pledging allegiance, Shah Abdul Ghani had said to Hazrat Nuruddinra that he would have to stay with him for at least a year. (Mirqat al-Yaqin) After his stay in Medina, Hazrat Nuruddinra returned to Mecca for another Hajj. Although none of his biographical accounts mentions his first Hajj, there are

9

AL HAKAM | Friday 27 May 2022 reasons to assume that he did perform a Hajj during his first stay at Mecca.

Mirqat al-Yaqin has it that: “When I was about to leave for Medina, I left my belongings and a lot of money with him [an acquaintance mentioned earlier] and told him, since I would be in Medina for quite a long time, to invest the amount in a business and benefit from the profit that he would earn. I would then take it back when I came for the next Hajj; ‘Have it ready before the Hajj days.’ Upon return and having performed Hajj, I asked for the money […]”.

This incident not only shows that Hazrat Nuruddinra had performed Hajj twice but also that he returned from Medina in a year’s time – the period between one Hajj and another. This is also confirmed by Shah Abdul Ghani’s assertion that Hazrat Nuruddinra would have to remain with him for a year.

Since a hard-and-fast timeline cannot be ascertained from Hazrat Nuruddin’s own accounts, or even those written afterwards in Hayat-e-Nur and Tarikh-e-Ahmadiyyat, we are left with fragmented pieces of information to be put together for an approximate one.

Mentioning his first stay in Mecca, Hazrat Nuruddinra says that “it was around 1285 or 1286 Hijri […]”. This equates to 1868/69, hence ironing out the rest of the timeline that follows. (Hayat-e-Nur, p. 130; Mirqat al-Yaqin)

If his first arrival in Mecca is to be

assumed in 1868/69, his stay there for a yearand-a-half takes us to around 1871. A yearlong stay at Medina takes us to 1872. Hajj that year happened at the end of September.

Taking him to have departed sometime in October, it is safe to assume his return to India by the end of the same or early part of the New Year.

The weekly Badr, Qadian, of 27 July 1905, published the news of the death of his wife who, as the obituary states, “got married to [him] upon his return to Bhera from his educational tours of India and Arabia, when he was around 30 years of age”.

Tarikh-e-Ahmadiyyat sees his age to be around 30 when he arrived back from Hijaz on similar grounds. Therefore, our timeline is now aligned here with that suggested in Tarikh-e-Ahmadiyyat. It will, however, still swerve a bit in some coming parts of this article.

That he was “around 30” when he returned can also be testified from one of his own accounts about the days he spent in Mecca: “Since I was in my youth and around 24 or 25 years old, and owing to my physical strength, I would only eat a date with water or milk”. (Hayat-e-Nur, p. 60)

Back home – Bhera Hazrat Nuruddinra returned to his hometown with the reputation of a scholar who had travelled far and wide – Hijaz being the jewel in his crown– and had now

returned home. He was received with great honour and respect by the locals as a son of Bhera who had once left the town and was now returning as a scholar.

However, this title of a “scholar” came at a heavy cost as it also carried with it a prefix of “Wahhabi”. Anti-Wahhabi sentiment was not only rife in Muslim circles, but in the circles of the British-Indian government as well. (The jihadist bent of the Ahl-e-Hadith has been touched upon above in relation to the Mujahidin Movement and its Wahhabi sponsors.)

This left Wahhabis in an extremely vulnerable state, so much so that Hazrat Nuruddinra had to face bitter opposition in his own hometown. Amongst decrees that declared him (along with other Wahhabis) a heretic, and attempts on his life, Hazrat Nuruddinra was to spend around four years in his hometown – until the end of 1876.

Upon arrival, he got married for the first time and settled down as a teacher of Islamic studies, while also running a mat‘ab (clinic) as a part-time occupation.

He had established his practice in the terrace of his family home, but with all the decrees and persecution that surrounded his person, it seems that the practice struggled; making ends just about meet. (Mirqat al-Yaqin) He states in his personal account that he was penniless in those days.

After some time, which again is not specified, his father passed away and his brother, Maulvi Sultan Ahmad, asked him

to testify in writing about an issue related to inheritance.

Hazrat Nuruddinra took this as a signal and decided to move out of the family home to a room in a nearby mosque along with his practice.

With no resources but a huge deal of hope, he started building his own house. He borrowed 1,200 rupees from a Hindu for this venture, not knowing how the loan would be returned. The building, even before it had started, went through a turbulent phase where land ownership, planning permission and the paraphernalia of real estate kept popping up from time to time.

In search of employment Now that he owed 1,200 rupees to the Hindu lender, he had no clue as to how it would be paid back. This, given the information from his biographical accounts, must have been December 1876.

His once benefactor, Munshi Jamaluddin of Bhopal had invited him to take up employment in the court of Bhopal.

He wanted to avail the opportunity as this seemed to be the only way to pay off his loan.

As he decided to head to Bhopal, he came across a long-time friend, Malik Fateh Khan, who visited him in Bhera and informed him that all rulers of princely states and their courtiers had assembled at Delhi where Lord Lytton, then viceroy of India, was holding the Delhi Durbar.

This Delhi Durbar was held on 1 January 1877 to celebrate the proclamation of Queen Victoria as Empress of India. For this purpose, Lord Lytton had invited all rulers of princely states to grant them titles and medals as an acknowledgement of their solidarity with the British Crown. Munshi Jamaluddin was accompanying the Begum of Bhopal as her diwan (chief minister).

All dignitaries were staying in tents in a vast tent-city erected specially for their accommodation.

Hazrat Nuruddinra travelled from Bhera to Lahore and then from Lahore to Delhi by train. This was in the last days of December 1876 as the Durbar was to assemble on New Year’s Day. It was in these days, leading up to the Durbar, that Munshi Jamaluddin’s grandson fell ill. With Hazrat Nuruddinra around, Munshi Jamaluddin turned to him and remunerated him 700 rupees as a reward for the timely treatment and another 500 rupees later. Thus, the loan of 1,200 rupees was ready to be paid back.

Jamaluddin insisted to take Hazrat Nuruddinra along to Bhopal, to which Hazrat Nuruddinra wholeheartedly agreed.

This marked the start of a second Bhopal episode in Hazrat Nuruddin’s life.

His own accounts suggest that he was employed in Bhopal at a monthly salary of 200 rupees and was allowed private practice in his own time. However, this only lasted a few months.

It was upon his return to Bhera from Bhopal that he finally headed to Jammu to work as the physician for the Maharaja of Kashmir. Before proceeding to the Kashmir episode of his life, we must pause and untangle a few facts.

(To be continued …)

Friday 27 May 2022 | AL HAKAM

10

100 Years Ago...

If Jesus came to America Al Fazl, 25 April 1922

(Since Hazrat Mufti Sahibra had experienced extreme scrutiny on the basis of his beliefs upon arrival in the USA in 1920, he wrote the following to raise awareness that the immigration department needed to revise their set rules. Today, circumstances are a lot better. – Editor Al Hakam) The Moslem Sunrise (No. 4) published a brief mock dialogue about how the department of immigration in America treats someone who comes to America. This dialogue gets more interesting when the person entering America is considered to be Jesus Christ. Below is that article [transcribed from the original published in The Moslem Sunrise, April 1922]:

If Jesus comes to India

If the blessed Jesus, whose body rests in peace in Srinagar, India, and whose soul is in the Heavens along with other prophets, had been alive in these days and had fancied to come over to America, how would he have been treated by the immigration department? Let us consider the questions to be put to him along with other voyagers and his answers, etc.

[Abbreviations] Immigration officer: IO Jesus: J IO: What is your name?

J: Jesus.

IO: What is your first name?

J: This is my first name.

IO: What is your second name?

J: I have no second name. This is my only name.

IO: Funny, what is your father’s name?

J: I have no father.

IO: Have no father? Funny, how were you born?

J: Miraculously – without a father. What is funny to you is right with God. Could you tell me how was Adam born without a father and without a mother?

IO: I do not know. Where do you come from?

J: India.

IO: What city?

J: Srinagar, Cashmere.

IO: How much money have you?

J: I have no money with me.

IO: How will you live without money?

J: I never think of tomorrow. Tomorrow will think of itself.

IO: Funny, we think of things in this country a century ahead. What is your nationality?

J: I am a Jew. IO: Do you believe in the Law of Moses which allows polygamy?

J: Surely, I do – whosoever shall break the least of the commandments of the Law of Moses, he shall be called least in the Kingdom of Heaven.

IO: Why are your hands pierced?

J: I was unjustly nailed to the cross.

IO: What is your profession?

J: I am a preacher of God’s word. I speak nothing but what I am commanded by Him to say.

IO: Have you any papers with you to prove that you are a preacher?

J: I need no papers.

IO: Will you fight for the country if ever necessary?

J: I do not believe in fighting. I believe only in love.

IO: Do you allow drinking wine?

J: I would even perform a miracle to provide wine if necessary for a feast or so.

Decision Decided that Jesus cannot be allowed to enter this country because: 1. He comes from a land which is out of the permitted zone.

2. He has no money with him.

3. He is not decently dressed.

4. His hands have holes in the palms.

5. He remains bare-footed, which is a disorderly act.

6. He is against fighting for the country.

7. He believes in making wine when he thinks necessary.

8. He has no credentials to show that he is an authorized preacher.

9. He believes in the Law of Moses which allows polygamy.

But he can appeal to the Washington Office against this decision of ours.

Jesus: I would not submit any appeal, as it is evil to disallow a man like me – and resistance of evil is against my principles – so I shake off the dust of my feet and go back to the charming land of Hindustan.

(Translated by Al Hakam from the original Urdu published in the 25 May 1922 issue of Al Fazl)

Third Jalsa Salana Mayotte Usama Umar Joya National President, Mayotte

Jamaat-e-Ahmadiyya Mayotte had the opportunity to hold its 3rd Jalsa Salana on 13 and 14 May 2022.

The members worked with great energy to meet all the necessary requirements before the event. Alhamdulillah, everyone gave their best to complete the preparation

in the short period of time.

The Jalsa commenced after the Jumuah prayer with flag hoisting ceremony. The members then listened to the live Friday Sermon of Hazrat Khalifatul Masih Vaa. After the opening speech by my humble self, Ustad Zaidou Sahib, Secretary Tabligh Jamaat Mayotte addressed the audience.

Soon after Maghrib and Isha prayers, dinner was served. This concluded the first day of

the Jalsa.

On the second day of Jalsa, the session commenced at 11am with several interesting speeches which were delivered by the local members of the jamaat. After this, a feast was organised to strengthen the bond of brotherhood between members of the community.

During the last session, my humble self delivered a speech, followed by a virtual

concluding address by Amir Jamaat-eAhmadiyya Kababir, Mohammad Sharif Odeh Sahib.

Ustad Zaidou Sahib helped in the translation from Arabic to Mahorais.

After the Maghrib and Isha prayers, dinner was served.

By the grace of Allah, the event was a great success.

Scenes from Jalsa Salana Mayotte

11

AL HAKAM | Friday 27 May 2022

The significance of building a strong relationship with Khilafat M Adam Ahmad Al Hakam

Allah the Almighty has established the institution of Khilafat for the religious and worldly progress and prosperity of the Jamaat of the believers and for them to attain new spiritual heights and unlimited blessings. Moreover, as it is established on the precepts of prophethood, Khilafat is an everlasting source of the divine light of prophethood. Now, it is our responsibility to adhere to Khilafat to not only witness the great blessings of Khilafat ourselves but also pass them on to the next generations.

Advising members of the Jamaat to firmly attach themselves to the Imam of the age, Hazrat Hakim Maulvi Nuruddin, Khalifatul Masih Ira said: “Your state in the hands of the Imam of the age should be like a dead body in the hands of a ghassal [one who bathes the body for burial]. All your aims and wishes should be dead and you should attach yourselves with the Imam as carriages are attached with an engine. Then, see for yourselves that you emerge out of darkness or not. […] We have been granted this age [of Khilafat] after thirteen hundred years and [if it is not safeguarded], it will never come again in future till the Day of Resurrection.

Thus, be grateful for this blessing because thankfulness increases the blessings.”

(Khutbat-e-Nur, p. 131) Khilafat is that stronghold in which every inhabitant is safe and secure in every way. It is the soul of the community and every kind of progress, goodness and honours are associated with holding fast to this rope of God Almighty. Expounding on this point, Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra said: “Be exceedingly mindful of the fact that Khilafat is Hablullah [the rope of Allah]. It is such a rope [of God] that holding fast to it alone will lead you to progress. The one who will let go of it will be destroyed.” (Nizame-Khilafat, Barakat aur Hamari Zimadarian, p. 77) Hazrat Mirza Tahir Ahmad, Khalifatul Masih IVrh said: “Bind yourselves with Khilafat till the Day of Resurrection with such firmness as if you have got hold of a strong handle that is never destined to break […]. Thus, if you have a [strong] relationship with Khilafat, it will most certainly remain with you, and

it is this mutual accord alone that shall ultimately result in the [spread of] tawhid [Oneness of God].” (Ibid, p. 78) In the 10 August 1937 issue of Al Fazl, Hazrat Mufti Muhammad Sadiqra delineated 14 points in an article under the heading “Khilafat ke sath wabastagi kiyun zururi hai” and explained that we need to build a strong relationship with Khilafat because: 1. Khilafat is an integral part of Minhaje-Nubuwwat and it was established and

restored in the world through the Messiahas of Muhammadsa.

2. The Promised Messiahas in his writings mentioned the establishment of successive Khulafa.

3. At the time of the demise of the Promised Messiahas, the unanimous election of Hazrat Hakim Maulvi Nuruddinra by the entire Jamaat as their Khalifa was a proof of the fact that God Almighty was behind the establishment of Khilafat which would

continue till the Day of Resurrection.

4. The first Khalifa, Hazrat Hakim Maulvi Nuruddin Sahibra, during his sixyear period of Khilafat, emphasised in most of his sermons that the Khalifa was chosen

by God. 5. Hazrat Khalifatul Masih Ira made a will a few days before his passing that a Khalifa be elected after him, and the leaders of the Jamaat accepted it.

6. The prophecies of the Promised Messiahas about the birth of the Musleh-eMaud [Promised Reformer] were fulfilled in favour of Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih II[ra].

7. We observe that we have gained so much strength of religious services only through the prayers of the Promised Messiahas and have made such advances in religious and worldly affairs that our fellow human beings are nowhere near them, so the prayers of the Promised Messiahas which were in favour of his own children and had been published beforehand must have been accepted and an example of the acceptance of those prayers is clearly visible in the personage of Hazrat Khalifatul Masih II[ra].

8. The prophecy of the Promised Messiahas that the Promised Reformer would be like him in beauty and benevolence was also fulfilled through Hazrat Khalifatul Masih II[ra].

9. It is the sunnah [practice] of Allah the Almighty that in every era, He establishes a holy jamaat under His divine guidance and blesses them with His support. In this age, that Jamaat was founded by the Promised Messiahas and Allah the Almighty firmly established it through the institution of Khalifat.

10. The real purpose of establishing the Ahmadiyya Jamaat was to spread the message of Islam all over the world and that work was being done efficiently and with great enthusiasm, with the grace of Allah, under the guidance of Hazrat Khalifatul Masih.

11.

God Almighty opened insurmountable truths and verities of the Holy Quran upon Hazrat Khalifatul Masih II[ra] as were not given to any other person of his age in the entire world. Beyond any doubt, such wisdom and insights are only granted to the one who is chosen by Allah the Almighty and has a special relation with Him. 12. The past 30 years (written in 1937) were a testimony of the fact that those who wanted to annihilate the institution of Khilafat or opposed the Khilafat of Hazrat Mirza Bashiruddin Mahmud Ahmad Sahib[ra] had always been unsuccessful and such people would always be among the failed and hopeless.

13. The prayers of Hazrat Khalifatul Masih are fulfilled on a daily basis in favour of members the Jamaat.

14. Hazrat Mufti Sahibra personally observed on many occasions that the prayers of Hazrat Khalifatul Masih were accepted in his and his family’s favour and they received such blessings through him that could not be obtained from anywhere else.

A Khalifa is the successor of a prophet and thus, the status of the Khalifa is very high. When Allah the Almighty places someone on the throne of Khilafat, then that person who is an ordinary human being in Continued on next page >>

Friday 27 May 2022 | AL HAKAM

12

Protection from division Hazrat Khalifatul Masih Ira said:

100 Years Ago...

Daily The t way o

“God Almighty, by His grace, united you [i.e. Jamaate-Ahmadiyya] after Muhammad Rasulullah, peace

20 April 1922 […] Remembrance of Allah

and blessings of Allah be upon him, through our

A person asked Huzoor[ra] that, “[The verse]:

King, the Promised Messiah . Then, after his demise,

“[‘And when you have finished the Prayer, remember Allah while standing, and sitting, and lying on your sides’] clearly shows that [saying] ‘Allah,’ ‘Allah,’ is the only dhikr [remembrance of Allah]. Is there any other way to remember God in every state?”

Hazrat Khalifatul Masih [IIra] said: “The translation of this [verse] is, ‘Remember Allah while standing, and sitting, and lying on your sides.’ Now we take a look at how one can remember someone.

Many people in the world say that they remember such and such person. However, on such occasions, they do not begin to take their name but only recall their face, virtues, company or deeds. Hence, their attributes are remembered. Likewise, in the Holy Quran, the remembrance of Allah always means remembrance of His attributes. His attributes signify His manifestations that we witness upon us. For example, ‘Ya Rahman’ means, ‘O Most Merciful, have mercy on us,’ and saying ‘Ya Ghafur’ means, ‘O Most Forgiving, forgive our sins.’ The ahadith show that those transgressors will be held accountable on the Day of Judgement who only by the word of mouth say, ‘Allah,’ ‘Allah,’ but on the other hand, we do not find anything in support of the said dhikr.”

as

[Allah] saved you from division at my hand. You ought to highly regard this blessing [of Khilafat].”

