Al Hakam - 3 June 2022

Pursuit, betrayal and triumph The formative years of Hazrat Hakim Maulvi Nuruddin – Part II Page 8

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From the Markaz

The Imam Mahdi & Messiah of Islam would be opposed: Proof from the Quran

Waqf-e-Nau from MKA USA meet with Hazrat Amirul Momineen Page 5

Page 14

Freedom is the birth-right of everyone: Hazrat Musleh-eMaud’s guidance regarding India’s Independence and Partition Page 19

THE WEEKLY

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

‘You have been given the task to reform the world’ Lajna members of Waqf-e-Nau USA attend virtual class with Huzoor On 28 May 2022, Lajna Imaillah members of Waqf-e-Nau USA were given the opportunity to meet Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa through a virtual class.

A total of 106 waqifaat-e-nau, representing 33 majalis were present for the class.

As the live stream started, Hazrat Khalifatul Masih Vaa conveyed his salaam and called Tanzeela Virk Sahiba to recite a portion from the Holy Quran. After the recitation, Sabah Ijaz Sahiba presented the Urdu translation and Saima Ahmad Sahiba read out the English translation.

Next, Manahil Mehmood Sahiba presented a hadith and its Urdu translation, after which Numana Luqman Sahiba read out the English translation. Then Fiza Ahmad Sahiba recited a poem and Amatul Haleem Zain Sahiba presented the English translation.

Huzooraa then invited Jaziba Munawar Sahiba to read out an Urdu extract from the writings of the Promised Messiahas.

Following this, Hania Khan Sahiba presented the English translation.

Thereafter, the waqifaat-e-nau had the opportunity to ask Hazrat Amirul Momineenaa any questions they had.

Shafia Javed Sahiba, from Hartford Jamaat, asked Huzooraa how one could achieve moderation in life and learn to be steadfast without going to any extreme.

Huzooraa said: “Islam is a very balanced religion and if Continued on next page >>

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

The essence of worship

ُّ َ ُ َ َ َ َ َ ْ ‫الن ْع َم‬ ‫ع ِن‬ ‫ير قال قال َر ُس ْول‬ ِ ٍَ ‫ان ب ِن � ِش‬ ُ َ َ ُّ َّ َ ّ َ َ ْ َ َ ُ ّ ٰ َّ َ ّ ٰ ‫اء ه َو‬ ‫الل ِہ صلى اللہ علي ِه وسلم ِإن الدع‬ ُ ْ ُ ُ ُّ َ َ َ َ َ َ َ َّ ُ ُ َ َ ْ ‫ادع ْو�ِي‬ ‫ال ِعبادة ۔ ثم قرأ وقال ربﻜم‬ َ َ ُ ‫أ ْس� ِج ْب لَك ْم‬ Hazrat Nu‘manra bin Bashir narrates that the Holy Prophetsa said: “Indeed du‘a is the essence of worship.” Then the Prophetsa recited: “And your Lord says: ‘Pray unto Me; I will answer your prayer.’”

(Sunan Ibn Majah, Kitab al-Du‘a, Hadith 3828)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

Serving one’s mother The first state that speaks for a person’s good nature is whether or not they honour their mother. In relation to Awais Qarnira, the Messenger of Allah, peace and blessings of Allah be upon him, would often turn his face towards Yemen and say: “I can smell the fragrance of God coming forth from Yemen.” The Holy Prophetsa would also say: “He is heavily engaged in serving his mother and this is why he cannot come to visit me.’ Apparently it seems strange that the Prophet of God, peace and blessings of Allah be upon him, is present in his time but Awaisra is unable to see him in person only due to his constant preoccupation in service and obedience to his mother. However, I find that the Messenger of Allah, peace and blessings of Allah be upon him, has instructed his people to convey his greetings of peace particularly to two Continued on next page >>

Friday 3 June 2022 | AL HAKAM

2 << Continued from previous page

you follow the teachings of Islam, you will always be moderate. There is no teaching in Islam which takes you to extremism.”

Shafia Javed Sahiba gave the example of herself and said that sometimes, she would be very focused on her studies and would try to do everything perfectly and really well, but while doing so, she would end up neglecting other obligations. She said that she wanted to achieve a balance.

Hazrat Amirul Momineenaa answered that she should pray to Allah to achieve this.

“So, if you pray to Allah the Almighty, Allah the Almighty will help you, insha-Allah.”

Aaliya Ahmad Sahiba asked Huzooraa how one could reconcile differences between two parties who believed their own viewpoint was correct.

Huzooraa said: “If they appoint you as the judge, then you must listen to them and wherever you see more weight in their arguments, you can decide in favour of that. But there should be a logic behind your decision and it should not be just for the sake of giving [a] decision, or taking the side of somebody who is close to you, you just give a decision, no. Allah Almighty says in the Holy Quran that you

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must show justice and stand against all evils and if you are asked to bear witness against yourself – if you have to stand against yourself or give witness against yourself, your parents, your kindred, your children, your siblings, then do it. So, if you are doing justice, then it is okay, no matter who the person is or the party is.”

Eisha Bhatti Sahiba said that the US Supreme Court may ban women from receiving an abortion in all cases. She asked Huzooraa if Islam allowed abortion in the case of rape and in the case of health problems for the mother and the baby.

Hazrat Amirul Momineenaa said: “That is the burning issue in the United States, nowadays. Islam says that you should not kill your children because of the fear of their upbringing or because of finances.

That is the only thing which Islam prohibits for abortion. Otherwise, Islam says that if the health of the woman is not good, she can have an abortion; if the baby is not properly developing, they can do abortion, even from the foetus stage to the later stage. So, in the case of rape, also, if the woman likes that she cannot bear the burden of this child because of the society, they will raise fingers at her all the time, and even if the child is born, the

You are young, you should [excercise].

Take care of your health because you

have been given the Photo courtesy of Suhaib Ahmad

<< Continued from previous page

people alone – Awaisra and the Promised Messiah. This is a remarkable distinction which others have not been fortunate enough to receive. It is written that when Hazrat Umar, may Allah be pleased with him, went to visit him, Awaisra said: ‘I remain engaged in tending to my mother’s needs and so the angels graze my camels.’

On the one hand, there were people like Awaisra who strove so tirelessly in serving their mothers that they were blessed with such acceptance and honour; while on the other hand, there are those who engage in litigation over pennies, and speak of their mothers so disrespectfully that even ignoble and uncivilised peoples

from among the scheduled caste do not act so inappropriately. What is our teaching? It is to inform people of the pure guidance of Allah and the Messenger of Allah, peace and blessings of Allah be upon him. If someone claims to have a relationship with me but does not act in accordance with this guidance, then why do they join my community at all? Those who act inappropriately turn others away from the right path. People will raise objections and say that these people are such that they do not even respect their parents.

(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 2, pp. 16-17)

task to reform the world, and if you are healthy, then you can do your work in a proper way

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AL HAKAM | Friday 3 June 2022

child will also face difficulties in his or her environment, then the mother can decide to get it aborted. Islam permits it.”

Hazrat Khalifatul Masih Vaa emphasised that one should not get an abortion simply for the fear of not being able to provide financially for the child. “Allah says that ‘I provide you for your wellbeing, I provide you your food and I am the Provider.’ So, you should not kill your baby or kill your unborn child because of the fear of wealth,” Huzooraa explained.

Fiza Ahmad Sahiba asked Huzooraa how to maintain a pure persona when the habits and language of today’s teenagers would influence others of the same age subconsciously.

Huzooraa said: “If you are a true Muslim, if you believe in one God, if you are reading the Holy Quran and you know the teachings contained in the Holy Quran, and if you know the spirit of the bai‘at, and if you are following the teachings or guidance given to you by the Khalifa of the time, you will not face such types of difficulties.

“The thing is that we should not only claim that we are Muslims, we should [also] try to find out what commandments are given in the Holy Quran by Allah the Almighty, what are the teachings of Islam; and if that is the case, then we shall reform our environment, our surroundings, not that they influence us. And pray to Allah the Almighty as well that Allah the Almighty may always guide you on the right path”.

Amatul Haleem Sahiba asked Huzooraa how one should respond to those Christians who said that they prayed to Jesus and then their prayers were answered, and so, they say, this is why they believed that he was God. Hazrat Amirul Momineenaa explained: “That is their belief because they think their prayers are being answered by Jesus

Christ […] Even Hindus believe in different deities, and they say that ‘our prayers are accepted by our deities.’ During the time when the Holy Prophet, peace and blessings of Allah be upon him, appeared and he asked the people to worship one God, the people of Mecca were idol worshippers and they used to believe that their deities were accepting their prayers and they were being answered.

“So, ask [Christians], before the birth of Jesus Christ, were the prayers of people not being answered or accepted? What did people do at that time? Jesus Christ [appeared] just 2,000 years ago; before that, who used to listen to the prayers of the people? Or were they not being accepted? […]

“According to their belief, Jesus Christ is not the father, he is the son. When the father is there to accept our prayers, why should we go to the son for intercession or for anything? […]

“There is no logic behind their belief.”

Huzooraa then encouraged her to read more literature of the Jamaat and in this way, she would learn more about this matter.

Hazrat Amirul Momineenaa said that when somebody’s difficulty was removed, it was only by the mercy of Allah and not because they prayed to their deities.

Jazbiya Faseeh Sahiba said that their Jalsa would take place in June, after a two-year gap due to Covid. She requested Huzooraa to bless them with a concluding address on 19 June.

Huzooraa smiled and said, “I think you are representing your Amir Sahib. […] at present I don’t have any plan to give you any virtual, online address. So, if possible, when I visit you [in America] then we shall see.”

Afia Alladin Sahiba asked Huzooraa what ways one could avoid being asked unnecessary questions.

Huzooraa said:

“You cannot force anybody that they should not ask unnecessary questions. If they are unnecessary, just avoid the person.

This is what the Quran says:

ْ َّ ُ ‫َع ِن اللغ ِو ُم ْعرِضوْ َن‬

“[That is] if you hear anything which is not appropriate [and is] unnecessary, then just leave it and leave the place. That is the only solution.”

Syeda Sabahat Sahiba asked Huzooraa what some of his daily practices were to take care of his health.

Huzooraa said: “From morning to evening, there is work. So, I don’t find time to do exercises or do something else; but at least, you are young, you should do it. Take care of your health because you have been given the task to reform the world, and if you are healthy, then you can do your work in a proper way.”

Samreen Shiraz Sahiba said that sometimes, when one woke up for the Tahajjud prayer, naturally or by an alarm, one would tend to go back to sleep. She asked how one could get up and perform Tahajjud prayer.

Hazrat Amirul Momineenaa answered: “Before going to bed, you must pray to Allah the Almighty that whenever the alarm goes off, you get up. So, Allah the Almighty removes all your laziness.

“From the very first sound of the alarm, you should get up and sit on your bed; instead of stretching your body doing this and that and after that going to sleep again.

So, this all depends on your willpower and determination, and you should develop that habit.”

Next, Huzooraa was asked for his advice for those girls who were studying away from home, and when one must work with boys in class and on school projects, how one could be a good team member while maintaining purdah.

Huzooraa said:

“The Holy Prophet, peace and blessings of Allah be upon him, says: ‫الحياء من الإيمان‬ “‘Modesty is part of your faith.’ If your dress is modest, and you are wearing the dress which can cover your body, bosom, face, and everything [that is required to be covered], you are observing all of the protocols of purdah, then you can do whatever you like.

“The Holy Quran gives the example of two women – two girls – whose father was old and they were waiting for their animals for them to drink water from the source – a well or whatever it was – and Mosesas saw them and he helped them and he took their animal and they drank water and after that, the girls went home. And after some time, one of them came out again and asked Mosesas that ‘my father is calling’ – and it is explained there [in the Holy Quran] – that she was very well composed and even shy and very modestly she asked Mosesas that ‘my father is calling you’. So, that shows that women should always behave very modestly, their dress should also be modest, their speech should also be very well composed, and when you are doing research or something like that, you can do that with the boys but only limit your talks to that subject, not that you get free and then mix-up in their parties and gatherings and go outside with them, no. As far as your work is concerned, you can work with them because that is part of your education, or if you are working and it is part of your job; but [do] not permit yourself to relax in such a way that all the limits of your modesty are broken. So, if you follow this protocol, then you will always be safe.”

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

(Report prepared by Al Hakam)

Friday 3 June 2022 | AL HAKAM

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From the Markaz

‘We shall change the world through prayers’ MKA Waqf-e-Nau of USA meet with Hazrat Amirul Momineen

On 29 May 2022, Khuddam-ul-Ahmadiyya members of Waqf-e-Nau USA had the opportunity to meet with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa through a virtual mulaqat.

The meeting started with a recitation from the Holy Quran by Hafiz Ahmad Nur Bahadur Sahib. After he finished his recitation, Huzooraa lovingly asked Hafiz Sahib if he was ‘bahadur’ (brave, in reference to his name) despite being of a thin build.

Hafiz Sahib smiled and said he was indeed.

Masroor Ahmad Sahib then presented the Urdu translation of the Quranic verses recited and Ataul Wadud Bhatti Sahib read out the English translation. A hadith was presented by Usaidullah Virk Sahib in Arabic, its Urdu translation was read

by Tahir Harun Sahib and the English translation by Nauman Ahmad Farid Sahib.

On seeing Nauman Farid Sahib, Huzooraa asked if he had met him recently, to which Nauman Sahib said he was also in the Dallas Khuddam mulaqat that was held

in March 2022 with Huzooraa.

Jalees Ahmad Sahib read out an Urdu poem. After he completed the recitation, Huzooraa said to Jalees Sahib that he had read the Urdu couplet with good pronunciation and asked who the poet was. Huzooraa was informed that Muhammad Hafiz Mabroor Sahib had written the poem. Huzooraa smiled and remarked, “You have paid a lot of attention to hafizes today.” Harris Athar Chaudhry Sahib then presented the English translation of the Urdu poem.

Farasat Ahmad Basharat Sahib read a portion from the writings of the Promised Messiahas. Hazrat Khalifatul Masihaa asked Farasat Sahib if he was also present in a previous class with USA Khuddam, to which Farasat Sahib replied in the affirmative.

Faris Hayye Sahib was then called to read the English translation of the excerpt of the Promised Messiahas.

The Waqf-e-Nau then had the opportunity to ask any questions they had.

Hamza Munim Ahmad Sahib asked

about the rise in mass shootings in America and sought Huzoor’s advice on what America could do to stop these mass shootings.

Hazrat Khalifatul Masihaa said: “Show sense, don’t be senseless. That is the foremost duty of the people of the United States and the government as well.