(Al Badr, 4 July 1912)

<< Continued from previous page

the eyes of people, with the grace of God, becomes an enlightened individual from whom the light of Allah begins to spread the world over. Due to this distinguished position, the Khalifa is granted a special closeness to God Almighty and is blessed with divine succour and support. Allah the Almighty helps him through the miracle of acceptance of prayers and guides him Himself. Consequently, those who build a strong relationship with the Khalifa are given a fair share of the bounties and the blessings of Khilafat.

Explaining the above, Hazrat Mirza Nasir Ahmad, Khalifatul Masih IIIrh said: “I am a human being like you and Allah the Almighty has instilled in my heart so much love for each of you that you cannot even imagine. Sometimes in sajdah [lying prostrate during Salat], I pray for you and for the Jamaat that, ‘O God! Fulfill the desires and wishes of those who wanted to write a letter to me but could not do so due to some indolence. And O God! Those who have not written a letter to me and have not even thought of writing for prayer, if they have any problem or any need, please resolve their problems and fulfill their needs.’” (Al Fazl, 21 December 1966) We must have a strong relationship with Khilafat because it is the only unifying force that can unite the entire world on one hand and rid the people of the earth from the injustices caused by division.

In a special message for members of the Ahmadiyya Community at the start of the Fifth Khilafat, the worldwide head of

the Jamaat, Hazrat Mirza Masroor Ahmad, Khalifatul Masih V, may Allah be his Helper, said: “The second manifestation [Khilafat] is a great blessing of God with an objective to unite a nation and protect it from discord. It is that string in which the Jamaat is threaded like pearls. If the pearls are scattered, they are neither safe nor do they look beautiful.

Surely, only the pearls threaded in a string are secure and look the best.

“If there is no second manifestation, Islam cannot advance. Thus, keep a strong relationship of sincerity, love, loyalty and devotion with it, and develop a neverending zeal for obedience to Khilafat.

Moreover, enhance the fervour of your love for Khilafat to such an extent that all other relationships appear trivial compared to it. All the blessings are in adherence to the Imam and this alone is a shield for you against all kinds of strife and trials.” (Al Fazl International, 23 May 2003) Hazrat Khalifatul Masih IVrh said: “When a nation divides into two sects or splits into three, four or five sects, and none of them attach with Khilafat or hold fast to this rope of God in a way that they are all united and joined at one hand, then, according to the decree of the Holy Quran, their bond with the rope of Allah breaks.

The fact of the matter is that except for the institution of Khilafat, no other system of this world can unite [people]. You must have seen many sects, but no sect possesses the unity that you observe under the institution of Khilafat.” (Friday Sermon, 13 November 1987) Moreover, our relationship with Khilafat

should be based on our relationship with Allah the Almighty. One’s love for Allah must grow stronger as one progresses in nearness to God Almighty. Expounding on this matter, Hazrat Khalifatul Masih IVrh said: “The relationship of every Ahmadi with the Holy Prophet Muhammadsa and his Khulafa or the Promised Messiahas and his Khulafa, should be based on the relationship of Allah. If the foundation of their relationship is not built on the relationship of Allah, then this relationship is artificial, fake and meaningless. If the love of Allah gives rise to that relationship and as they grow in their love for Allah, the said relationship with the Holy Prophetsa [and others] also grows, then rest assured that such people are not in any kind of danger, neither in this world nor in the next. Those who possess this kind of relationship, as I have explained, will remain safe from every strife.” (Friday Sermon, 23 November 1990) Hence, we must keep in mind the following words of the pledge that we took on the occasion of the Khilafat Jubilee and never forget our responsibility of building a strong bond with Khilafat: “We solemnly affirm that we shall strive till our last breath for the safeguard and stability of the institution of Khilafat and shall continue to instruct our children and coming generations to form an everlasting bond with Khilafat and benefit from its blessings, so that Khilafat-e-Ahmadiyya continues safely till the Day of Resurrection.”

(Al Fazl International, 25 July 2008)

ُ ُ َ َُ ّٰ ُ ۡ َ ‫فاذ� ُروا الل َہ ﻗِ ٰی ًما ّوﻗ ُعوۡ ًدا ّو َع ٰلی ُجنوۡ ِبک ۡم‬

Remembrance of Allah in the way of the present sufis The same person then asked Huzoor[ra], “If one follows the commandments of Allah the Almighty, loves Him and keeps remembering His name in the way taught by the sufis, is it a crime?”

Hazrat Khalifatul Masih [IIra] said: “There are two types of crimes. One is whether or not a person knows about the said crime; for which he is then punished.

For example, if a killer gives an excuse that he did not know about the crime of murder, he would still be hanged in any case.

“The second [type of crime which is pardonable is] if a person does not know about the crime. For example, if a person unknowingly enters a building where it is forbidden to go and his excuse of lack of information proves to be valid, then he is pardoned.

“It is mentioned in the Holy Quran that shirk [associating partners with Allah] is not forgiven at all, and the Promised Messiah, on whom be peace, has said that it is shirk to believe that Jesus is alive in the Heaven.

However, at the same time, the Promised

13

AL HAKAM | Friday 27 May 2022

y diary of Hazrat Khalifatul Masih II: true remembrance of Allah and the of the present-day sufis Al Fazl, 15 & 22 April 1922 and Syed Ahmad Sahib Barelvirh; they also did not write such dhikr. These people were pillars [of Islam] and they gave support to the religion in their respective age.”

Present-day sufis Hazrat Khalifatul Masih [IIra] said: “We observe that in this age, the people who carry out such dhikr are on the rise. The [present-day] sufis themselves have neither trust [in Allah the Almighty] nor do they possess true righteousness. In short, apart from few exceptions, actual reformation is nowhere to be found. There are millions of people who have benefited from the auraad mentioned by God and His Messengersa, but here we do not see that they [today’s sufis] gained anything [from their dhikr]. When the Holy Quran and ahadith were practiced, the people of that time are given the prayer ‘Rahmatullahi alaihi’ [may Allah shower His mercy on them]. On the other hand, the condition of the people of the present age is such that in the thirteenth century onwards, even the animals are said to have sought refuge from them.”

The true remembrance of Allah the Almighty

Messiahas has also said that the earlier people who passed away [believing that Jesus was alive in the Heaven] and made an error of ijtihad [the process of making a legal decision in Islamic law by independent interpretation of legal sources] will not be held accountable. Likewise, one who does not know that the dhikr ‘Allah,’ ‘Allah,’ is forbidden, then it is not a crime if he does so unknowingly. However, he will be guilty if he continues to do so even after being informed about it.”

Why didn’t the Holy Prophetsa and his companions do such dhikr?

Then, he asked Huzoor[ra] that it is said, “The dhikr ‘Allah,’ ‘Allah,’ prevents one from doing evils.”

Hazrat Musleh-e-Maudra

Then he requested Huzoor[ra] to tell him about the wird [prayer that is repeated again and again] according to the teachings of Allah and His Messengersa as the people of the jungle did not have knowledge of it.

Hazrat Khalifatul Masih [IIra] said: “One should recite istighfar, ‘alhamdulillah’, wurud-e-tasbih, and ‘Subhanallahi wa bi-hamdihi, subhanallahilAzeem’ a lot. There are many ways to recite ‘Subhanallah’ and ‘Astaghfarullah’. The simple way is to say: َ َُ َ َْ ُّ ّٰ ْ َ ‫ا ْس َتغفِ ُر الل َه َربِّ ْی ِم ْن ک ِل ذن ٍب ّو ات ْو ُب اِل ْی ِه‬

Hazrat Khalifatul Masih [IIra] said: “This is a mere assertion. The first thing to see is whether this practice was adopted by the Holy Prophetsa and his Companions or not. If this was a good thing, then why didn’t they do it? Moreover, it should have been mentioned in the Word of God [the Holy Quran].

“Then we observe that [the said dhikr] does not exist in the books of the great sufis.

For example, the books of Syed Abdul Qadir Sahib Jilanirh which he wrote with his own hand do not mention it; the book written by Shahab al-Din Sahib Suhrawardi does not mention it; rather, they mention the same auraad [prayers that are repeated again and again] which are mentioned in the Holy Quran and ahadith. There are books of Imam Ghazalirh, Shah Waliullah Sahibrh

[“O my Lord, I have wronged my soul and confess all my sins. Pray forgive me my sins for there is none else who can forgive.”]

Then, Durood Sharif [invoking blessings on the Holy Prophetsa] should be recited in one’s free time while one is not engaged in any other activity. There is no need to fix the number as to how many times one may invoke Durood Sharif. It is better to recite it at night time. The limit is that as long as there is a desire in one’s heart [one may continue to invoke durood]. The Holy Prophetsa has given different instructions on different

[“I ask for forgiveness from Allah, my Lord, and turn to Him in repentance.”]

The second way of doing istighfar is as follows: ْ َ َْ ُ ْ َ ْ َ ُ َّ َ ُ ُ َْ ُ َ َ ّ ‫َر ِ ّب اِن ِ ْي ظل ْمت نف ِس ْي َواعت َرفت بِذن ِب ْي فاغفِ ْرل ِ ْي ذن ْوب ِ ْي فاِنه لا‬ ُ ْ ُّ َ ْ َ َّ ‫يَغفِ ُر الذن ْو َب اِلا انت‬

occasions. For the people in the mosque, the Holy Prophetsa said to read ‘Subhanallah’, ‘Alhamdulillah’ and ‘Allahu Akbar’ three times each after their daily prayers. Some had been instructed to recite these up to 11 times, while certain others were advised to recite these up to 33 times. As long as one does not feel any weariness and there is no difficulty, one may keep doing the said dhikr.

After Tahajjud prayer, one may continue to carry out dikhr till dawn.

“Then, one should recite the Holy Quran after the Fajr prayer. This is also a kind of dhikr. The sunnah or nawafil prayers are also a kind of dhikr. The reading of Surah al-Fatihah, La Haul, tasbih and takbir while waiting for the imam, all these [dikhr] are mentioned in the Holy Quran and ahadith.

Then, whoever [comes in the mosque early] and sits in the first row has the reward of sacrificing a camel. And whoever sits in the second row has the reward of sacrificing a cow. The imam will come when the people have arrived and therefore, the one who is sitting in the first row will have to wait the most for the imam and while waiting, he will spend his time in remembrance [of Allah].

In short, if this waiting time and the time of each obligatory and supererogatory prayer are added, then the time of dhikr comes out on an average of seven hours daily. We do not know for sure who can find time to carry out even more dikhr than [the said hours]. The fact of the matter is that one who abandons the dhikr mentioned by God Almighty and His Messengersa, they turn their attentions toward others. Otherwise, if one remembers Allah the Almighty according [to the Holy Quran and ahadith], they will not find any time to carry out other dhikr.”

The way to reflect on the attributes of God Almighty Then he asked Huzoor[ra], “What is the way to reflect on the attributes of God Almighty?”

Hazrat Khalifatul Masih [IIra] said: “The best way is through the Holy Quran.

In it, the attributes of Allah the Almighty are mentioned by way of illustration. Through the said [examples], one can completely understand them. Apart from that, there is the occasion of praying. The attributes of God Almighty related to the particular occasions should be used regularly while praying. For example, when one prays, one should call Allah the Almighty by the name of “Ya Sami‘ al-Dua” [O Hearer of prayers].

When praying for rizq [sustenance and provisions], one should pray by the name of “Ya Razzaq” [O Provider].”

(Translated by Al Hakam from the original Urdu published in the 15 and 22 May 1922 issue of Al Fazl)

Friday 27 May 2022 | AL HAKAM

14

Khilafat on the precepts of prophethood Jalees Ahmad Al Hakam

1400 years ago, the Holy Prophetsa, whilst addressing his Companionsra and describing the future of Islam, said: ّٰ ّٰ ‫ ثم يرفعها الله إذا‬،‫تكون النبوة فيكم ما شاء الله أن تكون‬ ‫ ثم تكون خلافة على منهاج النبوة فتكون‬،‫شاء أن يرفعها‬ ّٰ ّٰ ‫ ثم‬،‫ ثم يرفعها الله إذا شاء أن يرفعها‬،‫ما شاء الله أن تكون‬ ً ً ّٰ ‫ ثم يرفعها إذا‬،‫تكون ملكا عاضا فيكون ما شاء الله أن يكون‬ ً ّٰ ّٰ ‫ ثم تكون ملكا جبرية فتكون ما شاء الله‬،‫شاء الله أن يرفعها‬ ّٰ ‫ ثم تكون خلافة‬،‫ ثم يرفعها الله إذا شاء أن يرفعها‬،‫أن تكون‬ ‫ ثم سكت‬،‫على منهاج النبوة‬

“Prophethood shall remain among you as long as Allah wills. He will bring about its end and follow it with Khilafat on the precepts of prophethood for as long as He wills and then bring about its end. Kingship shall then follow, to remain as long as Allah wills and then come to an end. There shall then be monarchical despotism which shall remain as long as Allah wills and come to an end upon His decree. There will then emerge Khilafat on the precepts of prophethood.”

Prophet Muhammadsa then became silent.”

(Musnad Ahmad bin Hanbal, Kitab alRiqaq, Bab al-Andhar wa al-Tahdhir) These were the prophetic words of the Holy Prophetsa in which he laid out the future events of Islam. In this hadith, four stages have been highlighted, which we shall cast a glance over and explain in this article.

The authenticity of this hadith is strengthened by a verse of the Holy Quran.

In Surah al-Nur, Allah the Almighty has promised those who believe and do good works that “He will surely make them Successors in the earth, as He made

Successors from among those who were before them; and that He will surely establish for them their religion which He has chosen for them; and that He will surely give them in exchange security and peace after their fear: They will worship Me, and they will not associate anything with Me. Then whoso is ungrateful after that, they will be the rebellious.” (Surah al-Nur, Ch.24: V.56) Under this verse, it is stated in the Five-Volume Commentary that the promise of the establishment of Khilafat is clear and unmistakable. “As the Holy Prophet is now humanity’s sole guide for all time, his Khilafat must continue to exist in one form or another in the world till the end of time, all other Khilafats having ceased to exist.”

(Five-Volume Commentary, Surah al-Nur, Ch.24: V.56, p. 2289) The establishment of Khilafat after prophethood is a recurring theme in history.

Khilafat is established to further propagate the mission of the prophet to his people. The Holy Prophet, on one occasion, is reported to have said: ٌ َ َ َ َّ ُّ َ ٌ َ ُ ْ َ َ ‫َما كانت ن ُب ّوة قط اِلا ت ِب َع ْت َها ِخلافة‬ “There had not been any Prophethood which was not succeeded by Khilafat.” (Kanz al-Ummal, Hadith 32246)

Three types of khulafa mentioned in the Holy Quran In the Five-Volume Commentary, under the aforementioned verse of Surah al-Nur, we read about the three types of Khilafas the Holy Quran mentions.

The first kind is those khulafa who are prophets of Allah, for example, Prophet

Adamas: “I am about to place a vicegerent in the earth” (Surah al-Baqarah, Ch. 2: V. 31), and Prophet David: “O David, We have made thee a vicegerent in the earth” (Surah Sad, Ch.38: V.27), both of whom the Quran says were khulafa.

The second type of khalifa mentioned in the Holy Quran is those prophets who were khulafa of another prophet. For example, the Prophets of Israel were all the khulafa of Prophet Mosesas. Alluding to these khulafa, Allah the Almighty states, “Surely, We sent down the Torah wherein was guidance

and light. By it did the Prophets, who were obedient [to Us], judge for the Jews”. (Surah al-Maidah, Ch.5: V.45) The third type is “non-prophet khulafa of a prophet, with or without temporal powers, such as godly people learned in the Law. Their mission is to protect and preserve the law from being tampered with.” (FiveVolume Commentary, Ch.24: V.56, p. 2289) Verse 56 of Surah al-Nur “covers all these categories of khulafa, viz. the Holy Prophet’s rightly-guided khulafa, the Promised Messiah, his successors and the spiritual reformers or mujaddids.” (Ibid)

A look into the meaning of the hadith ‘Khilafat on the precepts of prophethood’ The Holy Prophetsa has, in the hadith cited at the start, structurally presented the events of the future of Islam. He said that after prophethood, Khilafat would follow.

After Khilafat would follow kingship which would then be followed by monarchical ruling. Then, one of the key aspects which should not be ignored is what the Holy Prophetsa said next. He said that there would then emerge “Khilafat on the precepts of prophethood” after which he said no more and became silent.

Studying the annals of history, we see that after the demise of the Holy Prophetsa, Khilafat was established with Hazrat Abu Bakrra being elected as Amir-ul-Momineen; succeeding him, one after the other, were Hazrat Umar, Hazrat Uthman, and Hazrat

AL HAKAM | Friday 27 May 2022 Ali, may Allah be pleased with them all. This Khilafat is known as the “Rightly-Guided Khulafa” which remained from the years 632-661 CE. Following “Khilafat” mentioned in the above-quoted hadith, we read “Kingship shall then follow”. This era of “kingship” remained from 661-1516 CE. This period was full of leaders from the Banu Umayyad (661-749 CE), Banu Abbas (749-1516 CE) and Banu Fatima (10th-12th CE).

Referring to this successorship, ًّ the ًْ words the Holy Prophetsa used were ‫ُملكا عاضا‬ meaning that a dividingً monarchy would ّ take shape. The word ‫ عاضا‬is derived from ‫عضا‬. It is commonly said, in the Arabic language, ‫ عضا الشاة‬i.e. he cut the sheep or goat into parts or portions. ‫عضی القوم‬ means, he divided the people into parts or sections. (Dictionary of the Holy Quran with References and Explanation of the Text, p. 578) It is not an exaggeration, upon studying history, to say the prophetic words of the Holy Prophetsa were fulfilled precisely to the letter. sa Further, the Holy Prophet ً َّ ْ َ ً ْ ُ described the next successorship as ‫ ملكا جب ِرية‬meaning that this successorship would be strong and despotic and, as pages of history affirm, it ultimately materialised to be.

This strong monarchy was the Uthmani Turkish monarchy, commonly known as the Ottomans. From the Abbasi, or Abbasid, rule in Egypt, which ruled till 1516 CE, the title of the khalifa was transferred to the Ottoman monarchy, which eventually saw its tragic end in 1924.