You see, where there is frustration, these things happen. If you forget your duties, your obligations and the purpose of your life, then these things happen. When these things happen, then it is the responsibility of Ahmadis – we as true Muslims – to let the people understand what are their duties and obligations, what is the purpose of their life.

If you are discharging your duties you owe to your Creator, you know that the purpose of your life is not just to attain the worldly targets, but to worship Allah the Almighty, bow before Him and always keep your eye on the life hereafter. And then you should know that the second important task given to us as a religious person, as a human being,

is to discharge our duties we owe to each other. Instead of trying to snatch and grab your rights, you should try to give rights to others. If every person realises this thing and gives the due right to the other person, then this frustration will automatically vanish.

“Until and unless you make these people realise the purpose of their life, you cannot stop this thing and at the same time, you should also enact some laws to stop these things. If there’s no restriction and everyone is free to go to the arms shop and buy whatever he or she likes, then this will be the ultimate result of it, what is happening. In my view, the [US] government should also now take steps and they should impose some restriction on it. […] They should at least limit some age – that ‘this age group is not allowed to buy arms’, especially automatic or semi-automatic. And at the same time, the programmes which are being shown on the television, internet or all these media channels, they are also showing extremism, fights and such types of things which also

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AL HAKAM | Friday 3 June 2022 make a sort of sense of fun among the young people, the youngsters – they should also be checked and stopped.

“As far as we are concerned, we cannot do anything – this is the duty of the government to put some restriction on it, whatever they feel appropriate. Legislators should also enact some law in this regard.

“But our duty is that we should pray for the people of the world, for the people of our country; may Allah the Almighty give them sense. And also preach to the people and let them understand what their responsibilities are.”

Fozan Azeem Nur Sahib expressed his desire to become a murabbi and serve Khilafat. He said he wished to study at Jamia Ahmadiyya UK and be close to Huzooraa. He asked whether it was possible for American boys to study at Jamia Ahmadiyya UK. Huzooraa smiled and said it was a “very difficult question.” Hazrat Amirul Momineenaa continued: “Although it is your desire and wish that you should come here to get admission in Jamia Ahmadiyya UK […] we cannot take students from outside countries.

When Britain was in the European Union, European students used to come here. But now they will also stop coming here, so it is very difficult for you.

“The only choice for you – if you want to live close to your parents – is Jamia Ahmadiyya Canada. If you want to go to some other place – far from your parents – then Jamia Ahmadiyya Ghana. That is also an international Jamia. Otherwise, there is no other choice. These are the two extreme ends – between these two ends there are Jamias, but unfortunately, you cannot get admission in them.”

Fozan Sahib thanked Huzooraa for his guidance.

Zafrullah Tariq Sahib asked Huzooraa what role Waqf-e-Nau could play in improving the condition of the persecuted, for example, persecuted Ahmadi Muslims living in Pakistan. Huzooraa said: “You can only pray for these people.

Pray for the Muslim ummah that they see sense and try to accept the Reformer of the Age, the person who was sent by Allah the Almighty to revive the teachings of Islam and guide them on the right path as has been narrated in the hadith just mentioned before you.

“This is the only thing. Otherwise, these countries where there is too much opposition, you cannot do anything until and unless you have some power, and at present, we don’t have that power. This is why the hadith says, if you have power, you stop brutality, cruelty with your hand. If [you do] not [have] that much power, then at least stop it by saying to the people and ask them to see sense. And if that is not possible, then pray for them. This is what the hadith of the Holy Prophetsa says.

“We can only pray for them. That is the only solution. If you are praying fervently for them, then, insha-Allah, one day, you will see the result. I hope, insha-Allah, we shall change the world and this is why the Promised Messiahas has said, ‘Allah has told me that He will make the change in the world through prayers.’ So, this is the only weapon in our hands which we should use properly. […] Now we should also see and check our own insides – what we have.”

Huzooraa said we should all introspect

and see whether we were doing justice to prayer and if our words and actions were the same. If there was any incongruity then “our prayers cannot be accepted as we desire.”

“So reflect upon this”, Huzooraa said.

Iqan Ahmad Sahib said there were phases in life where one faltered in faith.

He asked Huzooraa how to overcome these religious weaknesses. Hazrat Amirul Momineenaa advised: “It is a saying in Urdu that the person who is sleeping, you can wake him up.

But the person who is already awaken and is pretending that he is sleeping, you cannot wake him up. So you know your shortcomings. You know that sometimes you are deviating from the right path. At that time, you should say istighfar and recite: َ َّ َ ّ ٰ ُ ْ ُ َّ ‫الر ِج ْی ِم‬ ‫ان‬ ِ ‫ا عوذ بِالل ِہ ِمن الش ْیط‬ “[‘I seek refuge with Allah from Satan the accursed.’]

“Pray to Allah the Almighty that Allah always keeps you on the right path. If you are always praying your five daily prayers as prescribed […] and explained by the Holy Prophetsa, then you should pray in your prayers that Allah the Almighty always keeps you on the right path. This is the only solution.

“There are some instances, there are some occasions when you are distracted because of the worldly things but – this is what the Quran says, Allah the Almighty says – as soon as you realise that you are not going on the right path, you just return; stop and return. And pray to Allah the Almighty that Allah saves you from going further and involving yourself in that sin or that bad thing.

“Pray to Allah always. Istighfar is the best solution, the best way to keep yourself safe from these bad things. And the five daily prayers as prescribed by Allah the Almighty and have been explained and practised by the Holy Prophetsa and have been explained in this age by the Promised Messiahas.”

Ataul Ghalib Minhas Ahmad Sahib asked how he, as a qaid could encourage young Khuddam to join the blessed scheme of Wasiyyat. Huzooraa said: “A ‘qaid’ is the leader – so you are the leader. If your words or your deeds – your actions – are the same then the people will follow you, they will try to listen to you. If they see that you are their sympathiser, they will come close to you. Whatever you are saying they hear it and they will try to follow it. The first thing is that reform yourself first.

Be like a person who is following the true teaching of Islam and the Quran.

“Secondly, make your fellow friends, fellow Khuddam realise that whatever you are saying you practise it and then let them realise that you are their true sympathiser.

“Let them realise that you want them to always remain on the right path. When these things are being portrayed by you, then other Khuddam will follow you, they will listen to you. You can also explain to them ‘this Wasiyyat scheme is a very blessed scheme, if we join this scheme, Allah the Almighty will also help us and give us the opportunity to reform ourselves.’

“Although it so happens that some people do Wasiyyat but they are not very pious and they go astray. When such things happen to them – or if these are the examples – then Allah the Almighty also makes the circumstances in such a way

that the person either leaves this blessed scheme of Wasiyyat or he is expelled from that scheme in some other way. But mostly if a person joins the scheme of Wasiyyat and he is a true follower, he has read the book of Al-Wasiyyat then they will realise what their duty is and how they should behave.

And being a waqf-e-nau this is your utmost duty to be an example for others. You are the people who were promised to reform the world, you are the people whose parents promised – and then, later on, you, yourself promised – that you will change the world and bring the whole of the mankind under the fold of Islam and Ahmadiyyat and make them realise their duties they owe to Allah the Almighty and to fellow human beings.

“If you are doing all these things, then there will be power in your words and even without saying something your actions will attract other people to follow you.”

Jazib Ahmad Bhatti Sahib asked Huzooraa how he chose the field of agriculture and what motivated Huzooraa to become a waqif-e-zindagi (life devotee).

Huzooraa smiled and said it was a difficult question. He then asked Jazib Sahib what he was doing to which Jazib Sahib said he was studying to become a dentist.

Hazrat Khalifatul Masih Vaa then explained how he got into studying agriculture and ultimately becoming a waqif-e-zindagi: “From the very childhood I had a keen interest in agriculture, so I wanted to go into the field of agriculture, but unfortunately I could not. But later on, after graduating with economics – and my father also asked me – that if possible ‘you can go to the agricultural university.’ [...] There I had a better opportunity to get admission than at any other university. So that was the simplest way actually [which] I adopted and because of my interest as well, so I got admission in agricultural economics (or in the field of cooperation and credit). There you have to deal with farmers and all these things.

“There are some courses with regard to practical agriculture – that is agronomy and arable farming. And if you are an outsider – or you join the university after graduation – then you have to complete some deficiency courses. Since I knew agriculture and I had a keen interest – from the very beginning I used to go with my father to our family farm – so I did those deficiency courses with good results and I later on completed my degree in cooperation and credit as well.

That was the main thing which caused me to go to the agricultural university and do agriculture.

“The second question is what motivated me to become a waqif-e-zindagi.

“From the very childhood, I wanted to be a waqif-e-zindagi because once, I heard my father and one of my uncles saying that ‘unfortunately, very few family members of the Promised Messiahas are becoming waqife-zindagi’. So that was engraved in my mind, my heart. But unfortunately, I was not good in education. I didn’t want that I do waqf without any qualification. So when I joined the agricultural university, then at that time I promised that if I got good grades – A-grade – then I would do waqf. I prayed to Allah the Almighty that ‘if You think I am capable of doing waqf, then please give me good grades.’

“You know, as far as my own self is concerned, I am nothing. So, I don’t know

how, but fortunately, I had a good grade – A-grade. And when I had that grade, I was obliged to apply for waqif-e-zindagi. I wrote a letter to Khalifatul Masih IIIrh that ‘now, since I have completed my MSc degree with good grades, I want to do waqf’ and he accepted it and later on he asked me to go to Africa.

“And that is the whole story – the shortcut of it. There are so many other things, but [this is] the shortcut of it.”

Raheel Tayab Sahib asked Huzooraa, “You have repeatedly mentioned the application of absolute justice as the prerequisite to peace. What careers should Waqf-e-Nau pursue to work towards this immense goal?”

Hazrat Amirul Momineenaa said: “You see, I didn’t only say that we should create peace in the world and ask the people to do justice and that is absolute justice, but I also mentioned in my different addresses and discourses what peace is; how we can create peace in the society; and what is the definition of absolute justice with reference to the Holy Quran and hadith and the sunnah of the Holy Prophetsa and the teaching given to us in this age by the Promised Messiahas.

So, there are quite a number of addresses and lectures with all available references which can help you to understand what absolute justice, what is peace, how can we can create peace in the world and how we can admonish the people – those who are deviating from the right path. […]

“This is why, as far as I’m concerned, I do ask people – whether politicians or other big people, knowledgeable people, professors – that they should also play their role in creating peace in society […] and that cannot be achieved without absolute justice.

“And what is the definition of absolute justice in the Holy Quran? There are so many examples. For instance, it is said that if you stand witness against yourself, you should do it – against your parents, against your kindreds, close relatives, and so on.

This is how you can create absolute justice in society, which is not being seen nowadays in this present world. We have to preach.

“And these addresses are there in compiled shape in book form – in different book forms even – and [as] separate lectures.

You should read [them] first, talk to the people with reference to those – because they are the ready references for you – and then you can distribute those. This is how you can do it.”

Huzooraa said waqf-e-nau could preach these elements to their co-workers. In terms of pursuing a particular career in this regard, Huzooraa said: “Even if you wish, those who are capable, they can also go to the public service where you will have a better opportunity to profess your point of view.”

Hazrat Amirul Momineenaa, addressing the secretary of Waqf-e-Nau USA, said the time had finished. The secretary of Waqf-eNau USA remarked that they were blessed to meet Huzooraa on the weekend of Khilafat Day, to which Huzooraa remarked: “So you waqifeen-e-nau are celebrating Yaum-e-Khilafat [Khilafat Day] in this way, masha-Allah.”

Huzooraa then conveyed his salaam and the meeting came to an end.

(Report prepared by Al Hakam)

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Friday 3 June 2022 | AL HAKAM

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Dread the ways of ruin and always be fearful of God. Adopt righteousness and worship not His creation. Cut asunder from everything to turn to your Master.

Turn your hearts away from the world and become wholly His; live for Him alone and, for His sake, hate every impiety and sin, for He is Holy. Let every morning bear witness that you have spent the night in righteousness, and let every evening bear witness that you have spent the day with the fear of God. (Hazrat Mirza Ghulam Ahmadas, Noah’s Ark, , p. 21)

Lajna USA delighted at successful waqifaat mulaqat Dhiya Tahira Bakr Sadr Lajna Imaillah USA

On 28 May 2022, 106 Waqifaat-e-Nau from 33 majalis of USA were blessed to have the opportunity of meeting with Hazrat Khalifatul Masih Vaa virtually at Baitur Rahman Mosque in Maryland.

In October 2021, news that the national Waqf-e-Nau department was going to request a virtual mulaqat with beloved Huzooraa was shared in the USA National Core Committee’s meeting by the national secretary waqifaat-e-nau USA. Therefore, a planning committee was established. This was going to be a prestigious and historic event as it was the very first virtual mulaqat for the waqifaat-e-nau of Jamaat USA. The overall planning was carried out under the guidance of the Waqf-e-Nau department and my humble self.

In April, after receiving the confirmed date of the mulaqat, many urgent meetings were held to finalise all aspects of this prestigious event.

Most guests arrived at Baitur Rahman Mosque on 27 May 2022 and a meeting regarding the mulaqat took place in the evening that same day. The mulaqat hall setup was done by the MTA USA team with lighting, banners, cameras and mics in places. The waqifaat lined up outside the hall and as they walked into the hall, they were told of their seating arrangements and guidelines were given.

MTA International USA facilitated the live link with the London Studios and a quick video test with the team in London took place on the morning of the mulaqat before we went live.

28 May 2022 was a very blessed day for all the 106 waqifaat who attended from 33 local chapters of USA. They were very fortunate to have had the chance to meet beloved Huzooraa virtually and ask many questions that were on their minds, which beloved Huzooraa graciously answered.

Below are some impressions from the organising team and waqifaat-e-nau: Amna Ahmad Sahiba said: “These few months of planning and preparation, making sure that all grounds have been covered, praying constantly, so that the programme with Huzooraa goes smoothly can be likened to the excitement one has when preparing for Eid. When we

were able to hear Huzoor’s voice, those 55 minutes passed by so quickly almost like the day of Eid has come to an end. The only way of overcoming this feeling is the anticipation of the next Eid and the only thing that helps us overcome this feeling is the anticipation of meeting with our beloved Huzooraa next time, insha-Allah.”

Nudrat A Qureshi Sahiba said: “I am grateful to Allah the Almighty and humbled for this opportunity to serve in the preparation for the waqifaat-e-nau virtual mulaqat. […] The day of the mulaqat was full of excitement as well as worry that may Allah the Almighty give us all the ability to complete the work assigned in the best manner. When I heard Huzooraa say ‘Assalamu alaikum wa rahmatullah’, all the worries were gone. […] I can only describe it as a sense of peace and tranquility. Alhamdulillah, I was awed by how our beloved Huzooraa responded to and connected to each waqifa-e-nau, no matter what the topic of the question was.”