Hazrat Mirza Tahir Ahmad, Khalifatul Masih IVrh, alluding to the above-mentioned hadith, explained: “There are two mentions to Khilafat alaa minhaajin-nabuwwah [Khilafat on the precepts of prophethood]. First, immediately after him and the second, after all these three phases would be over.

So, Malik-ul-Aaz [tyrannical monarchy] cannot bequeath a system of minhaajinnabuwwah at all. That indicates that, like in the first case, true Khilafat was born because of nubuwwat. In the second phase, which will be much later, that Khilafat which will be created by Allah will be alaa minhaajinnubuwwah, which means that there will be a nabi [prophet] before that Khilafat otherwise that Khilafat will not be born.

“That reference has to be to Jesus Christ, as he is envisioned to descend upon this earth by non-Ahmadis, and as he is envisioned by us to be born in the ummah and tied to Jesus. Either way, the new Khilafat alaa minhaajin-nabuwwah cannot start without his advent. That is understandable.

“But in the first case, the Holy Prophetsa mentioned that that Khilafat will ultimately dissipate and will be lifted. About the Khilafat which will follow in the Latter Days, he does not mention this. He became silent after this which means that the previous phases will not follow exactly as it followed in the case of the previous Khilafat alaa minhaajin-nabuwwah. So, no mujaddidin will come, as they appeared after the lifting of the first Khilafat. If the Holy Prophetsa viewed the second Khilafat as ending up in mujaddidiyat, he should have mentioned that. He does not mention any immediate decay after the second Khilafat. So whatever solution he offered to the decay after the first Khilafat, he does not refer to that in relation

15 to the second Khilafat which would, of course, be his Khilafat. But it will continue for a long time.” (Hazrat Mirza Tahir Ahmad, Khalifatul Masih IV, 12 March 1998, Liqaa Ma‘al Arab) The fourth phase, which was to emerge and last till the Day of Judgement, as described by the Holy Prophetsa, is “Khilafat on the precepts of prophethood”.

This sentence is extremely important as it highlights that when Khilafat would once again be established, it would be on the precepts of prophethood. This hadith, if studied with other sayings of the Holy Prophetsa, refers to the advent of the Promised Messiahas and the establishment of Khilafat which would be the revival of Islam “even if faith ascended to the Pleiades.”

With the appearance of the Promised Messiah, the Ottoman Empire was approaching the end of monarchical despotism, and to come was the emergence of Khilafat on the precepts of prophethood.

In 1889, the same year the Promised Messiahas established the Ahmadiyya Muslim Jamaat, the Committee of Union and Progress, a political reform movement called the Young Turks, desired the replacement of the Ottoman Empire’s monarchy for a constitutional government.

This scene in history, inevitably, steered the Ottoman rule to its final ruin. The Promised Messiahas had prophesied the decline and gradual unpleasant end of this empire when Hüseyin Kâmi visited Qadian in 1897.

27 May 1908 and the fulfilment of a prophecy On 27 May 1908, the blessed words of the Holy Prophetsa, “Khilafat on the precepts of prophethood” was fulfilled when Hazrat Maulvi Nuruddinra, who was the first to do bai‘at at the hand of the Imam Mahdias, was appointed as the first Khalifatul Masih. It was on this day that the Ahmadiyya Khilafat was established. Since then, it has carried out the mission of the Imam Mahdi and has taken the message of the Holy Prophetsa to the corners of the earth.

On one occasion, Hazrat Khalifatul Masih Ira said: “Not all religions of the world have divinely guided guardians. It is Islam’s grace and benevolence that it provides divinely guided ones who pray for [spiritual] diseases; who is alert in the way of Allah and aware of adverse consequences of mischief and enmity; one who stands for welfare.

Whenever there is complacency and indifference towards the Holy Quran and the ways of the Holy Prophetsa are ignored, Allah has promised to appoint Khulafa”. (Al Hakam, 17 July 1902) Studying events of history and seeing the words of the Holy Prophetsa being fulfilled, it seems that every moment and step was planned by Allah for the establishment of the revival of Islam through the Promised Messiah and Khilafat on the precepts of prophethood. For a true Khilafat to be established, it was necessary to be on the precepts of prophethood.

The Promised Messiahas states: “If the period of the Rightly Guided Khilafat lasted for only thirty years, and then ended forever, then it follows necessarily that God Almighty had never intended to keep the doors of blessings open eternally for this ummah, because the death of a spiritual

dispensation necessitates the death of the Faith itself. And such a religion can certainly not be considered to be a living religion whose followers themselves concede that their religion has been dead for 1,300 years and God Almighty did not intend at all for its followers to inherit that light of true life which the Holy Prophet, peace and blessings of Allah be upon him, possessed in his bosom.

“It is a pity that those who adhere to this idea do not ponder carefully over the word ‘khalifa’ – which is understood through [the term] istikhlaf [succession] – because khalifa means ‘a successor’; and the successor to a Messenger in its true sense can only be the one who possesses the excellences of a Messenger by way of zill [reflection]. That is why the Holy Messenger, peace and blessings of Allah be upon him, did not want the word Khulafa applied to tyrants, because the khalifa is in reality a zill of the Messenger. And since no human being is immortal, God Almighty so willed that Messengers, who are the best and most honoured of all men, should live by way of zill until the Day of Judgement.

That is indeed why God Almighty initiated Khilafat, so that the world may never be deprived of the blessings of Messengership in any age. Thus, the person who believes that Khilafat lasted for only thirty years, disregards, in his ignorance, the raison d’être for Khilafat. Such a one does not know that God Almighty never intended that – after the death of the Holy Messenger, peace and blessings of Allah be upon him – the blessings of Messengership should endure for only thirty years in the mantle of the Khulafa’, and then He would not care even if the world came to complete ruin.”

(Testimony of the Holy Quran, pp. 91-92) The hadith of the establishment of Khilafat on the precepts of prophethood also sheds light on a very crucial lesson for the Muslims ummah. It is commonly stated by Muslim clerics that the door of prophethood is closed. If that were the case, why would the Holy Prophetsa prophesy the advent of a Khilafat that would be

established after the advent of a prophet?

Has the Muslim ummah closed the door of being capable to see guidance by closing the door of prophethood?

The words of the Holy Prophetsa have come to pass. Today, Khilafat-e-Ahmadiyya is that Khilafat which was destined to be established. It is this very Khilafat that, God-willing, shall remain till the Day of Judgement. It is this Khilafat that carries on the divine mission of spreading the true Islam to the world.

The Promised Messiahas states: “God Almighty desires to draw all those who live in various habitations of the world, be it Europe or Asia, and who have virtuous nature, to the unity of God and unite His servants under one faith. This indeed is the purpose of God for which I have been sent to the world. You, too, therefore should pursue this end, but with kindness, moral probity and fervent prayers.” (The Will, pp.

8-9) The hadith under commentary is, without a shadow of a doubt, being fulfilled unerringly. The Muslim ummah, today, as long as it holds on to fanciful tales of the physical ascension and descension of Prophet Jesus, will fail to recognise the grand blessing that Allah has bestowed on this earth which is the everlasting Khilafat.

This is the blessing and glad tiding the Holy Prophetsa revealed to the Muslim ummah 1,400 years ago.

“So dear friends! since it is the Sunnatullah, from time immemorial, that God Almighty shows two Manifestations so that the two false joys of the opponents be put to an end, it is not possible now that God should relinquish His sunnah of old.

So do not grieve over what I have said to you; nor should your hearts be distressed.

For it is essential for you to witness the second Manifestation also, and its Coming is better for you because it is everlasting the continuity of which will not end till the Day of Judgement.” (The Will, p. 7) “Whoso is ungrateful after that, they will be the rebellious.” (Surah al-Nur, Ch.24: V. 56)

Friday 27 May 2022 | AL HAKAM

16

Nusrat Jehan Scheme: Khilafat’s impetus for ‘Africa to Leap Forward’ A glimpse into the early years (1970-1982) Ata-ul-Haye Nasir Al Hakam Allah the Almighty states in the Holy Quran:

َ ً ۡ َ ً َ ُ ۡ ُ ّٰ ۡ ‫َو‬ ‫اع ُب ُدوا الل َہ َولَا تش ِرکوۡا ِب ٖہ ش ۡیئا ّو ِبالوَال َِدیۡ ِن ِا ۡح َسانا ّو ِب ِذی‬ ُۡ ُ ُ ۡ َ ۡ َ ُٰۡۡ ۡ ۡ ۡ ۡ ‫الق ۡر ٰبی َوال َی ٰت ٰمی َوال َم ٰس ِکی ِن َوال َجارِ ِذی القربی والجارِ الجن ِب‬ َ ُ​ُ َ َ​َ َّ َ َّ ۡ َ ۡۢ َ ۡ ‫الس ِب ۡی ِل ۙ َو َما َملک ۡت ایۡ َمانک ۡم ؕ ِا ّن‬ ‫الصا ِح ِب ِبالجن ِب واب ِن‬ ‫و‬ ٰ ُ ۡ َ َ ُ ّ ً َ َ َ ُ ّ ‫الل َہ لا یُ ِحب َم ۡن کان مختالا فخوۡ َرا‬

“And worship Allah and associate naught with Him, and show kindness to parents, and to kindred, and orphans, and the needy, and to the neighbour that is a kinsman and the neighbour that is a stranger, and the companion by your side, and the wayfarer, and those whom your right hands possess.

Surely, Allah loves not the proud and the boastful.” (Surah al-Nisa, Ch.4, V.37) The Holy Prophetsa once said: َّ ّٰ ُّ َ ‫الر َح َم‬ ‫اء‬ ‫ِإن َما ي َ ْر َح ُم اللہ ِم ْن ِع َبا ِد ِه‬ “Allah is merciful only to those of His servants who are merciful (to others).” (Sahih al-Bukhari, Kitab al-Tawhid, Hadith 7448) The Promised Messiahas stated: “There are only two complete parts of faith. One is to love God and the other is to love mankind to such a degree that you consider the suffering and the trials and tribulations of others as your own and that you pray for them.” (Naseem-e-Da‘wat, Ruhani Khazain, Vol. 19, p. 464) Following this basic Islamic teaching, the Khulafa of Ahmadiyyat also made great efforts to serve humanity, and initiated many schemes. One such scheme was the Nusrat Jehan Scheme.

On 4 April 1970, Hazrat Mirza Nasir Ahmad, Khalifatul Masih IIIrh embarked on a tour of West African countries. At the end of his visit, Huzoorrh arrived in London and during his Friday Sermon on 22 May 1970, he announced the heavenly scheme “Nusrat Jehan Reserve Fund”, and disclosed to members of the Jamaat that he had been directed by Allah the Almighty that Jamaate-Ahmadiyya should arrange £100,000 for hospitals and schools in West Africa.

While addressing the local Ahmadis of Karachi on 7 June 1970, Huzoorrh said: “When I was in the Gambia, Allah the Almighty inspired me that in addition to the scheme for a broadcasting station in West Africa, now is the time to spend at least £100,000 in these countries. [...] I did not worry as to where £100,000 would come from.

Without the grace of Allah the Almighty, a humble person like me cannot bring even a penny. But my heart had the belief that when Allah the Almighty commands us to spend at least £100,000 here, then we will certainly collect at least £100,000. Thus, there is no need to worry, and He will also provide such people as are needed for the fulfilment of this cause.” (Al Fazl, 9 October 1970, p. 3)

Hazrat Khalifatul Masih IIIrh addressing members of the Jamaat, the Fazl Mosque, London

On 9 June 1970, during a majlis-e-irfan sitting, Huzoorrh narrated some details of this scheme.

While narrating incidents from his tour of six West African countries, during his Friday Sermon on 12 June 1970, Huzoorrh said: “Upon reaching London, I informed members of the Jamaat that Allah the Almighty has indicated His will that we should spend at least £100,000 in these six African countries. [...] In this regard, I need 200 sincere members from the jamaats of England, willing to donate £200 each and another 200 prepared to contribute £100 each and the rest willing to offer £36 (£12 at the beginning, at the rate of £1 per month). I told them that £10,000 should be collected in cash before my departure from England, which was 12 days away at the time.

“I sat with the members for two hours – a one-hour sitting after Jumuah prayer, and another one-hour sitting on Sunday where we had some new participants as well – a total contribution of £28,000 was promised within those two hours, with £3,000 to £4,000 in ready cash. I arranged a new account under my supervision and named it the Nusrat Jehan Reserve Fund, which will remain there, and the money will be deposited in the same.”

(Khutbat-e-Nasir, Vol. 3, pp. 124-125) Huzoorrh further said: “I told them during the Friday Sermon that this is the will of Allah the Almighty that we should spend this amount and provide the required doctors and teachers for hospitals and schools. I told the members that I do not fear whether this amount would be raised or not, or if it would be raised, then from which means; I have a belief that it would surely be raised. And I also do not fear whether we would have people to serve this cause or not; we would certainly have, because God Almighty has commanded this task.” (Ibid, p. 125)

Huzoorrh then stated that when he had asked for an amount of £10,000 within the next 12 days, Bashir Ahmad Rafiq Sahib (then Imam of the Fazl Mosque) asked how such a large amount could be raised in such a short time, because when they were raising funds from the England Jamaat for the Fazle-Umar Foundation, an amount of £21,000 was raised in a period of three years.

Alluding to this, Huzoorrh continued by saying in his Friday Sermon: “I addressed them for two hours, and within those two hours, promises and cash amounting £27,000 to £28,000 were received.

This was from Allah the Almighty, not from myself, but He grants honour to the status on which He has stationed me. [...] There are some [Ahmadi] doctors who are practising in England, I told them, ‘Look, I need doctors, you should say labbaik on my call with sincerity, love and sympathy. I will surely get some doctors, insha-Allah, but you should also present yourself voluntarily. If you do not, then I will have to command you and you will have to obey my command anyway, and only such a person will disobey [my command] who is ready to leave Ahmadiyyat; and whosoever leaves Ahmadiyyat, is neither needed by me nor my Allah.’ Therefore, they were very pleased and presented themselves [for this cause].” (Ibid, pp. 127-128) Huzoorrh further said: “I told the members in England, ‘I am not worried about where this money will come from because God Almighty has told me since the beginning of my Khilafat that:

‫تن‬ ‫ن‬ ‫ی�وں یا�ا د ی�اں اگ ہک وت رج ی‬ ‫اجو� اگ‬

“[‘I will bless you so abundantly that it will be enough for you.’]

“Thus, you witnessed that 27 to 28 thousand pounds had been promised and that was without any effort. I wished that before my departure [from England], an amount of

£10,000 was raised for this fund. The officebearers were hopeless, but I was not even for a second. I knew that my God had commanded me to do this task. […]

“I have drafted a scheme for Pakistan as per Allah the Almighty’s will. [...] I will appeal to you and you will offer sacrifice, inshaAllah, because the God Who commands us to offer sacrifices also grants potential. [...]

This is not the time to move slowly; rather, we must be swift and then we have to accomplish many tasks, for instance we need to publish books in Africa. [...]

“I need 200 such sincere members from Pakistan who will donate 5000 rupees each, from which everyone will have to pay 2,000 rupees at the beginning (meaning by the next November) [...] and the remaining 3,000 [rupees] according to their capacity within the next three years. [...] In addition to these 200 sincere members, I need 200 such sincere members who promise to donate 2,000 [rupees]; 1,000 at the beginning and the remaining 1,000 within the next three years according to their capacity.

“Moreover, I need at least 1,000 such sincere members – may God exceed this number to 2,000 – who promise to donate 500 rupees to this fund; from which 200 rupees at the beginning and the remaining 300 as per their capacity within the next three years. Apart from these 1,400 sincere members, whoever wishes to donate less than 500 rupees, should directly pay cash into the treasury under this fund – instead of promising an amount – and take the receipt and inform me; I will pray for them to Allah the Almighty that may Allah the Almighty accept their sacrifice.” (Ibid, pp. 136-139) After this, Huzoorrh elaborated on this scheme with some more details.

In response to Huzoor’s call, Ahmadis showed a great passion for sacrifice and by 17 June, the total promises of around 500,000 rupees and cash payments of more than 5,000 rupees were collected in Pakistan. (Tarikh-eAhmadiyyat, Vol. 26, p. 120) Huzoorrh established a committee of Majlis Nusrat Jehan, and instructed the committee on 24 June 1970 in the following words: “This committee has been established to carry out the [Nusrat Jehan] Leap Forward programme swiftly and diligently, which comprises six countries now. [...] This committee will work directly under my supervision.” (Tarikh-e-Ahmadiyyat, Vol. 26, p. 130) In 1970, Majlis Nusrat Jehan published an account of Huzoor’srh tour of six African countries on the West Coast, titled Africa Speaks. While speaking about this booklet, during his address at Jalsa Salana Rabwah 1970, Huzoorrh said: “Another magazine Africa Speaks has been published, which has been published

AL HAKAM | Friday 27 May 2022 through the Nusrat Jehan (Leap Forward) scheme. […] I have told you many times that there is a huge revolution in West Africa in favour of Islam and Ahmadiyyat; you will get to know about this in detail after reading this magazine.” (Khitabat-e-Nasir, Vol. 1, pp. 446447) On 30 August 1970, while addressing Ahmadi doctors, Hazrat Khalifatul Masih IIIrh narrated the details of the Nusrat Jehan (Leap Forward) programme, and encouraged them to offer their services in Africa under this scheme. (Tarikh-e-Ahmadiyyat, Vol. 26, pp. 197-208) Under the Nusrat Jehan Scheme, the work for establishing schools and hospitals commenced and the scheme started bearing fruit. Under this scheme, the first Ahmadiyya Medical Centre was inaugurated on 1 November 1970, in Kumasi, Ghana. (Ibid, p.