Salima Malik Ahmad Sahiba said: “My heart is filled with gratitude to the Almighty Allah and I pray that all these waqifaat who have listened to their Imamaa, will adopt the guidance in their lives.”

Sarah Malik Sahiba, Sadr Lajna Imaillah Maryland, said: “Alhamdulillah, Lajna Imaillah Maryland was blessed with the opportunity to host the first waqifaat-e-nau USA virtual mulaqat with beloved Huzooraa. We were excited for all the waqifaat-e-nau travelling from all over the United States to join in this blessed event. It was the first time after the start of the pandemic where we hosted overnight Lajna guests in our prayer hall.”

Sabiha Qureshi Sahiba, Regional Sadr (Central North) said: “The atmosphere was spiritually charged.

The participants were all cooperative and obedient. Their beings adorned with similar garbs created quite a beautiful scene. […]”

Tamseela Mudassar Sahiba said: “This was the first experience in my life to meet Huzooraa live. I came here as a refugee right after Huzooraa came in 2018, and missed the opportunity to meet him.

When I saw Huzooraa for the first time in the mulaqat, I cried with tears and felt like my faith became stronger than ever before and felt so blessed to see Huzooraa.”

Saana Nazir Sahiba said:

“It was a really nice experience and very spiritually enlightening [...] I don’t think I have ever been in a group setting that has been more connected before. Everyone was attentive and enamoured by Huzoor’saa presence. Everyone was really grateful that he made time for us, despite his busy schedule.”

Khafia Shanzey Choudhry Sahiba said: “I truly felt whole again after seeing Huzooraa and all the other waqifaat-e-nau in one place. It truly felt special and the atmosphere was so full of excitement. I feel that this mulaqat has revived our spirits and energised us to continue focusing on improving ourselves and our faith. […]

Huzoor’s words and presence has given me newfound motivation to be passionate and strong in the face of an ever degrading and immoral world.”

Adeen Ahmad Sahiba said: “I felt really comforted by Huzoor’s presence and his words. There were some questions that were asked that were on my mind as well and Huzoor’s responses to them really helped sort out any confusion I had. Also with everything that is currently going on in our country, it was reassuring to see Huzooraa and his calming appearance.”

Numana Luqman Sahiba expressed: “The virtual mulaqat with Huzooraa was an enlightening experience as I, along with all other waqifaat-e-nau present, had the opportunity to not only meet Huzooraa, but to witness just how much hard work and dedication is required behind the scenes. […] As a waqifa-e-nau from a small jamaat, it was also nice to meet other waqifaat-enau. I instantly felt a bond between them as we all had a shared purpose.”

Syeda Sabahat Sahiba expressed: “I felt very happy and grateful at the mulaqat. I couldn’t take my eyes off the screen because I wanted to remember every moment with beloved Huzooraa. I am beyond grateful I was able to ask my question and speak to Huzooraa, alhamdulillah.”

Afshan Mian Sahiba said: “The mulaqat was very nice. It was a great blessing to be in the presence of Huzooraa, and was a very inspiring and educational experience. I am grateful for the opportunity. I think the questions were very good. The event was nicely organised and well planned.”

3 June 3 June 2006: Hazrat Khalifatul Masih Vaa left the UK for three European countries: Belgium, Germany and the Netherlands. His journey started with his departure from the Fazl Mosque, London, followed by crossing the English Channel by ferry, passing through France and arriving at the Belgian mission house, where he was received with a warm welcome.

As this day was the second day of the 14th Jalsa Salana of Belgium, Huzooraa inspected the arrangements made for the guests of Jalsa. (Al Fazl International, 23 June 2006, p.

8)

4 June 4 June 2005: Hazrat Khalifatul Masih Vaa set out on a journey through Western Canada. He travelled from London to Vancouver.

This was the first visit of Huzooraa to this city and province. (Al Fazl International, 17 June 2005, p. 8) 4 June 2014: Hazrat Khalifatul Masih Vaa laid the foundation stone for the first Ahmadiyya Muslim Mosque in the historic German city of Wiesbaden. Huzooraa named it the Mubarak Mosque.

More than 400 guests attended the ceremony, including various dignitaries.

4 June 2016: In Pakistan, Hameed Ahmed Sahib of Attock district was martyred in the way of Allah at the age of 63 by opponents of the Jamaat outside his house. Hameed Sahib returned home from the mosque after performing the Zuhr prayer after which assailants opened fire and fled the scene. Hameed Sahib was hit by a bullet on the right side of the face which proved fatal.

5 June 5 June 2006: On this day, the 40th Jalsa Salana of Jamaat-e-Ahmadiyya Germany commenced with a

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AL HAKAM | Friday 3 June 2022

This Week in History 3 - 9 June non-Ahmadi guests on the second day of the 40th Jalsa Salana Germany.

Huzooraa quoted extensively from the Holy Quran to disprove allegations that Islam advocated extremism or violence of any kind.

Huzooraa said:

‫ف‬ ‫ف‬ ‫نیہ‬ ‫ثی‬ � ‫د� اک وکیئ � � �ں رات وسےن ےس‬ ‫ثیا‬ ‫ںیم َ ثی‬ ‫� �ر ثی‬ ‫ںیم � � وہں اور ان ےک‬

Hazrat Khalifatul Masih Vaa unveiling the plaque of Al-Mahdi Mosque

Friday Sermon delivered by Hazrat Khalifatul Masih Vaa.

6 June 6 June 2005: During his visit to Canada, over 500 members of more than 100 families in Vancouver had the opportunity to meet with Hazrat Khalifatul Masih Vaa in personal mulaqats. (Al Fazl International, 17 June 2005) 6 June 2014: On this day, Hazrat Khalifatul Masih Vaa delivered a Friday Sermon in Frankfurt, Germany on the significance and blessings of Khilafat. Huzooraa said:

� �‫اج� و� � د‬ ‫و� � اور ف‬ ‫ےئل وس� ںیت‬ ‫�� اس ےئل نیہ ثی‬ ‫وہ۔ �ثی ثی‬ ‫ںیم ثی‬ ‫� � راہ ہک وکیئ‬ ‫ا�ن �۔ �ثی ثی��ا رفض �۔‬

“Before sleeping at night, there is no country of the world that I do not visit in my imagination and no Ahmadi for whom I do not pray before sleeping and whilst awake.

I do not say this as a favour on my part; rather, this is my duty.”

6 June 2015: Hazrat Khalifatul Masih Vaa addressed more than 1,000

“Permission (for defensive war) was granted to stop those who wished to seize the basic rights and liberties of all people. Permission was granted to stop those who sought to destroy the very foundation of religious freedom. And permission was granted not only to defend Islam but to defend all religions and all forms of belief.” (“Head of Ahmadiyya Muslim Community – ‘Islam’s reality will dawn upon the world’”, www. pressahmadiyya.com, 7 June 2015)

7 June 7 June 2005: During his visit to Canada, Hazrat Khalifatul Masih Vaa visited Victoria, the capital of British Columbia. (Al Fazl International, 17 June 2005) 7 June 2015: Hazrat Khalifatul Masih Vaa concluded the 40th Jalsa Salana Germany with an inspirational address regarding the importance of spreading the true, peaceful message of Islam to all parts of the world. More than 36,000 people attended the three-day convention

in Karlsruhe.

8 June 2007: Hazrat Khalifatul Masih Vaa delivered a Friday Sermon in which he outlined the teaching of Islam on interest. He said, “A few days ago, there was a function at a university in which I explained this and said that [interest] was just another form of slavery. Including the chancellor of the university, many agreed with this view, and people can only agree that this is indeed the case.”

9 June 9 June 2005: On this day, Hazrat Khalifatul Masih Vaa was in Vancouver, Canada during his visit to the Americas. From morning till evening, Huzooraa presided over separate classes for Ahmadi girls and boys and met Ahmadis in family mulaqats. (Al Fazl International, 24 June 2005, p. 9) 9 June 2014: Hazrat Khalifatul Masih Vaa inaugurated the AlMahdi Mosque in the German municipality Neufahrn, situated 20 kilometres from Munich.

9 June 2015: Hazrat Khalifatul Masih Vaa laid the foundation stone for the first Ahmadiyya Muslim Mosque in the German city of Iserlohn. He named it the Baitus Salam Mosque.

Jalsa Salana Germany, 2015

Friday 3 June 2022 | AL HAKAM

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

Introduction to the Maharaja of Kashmir It seems best to first look at the autobiographical accounts of Hazrat Nuruddinra before delving into the timeframe of his move to Jammu and Kashmir.

In Hakim-e-Haziq, Hazrat Nuruddinra, mentioning how successful his practice in Bhera had become, says: “A person from Jammu, suffering from Tuberculosis, came to see me in Bhera and stayed in my neighbourhood. His name was Lala Mithra Das. When I had treated him and he had recovered, the prime minister of Jammu, Diwan Kirpa Ram happened to visit Pind Dadan Khan. He, along with Bakhshi Jawala Singh (an uncle of the patient) mentioned me to the Maharaja.”

After this, he carries on mentioning some other success stories of his practice in Bhera and then states: “I now close the Bhera part here […] and move on to Jammu”.

Tarikh-e-Ahmadiyyat rightly identifies the time of Mithra Das’s treatment and the mention of Hazrat Nuruddinra to the Maharaja in 1876, but that he moved to Jammu to work as the Maharaja’s physician at that very time seems unlikely.

Since Diwan Kirpa Ram deceased on 22 September 1876 (Times of India, 30 Sept 1876), it is probable that he mentioned Hazrat Nuruddinra to the Maharaja sometime during the same year.

But the fact that Hazrat Nuruddinra is still seen in need of employment at the end of 1876 and plans to visit the Delhi Durbar in January 1877 and then travels to Bhopal to be employed by the state indicates that Hazrat Nuruddinra was not in Kashmir before mid-1877.

From the above, we find it clear enough to believe that Kirpa Ram’s journey through Pind Dadan Khan and introducing Hazrat Nuruddinra to the Maharaja must have happened before September 1876 (the time of Kirpa Ram’s death) but the Delhi Durbar and the Bhopal episodes of early 1877 do not allow placing Hazrat Nuruddin’s move to Jammu in 1876.

Therefore, we can confidently say that Hazrat Nuruddinra joined the court of the Maharaja as a physician in mid or late 1877.

Kashmir in the times of Ranbir Singh In his biographical accounts, Hazrat Nuruddinra is sometimes found mentioning the Maharaja as a very wise person, and,

at others, as a man of very low intellectual calibre. This is because he remained in service of two Maharajas, one after the other. He joined the court during the time of Ranbir Singh and, after his death in 1885, continued serving his son Pratap Singh, who ascended as the Maharaja.

Maharaja Ranbir Singh had inherited the throne of Kashmir from his father, Maharaja Gulab Singh, the founder of the State of Jammu and Kashmir. What he had

better part of Ranbir Singh and they had finally managed to install an “officer on special duty” in Kashmir. This was seen as a win-win situation for both: The Maharaja thought he had avoided a British Resident; the British had got their foot in the door.

(Madhavi Yasin, British Paramountcy in Kashmir 18761894, Atlantic Publishers, New Delhi, 1984)

This move, and the subsequent intervention of the British in state matters, led to a situation where Ranbir Singh

is a tilting upwards of the great engine in Calcutta; and I am the poor little button between them.

“Someday, perhaps not far distant, there will be a tilting from the North, and Afghanistan will smash up. Then there will be a tremendous tilt from the South, and I shall be buried in the wreck and lost!”

(William Digby, Condemned, Unheard, Indian Political Agency, London, 1890)

These prophetic words by Maharaja Ranbir Singh were uttered in 1876 – the time that Hazrat Nuruddinra was about to join his service. Maharaja Ranbir Singh’s analogy and his references to the three players therein – Britain, Afghanistan and Russia – ought to be kept in mind as they set the stage for Hazrat Nuruddin’s time in Kashmir – his time of prosperity; of test and turbulence; of eventually parting with an unstable worldly kingdom to a mighty and heavenly one.

The court of Ranbir Singh

also inherited from his father were British intrigues in the affairs of Kashmir, which both the father and the son had successfully kept at bay.

The British, having sold Kashmir to Gulab Singh, had immediately started to regret the decision as this move meant being disconnected from the Russian borders and, hence, becoming unaware of Russian intrigues – an obsession that gave sleepless nights to the British government.

Immediately after the sale and the lodging of Gulab Singh as the sovereign of Kashmir, the British had tried to have some sort of presence in the Maharaja’s court. Gulab Singh, shrewd as he was, had managed to not let this happen, and so did his successor-son, Ranbir Singh. Records show that the British Government had tried tooth and nail to install a Political Resident in Kashmir during the time of Ranbir Singh but the latter’s resistance led them to drop the idea. (Madhavi Yasin, British Paramountcy in Kashmir 1876-1894, Atlantic Publishers, New Delhi, 1984)

Since the British government remained the “Paramount Power” for Kashmir (Treaty of Amritsar, 1846) their intrigues took the

realised that the British would not leave Kashmir in peace. He knew that the British will regain suzerainty by hook or by crook.

Edward E Meakin, a journalist who had had interviews with Ranbir Singh, once told a meeting of the East India Association in August 1889: “I will relate an incident which occurred in the year 1876. I was one day sitting by the side of the late Maharaja of Kashmir talking over various matters […] The Maharaja suddenly turned to me and said: ‘I learned a great many things by my recent visit to Calcutta […] It was an open secret that the British Government wanted to annex Kashmir, and that it was only a question of time and skilful manoeuvring”.

Ranbir Singh further opened his heart by telling the journalist: “I am a buffer; on one side of me there is the big train of the British possessions, and whenever they push northward, they will tilt up against me; then on the other side is the shaky concern Afghanistan, and the other side of it is the ponderous train and engine called Roos [Russia]. Every now and then, there is a tilting of Roos towards Afghanistan, and simultaneously there

Ranbir Singh was given the gaddi (throne) of Kashmir by his father, Maharaja Gulab Singh to be trained for his future duties.

During this period of regency, Ranbir Singh let the state machinery run on the settings of his father and made no major changes.

However, when he was officially installed as Maharaja is when he made major changes in the revenue, civil and administrative spheres of the state machinery. Affairs of the judiciary were also seriously revised. (K L Kalla, The Literary Heritage of Kashmir, p. 76)

What makes the reign of Ranbir Singh distinct from those of other Dogra rulers is his contribution towards education.

Although without any formal education himself, Ranbir Singh strove to establish a culture of education and literary learning in the State of Kashmir.