230) As per the statement of Secretary Nusrat Jehan Scheme, by 25 November 1970, the amount of promises reached 2.6 million rupees and around 700,000 rupees were received in the markaz. (Tarikh-eAhmadiyyat, Vol. 26, pp. 120-121) On 28 December 1970, during his concluding address at Jalsa Salana Rabwah, Huzoorrh stated: “By now, the jamaats of Pakistan have promised an amount of 2.636 million rupees, and the promises from the outside jamaats are 1.963 million rupees (if pounds are converted to rupees). The sum total becomes 4.6 million rupees. […] Within Pakistan, an amount of 930,000 rupees have been received

17 in cash in a period of a few months, by the grace of Allah the Almighty and the blessings which He has showered upon the Jamaat. The total collection within and outside Pakistan is 1.602 million rupees. […]

“According to the scheme, which I had formulated earlier, I had intended to send 16 doctors to six [African] countries, but through Allah the Almighty’s grace, the scheme now has 40 doctors. […] Initially, I had thought that during the first year, we would need only a few teachers, but in response to my call for teachers, around 150 members devoted their lives who had the degrees of MA, MSc, BA, and BSc. […]

“Brigadier Dr Ghulam Ahmad Sahib who departed from here on 1 November [1970], has begun his work by establishing a health centre in Kokofu, Ghana. […] There is a town, Wa, in northern Ghana – where we have very big jamaats as well – a school has been established, namely ‘Nusrat Jehan Girls Academy Wa’. […] A boys’ school has also been established in Ghana under the Nusrat Jehan (Leap Forward) programme.”

(Khitabat-e-Nasir, Vol. 1, pp. 508-513) On 13 March 1971, a farewell ceremony was held for 13 doctors who were going to West Africa under the Nusrat Jehan Aagey barho (Leap Forward) programme.

The ceremony was also graced by Hazrat Khalifatul Masih IIIrh. (Tarikh-e-Ahmadiyyat, Vol. 27, pp. 31-33) In 1971, eight new hospitals were established in Ghana, Sierra Leone and the Gambia, whereas eight new schools were established in Nigeria, Ghana, Sierra Leone

Top: Aerial view of Talim-ul-Islam School, Esarkyir, Ghana Bottom: Aerial view of Talim-ul-Islam High School, Salaga, Ghana

An African king with Hazrat Khalifatul Masih IIIrh. Hazrat Sahibzada Mirza Masroor Ahmadaa can be seen standing behind Huzoorrh

and the Gambia. (Tarikh-e-Ahmadiyyat, Vol. 27, pp. 7-28) A list of schools, clinics and hospitals established during the early years of this scheme can be found in Tarikh-e-Ahmadiyyat, volume 26, pages 131-146.

During his Friday Sermon on 3 November 1972, Huzoorrh said: “Under the Nusrat Jehan Aagey barho [Leap Forward] Scheme, many tasks are being achieved. Through this heavenly scheme, we continue to witness wonderful scenes of love and mercy of Allah the Almighty. And I believe that [members of the] Jamaat should be made aware of these manifestations so that they can also express their gratitude [to Allah the Almighty], recite alhamdulillah from the depth of their hearts and offer more sacrifices for the religious cause diligently.” (Khutbat-eNasir, Vol. 4, p. 473) On 27 December 1972, during his address at the Jalsa Salana Rabwah 1972, Huzoorrh said: “By the time, members [of the Jamaat] from Pakistan have promised an amount of 2,720,390 rupees in Nusrat Jehan Reserve Fund, whereas, the promised from outside of Pakistan have reached 3,120,800 rupees. […]

Therefore, the total promises have exceeded 5.8 million [rupees]. […]

“The number of participants from Pakistan is 3,282 and 2,011 from outside Pakistan. […] By 15 December 1972, the total collection in Pakistan is around 1.8 million (1,778,834) rupees. The collection outside Pakistan is 1.5 million rupees. The total amount collected within and outside Pakistan is 3,267,448 rupees.” (Khitabat-e-Nasir, Vol. 1, p. 562) During his Friday Sermon on 5 October 1973, Huzoorrh urged members of the Jamaat to pay their chanda for the Nusrat Jehan Scheme which they had promised, as soon as possible, and stated that although the deadline was November 1973, he was extending it to 20 December 1973. He further said: “As far as the blessings of this scheme are concerned, which Allah the Almighty has linked to it, they will continue to expand, insha-Allah. Allah the Almighty is the One Who always showers His mercy and love. [...] The Holy Prophetsa had given the glad tiding to his ummah that until they fulfilled the conditions of faith, the world would remain in awe of them. Now Europe holds huge amounts of wealth, they are very rich.

Our impact is not in the shape of currency; rather, it is in the form of mercy of Allah the Almighty. Our treasuries are filled with the mercy of Allah the Almighty, not with pounds, gold, silver or diamonds. The wealth of Allah’s mercy is immensely precious and more beneficial than any other asset, such as gold, silver, diamonds, and pearls, and it never shows disloyalty, but worldly wealth, ultimately, is disloyal.” (Khutbat-e-Nasir, Vol. 5, pp. 251-254) During his Friday Sermon on 5 April 1974, Huzoorrh stated that by that time, around 5.3 million rupees had been received in the Nusrat Jehan Reserve Fund. He added that under this scheme, many schools and hospitals had been established, despite huge opposition and hurdles, but Allah the Almighty removed all hurdles at the end. He further said that there was a huge revolution in African countries, which was all due to the blessings of the Nusrat Jehan Scheme. (Ibid, pp. 472-475) During his Friday Sermon on 21 November 1975, Huzoorrh said that one was astonished upon witnessing the impact of the Nusrat Jehan Scheme in West African countries, and one had to express their gratitude to Allah the Almighty for His blessings and mercy.

Huzoorrh added that in some areas, the local people were insisting to the Jamaat to establish schools and hospitals in their area and save their children from the impact of Christianity. (Khutbat-e-Nasir, Vol. 6, p. 211) Huzoorrh further said that by that time, an amount of 15 million rupees had been spent on projects under the Nusrat Jehan Scheme in West Africa. (Ibid, p. 536) On 27 December 1975, during his address at the Jalsa Salana Rabwah 1975, Huzoorrh said: “Allah the Almighty has enabled the Jamaat to donate an amount of 5.353 million rupees [in Nusrat Jehan Reserve Fund].”

(Khitabat-e-Nasir, Vol. 2, p. 123) On 11 December 1976, during his address at the Jalsa Salana Rabwah, Huzoorrh said: “Under the Nusrat Jehan [scheme], since 1970, 16 higher secondary schools have been established. As a result of this, our 29 small colleges are currently functioning in West African countries, which are equivalent to intermediate colleges.” (Ibid, p. 194) In 1977, Hazrat Khalifatul Masih IIIrh sent Continued on next page >>

Friday 27 May 2022 | AL HAKAM

18

Left: Hazrat Sahibzada Mirza Masroor Ahmadaa holding his daughter while meeting Hazrat Khalifatul Masih IIIrh Right: Hazrat Khalifatul Masih IIIrh upon arrival in Ghana

<< Continued from previous page

Sahibzada Mirza Masroor Ahmad Sahibaa to Ghana, under the Nusrat Jehan Scheme. He served as the headmaster of the Ahmadiyya Secondary Schools in Salaga and Essarkyir.

Moreover, in accordance with the instructions of Hazrat Mirza Tahir Ahmad, Khalifatul Masih IVrh, Sahibzada Mirza Masroor Ahmad Sahibaa successfully experimented the growth of wheat in Ghana, which was the first time that it was revealed that wheat could grow in Ghana. He also experimented the cultivation of soya bean, and it was then that the high nutritional value of soya bean was brought to the attention of the Ghanaian public. (www.reviewofreligions.org/1768/ service-in-ghana/) During his Friday Sermon on 15 September 1978, Hazrat Khalifatul Masih IIIrh said: “[Members of the] Jamaat participate in financial sacrifices greatly, and then chandajat [donations] of the Nusrat Jehan [Scheme] also added up in 1970, and the duration of that financial sacrifice was limited to three years, and at least £100,000 were demanded to spend there [in West Africa]. Allah the Almighty showered His grace; instead of £100,000, an amount of £200,000 to £250,000 have been raised by the time, all over the world.” (Khutbat-eNasir, Vol. 7, p. 405) During the time of Hazrat Khalifatul Masih IIIrh, the Nusrat Jehan Scheme was firmly established, and continued to flourish during the time of Hazrat Khalifatul Masih IVrh as well.

Now, during the blessed era of Hazrat Khalifatul Masih Vaa, this scheme has risen to new heights and we are witnessing unprecedented progress and blessings of this scheme.

While mentioning the progress of the Nusrat Jehan Scheme, during his Second Day address at the Jalsa Salana UK 2021, Hazrat Khalifatul Masih Vaa stated that under this scheme, 37 hospitals are operating in 12 countries, where 49 central and 14 local doctors are serving. There are 594 higher schools in 11 countries, where 21 central teachers are serving. (Al Hakam, 13 August 2021, Issue 178, p. 17) May Allah the Almighty grant this scheme more progress in the future as well.

Amin.

The Khalifa’s pain for his community “You [the Ahmadiyya Muslim Community] have someone who has true sympathy for you; who truly loves you; who considers your pain and suffering to be his own; and who is always praying to Allah for you. You have someone who is always anxious for your well-being, who puts himself into trouble for your sake and who prays restlessly before his Lord for the sake of your comfort and peace.”

(Hazrat Musleh-e-Maudra, Blessings of Khilafat, p. 6)

Interfaith conference in Battersea, London Waheed Ahmed Battersea Jamaat, UK

Majlis Ansarullah Battersea, UK was able to hold an interfaith conference on 7 May 2022, with a total attendance of over 100 people.

In addition to members of the local community and political and social figures, representatives of different religions not only participated in the conference but also gave suggestions for establishing peace in the current crisis situation in the world in the light of the teachings of their respective religions.

For the organisation of this conference, a committee consisting of seven Ansar was formed under the chairmanship of Abdul Basit Sahib. Beautiful banners regarding the message of peace were attached to the walls.

Ehsanullah Qamar Sahib was the host of the conference. The event commenced with the recitation from the Holy Quran with its translation, followed by a welcome speech

by Ehsanullah Qamar Sahib.

After this, Abdul Basit Sahib gave a brief

introductory speech and welcomed the respected guests.

Speakers at the conference included MP Battersea Marsha Chantel de Cordova, Rose Ponder, Penalaboda, Sarva Kumara Raja, Deirdre Bryant, Mr. Singh Kumbo and Paul Harland, while Jamaat-e-Ahmadiyya was represented by the missionary, Raza Ahmed Sahib.

All the speakers in their speeches referred to the teachings of their respective religions and stressed the need to intensify peace efforts. The speakers lauded Jamaate-Ahmadiyya’s motto: “Love for all, hatred for none” and said that adherence to it is the only guarantee of true peace in the world.

After the speeches, a short question and answer session was also held, after which the respected speakers were given gift packs containing the Holy Quran and Jamaat literature.

Afterwards Zia-ur-Rehman Sahib delivered a speech and thanked all the guests, friends and organisers of the conference and prayed for them.

Charan Singh said that he was very happy

to spend time with the local community, and thanked the Jamaat for the invitation.

Sarva Kumara Raja said that it was a pleasant and informative evening, and also thanked the Jamaat for inviting her.

Derridre Bryant said that it was an honour to participate in this event, and also thanked the Jamaat for the gift of the Holy Quran and other literature and for the excellent hospitality.

At the end, Abdul Basit Sahib, chairman of the organising committee of the conference delivered the concluding remarks.

19

AL HAKAM | Friday 27 May 2022

Islam: Before and after the first four rightly-guided Khulafa their heart, hands and mind, because a heart that has belief, a hand that holds power and a mind that is a fountain of wisdom and knowledge stand witness to the ability of their owner.

The heart of Muslims

(A speech delivered by Hazrat Maulana Abdur Rahim Nayyarra at Jalsa Salana Qadian on 26 December 1939)

[…] The map of the Islamic world in light of history and geography I have been requested to show maps to you [during my speech]; however, as it is not possible to show a map on a piece of paper to such a large audience, through the mediums of history and geography, I will take your imagination through the locations and events that took place and show you the map of Islam before and after Khilafat.

The example of the magnificence and speed of Islam’s spread in the world is not found in the history of other religions. The enemies of Islam have been dumbfounded

by Islam’s spread. As William Muir wrote – concerning the rise and decline of Islam – “Within a matter of years, Islam conquered Arabia, Syria, Iran and Egypt. And before a century had passed, Islam’s rule had spread from Jabal al-Tariq to the Amo River, from the Black Sea through to the Sindh River.

The success that took Christianity centuries, Islam achieved in decades.”

If you go back in your mind’s eye to the demise of the Holy Prophetsa, you would see the rule of the Holy Quran had spread from the Bab-el-Mandeb [a strait between Yemen, Djibouti and Eritrea connecting the Red Sea to the Gulf of Aden] to Oman and the Islamic boundary brushed shoulders with the boundaries of the kingdoms of Caesar and Khosrow. After hijra, within 10 years, a huge transformation occurred.

Later, after Khilafat-e-Rashida took care of Islam’s political, governmental and educational needs and dealt with internal dissension, according to prophecies of past scriptures (Daniel 31:2, 35), Muslim forces broke the Roman Empire into pieces and conquered the lands of Caesar. And according to Quranic prophecies, Islam spread from the Atlantic Ocean to the

Ganges, from Spain to the Wall of China.

At that time, Muslim children, women, men, youth and the old were all sculpted in true belief, desirous of martyrdom, fearless of death, high in morals and justice, imbued in humanitarian attributes and compared to non-Muslim enemies, stronger, superior in the art of war and greater in spiritual and secular knowledge. Those Muslims, in the time of Khilafat, experienced a period where they not only governed the non-Muslim population physically, they ruled over their hearts too.

The second period was also such that by possessing superiority in power and morals, after conquering Andalusia [Spain] and passing the Pyrenees mountains, Muslims entered France and also sieged the centre of Europe; Vienna. However, the second era [for Muslims, after Khilafat-e-Rashida] did not have the same grandeur as the first.

Khilafat’s spiritual impact began to fade.

Muslims began to retreat. Instead of being victorious, they began to witness defeat.

After ruling over Spain for 700 years and having predominant influence over Eastern Europe for approximately 350 years, they went from victorious to the defeated. They began facing humiliation instead of respect from pagan nations. Muslim political influence and governance almost vanished from the earth until Allah changed the focus of victory and defeat, wars and disputes and created a new heaven and earth and placed new foundations for [Islam’s] victory.

Two eras for early Islam This map of early Islam first takes us to the era of the Companions of the Holy Prophetsa who had been blessed with his company – and that period is one part of the first era when believers (who were in the wrong) fought each other but then repented. However, the era afterwards was when the kingdom of the Holy Prophetsa split into two; Khilafat and imarat [state]. In

my opinion, these two time periods can be named thus, 1. The era of Khilafat 2. The era after Khilafat.

The first era is then further divided into two. The first era is the time of Khilafat-eRashida – especially the era of Syeduna Umarra which was enviable in every way – and whose last chain was Syeduna Ali Murtazara. However, when the centre of the Islamic kingdom changed from the Prophet’s Medina to Kufa (during the era of the fourth Khalifa), the Islamic kingdom was weakened. The second part of the first era was of governance and Khilafat when the spiritual and physical kingdom of the Holy Prophetsa did not remain the same; rather, in Damascus, like temporal kingship, Khilafat was made hereditary.

The second era is when spiritual Khilafat morphed and was made part of the pious scholars, pure sufis and the poor preachers of Islam, and temporal [Islamic] governance was established in Baghdad, Delhi, Cordoba, Constantinople, Cairo, etc.

There is no doubt that spiritual victories for Islam continued both in the first era, during Khilafat, and also in the era after Khilafat and the spread of the true faith never completely stopped. However, the conditions worsened and according to prophecies, Gog and Magog manifested and Dajjal became victorious. Muslims began apostatising and spiritual darkness reached its zenith. […]

The time of Khilafat-e-Rashida I will now give a few examples from the time of Khilafat-e-Rashida that show the beauties and qualities that Muslims possessed due to Islam, through which Muslims, once again, provided hearing to the deaf, life to the dead, belief to the disbelievers and direction to the lost. Islam’s map was now the route to success.

Listen! What did the Muslims possess? If we want to understand someone, we analyse

Irving Washington writes: 1. “It is astonishing that in the mosque of Medina there are a few aged Arabs gathered, who, a few years prior had fled their homeland, Mecca and now they are deciding the fate of the kingdoms of Caesar and Khosrow.”

2. The same happened at the siege of Damascus when the Christian army delegate came to see the Muslim army and entered the tent of Hazrat Ubaidahra to have a conversation about peace. When he entered the tent and after seeing the simple clothes and tent of the great Muslim leader [Hazrat Ubaidahra] he said, “The clothes and tent of the general who has shaken the foundations of the kingdoms of Caesar and Khosrow is utterly simple.”

3. Yazdegerd, Emperor of Iran, was completely surprised when he saw that “the members of the Arab delegation sat before him on the floor and began speaking without any fear whatsoever.” And when that arrogant king threw at them – to belittle – bags of sand and done them away by saying “the graves of your officers will be made in the land of Qadsiya and sand mud gives new of that”, the believers took good news from those empty words and sand and became happy that “this sand gives the good news of the victory over the land of Iran.”

4. The Sword of Allah, Khalid[ra] singlehandedly showed the qualities of bravery on the battlefield and faces the enemy. While killing every enemy with the sword, he picks up a famous Christian fighter while saying “Allahu Akbar” and brings him to the Muslim army and tires a little. At that time, a famous and brave Muslim soldier, Zarar bin Azwar cries out, “Khalid! Rest a little.”

The brave Sword of Allah replies by saying, “Yes! Certainly! But rest will not be here! It will be in heaven.” Allahu Akbar!

5. The conqueror of North Africa, General Uqbah[ra] went into the Atlantic sea with his horse and its waters, reaching the saddle kissed the feet of this general of the Muslim army. This brave Muslim’s eyes turned towards the skies, his heart was full of belief […] and addressing Allah, he said: “O God! If these waters were not an obstacle in my way, I would have continued to take the flag of your faith further forward this very moment.”