He established Pathshalas where “poetry, poetics, grammar, philosophy, mathematics, algebra and Euclid” (Dr Buhler’s report on Sanskrit Manuscripts) were taught, alongside “Vedas and nyaya”. (Pandit Gwasha Lal Kaul, Kashmir Through the Ages, Chronicle Publishing House, Srinigar, 1963)

KL Kalla, in The Literary Heritage of Kashmir, states: “Whatever his own standard of formal education, it is a fact that Maharaja Ranbir Singh did his utmost to spread modern education in the State. His interest in the promotion of knowledge was not confined to the State. He donated one lakh of rupees when the Punjab University was being established and in recognition of his services, was elected the First Fellow of the University”. (Ibid, p. 77) Dr Ghulam Mohyuddin Sufi, a renowned

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AL HAKAM | Friday 3 June 2022 historian of Kashmir, asserts: “Ranbir held gatherings on the model of Akbar when men of learning were gathered together for discussion of religious and social matters. Diwan Kirpa Ram was his Abu’l Fazl […]”. (Sufi, GMD, Kashir: Being a history of Kashmir, From the earliest to our own, University of the Punjab, Vol. 2, p. 802, Lahore, 1948)

We remind our readers that it was the same Diwan Kirpa Ram whose eye had seen the spark in Hazrat Nuruddinra and recommended him to Maharaja Ranbir Singh.

Sufi goes on to describe the grandeur of the learned court of Ranbir Singh: “The names of important litterateurs were: Pandit Ganesh Kaul Shastri, Babu Nilambar Mukerji, Dr Bakhshi Ram, Dr Surajbal, Pandit Sahib Ram, Pandit Himmat Ram Razdan, Mirza Abar Beg, Hakim Waliullah Shah Lahauri, Sayyid Ghulam Jilani, Maulavi Nasiru-ud-Din, Maulavi Ghulam Husain Tabib of Luckhnow, Maulavi Qalandar Ali Panipati, Maulavi Abdullah Mujtahid-ul-Asr, Hafiz Hajji Hakim Nurud-Din Qadiani, Babu Nasrullah Isai.” (Ibid) Sufi sees them as “the ornaments of the literary darbar of Maharaja Ranbir Singh.”

(Ibid)

As mentioned above, Diwan Kirpa Ram was instrumental in gathering the intelligentsia in Kashmir. He is said to be dignified, of literary taste and was himself a seasoned author – Gulzar-e-Kashmir and Gulab-nama being his major works. (Ibid) Richard Temple, who met Kirpa Ram in 1871 describes him as “a man of considerable intelligence, and ambitious of earning a good administrative repute for his master’s government”. (Richard Temple, Journals

kept in Hyderabad, Kashmir, Sikkim and Nepal, Vol. 2, p. 144)

One of the greatest accomplishments of Ranbir Singh was the Dar al-Tarjuma (translation bureau) which he had established for translating world-class masterpieces into Dogri, Persian and other languages that the Kashmiri public could benefit from. (KL Kalla, The Literary Heritage of

Kashmir)

This called for scholars from all parts of India to be employed by the Maharaja.

Sukhdev Charak mentions this great literary and intellectual venture in the following words: “This increased, in addition to the educational, the literary activity to such an immensity as has never been attained by the people of the State afterwards. For this purpose, he patronised scholars of all communities. This group of scholars included, besides numerous eminent teachers and experts, Fateh Singh, Hakim Fida Muhammad Khan, Maulvi Nurud-Din, Pandit Ganesh and Jeotshi Bashesharjoo.” (Sukhdev Singh Charak, Life and Times of Maharaja Ranbir Singh, Jay Kay Book House, Jammu)

The Maharaja had made certain reading material compulsory for all state employees to study and pass an examination to enter and maintain the service of the state. The examining and certificate awarding body comprised “scholars like Fateh Singh, Hakim Fida Mohammad Khan, Maulvi Nur-ud-Din, Pandit Ganesh and Jyotshi Bisheshwar”. (Ibid) Out of all the learned men, Sufi particularly mentions one who excelled to world fame: “Hakim Nur-ud-Din, his trusted

physician, later became the successor of Mirza Ghulam Ahmad of Qadian, the founder of the Ahmadiyya sect in the Punjab.” (Sufi, GMD, Kashir: Being a history of Kashmir, From the earliest to our own, University of the Punjab, Vol. 2, p. 802, Lahore, 1948)

It was this golden era – and the most peaceful one – of Dogra Raj where this “trusted physician” enjoyed years of medical practice as well as teaching and learning about Islam. The names in the long list of learned men are self-evident of the cultural and religious diversity that Ranbir Singh has established in the state where Hazrat Nuruddinra had chosen to live.

The death of Ranbir Singh As Ranbir Singh grew old and his health started to deteriorate, the British government set their intrigues at an alltime high. Correspondence that took place between the Oliver St John, the officer on special duty, and Henry Mortimer Durand, the secretary of state for India, lay bare the net knitted by the British government and how it was spread across the machinery of the State of Kashmir.

Durand gave instructions to St John in the following words: “(1) That if at any time the Maharaja’s death should appear to be near at hand the officer on Special Duty should arrange to be near at hand.

(2) That he should join the Maharaja at Jammu or wherever he may then be and prevent any disorder occurring […]”.

(India Office Records, R/2/1073/194, Foreign Office, Government of India, secret letter to Oliver St John, dated 7 April 1884)

Oliver St John had, a year before Ranbir Singh’s death, informed the British government that Partap Singh, the heir-apparent, was not fit to succeed as Maharaja. He informed the British-Indian Government that: “There is no doubt that the Maharaja has occasionally had serious thoughts of setting aside his two eldest sons, Partab Singh and Ram Singh, in favour of his third son, Amar Singh. Mian Partab Singh, the eldest, is about 30 years of age, and has besotted an intellect, never very strong, by habitual indulgence in the most degrading vices […]

It is certain that he would be a very weak, if not a very bad ruler.”

He goes on to speak about Ram Singh, the second eldest son and second in line to the throne, also being an unsuitable successor. Then he mentions the third son, Raja Amar Singh: “Amar Singh, is a very good-looking lad of 18, is a general favourite, and is at least superior in ability to his elder brothers. The Maharajah had at one time made up his mind to speak or write to His Excellency the Viceroy on the subject of nominating Amar Singh his heir, but was at the last moment induced to abandon the idea by fear of a public enquiry into his reasons for disinheriting his elder sons.” (Ibid,

Memorandum dated 20 January 1884, by Sir Oliver St Joh, Officer on Special Duty in Kashmir)

The government, keeping in view Oliver St John’s report, wrote to the Secretary of State for India and suggested that although “the heir-apparent to the chiefship is said to be unfitted in character and habits to govern the State”, but it was in the greater interest that: “[…] no encouragement should be given

He further emphasised in the same letter that “Mian Pertab Singh should be proclaimed immediately on his father’s death”. (Ibid) Gulab Singh had kept the British intrigues in the State of Kashmir at bay and so did his son Ranbir Singh. The British government’s eager and desperate desire for Ranbir Singh’s death is evident from the letters above (and many more that have not been quoted for fear of deviating from the actual subject). Another shrewd ruler like Amar Singh could further delay their ardent desire to annex Kashmir. Hence, what most suited their agenda was an incompetent ruler like Partap Singh, who, to their good fortune, was devoid of any political sensibility or vision and of any abilities of a good ruler.