6. It was this very general of Islam, Uqbah[ra] who, when he decided to populate and lay the foundation of the city of Kairouan in Tunisia and found it to be a jungle rife with dangerous snakes and beasts, addressed the wild beasts and snakes by saying, “Listen! O snakes and beasts of Continued on next page >>

Friday 27 May 2022 | AL HAKAM

20 << Continued from previous page

the jungle, Muhammad, the Prophet of Allah’s companions want to set up camp here. Get out!” This voice had such awe, magic and influence that the beasts of the jungle – gripping their children in their mouths – speedily vacated the jungle. The Islamic camp then populated Kairouan.

7. Tariq[rh] erected the Islamic flag when he reached the land of Spain and burnt all the ships they arrived on. Most of the Muslim, youth while shouting “Heaven, Heaven!” showed their brave traits and entered the doors of death, meeting their God. With utmost belief, they cried “If we die, we will drink from the goblet of martyrdom and if we are victorious in war, we will wear the crown of victory.”

8. Apart from these men, women and girls also possessed this vibrant and passionate faith. Hazrat Khola[ra], a teenager, was the sister of Hazrat Zarar[ra] bin Azwar.

Both siblings were adorned with a special kind of bravery and belief. Once, Muslim women were imprisoned by the enemy.

Hazrat Khola[ra] had no weapon. The leader of the Christians, Peter, fell in love with Hazrat Khola[ra]. She stood up amongst the destitute prisoners and delivered a speech.

“We are the women of the Mujahidin-eIslam, the followers of Muhammad, the Messenger of Allah, so will we now become the concubines and lovers of these wild and idol-worshipping people! Death is better than this!” Another Muslim girl, Ufrah supported Khola. Taking the poles of the tents as weapons, all the imprisoned Muslim women stood shoulder to shoulder in a circle under the leadership of these two women and whoever [out of the enemy] approached them, they killed. Seeing this, Peter arrived and expressed his love [for Khola] and began blackmailing them by offering respect and high status [if they left Islam]. At this, Khola passionately replied: “O disbelieving idol-worshipper! Do you express love for the women who have accepted Muhammadsa, the Messenger of Allah? Step forward, let me send you to Hell.” Khola was saying this when suddenly someone called out “Khalid Zarar” – and this voice was enough to cause the Christians to flee.

9. During the wars in Syria, Hazrat Khalidra, on one occasion, appointed these two brave Muslim women as commander officers over a platoon of female archers and instructed them to call the Muslims who fled the battlefield “sinful “ and “apostates” and to turn them back to the battlefield. And when the need arose, to defend themselves too. These brave women followed these instructions with such commitment that history bears witness to it.

10. Aban was a young soldier and Thomas was the General of the Christian army in Damascus. Thomas wounded Aban with a poison laden arrow due to which Aban was martyred. Aban and his wife were newlyweds. The newlywed bride ran from one end of the battlefield to the other to see her husband but before she got there, her beloved had met with God. At this, the wife sat beside the dead body of Aban and addressing it said: “My beloved! God brought me and you together to ultimately separate us. I will come to meet you. Now, after you, no one will ever touch my body. This body is now

for God.” After this, she took the bow and arrow of her husband and first went and killed the flag bearer of the enemy’s army.

She then shot an arrow at Thomas’ eye which injured him to the extent that he could no longer fight and ultimately died. After this retribution, she fought until she achieved martyrdom and went to meet her groom.

This was the example of the Muslims who had been influenced by the blessings of Khilafat.

The Muslim prisoner: Trusting in Allah.

Heraclius: Who protects the treasure?

The Muslim prisoner: Those who perfectly believe in the unity of Allah.

This was the bright mind of the Muslims and outside of the battlefield, this influence of the Muslims created the religious and intellectual reforms in Europe.

The hands of Muslims

This was a picture of the era of Khilafat and the time following it. The present condition of the believers demands that we revive that spirit, the absence of which has shown humiliation after honour. The believers rich in faith thought their gems to be mere shards and threw them away and the destitute disbelievers actually threw their worthless shards away and cunningly picked up the precious gems of the believers. In other words, the believers left their faith and faced disgrace whereas disbelievers continued in their disbelief, but by acting on faith, they also gained respect.

O Allah, we desire from You that You make the believers true believers once again and during the new Khilafat, make them believers in Khilafat and give the disbelievers the faith that was in the era of the previous Khilafat about which an enemy historian of Islam says: “It is with great surprise that no matter

God Almighty raised the hand of Muslims high. He took them out of poverty and made them rich and inheritors of the treasures of the earth. Their riches were to the extent that Hazrat Umarra established and populated ٰ thousands of towns and coins had ‫لا الہ الا اللہ‬ engraved on them and the Bait-ul-Maal’s official foundation was laid. At the Victory of Iran, 900 camels laden with provisions from the booty of war reached Medina and out of the 60,000 soldiers who conquered Qadsiya, every one of them was given 1,200 dirhams. Apart from other wealth, the piece of Caesar’s special rug Syeduna Alira received was sold, from which he received 8,000 dirhams. […]

And listen! In the era of the second Khilafat, Hazrat Abbasra would receive 200,000 dirhams as a stipend annually.

The Companions of Badr received 5,000 dirhams and Hazrat Husainra and Hasanra received the same amount too. All of the Mothers of the Believers [wives of the Holy Prophetsa] would get 10,000 dirhams and Hazrat Aishara received 12,000 dirhams annually.

Despite having so much wealth, these people were humble of heart and strict in observing their faith.

The heart of Muslims Apart from the intellectual prowess of Muslims that is embedded as proof in the [original] Arabic word of “algebra”, the grand buildings of Delhi and Granada and the Arabic text on the palaces of England (for example Crystal Palace, etc.), Muslim soldiers were distinct in the art of war despite their humble disposition. We see that at times, fearless soldiers would hide inside chests and when the enemy, thinking the chests were their booty of war, took them inside their fortresses, the brave Muslim soldiers would come out and while saying “Allahu Akbar” opened the doors of the fortress. At other times they would disguise themselves as Christians and fight with great wisdom. They would fight with great care, caution and wisdom. [...]

It is recorded that Zarar and some other respected Muslims were held as prisoners in Antakya. Heraclius, Emperor of Rome, asked the Muslim prisoners some questions.

Some of those questions and the answers given are as follow: Heraclius: What kind of flooring does your king sit on?

The Muslim representative from the prisoners: He sits on the foundations of justice and equality.

Heraclius: What is his throne like?

The Muslim prisoner: It is made of truthfulness and piety.

Heraclius: What is the treasure of your Khalifa (Hazrat Umarra)?

Conclusion and prayers

who accepted Islam – even if they accepted under the sword, which was a special ploy of Islam – they developed such faith that they offered every sacrifice for their [new] religion and never left it.”

Allah has promised us that Islam will prevail over all religions. Khilafat exists amongst us once again. The period of history is returning again that was unparalleled in victories for Islam. It is essential that by enriching ourselves with the reward of faith and with sacrifice and discipline, every man, woman and youth of the era of Khilafat should become an example for others. […]

(Translated by Al Hakam from the original Urdu published in Al Fazl, 24 May 2012)

Eid-ul-Fitr in North Macedonia Wasim Ahmad Saroa President Jamaat-e-Ahmadiyya Macedonia

Jamaat-e-Ahmadiyya North Macedonia celebrated Eid-ul-Fitr at Baitul Ahad in Pehcevo, on 2 May 2022.

After the Eid prayer, members of the jamaat gathered to listen to the live Eid Sermon delivered by Hazrat Amirul Momineenaa from Islamabad, UK.

21

AL HAKAM | Friday 27 May 2022

100 Ahmadi missionaries preach in England, East Years Africa, Baghdad, Mauritius, America and Ceylon Ago...

The Review of Religions [English], March, April & May, 1922

England Brother Mubarak Ali is busy with his usual earnestness. He in conjunction with brothers, LB Augusto, Omar Ali Bacon, AJ Tongue, and HM Leon, has arranged to deliver a series of lectures the scope of which may be gauged from the fact that they embrace the all-engrossing subjects such as The Existence of God, The need of religion, Divine Revelation and The Second Advent of Jesus. For general enlightenment, we reproduce here the whole programme of these lectures that are arranged to be delivered at the Ahmadiyya Mosque, London:

In the name of the Most Merciful God. Ahmadia Movement in Islam.

The Ahmadia Mosque, 63, Melrose Rd., Southfields, London, SW 13.

The following free lectures will be given at the above place at 3:30 pm: 8 January [1922]: Existence of God [by] Mr LB Augusto 15 January [1922]: Need of Religion [by] Mubarak Ali BA BT 22 January [1922]: What Kind of Religion is Needed? [by] Mr Omar All Bacon 29 January [1922]: What Islam has Done for the World [by] Mr AJ Tongue 5 February [1922]: Spiritual and Social Aspects of Islam [by] Maulvi Mubarak Ali BA BT 12 February [1922]: The Call on Mount Hira [by] Prof HM Leon MA LLD PhD 19 February [1922]: Ahmadia Movement and the Future of Islam [by] Mubarak Ali BA BT 26 February [1922]: Daily Life of a Muslim (ditto) 5 March [1922]: Divine Revelation (ditto) 12 March [1922]: The Holy Quran as a Guidance for Humanity (ditto) 19 March [1922]: The Second Advent of Jesus (ditto) 26 March [1922]: The World Unrest [by] Mr LB Augusto 2 April [1922]: The First Converts to Islam [by] Prof HM Leon MA LLD PhD 9 April [1922]: Scientific Method in Religion [by] Mr Omar Ali Bacon 16 April [1922]: The Wars of Islam [by] Mr AJ Tongue 23 April [1922]: Woman in Islam [by] Maulvi Mubarak Ali BA BT 30 April [1922]: Muslims in Spain [by] Mr Omar Ali Bacon You and your friends are cordially invited.

Mubarak Ali BA BT (Imam Ahmadia Movement, London).

To reach “The Ahmadia Mosque”: District Railway: East Putney and

Southfields Station. Bus Nos. 30, 14, 85, 96, 37, 22. Tram No. 82.

It is through the untiring efforts of Brother Mubarak Ali that two more educated Englishmen have embraced Islam.

Their names are Mr William George Harlow (Waliullah) [and] Mr Travers Lake (Abdul Haq). Insha Allah, more are expected in the near future. The brother has moreover to devote a good deal of his time to consolidation and supervision work. Below we reproduce a report as to his work by the brother himself:

Islam in England Sir, thank God the efforts of the Ahmadia Movement to spread Islam in this country are being carried on with unabated zeal.

Lectures at the Mosque, Southfields, on Sundays are attended by English people and Indians, who eagerly take part in the discussions that follow. Besides the undersigned, the following gentlemen also delivered lectures in the last two months: 1. Prof HM Leon MA LLD 2. Mr AJ Tongue (Lissan-ud-din) 3. Mr Abu Bakr Augusto Lectures are given and discussions are held in other societies and associations at their invitation, but the invitation to Islam is not confined to selected people and learned societies only. The masses are invited to Islam in open air lectures in Hyde Park three days in the week and hundreds of English men and women attend our lectures. Allah be praised! It is most gratifying to see side by side the preaching of Trinity by Christian missionaries and the Moslems with turbans on their heads declaring unity of God and the prophethood of Muhammad, peace be on him, in the most crowded part of the city of London. The message of Islam, i.e., peace,

and absolute submission to the Divine Will and Brotherhood of man, is given in the loudest voice. Thank God our lectures are removing the great prejudice that prevails against Islam in this country. Beliefs which are never known by Moslems are attributed to them. Let me give a few instances: 1. The coffin of Muhammad, peace be on him, is at Medina suspended in the air, as it is accepted neither by Heaven nor by Earth.

2. The Muhammadans worship Muhammad[sa].

3. The Muhammadans worship the sun.

4. According to Islam, women have no souls.

Objections against the sword of Islam and polygamy are invariably raised. Long, thorough, and widespread propaganda is necessary to disabuse the minds of the English people of these ideas. Questions regarding the intolerance of the Turks and Armenian massacres are often raised and we have to answer these charges unfounded.

Taking advantage of the political weakness of the Moslems, Christianity is trying to make a spiritual conquest also of their souls. But Christendom is itself in a state of spiritual bankruptcy and here is the greatest opportunity for Islam. Scepticism and Atheism is rampant everywhere in the West. Nearly 70 percent of the people have practically no religion. Islam is badly needed, and is destined to succeed here. It requires only an organised and determined effort on the part of the Moslems. The following are the recent additions to the fold of Islam: 1. Mr George William Harlow (Waliullah) 2. Mr H Travers Lake (Abdul Haq) 3. Mr Sydney Blashill.

Yours truly, Mubarak Ali. The Mosque, Southfields, London, SW

Three missionaries tour Sweden in wake of public burnings of the Holy Quran Kashif Virk Missionary, Sweden

Recently, copies of the Holy Quran were burnt in Sweden, causing violent riots in suburban cities. These tragic events resulted in a very heated debate about immigration, freedom of speech and whether or not Islamic values are compatible with the Swedish society.

On the one hand, staunch defenders of freedom of speech propagated this right as non-negotiable and absolute, on the other hand, Muslims and other minorities felt that this right is being abused to express racist and hateful sentiments towards them.

In the wake of this, three Ahmadi missionaries in Sweden, Agha Yahya Khan Sahib, Rizwan Ahmad Afzal Sahib, and myself embarked on a five-day tour specifically targeting on the cities where

Three Ahmadi missionaries touring Sweden, spreading the true message of Islam

these events unfolded. These were the cities of Borås, Jönköping, Linköping and Norrköping. In addition, Södertälje was also visited and thus the major cities situated along the highway between Stockholm and Gothenburg were covered.

Permission was sought from the local police and municipality to erect a tent and

18. 16 March 1922.

East Africa Brother Nayyar’s zeal finds no abatement in spite of the horrid climatic difficulties. Week in and week out he is exploring new regions and new sources. Consolidation work is his chief business these days. He is busy founding societies, establishing schools and madrassas and opening theological seminaries. Regular discourses on the Holy Quran and the traditions have been taken in hand. In spite of this, his fold is daily increasing. May God help him in his arduous task!

[Nairobi] A whole day public meeting of the Anjuman Ahmadiyya Nairobi came off on 23 October [1921] in the Royal Theatre Hall, Nairobi.

A series of lectures on various religious topics such as The Beauties of Islam, The Seal of Prophets, Guru Nanak’s Cloak, and The Truth of Promised Messiah’s Mission were delivered by brothers Abdul Karim, Abdul Hayy, Ahmad Hussein, [and] Muhammad Hussein Butt, respectively. The audience included among others Arya Samajists, the Sikhs, and non-Ahmadi Moslems, with a sprinkling of Christians. Five minutes were allowed after every lecture for the expounding of objections if any, which in most cases were availed of by the gentlemen present and they were duly explained. The meeting as a whole was a great success.

Baghdad The annual meeting of the Baghdad Ahmadiyya Anjuman came off on the New Year’s Day with brother Dr Haji Khan Sahib of the new General Hospital as president.

The meeting was opened with a recital from the Holy Quran and the regular business began with a recitation of one of the poems by the Promised Messiah[sa]. Sayad Fateh Ali Shah then read his lecture on “The Death of Jesus,” and was followed by brother Ja‘far Sadiq of the DTS Office who discussed the all burning topic of “The Seal of the Prophets” and in a masterly disquisition he Continued on next page >>

the newly designed caravan. This caravan is adorned by the picture of the Promised Messiahas, a QR code, as well as the hashtags #FrågaEnMuslim (#AskAMuslim), and #MessiasHarKommit (#MessiahHasCome).

On the backside is written “Islam in Media” along negative headlines published over the years which are normally featured when writing about Islam. The caravan was thus very inviting and prompted many to come forward to discuss or take a picture.

The campaign was very much appreciated by the public and considered as an apt response to the tragic events of the past weeks. Many visitors expressed their appreciation.

By the grace of Allah the Almighty, the media coverage was extensive during the course of the tour. Radio, TV and press visited the stall in all of the five cities. The largest Arabic news outlet in Sweden also published an interview. In total, the campaign was covered in 20 different news items, and was also shared widely on their social media.

For details: www.linkedin.com/feed/update/ urn:li:activity:6932042280291680257/

Friday 27 May 2022 | AL HAKAM

22 << Continued from previous page

eloquently brought home the truth that the Prophet[sa] of God was the greatest of the Prophets and that after him all avenues to divine communion were closed, and that if any one now aspired to this high position it was solely by following in the footsteps of that illustrious prophet, peace be with him, alone. No independent way was now open except through him. Yet he tried to show at the same time that the doors of prophethood were not closed as was misunderstood by some of the Muhammadans. Rather, the doors have been thrown open, and anyone aspiring to that lofty position could achieve it by going through the course of Islam and strictly adhering to it. Then was the time for the report, after which brother Qazi Abdur Rashid exhaustively and in an illuminative fashion dealt with the subject of “The Truth of the Mission of the Promised Messiah[as],” and in the course of his lecture he, in a very fascinating and convincing manner, dealt with the revelations of the Promised Messiah[as] and clearly established their divine nature. The audience included a good sprinkling of non-Ahmadis who patiently and attentively kept their seats listening to all that our lecturers had to say. The meeting came to a close with a prayer after which all the assemblage were treated to tea and other refreshments.

Prophet Muhammad, peace be on his noble soul.

Islam means peace and consequently Islam is the religion of peace. It does not require any sword or force in propagating religion which is truth all in all. The Holy Quran says in clear words, “There is no compulsion in religion” (Chap. II, the Quran). Hence those who expect the advent of a blood thirsty Mahdi and a warrior Messiah go against the clear teachings of the Holy Quran and the authentic traditions of the Holy Prophet[sa].

Ahmadis no longer look for the advent of any person waging war in the world for the sake of religion. The world is already disgusted thereof. Let the world adhere to the tenets and principles of Ahmad[as] and taste the sweet fruits of peace of all kind.

Then and then alone there will be no war and peace will reign supreme in the world.

Again, I thank the French Government for its share in the sacred cause of constructing a mosque in their capital. I will be very glad and grateful if you kindly communicate the heartfelt gratitude of the whole Muslim community to the President of the French Republic.

Hoping to receive full consideration of my humble writing.

I have the honour to be, Sir, your most obedient servant, HG Muhammad Ahmadi.

Mauritius

Republique Francaise

MH Ghulam Mohammad BA and Hafiz Ubaidulha are busy with their mission work. At a meeting at Cinema Hall, Rosehill, attention was drawn to the crying need of the time, the advent of a prophet reformer, since famine and plague in various forms were afflicting mankind all the world over.

All the sacred scriptures notably the Bible and the Holy Quran lay it down that such afflictions always overtake the world in the days of such prophetic reformation.

Hence the present affliction cannot but be the fulfilment of the signs of the promised one that the surest means for the alleviation of human ills was repentance, deep and sincere.

Our brother corresponded with the French Consul and expressed the community’s heartfelt gratitude towards the French Government for the latter’s generous contribution towards the Paris Mosque. For the reader’s information, we reproduce the whole correspondence as below: From HG Muhammad Ahmadi, Muslim Missionary, Rose Hill. 14 March 1922.

To The French Consul, Port-Louis.

Sir, I most respectfully ask your leave for taking liberty to convey to you heartfelt gratitude which the Muslim community of the whole world owes to the French Republic because of the generous contribution of a large sum of money in the construction of a mosque in Paris – a standing monument of French kind sentiments towards Islam.

May Almighty God open their hearts to receive heavenly bliss which God has sent down in time in the blessed person of Ahmad[as] of Qadian, Punjab, India, who claimed to be the Promised Messiah[as] of the Latter Days and whose veracity has been fully demonstrated by heavenly signs.

The believers in Ahmad[as] are true Muslims because they follow the precepts of the Holy Quran and the blessed practice of the Holy

Consulat dae France, Port Louis.

Port Louis le 15 March 1922.

Monsieur, J’ai l’honneur de vous accuser reception de votre lettre en date d’hier et jem’ m’empresse de vous en remercier.

Ce me sera un tre’s agreable devoir de donner connaissance a mon Government des sentiments eleves qu’ arec la eommunaute Musulmane vous professez a son egard.

Veuillez agreer, monsieur, les assurances de ma consideration distinguee.

Le Consul DeFrance Monsieur, Monsieur Muhammad Ahmadi, Muslim Missionary, Rose Hill.

English translation of the above French passage: Port Louis. 15 March 1922.

Sir, I have the honour to acknowledge the receipt of your letter with the date of yesterday and thank you for that earnestly.

It will be a very agreeable duty for me to apprise my government of the elevated sentiments of the Muslim community which you profess on their behalf.

Hoping you will accept all assurances of my distinguished regards for you.

Sir, I am the Consul of France. (Signed)

America Brother Dr Sadiq’s work is too well known to require any commentary. The Moslem Sunrise is a living testimony of the solid work he is performing in spite of the fact that he is being handicapped among other insurmountable difficulties by financial anxieties. The brave soul, undaunted, is carrying on his work of enlightening the American public. Below we reproduce what an American paper has to say about him:

Mohammed Religion is Modern One, Says Moslem Missionary The Mohammed religion is alive, progressive,

up with the times, does not cling exclusively to worn out traditions and superannuated prophets as does the Christian religion, says Dr Mufti Muhammad Sadiq of India, who is in Grand Rapids as the guest of Alexander Brown, 517, Fairview Ave., NE. Dr Sadiq is a Moslem Missionary sent by a community of the Ahmadia movement in India to lecture in the United States on Islam and oriental subjects. He has degrees of B Phil, PFC, FC Chrom., D LLT, ASP and AMRS. The Ahmadia movement, he explains, is a reformation of the Mohammedan religion to keep it up to date according to the teachings of the prophet Ahmad[as] who died in 1908.

He says the Mohammedan religion is misunderstood in America; people believe that Mohammed is worshipped. The fact is, he says, that, unlike Christians who worship Jesus as God, Mohammedans worship only one God and consider Mohammed[sa] as a teacher who instructs in the word of God. Mohammedans believe God is keeping his people up to date in His wishes by sending messengers to them at occasional interval.

Ahmad[as], he says, is the latest of these.

Ahmad[as] is said to have prophesied the war, the fall of the Czar of Russia and other world events in detail and with accuracy 10 years before they occurred. His son, Mahmud[ra], is now leader of the movement, of which there are over 700,000 followers in India.

Dr Sadiq will remain in Grand Rapids about a month and will try to arrange for lectures. (Grand Rapids Herald) A famous lady lecturer named Jane Hooper entertained some of her friends at her house and invited brother Sadiq to address them on the occasion. It was a great success and a very good impression was created on all who had assembled on the occasion. A respected lady of good family offered to join our movement, but she was requested by our brother to think over the question again and deferred her initiation to some other occasion, giving her some literature to study in the meantime.

In addition, many lectures were delivered in the period under report and many an inquirer after truth saw our missionary at his lodging and made further inquiries about the Holy Ahmadiyya movement. Our brother is suffering from the enlargement of piles which is greatly interfering with his missionary activities. Our prayers daily go out to him to help him on in the furtherance of the divine faith and we pray [to] Lord to cure him of this fell disease which is greatly interfering with our brother’s work.

The Ceylon Ahmadiyya Association The seventh Annual General Meeting of the above Association was held at the Association Hall on 22 January [1922] at 7 pm. There were present Maulvi AP Ibrahim (Chairman), Messrs TK Lye, B Satheen, BW Lye, Majid Khan, DH Mantara, M Zainudeen, K Omerdeen, AL Mohidin, Kunhi Koya, Mahmod Sahib MLM Sheriff, SA Sadie, Abdul Azzi, A Ibrahim, OA Majid, BS Lye, CH Mantara (Hon. Secretary), and others.

The secretary in submitting the report said – That the Association has done considerable progress during 1921, having

its headquarters in Colombo, a branch has been opened in Negombo. The propagation of Islam as interpreted by the Ahmadiyya Movement is spreading in all parts of Ceylon and the relations with non-Ahmadis are now friendly and improving gradually. With a love to deliver our message peacefully our mission has a great future. The Association is proud to have a hall of its own bought by its members in Ceylon. With the prayers of the Caliphatul Masih of Qadian, who has contributed 50 rupees and sanctioned the raising of 5,000 rupees from all Ahmadis for the improvement of the present holding, the work will be taken up immediately. The English and Tamil literature – “The Message” and the “Thuthan” [magazines] published by the Association weekly is much appreciated by our readers and a “Malayalam” weekly will be issued in a few weeks.

Our missionaries Mufti Sadiq in America, Mubarak Ali in England, AR Nayyar in East Africa, Ghulam Mohamed in Mauritius, Hassan Mussa Khan in Australia, Shah Waliulla (sic) in Mecca, are doing good work for Islam, and two and a half lakhs of rupees have been spent in 1921.

Though Ceylon has closed its doors for our missionaries, giving us no reasons, we are repeatedly appealing to the Governor to remove the restrictions. Owing to limited time being allotted at the Jetty permission is not granted to us to present an address but an address and a copy of the Holy Quran will be sent to the Governor for presentation to the Prince of Wales. A pandal in front of the Association will be put up as the Prince will be passing the Association Hall at the Shorts Road. Weekly lectures are being delivered at the association hall with a fairly good gathering. With the addition of an upstairs building, accommodation would be complete with light and telephone service when lectures will be arranged from different religionist. Taking advantage of Mr Abdur Rahaman’s presence in Ceylon, several lectures were delivered in Colombo, Candy, and Negombo. Our visitors included Mr Khalid Bannerjee and Shaik Ahmadullah from England and several Indian gentlemen.

Though we failed to enlist the sympathy of the police and the Government for permission for street preaching, we shall renew our application in 1922, and we failed to see the permission accorded to Christian and Buddhists and not to Muslims. For the first time, Mr CH Mantara represented as a Ceylon Delegate, at the Annual Conference at Qadian, having travelled over 6,000 miles.

The report was unanimously adopted.

The following were elected office-bearers for 1922: Patron – His Holiness, the Caliphatul Masih II[ra]; President – Maulvi AP Ibrahim; Registrar of Mohammedan Marriages appointed by Government, Vicepresident, Editor, Printer, and Publisher of “The Message” [and] “Thuthan” – Mr TK Lye; Sub-Editor – Mr BW Lye; Treasurer [and] Manager Chand (a collector) – Mr K Omerdeen (acting); Secretary and Accountant – Mr CH Mantara; Auditor – Mr B Satheen (acting); Correspondence – Mr M Zainudeen; Committee – Messrs YLA Rahman, ALM Mohidin, A Musafer, B Satheen, OA Majeed, BW Lye, K Omerdeen, AL Ahmed Lebbe, and AH Cassim.

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

23

AL HAKAM | Friday 27 May 2022

Friday Sermon 29 April 2022 Ramadan: Training for the believer After reciting the tashahud, ta‘awuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa said:

The month of Ramadan arrived and passed, showering its blessings on all those who tried to seek its bounties. Now, only two days remain and in some places there may be three days left; nevertheless, the month of Ramadan is coming to an end. A wise and true believer always remembers – and it is pertinent to bear in mind – that as the month of Ramadan is coming to a close, we are not free from many of our responsibilities and obligations. As a matter of fact, the month of Ramadan came in order to teach us how to truly fulfil these responsibilities and obligations. Ramadan taught us how

we can remain persistent in fulfilling these responsibilities; it came in order to highlight the stages of progress and having taught us this lesson Ramadan is now coming to an end.

Even though the month of the obligatory fasts is coming to an end, the time to elevate the standard of our other obligations and striving to excel in them is now upon us.

After the month of Ramadan, if we forget this reality of how one should maintain the [high] standards of our responsibilities and obligations, then we have not observed the month of Ramadan in accordance with the

guidance of the Holy Prophetsa.

In a hadith, it is mentioned that the Holy Prophetsa said: “All five prayers, one Friday prayer to the following Friday and one Ramadan to the next Ramadan become the means of atoning for the sins that are committed between those periods, with the condition that one abstains from committing grievous sins.” (Sahih Muslim, Kitab al-Taharah, Hadith 556) It should be clarified here that if a person does not identify less grievous sins and mistakes they commit, and does not try to refrain from them, nor seeks forgiveness

after committing such deeds, then they transform into more grievous sins.

Hence, what is meant here is that a person should always remain fearful of Allah and seek forgiveness from Him so that one can refrain from these ill deeds. Therefore, if we do not spend the months between one Ramadan to the next Ramadan performing virtues, fulfilling our responsibilities and fulfilling our due rights to worship and people, then we have not derived full benefit from Ramadan. We are fortunate that the Promised Messiahas has guided us clearly in every matter. He constantly advised

Friday 27 May 2022 | AL HAKAM

24 us to fulfil our responsibilities towards worship as well as to fulfil our rights owed to mankind. He has presented us with a guide of how to live our lives. If we make this code of conduct a part of our lives and try to live accordingly, then we will most certainly tread on the paths which allow us to increase and progress in our virtues; those paths which connect one Ramadan to the next, which enable us to refrain from committing sins in between this period and enable us to be forgiven.

In this era, it is this very Ardent Devotee of the Holy Prophetsa who repeatedly exhorts us to live our lives in accordance with the true teachings of Islam and who clearly expresses that if we wish to be permanent recipients of the blessings of Allah the Almighty, then we must follow these teachings.

As such, I will now present some of the guidance imparted to us by the Promised Messiahas. During the month of Ramadan, we are inclined towards worship and we make a concerted effort to offer our obligatory prayers as well as voluntary prayers. However, the obligation to offer prayers is not restricted to a certain month, or a certain time; rather, it is necessary to offer the five daily prayers at their appointed time and throughout all 12 months of the year. The Holy Prophetsa has repeatedly reminded the believers towards this. On one occasion, the Holy Prophetsa said, “Abandoning prayer pushes a person closer towards disbelief and idolatry.” (Sahih Muslim, Kitab-ul-Iman, Hadith 247)

Furthermore, the Holy Prophetsa said, “On the Day of Judgment, the first thing that people will be questioned about is prayer.

If this is in order, then that person has succeeded and will attain salvation.” (Sunan al-Tirmidhi, Abwab al-Salat, Hadith 413)

This is the significance of the [obligatory] prayer. It is not limited to a certain month; rather, our attention has been drawn towards offering the five daily prayers throughout.

The Promised Messiahas has repeatedly advised us and drawn our attention towards the importance of prayers. He has clearly stated what prayer is, how it is to be offered and how we can derive pleasure in prayer.

Moreover, we should make efforts to experience this enjoyment [in prayers] and they should be such that increase our love for Allah the Almighty. It should not be the case that when we are in need and face a worldly problem, we lay the prayer mat or go to the mosque and weep and supplicate for a few moments; then when the difficulty is resolved, we become neglectful [of our prayers] or that we only focus on our prayers in Ramadan and then abandon them afterwards, or do not give the same level of attention as one ought to. If this is the case, then as it has been mentioned in the hadith I presented earlier, neither our formal prayers, nor the Friday prayers or our fasts will serve as a means of having our sins forgiven.

Elaborating on what prayer is, the Promised Messiahas states: “It is a special form of supplication to the Divine, but people consider it to be a tax that is due to kings.” They offer prayer out of compulsion. “These foolish people do not even know that God Almighty has no need for such things. What need does His Independent Being have for man to pray to Him, extol His glory and praise Him, besought of all as He is? In fact, it is

man who derives benefit and reaches his objective through these means. It gives me great pain to observe that in this day and age, there is no love for worship, virtue and piety.” These are matters of love so these obligations should be performed in the correct manner. “The reason for this is the poisonous, widespread effect of evil custom. It is for this reason that the love of Allah the Almighty is falling cold.” People are increasingly falling into evil customs, “and people do not experience the pleasure they ought to in worship. There is nothing in the world which according to the design of Allah Almighty does not give pleasure or satisfaction in some form. A person who is ill cannot derive pleasure from even the most exquisite and delicious food, and considers it to be bitter or completely tasteless.”

After taking medicine or due to the illness, one’s mouth loses its sense of taste and cannot taste the flavour of anything. A sick person would refuse to eat anything or start criticising the food.

The Promised Messiahas continues: “So too is the case with those people who derive no pleasure and delight from the worship of God.” They are also like the sick.

“Such people should worry about their ill state. For as I have just said, there is nothing on earth, which Allah the Almighty has not instilled with the characteristic of granting pleasure in some form or other. Allah the Almighty has created man so that he may worship Him. Why then would there be no pleasure and delight in this worship? There is definitely pleasure and delight in worship.

If only there were those who would take it.

Allah the Almighty states:

َّ ۡ ۡ َۡ​َ ‫َو َما خلق ُت ال ِج َّن َوالۡاِن َس ِالا ل َِی ۡع ُب ُد ۡو ِن‬

“[‘And I have not created the Jinn and the men but that they may worship Me.’ (Ch.51: V.57)] “Now when the very purpose of man’s creation is worship, it is necessary for there to be immense pleasure and satisfaction in worship.” Such an extent must have been placed in it, for which [man] is created.

“We can appreciate this very well from our daily observation and experience. For example, grain along with all the things that we eat and drink have been created for humans.” All forms of nourishment have been created for man. “Do they not then derive a pleasure and satisfaction from these things? Does man not possess a tongue so that he can experience the taste, flavour and sensation that is associated with these things? Does man not derive pleasure from looking at beautiful things, whether plants or minerals, animals or other human beings? Do the ears not derive pleasure from beautiful and melodious voices? Then is any further argument required to establish the fact that if there is pleasure in everything”, and one derives pleasure from these things, “then why would there not be pleasure in worship?”

Everything has a certain pleasure which a person derives. Thus, why would there be no pleasure in prayer?

The Promised Messiahas then states: “In the same manner, bear well in mind that worship is no burden or tax. This too possesses a pleasure and satisfaction; and this pleasure and satisfaction is far greater than all the delights of this world and all carnal pleasures.”

The Promised Messiahas then states:

“Moreover, just as an ill person remains deprived of the pleasure of even the finest and most exquisite foods, so too is precisely the case with the unfortunate person who does not find pleasure in worshipping Allah.” (Malfuzat, Vol. 1 [English edition], pp. 156157)

Their case is like that of the sick, and they should be concerned about it and find a cure.

Hence, one must ponder over this point, as to how they are to strive to derive pleasure. How can one derive any pleasure from that which one has no knowledge or understanding about? How can one who has lost all their senses and faculties benefit from the pleasure of any blessing or feel its satisfaction? If man falls prey to materialism they have no concern for such matters and thus becomes like the sick. The solution to this has also been given by the Promised Messiahas. He states: “I observe that people are negligent and indolent in observing their Prayers because they are oblivious to the pleasure and satisfaction that Allah the Exalted has invested in prayer.” The fact that they are oblivious is a significant cause in this respect.

“Then, there is even greater negligence and indolence in cities and towns. Even fifty percent of the people do not eagerly bow their heads before their true Master with sincere love. The question that arises is: why do they not bow or worship? People do not know of this pleasure, nor have they ever experienced this delight? Other religions do not prescribe such injunctions.

“At times, it so happens that people are busy in their engagements and the call for prayer is made.” People do not wish to hear the call to prayer and say they are preoccupied in their work and ask what is the need to place them in this difficulty. “It is as if their hearts begin to throb with pain.”

They are pained upon hearing the call to prayer. Sometimes people also say to others, out of ostentation, that they must go to pray or close their shops. “Such people are worthy of pity.

“There are certain people here as well whose shops are situated adjacent to mosques, but they never join in the prayer” in the mosque. “All I wish to say is that one ought to fervently and passionately pray to God Almighty that just as He has granted us diverse forms of pleasure in fruits and other things, may He enable us to experience, even once, the sweet taste of prayer and worship.”

This prayer should also be offered, for Allah to enable one to experience the delight in prayer, and only then will one experience this pleasure. When one experiences this pleasure, they will understand the delight of prayer and will be mindful of it.

“Observe, if an individual looks at someone beautiful with delight, they remember it well. Further, if a person sees an ugly and hideous figure, the entire state of such a figure comes forth as an embodiment in the mind of the observer […]. Of course, if a person is indifferent and sees the figure in passing, then one remembers nothing.

Similarly, in the estimation of those who do not pray, the prayer is like a penalty, whereby one is unjustly forced to wake up in the morning when it is cold and leave their precious sleep to perform ablution, and compelled to forsake many comforts in order to offer it. The actual fact is that such a one is averse and therefore is unable

to understand; they are oblivious of the pleasure and satisfaction that is present in prayer.”

Such a person is a Muslim and a believer by name; however, there is an aversion in their heart and they cannot understand it, as compared to prayer, they think there is more pleasure in sleeping or other things.

The Promised Messiahas says: “They are completely oblivious. How then can they experience pleasure in prayer?

I observe that when a drunkard or one who suffers from addiction is unable to find satisfaction, they continue to drink glass after glass, until they are finally inebriated.

A wise and prudent individual can benefit from this example,” how can they derive benefit from the example of a drunkard, if a person is a sincere believer, “they must remain persistent in prayer and continue observing it until they begin to experience pleasure. Just as a drunkard conceives of a pleasure in his mind, which is the actual objective he pursues, in the same way, the mind and all of one’s faculties must feel a propensity towards the acquisition of that very pleasure that exists in prayer.” One ought to pray and strive for this. “Then, with sincerity and passion, at least to the extent that an addict suffers from anxiety, restlessness and pain, an individual ought to pray.” Their heart ought to incline to prayer, as has been mentioned before they ought to pray to Allah the Almighty to grant them that satisfaction and delight. “I say truthfully that surely and most definitely they will experience the pleasure of Prayer.”

If they offer heartfelt prayers, then they will derive this pleasure.

“Then, in the observance of prayer, one ought to strive to seek the benefits that are associated with it and keep in view the concept of goodness, or ihsan.

ٰ َّ َ ۡ ۡ ُ ٰ َ َ ۡ َّ ‫الس ِّیا ِت‬ ‫ِان الحسن ِت یذ ِہبن‬

That is to say, ‘Good works drive away evil.’ (Ch.11: V.115) Therefore, whilst aspiring to goodness and striving to attain the pleasures in prayer, one ought to supplicate that God enables one to observe the prayer that is characteristic of the truthful (siddiqin) and of those who excel in good works (muhsinin).”

As mentioned, Allah the Exalted has stated:

ٰ َّ َ ۡ ۡ ُ ٰ َ َ ۡ َّ ‫الس ِّیا ِت‬ ‫ِان الحسن ِت یذ ِہبن‬

And this means that good works or prayer drives away evil. In another instance, God Almighty states that prayer saves one from indecency and manifest evil. However, despite this we observe that there are people who observe prayer, yet still indulge in evil deeds. The response to this is that they observe prayer, but not in its true spirit, nor with piety.”

If there is no effect of one’s prayers, then it means that despite praying, they do not offer prayers in its true spirit or with piety “They only perform useless movements in the form of a custom and habit. Their soul is dead. Allah the Exalted has not described this as hasanat [good works].”

Such prayers are not deemed as hasanat “In this verse, God has used the word hasanat as opposed to al-salat even though the two words mean one and the same thing.

This is because God wishes to allude to the merit and beauty of prayer, which in its true form possesses within it a spirit of truth

AL HAKAM | Friday 27 May 2022 and the effects of divine grace. This form of prayer does indeed drive away evil. Prayer is not simply a process of sitting and standing.

In fact, the essence and soul of the formal prayer is that supplication which possesses within it a pleasure and satisfaction.”

(Malfuzat, Vol. 1 [English edition], pp. 159-161)

Thus, it is imperative to pray for this joy and pleasure and to be cured of this illness.

One must not pray only for the fulfilment of their worldly desires; rather, one should pray for this as well. Just as a person explores all avenues to become healthy, cure themselves from an illness, and prays for health, in the same manner, one should pray for this as well.

Then, while imparting guidance, the Promised Messiahas states: “You should pray as the Holy Prophetsa did, although after offering the prescribed supplications in prayer, you should also supplicate for your personal needs and desires in your own language and beseech God Almighty. There is no harm in doing so and your prayers are certainly not wasted because of this. These days, people have corrupted [the method of] prayer. Instead of actually offering prayer, they simply nod their heads; they offer it hastily in the same manner that a hen pecks away, and then remain seated afterwards to supplicate.”

This is particularly prevalent in Asia; for example, in India and Pakistan. Prayer is offered in haste and afterwards, worshippers raise their hands to supplicate. The Promised Messiahas further states: “The true essence and soul of prayer is supplication. How can this true objective be achieved by supplicating after coming out of the state of prayer? This is similar to the case of one who enters the court of a king, and when the time comes to make a request, one does not avail the opportunity to say anything, and only after having left the court, one makes their request. What is the benefit of this? Such is the case of those who do not supplicate in their prayers with humility and anguish. The supplications you wish to make should be made in prayer while being mindful of the etiquettes of prayer.” (Malfuzat, Vol. 3, p. 258) How has the Holy Prophetsa taught us the method of prayer? In this regard, there is a narration that is as follows: A man arrived and offered prayer, and then conveyed greetings of peace to the Holy Prophetsa. The Holy Prophetsa said, “Go and offer prayers once again.” The Holy Prophetsa was observing him whilst sitting in a gathering in the mosque. In this way, the Holy Prophetsa asked the individual to offer prayers three times. In the end, the man said, “O Messenger of Allahsa, I do not know how to offer prayers in a manner better than this. For this reason, I request if you could teach me the correct method of prayer.” Upon this, the Holy Prophetsa said, “When you stand for prayer, proclaim the takbir” that Allah is the Greatest, “and then recite the Quran according to your knowledge” i.e. recite Surah al-Fatihah and then a portion of the Quran. “Then perform the ruku”, bow, “with complete calmness”.

This does not mean to bow momentarily and then to stand up. “Perform the ruku with complete calmness and then stand upright. Then, prostrate while being fully composed and then rise from prostration and sit completely upright.”

Some people briefly rise in between the

“

25

Our community cannot flourish until they have true compassion for each other. Whosoever has been granted strength ought to show love to those who are weak. I often hear that when an individual sees another stumble, rather than extending him courtesy, that individual looks at him with abhorrence and disgust.

However, he ought to have prayed for that individual, then through love and compassion he ought to explain to him the issue politely. two prostrations and then quickly prostrate once again. The Holy Prophetsa further stated: “Sit completely upright, and then perform the second prostration. In the same way, offer your complete prayer slowly and in a composed manner.” (Sahih al-Bukhari, Kitab-ul-Azan, Hadith 793)

Some people ask how they can offer prayer in an excellent manner. This is the method of offering prayers in an excellent manner, that is to pray unhurriedly and with composure, and by giving each position in prayer its due time.

Then, after focusing on offering prayer once its philosophy is understood, it is the duty of a believer to recite and understand the Holy Quran and give due attention to it. Often during Ramadan, special attention is given to this. You should ponder over the commentary [of the Holy Quran], and this is also a means to connect one Ramadan to the next. Great attention should be given to the Holy Quran. In respect to reciting the Holy Quran, the Promised Messiahas states: “If we did not have the Quran, and if these collections of hadith had been the crowning glory of our faith and belief, we would not even have been able to show our faces to other nations out of shame. I reflected over the word Quran and it became evident to me that this blessed word in itself contains a magnificent prophecy. The prophecy is that this book alone is the Quran, i.e. a book that is worthy of being recited, and there will be a time when this will be the case even more so than before. In the era when other books will also be recited alongside the Quran, the Quran alone shall be worthy of being recited so that the honour of Islam may be saved and falsehood may be uprooted; other books will deserve to be forsaken completely. This is also the meaning of furqan [distinction, another name of the Holy Quran]. In other words, this book alone shall stand to distinguish between truth and falsehood, and no other compilation of hadith, or any other book for that matter, shall be equal in value or stature. Now forsake all other books and read the Book of Allah day and night.

Truly devoid of faith is the one who does not turn to the Quran and who remains, day and night, engaged in studying other books. Our community ought to become absorbed with heart and soul in studying and reflecting on the Holy Quran and should not let themselves become overly preoccupied in studying the ahadith. It is most regrettable that the Holy Quran is not given the same attention, nor studied, as are the ahadith. At

this time, if you employ the weapon known as the Holy Quran, you shall be victorious.

No darkness will be able to stand in the face of this light.” (Malfuzat, Vol. 3 [English edition], pp.

9-10)

Then, with regard to how one can establish virtue, the Promised Messiahas states that one ought to give precedence to faith over all worldly pursuits. The Promised Messiahas says: “Observe, there are two kinds of people.

The first are those who accept Islam and remain busy in worldly pursuits. Satan prevails over them […] I do not mean to say that it is forbidden to do business. Of course not. The Companions also partook in their work of trade, but they gave preference to faith over the world. They accepted Islam and gained true knowledge regarding Islam which indeed filled their hearts to the brink.

This is the reason why they did not falter from any of Satan’s attacks. Nothing could prevent them from expressing the truth.

What I mean by this is that those who are completely absorbed in the world and become enslaved to it as if they adore it, these are the ones upon whom Satan prevails and takes control of. The second kind of people are those who are constantly thinking about the progress of their faith. These are the ones who are called ‘The Party of Allah’. They overcome Satan and his legions. As wealth is a by-product of trading, God Almighty has declared the desire to acquire faith and the progress of religion a form of trade.” Allah has stated that acquiring faith is also a form of trade. “Hence God Almighty states:

َ َ ۡ ّ ۡ ُ ۡ ۡ ُ َ َ ٰ َ ۡ ُ ُّ ُ َ ۡ َ ۡ ُ َ ٰ َ ۡ َّ َ ُّ َ ٰۤ ‫اب‬ ٍ ‫یایہا ال ِذین امنوا ہل ادلکم َعلی ِتجار ٍۃ تن ِجیکم ِمن عذ‬ ‫ال ِۡی ٍم‬

“‘Shall I point out to you a bargain that will save you from a painful punishment?’

[Ch.61: V.11]” The Promised Messiahas states: “The best trade is that of faith which will save you from the painful punishment.

Hence, I too say in the words of God Almighty:

َ َ َ ۡ ّ ۡ ُ ۡ ۡ ُ َ َ ٰ َ ۡ ُ ُّ ُ َ ۡ َ ‫اب ال ِۡی ٍم‬ ٍ ‫ہل ادلکم علی ِتجار ٍۃ تن ِجیکم ِمن عذ‬

“[‘Shall I point out to you a bargain that will save you from a painful punishment?’]”

The Promised Messiahas further states: “As for those who decrease in their pursuit and passion in their faith, I fear that Satan may prevail over them.” One should never become slack. “If one does not understand any matter, they should ask, so that they increase their insight. It is not unlawful to

ask.” One should certainly ask questions if they do not understand something. “One should also ask questions in order to make progress in their practical conditions and it is necessary to ask questions.” (Malfuzat, Vol. 3, pp. 193-194)

Thus, where on the one hand it is important to strengthen one’s faith in order to give precedence to it over all worldly things, it is also important to make progress in one’s knowledge and practical condition.

And for this one should make an effort.

Then, the method which the Promised Messiahas has told us in order to continue to garner the blessings of Ramadan is to keep practicing the high morals we show one another, which we learnt in the month of Ramadan. And to increase our love for one another and the spirit of brotherhood and to fulfil the rights of others.

The Promised Messiahas states: “Our community cannot flourish until they have true compassion for each other.

Whosoever has been granted strength ought to show love to those who are weak.

I often hear that when an individual sees another stumble, rather than extending him courtesy, that individual looks at him with abhorrence and disgust. However, he ought to have prayed for that individual, then through love and compassion he ought to explain to him the issue politely. However, instead of this, the individual increases in malice for the other. If one does not show forgiveness and compassion, the matter will only worsen and the consequences will be grave. God Almighty does not approve [of these actions]. A community can only be formed when people show compassion to others and conceal their faults. When such a condition is reached, then people become the limbs of the same entity, and consider one another to be more than their actual brother.”

One ought to show love to one another even more than one’s own brother. Such is the level of compassion one ought to show.

The Promised Messiahas further states: “If an individual has a son who commits a mistake, the mistake is overlooked and the son would be taken to one side, and be explained his mistake.”

One conceals the faults of his brother, and in turn, the brother conceals his fault, that is if they have a bond of true brotherhood.

“One would never wish for the mistake to be disclosed”, i.e. that he discloses that he committed such and such injustice or

Friday 27 May 2022 | AL HAKAM

26 sin. “When God Almighty declares [the Community] as brothers, then are these the rights owed to one’s brother? One does not abandon the bond of brotherhood in this world, then what reason do you have to abandon this?”

The Promised Messiahas then states: “Occasionally one can take heed from the example of animals such as chimpanzees and dogs. Internal discord is entirely void of blessings. God Almighty reminded the Companions about these blessings and about brotherhood. Even if they spent gold equivalent to a mountain, they would never have achieved this level of brotherhood which they attained through the Holy Prophetsa. God Almighty has created this Community in the same way, and He will establish this same brotherhood within it. I have high hopes from God Almighty as He has promised:

َّ ۤ َ َ َّ َ َ َ َّ ۡ ‫َو َجا ِع ُل ال ِذیۡ َن ات َب ُعوۡك فوۡق ال ِذیۡ َن ﻛ� ُر ۡوا ِالٰی یَوۡ ِم ال ِق ٰی َم ِﺔ‬

“[‘I will place those who follow thee above those who disbelieve, until the Day of Resurrection.’ (Ch.3: V.56)] “I surely know that God Almighty shall establish a Community which shall remain triumphant over those who disbelieve until the Day of Judgment. However, presently these are days of trials and weakness and they grant the opportunity to each and every one to bring about a reformation in themselves and improve their condition.

To complain of one another, hurt one’s feelings, to injure one’s sentiments by use of harsh language and to consider the weak and humble as lowly people is a grave sin.”

(Malfuzat, Vol. 3, pp. 348-349)

The Promised Messiahas states: “Our community does not require people who possess the physical strength of mighty wrestlers.” We do not require wrestlers, “instead, we require people who possess the strength to continue working towards the transformation of their morals.

Without doubt, a truly mighty and powerful person is not one who can move a mountain from its place – not in the least. True courage is to muster the strength to reform one’s morals. So remember, strive with all your strength and resolve to improve your morals, because this is true strength and bravery.” (Malfuzat, Vol. 1, [English edition], pp.

136-137)

With regard to showing love and harmony to one another, to fulfil the rights of others and to lead a life of humility and modesty, the Promised Messiahas states: “It is necessary for the righteous to live a life of humility and modesty. This is an aspect of piety by which we must combat undue anger. To refrain from anger was the final and most trying stage experienced by many a great saint and the truthful. Vanity and pride stem from anger; and in certain cases, anger itself is the result of arrogance and conceit.” In other words, anger comes about due to arrogance and pride, or owing to anger one becomes arrogant and proud.

“For anger comes about when an individual gives superiority to themselves over another. I do not desire that members of my community should consider themselves superior or inferior, behave arrogantly, or look down upon one another. God knows who is superior or inferior. This is a form of contempt which is imbued with disrespect.

I fear that this contempt may grow like a seed and ruin such a person. Certain people

meet those of high standing with immense respect, but truly great is the one who listens to a lowly person with humility, comforts them, gives importance to their opinion and does not rebuke them in a manner that would cause them grief.” The elders and office-bearers should be particularly mindful of this and speak to everyone with courtesy and in a loving manner.

“God Almighty states:

ۡ َ ۡ َ ُ ُ ۡ ۡ ‫َولَا تَ َنابَ ُﺰ ۡوا بالۡاَلۡقَاب ؕ ب ۡئ َس ال‬ � ‫ان‬ ِ ِ ‫اﺳ ُم الﻔ ٰ ُسوۡق �عد الاِیۡ َم‬ ّ ُ ُ َ � ُ َ ۡ ِ ُ َ ِ ۡ َّ ۡ َ َ ِ َ‫الﻈ ِل ُموۡن‬ ‫ومن لم یتب فاول ِ�ﻚ ہم‬

“[‘Do not call one another by nicknames.

Bad indeed is evil reputation after the profession of belief; and those who repent not are the wrongdoers.’ (Ch.49: V.12)] “Do not call upon one another in a hurtful manner out of irritation for this is the way of the sinners and the transgressors. A person who scoffs at another shall not meet death until they too are subjected to the same. Do not look down upon your brethren. When all drink from the same stream, who knows which of you are destined to drink more than the other. Worldly principles cannot afford a person honour and greatness. In the sight of God Almighty, great is the one who is righteous.

ّٰ َ ُ ٰ ۡ َ ّٰ ۡ ُ ۡ َ َ ۡ َ �ٌ ‫ِا ّن ا� َر َمک ۡم ِعن َد الل ِہ ا�قک ۡم ؕ ِا ّن الل َہ َع ِل ۡی ٌم خ ِبی‬

“[‘Verily, the most honourable among you, in the sight of Allah, is he who is the most righteous among you. Surely, Allah is All-Knowing, All-Aware.’ (Ch.49: V.14)].”

(Malfuzat, Vol. 1, [English edition], p. 35)

Thus, the righteousness [taqwa] which has developed within us during the month of Ramadan necessitates from us that we improve our relations with one another and exhibit excellent morals in our dealings with one another.

The Promised Messiahas then states: “I have spoken many times before that you all ought to remain reconciled and united. This is the teaching that God Almighty gave to the Muslims that you must all remain as one being, or you will lose your stature. The reason that Muslims have been instructed to stand together in prayer is to foster unity. The goodness in one person will flow into the next like an electric current. If you are divided and disunited, you shall be deprived.”

The distances that have been placed [during congregational salat] in light of the current circumstances is due to a particular reason. However, children and others should not think that this has become a permanent practice. The conditions are gradually improving and the distance [between the worshippers] is now reducing as well. InshaAllah, the conditions will go back to normal.

In any case, the actual method is that when the rows of prayers are formed in the mosque, the congregants should stand next to one another. One should always be mindful of this. In light of the extenuating needs, a temporary arrangement was made so that at least prayers could still be offered in congregation. This is why the distances were created [between congregants]. InshaAllah, just as the conditions are continuing to improve, the conditions will quickly return to normal.

The Promised Messiahas further states: “The Messengersa of Allah has said that you ought to love one another and pray for each other even without the other’s knowledge.”

It is very important that one prays for the other without them even knowing or whether or not one asks you to pray for them, or even if you do not personally know them. To pray for the Jamaat in general and for its members is a very noble deed.

“If an individual prays for someone without their knowledge, an angel says, ‘May it be so for you as well.’ What an outstanding thing indeed! If someone was to suggest that man’s prayers were not heard, at least they would agree that the prayers of an angel were accepted. I would like to advise you and say that there should be no discord amongst you.”

The Promised Messiahas further states: “I have only brought you two teachings: firstly, to establish the Oneness of God; secondly, to show one another love and sympathy. Show an example that serves as a miracle for others. This was what developed amongst the Companions and it served as an argument to others:

ُ ُ ُ ۡ َّ َ َ ً َ ۡ َ ۡ ُ ۡ ُ ‫آء فال َﻒ بَی َن ﻗلوۡ ِبک ۡم‬ ‫ﻛنتم اعد‬

“‘You were enemies and He united your hearts in love’ (Ch.3: V.104). Remember!

Unity is a miracle. Remember! Until each and every one of you likes for your brother what you prefer for yourselves, you are not from among my community. Such a one suffers misfortune and trial. He shall not meet a good end.” (Malfuzat, Vol. 2 [English edition], p. 221)

Then, whilst drawing our attention towards instilling the love of God within us, the Promised Messiahas states: “What is meant to love God? It is to give precedence to the pleasure of Allah the Almighty over one’s parents, wife, children and one’s own self. In short, to give precedence [to the pleasure of Allah the Almighty] over everything. Hence, it has been mentioned in the Holy Quran:

ۡ َ َ َ َ ُ َ َ ٰ ۡ ُ ۡ َ َ ّٰ ُ ُ ۡ َ ‫ٓاءک ۡم ا ۡو اش ّد ِذ� ًرا‬ ‫فاذ�روا اللہ ﻛ ِذ� ِرکم اب‬

“‘Celebrate the praises of Allah as you celebrated the praises of your fathers, or even more than that and with a greater degree of love’ (Ch.2: V.201).”

The Promised Messiahas states: “In order to establish the true unity of God, it is necessary to fully partake of God Almighty’s love, and this love cannot be attained unless one fully expresses through actions.” One has to demonstrate this love practically and express it as well. It is not established through mere verbal utterances alone. “If one continues uttering ‘misri’ [a type of rock sugar] that object will never turn sweet in reality”, i.e. one will not suddenly taste the sweetness of it by calling the name of sugar or something sweet. “Or if one verbally declares to be the friend of another, but avoids helping and supporting them in times of difficulty, they cannot be deemed a true friend. Likewise, one cannot derive any benefit if they merely profess the unity of God Almighty and verbally declaring their love for Him. There is no benefit in this. In fact, there is a need for the practical demonstration of this as opposed to the verbal declaration. This does not mean that verbal declarations are futile, Nay! What I mean is that practical affirmation is required alongside verbal testimonies.

“Therefore, you must dedicate your lives in the way of Allah. This in itself is Islam; this is the task for which I was sent. Hence, those who now do not come to this spring,

which God Almighty has caused to flow for this cause, indeed remain deprived. If one wishes to attain something and achieve their purpose, a true seeker must rush to this fountainhead, step forward and place their mouth at the edge of this flowing spring.

But this cannot happen until and unless one falls at the threshold of God Almighty’s Providence, having abandoned all estrangement; and unless they make an oath that even if they lose all the honour in the world and they are faced with overwhelming difficulties the size of mountains, that they will never abandon God Almighty, and be ready to make all kinds of sacrifices in the way of Allah. Prophet Abraham’sas wonderful sincerity was such that he was even prepared to sacrifice his son. The purpose of Islam is also to create many Abrahams.” The Holy Quran has highlighted this very attribute of Abrahamas, that he was loyal. “Hence, you must all strive to become like Abrahamas.

“I say to you truthfully, do not worship saints, instead, become saints yourselves.

Do not worship spiritual guides, become one yourself. Tread along these paths.”

Becoming a spiritual guide does not mean that you become arrogant or conceited; rather, it means to adopt humility and humbleness and also loyalty. This is the meaning of this. It does not mean to adopt worldliness like the [so-called] spiritual guides we find today.

The Promised Messiahas says: “Tread along these paths. No doubt they are narrow, but having passed through these, one shall attain peace and tranquility.

However, it is incumbent to pass through these doors leaving many things behind. If one has a large bundle above their head, it will be difficult to pass through. If you wish to pass through this, you must throw away that bundle of worldly relations and eschew placing the world before one’s faith. Our Community desires to please God Almighty, so it must therefore throw that bundle away.

Know full well that if you do not possess loyalty and sincerity, you shall be declared to be liars and cannot be deemed truthful in the sight of Allah. In such a case, the one who adopts the way of the treacherous instead of loyalty shall be destroyed even before their enemies. God Almighty cannot be deceived, nor can anyone try to deceive Him. Therefore, it is necessary to develop true sincerity and honesty.” (Malfuzat, Vol. 3, pp. 188-190)

The Promised Messiahas explained that one can attain true sincerity through patience and prayer. One ought to strive to attain this and for this one must submit to the Threshold of Allah the Almighty with steadfastness. Thus, with each passing day, we must increase in our bond of loyalty with God Almighty. This is our code of conduct; a constant focus on our prayers with a firm resolve and to offer them in an excellent manner with all its due rights; to read and understand the Holy Quran and to obey all its commandments; to fulfil each other’s rights and to establish the unity of God. In actuality, every action of a true believer is for establishing the unity of God and indeed it should be. This was the very reason for the advent of the Promised Messiahas and this is something he repeatedly stated. Thus, this is something we ought to understand, otherwise verbally pledging allegiance is of no benefit. The Promised Messiahas has explained this clearly on several occasions.

27

AL HAKAM | Friday 27 May 2022 For example, on one occasion, the Promised Messiahas states: “One who claims to have sworn an oath of allegiance to me and to have faith ought to examine themselves and ask whether they are a shell or the kernel. Without the essence, without faith, without love, without obedience, without swearing an oath of allegiance, without belief, without being a follower, a person who claims to be a Muslim is not true in their claim.” When one professes love or belief or pledges allegiance, these are all mere claims, it will not be a claim in its true sense. “Bear in mind that in truth, a shell without the kernel has no value whatsoever in the estimation of Allah the Exalted. Also, bear well in mind that one does not know when death will come, but what is for certain is that death is inevitable.

So you must never suffice on a mere claim and be pleased by this alone; this is never useful. Until one brings upon oneself many deaths, and undergoes many changes and transformations, one cannot attain the true purpose of humanity.” (Malfuzat, Vol. 3 [English edition], pp. 59-60)

The Promised Messiahas states: “Observe the state of the world today.

Our Noble Prophetsa demonstrated through his own actions that his death and his life were all for the sake of Allah Almighty alone, but then, there are the Muslims of today. If someone is asked whether they are a Muslim, they will respond in the affirmative by saying: ‘All praise belongs to Allah.’ But the man whose creed they recite was one whose entire life was based on the guiding principle of devotion to God. Yet the Muslim of today lives for the world and dies for the world. Until they finally begin to breathe their last.” When one is close to death they remember God. “It is the world that is their objective, the object of their love and desire. How then can such a one say that they follow the Messengersa of Allah?

“This is an instance for contemplation; do not consider this to be an ordinary matter. It is not easy to be a Muslim. Do not rest until you develop obedience for the Messengersa of Allah and inculcate a true image of Islam within yourselves.

“The current state of affairs may be likened to a shell and nothing more. You may call yourselves Muslims without truly following the Messengersa of Allah.” If a person calls themselves a Muslim without following the Holy Prophetsa, then this is futile and like a hollow shell. “It is not wise to be content with a name alone.”

The Promised Messiahas then gives an example: “A Muslim told a Jew to accept Islam, to which the Jew responded: ‘Do not be pleased by a mere name’” i.e. that he should not be pleased just because he calls himself a Muslim. “‘I named my son Khalid [i.e. one who lives long] but I was forced to lay him to rest before the start of the evening’”, i.e. he did not live forever nor had a long life. “So seek the essence. Do not be satisfied with mere names. How shameful is it to call oneself the follower of such a magnificent Prophetsa yet spend a life akin to that of disbelievers. Show an example of Muhammad, the Messengersa of Allah, in your own lives and foster within yourselves a similar state. Be mindful that if you have not developed such a condition, then you are a follower of Satan.” This is a grave warning that such a person will become the

follower of Satan.

“In short, it can now be very well understood that becoming the beloved of Allah Almighty ought to be the prime objective of a person’s life. Until a person is endeared to Allah the Exalted and they do not receive His love, they cannot live a life of success. Now this is not possible until one sincerely obeys and follows the Messengersa of Allah. The Messengersa of Allah has shown through his own example what Islam truly is, so inculcate that very same Islam within yourselves so that you may become the beloved of God.” (Malfuzat, Vol. 3, [English edition], pp. 79-80)

The Promised Messiahas states: “Remember that our Community is not simply for living a life like other normal worldly people. It is not enough to simply proclaim to be a Muslim and consider there to be no need of any action, which unfortunately has become the state of the Muslims. If they are asked whether they are Muslim, they reply, ‘All praise to Allah’ and yet they do not offer their prayers, nor afford respect and honour to the holy and sacred institutions of God Almighty. Therefore, I do not desire from you to simply utter a proclamation from your tongues and practically demonstrate nothing. This is a futile condition to have and God Almighty is certainly not pleased with this and it was for the reformation of this very condition of the world that God Almighty has sent me. Thus, if, despite forging a bond with me, one does not reform his condition nor progresses in his practical faculties, and instead considers the utterance from his tongue to be sufficient, then such actions of a person will signify that he does not consider my advent necessary.” Through his actions, he expresses that there was no need for the advent of the Promised Messiahas.

“If, through your practice, you wish to demonstrate that there is no need of my advent then what is the purpose of forming a bond with me? Thus, if you establish a connection with me, then you must fulfil the purpose and aim for which I have come; and that is for one to show loyalty and faithfulness to God Almighty and act upon the teachings of the Holy Quran in the manner demonstrated by the Holy Prophetsa and his Companions. Ponder over the true essence of what the Holy Quran seeks to establish and act upon these things.

For God Almighty it will not be sufficient for one to merely profess verbal belief and then not follow up with improved actions and deeds. Remember, the Community that God Almighty wishes to establish cannot survive without righteous deeds. This is that remarkable Community, the inception of which began from the time of Prophet Adamas. There is not a single prophet that appeared in this world who failed to make mention of this message. Therefore, cherish this message and one can only do that by proving through one’s actions that they are the ones who belong to this righteous community.” (Malfuzat, Vol. 3, pp. 370-371) Thus, if we have pledged allegiance to the Promised Messiahas with this conviction that he indeed is the Messiah and Mahdi, whose advent was prophesied by the Holy Prophetsa, then we will need to bring about a pious change within ourselves. We will have to bring about a transformation in us and become an example for the world to follow.

We will have to set the high standards of

fulfilling the rights of Allah and the rights of His creation. The training we have received during the month of Ramadan, we must continue to practice it throughout the year.

We must try our utmost to implement the plan of action which I have presented through the words of the Promised Messiahas. We must offer our prayers in the best manner; we must adhere to the commandments of the Holy Quran; we must fulfil the rights of one another; we must offer every sacrifice for the sake of the establishment of the unity of God. It is only then that we will be able to do true justice to our bai‘at. May Allah the Almighty grant us the ability to do so.

Also, continue to pray and pray that the condition of the world improves. Those countries that harbour enmity for one another and are attacking one another, may they act with wisdom and refrain from their actions, because the world is quickly heading towards destruction. However, they can only find a way out of this by recognising their Creator.

Also, pray for those Ahmadis who have been imprisoned [due to their faith].

Pray for the Ahmadis in Pakistan and for their conditions to improve. Similarly, pray for the improvement in the conditions of various other countries as well and also the Ahmadis who have been imprisoned [due to their faith] in Afghanistan and Algeria.

Due to the laws in Pakistan and owing to the fear of the cleric, as well as the public, the judges are not even able to issue correct verdicts. May Allah the Almighty improve the conditions there and may the Ahmadis live freely in Pakistan.

After the [Friday] prayer, I will lead the funeral prayer of respected Abdul Baqi Arshad Sahib who had been serving as the chairman of Al-Shirkatul Islamiyyah, UK. He was the son of Dr Abdul Hameed Sahib of Faisalabad. He passed away on 27 April at the age of 88.

َ ْ َ َّ َ ّٰ َّ ‫اج ُعوْ َن‬ ِ ‫ِانا لِل ِہ و ِانٓا ِالی ِہ ر‬

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

He was the great grandson of Hazrat Mian Charagh Din Sahibra, a companion of the Promised Messiahas. He was also from the family of Hazrat Muhammad Hussain Sahibra known for his work on the Marham-e-Isa [Ointment of Jesus] and Mian Muhammad Yusuf Sahib who served as the private secretary during the time of Hazrat Musleh-e-Maudra.

Arshad Baqi Sahib came to the UK in 1955 and studied electrical engineering and lived at the Fazl Mosque during this time along with his wife. He then found work in Saudi Arabia and moved there in 1963 where he stayed until 1972. While living in Saudi Arabia he had the opportunity of serving Ahmadis who were travelling to perform Hajj and Umrah, which even included some companions [of the Promised Messiahas] as well. During his time in Saudi Arabia, he also had the honour of being imprisoned in the way of Allah on account of being an Ahmadi. The government offered that if he renounced Ahmadiyyat, he would be freed; however, he chose to endure imprisonment and refused to abandon Ahmadiyyat.

He was exiled from the country in 1972 upon which he returned to the UK. From his return here until his last breath, he was granted the ability to serve in various

capacities. When Hazrat Khalifatul Masih IVrh migrated [from Pakistan to the UK] he went to receive him in Holland and then accompanied him from Holland to the UK. He served in the UK as secretary jaidad. He also played an important role in acquiring the land for Islamabad. He also was able to serve as naib amir UK. He had the opportunity to serve as afsar Jalsa Salana UK, chairman Africa Trade and served for a long time as chairman of Al-Shirkatul Islamiyyah. He is survived by two sons and two daughters. One of his sons, Nabil Arshad Sahib, renders good services for the Jamaat here.

A former office worker, Mubashar Zafar Sahib says: “Even though he was serving as a volunteer”, he never accepted any allowance from the Jamaat, “he worked with great responsibility and was very punctual.

Despite his frail health, he would work in the office for eight to ten hours a day undeterred by his illness.”

He says, “Secondly, he was keen on working with his own hands. He always made his own cup of tea. If someone made tea for him, he would not allow anyone to wash the cup and would wash it himself.

Sometimes after lunch in Deer Park, some people would leave their dishes on the table which he would pick up himself and would then clean the table rather than asking someone else to do it. Sometimes, if the toilets needed to be cleaned and the cleaners had not come, he would clean the toilets himself as well.”

He was a leader who worked with great humility and effort. He also had a very good memory and tended to Jamaat records and whatever other duties he was given with great care. He was very regular in offering prayers and doing so in congregation. He had great respect for Khilafat; if there was ever any directive from the Khalifa, no matter if it was contrary to his own personal opinion, he would immediately accept it wholeheartedly and forget whatever his own opinion on the matter was.

Wadood Malik Sahib says: “I was very young compared to him, but despite this, whenever I went to visit him, he would very kindly impart guidance and would meet me with great humility. He would meet me not as if I was younger than him but as if I was his equal.”

Munir-ud-Din Shams Sahib has also written about him, saying: “In the beginning, Hazrat Khalifatul Masih IVrh had assigned him to ensure that the needs of the households in Islamabad were looked after and he fulfilled this duty in an excellent manner. Similarly, until the very end, he carried out his duties at Al-Shirkatul Islamiyyah in an exemplary fashion. He was in constant contact with MTA and played a role in various financial and contractual matters.”

May Allah the Almighty bestow His forgiveness and mercy upon him and elevate his station. May Allah enable his children to serve the faith and remain sincere and loyal to the Jamaat and Khilafat.

After the [Friday] prayers, I will go outside to lead his funeral prayer.

(Official Urdu transcript published in Al Fazl International, 20 May 2022, pp. 5-10. Translated by The Review of Religions.)

Friday 27 May 2022 | AL HAKAM

28

Our oath to Khilafat-e-Ahmadiyya I bear witness that there is none worthy of worship except Allah, Who is One and has no partner; and I bear witness that Muhammad is His Servant and Messenger.

Today on the completion of 100 years of Khilafat-e-Ahmadiyya, we make a solemn pledge, in the name of Allah the Exalted, that we shall continue to strive until the last moments of our lives for the propagation of Islam and Ahmadiyyat and shall convey the name of Muhammad the Messenger of Allah (peace and blessings of Allah be upon him), to the ends of the world. For the accomplishment of this sacred obligation, we shall always keep our lives dedicated to God and His Messenger (peace and blessings of Allah be upon him) and, by offering the greatest sacrifice, shall keep the flag of Islam aloft in every country of the world. We also pledge that for the safeguarding of the system of Khilafat and for its consolidation, we shall continue to strive, till our last breath, and exhort our children and their progenies, to always remain attached to Khilafat and benefit from its blessings, so that Khilafat-e-Ahmadiyya continues safely till the end of time and the propagation of Islam continues till the Day of Judgment through the Ahmadiyya Movement and the flag of Muhammad, the Messenger of Allah (peace and blessings of Allah be upon him), flies higher than all other flags of the world.

O God, enable us to fulfil this pledge. Allahumma amin, Allahumma amin, Allahumma Amin.

(Pledged at the Khilafat Centenary Jalsa on 27 May 2008 at ExCel London)

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