The British had envisaged the death of Ranbir Singh and the succession of Partap Singh as the best opportunity to install a British Resident Officer in the State of Kashmir. This had been communicated by the Government of India’s Foreign Department through a secret letter dated 1 August 1884 to Oliver St John. He was, when the long-anticipated time struck instructed to: “[…] inform His Highness [the new Maharaja] and the members of his Darbar of the views and intentions of the British Government in regard to the future administration of the State. You should give them clearly to understand that His Excellency the Viceroy regards the existing condition of affairs in Kashmir as most unsatisfactory, and you should warn His Highness and those about him that substantial reforms must be introduced without delay. You should then announce that, with the view of aiding His Highness in the introduction and maintenance of those reforms, the Viceroy has decided to give His Highness the assistance of a resident English Officer, and that for future the British representative in Kashmir will have the same status and duties as the Political Resident in other Indian States in subordinate alliance with the British Government.” (Ibid) So desperate was the move that upon the death of Ranbir Singh on 12 September 1885, Oliver St John headed straight to the new Maharaja to inform him of the Government’s instructions. The Darbar staff made it clear to St John that due to the mourning rituals, the Maharaja would not see anyone, but he pushed his way and met the Maharaja, bringing to his knowledge all that had been decided about his fate. (Ibid,

of it conspired to have Hazrat Nuruddinra expelled from the court and also from Kashmir. However, research carried out for this article was able to tap on official documentation which presents a completely different story. The following detail, lengthy and windy it may seem, suggests that the situation was completely different, although Hazrat Nuruddinra spoke fondly of Raja Amar Singh on a number of occasions in his autobiographical accounts.

Partap Singh’s ascension to the gaddi as Maharaja and Oliver St John’s promotion from Officer on Special Duty to Political Resident in Kashmir happened simultaneously; with this started a tug of war that left the administration of Jammu and Kashmir torn to pieces, never to be put together again.

As we have seen above, the resident’s only ambition – fuelled by the British Indian government – was to control all affairs of the State of Kashmir. Installing a Political Resident was the government’s first move; how he was to manoeuvre the state of affairs in the desired direction was now to be decided.

We know from the facts presented above that Oliver St John had already informed the government about Partap Singh being unfit for the role of the Maharaja. Also, that his younger brother Amar Singh was seen as a much more suitable person for administrative matters. The policy of “divide and rule” had worked for the British so very well that not a minute was lost in employing the same; it was decided that the palace had to be split to gain full control of the conflicting forces.

Oliver St John, on 8 January 1886, wrote to the government: “In a memorandum written two years ago on Kashmir affairs, I remarked that Mian Pertab Singh, then the heir-apparent, would, if he ever succeeded to the Chiefship, prove a very weak, if not a very bad, ruler.

He has now been nearly four months in power, and has shown himself equally weak and bad […]

“His Highness’s two brothers, Mian Ram Singh and Mian Amar Singh, were at once and ostentatiously excluded from all participation in affairs. There then remained only Diwan Anant Ram, the titular Prime Minister, Gobind Sahai, his cousin, formerly Vakil in attendance on His Excellency the Viceroy, and Babu Nilambar Mukerji.” (Ibid) The two brothers, Ram Singh and Amar Singh had gathered that the only way to gain power was through the resident; the resident had gathered that to stay on top of everything was by having the brothers on his side. The resident continues in the same letter: “On the 26th of December the two asked me to come and see them, and begged me to interfere to save both themselves and the State from ruin […]

“Mian Amar Singh then showed me, and afterwards gave me, copies of photographs of documents which, if genuine, as I have reason to believe them to be, place the criminal foolishness of the Maharaja and his unfitness to rule beyond doubt”. (Ibid,

Oliver St John to Durand, 18 September 1885)

Folio 40-41)

to the idea that an eldest son can be set aside at the will of his father”. (India Office Records, R/2/1073/194, Foreign Office, Government of India, secret letter to Oliver St John, dated 7 April, 1884)

The Secretary of State, upon receiving the above proposal, endorsed it and replied: “While I regret to receive so unfavourable an account of the character of the Maharaja’s heir, I agree with Your Excellency’s Government [of India] in regarding as inexpedient any deviation, in the case of Kashmir, from the regular succession by order of primogeniture”. (Ibid, Secret Despatch

from Secretary of State for India, No. 11, 23 may 1884)

The ascension of Partap Singh

Purging Partap Singh’s court

Hayat-e-Nur suggests that Hazrat Nuruddinra had cordial relations with Raja Amar Singh and those who were envious

The above correspondence clearly shows Continued on next page >>

Friday 3 June 2022 | AL HAKAM

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that Partap Singh could not be deposed owing to cultural traditions and fear of a public uprising, but he had to be set aside.

To set him aside, everyone close to him had to be purged from the court. And this, consequently, meant that the administrative décor set up by Ranbir Singh – and inherited

by Partap Singh – had to be purged from the darbar; lest any element of resistance to the British agenda remained behind.

So the newly appointed resident, Oliver St John, and his successors took it upon themselves to not only portray Partap Singh as corrupt, foolish, insane, superstitious and anything that could prove him unworthy and unfit for his inherited office. The same had to be done to everyone around him in his court. The groundwork had started already through Oliver St John’s letter, quoted above and dated 8 January 1886. He further wrote: “As long as Maharaja Pertab Singh is allowed any power, that power will be misused. Every encroachment on the independence, as compared to other feudatories, which the late Maharaja was allowed to retain, will be fought with every possible weapon; no real reform will be made, and such measures as may be forced upon the Darbar will be grudgingly carried out and evaded in every possible way, while the resources of the State will be squandered on unworthy favourites.” (Ibid) As Oliver St John was delegated other duties, he was succeeded by TJC Plowden as Resident in Kashmir. The narrative had to remain the same and so it did. Plowden compiled a detailed report titled “Report on the affairs of the State of Jummoo and Kashmir”, marked it as “Confidential” and sent it off to the secretary to the government of India, foreign department. This report, dated 5 March 1888 and spanning 18 pages, was a reinforcement of the idea that the Maharaja was unfit for the office, was under the influence of superstitious soothsayers and had “favourites” around him. The whole report can be summarised in one sentence: The Maharaja must be kept away from state affairs and all “favourites” must be disgraced and kicked out of the darbar. (Details: Report on the affairs of the State of Jummoo and Kashmir by Plowden, IOR/1073/194)

Feeling that the report might not have been enough, he wrote to the Foreign Department again on 28 March, 1888. He wrote: “In continuation of this office No.12-C, dated 8th March, I have the honour to enclose copy of the paper complaining of the Maharaja referred to in paragraph 22 of my report on the affairs of Jammu and Kashmir”. (Ibid, Folio 48) This letter summarised and further emphasised the charge laid against the Maharaja “that he surrounded himself with disreputable and fraudulent persons whose tool he became and also at whose instigation he entered in a course of reckless extravagance.”

With his letter, he attached a lengthy document titled “Translation of petition of certain Princes and Sirdars of the Jammu State to the address of the Resident in Kashmir”.

The petition elaborated how disgraceful and unworthy a man Partap Singh was and had always been. But since the “favourites”

had to be completely purged from the state, the first point of the petition read: “The present Maharaja when he was heir apparent, attempted to take the life of his father and brothers, that he might more quickly ascend to the Gaddi and ruin the State and empty the Treasury. Moreover to carry out his designs he surrounded himself with low-born persons such as Mohd. Bux Najumi (astrologer), Shisti Chander (Bengali), Mian Chatru, Bakhshi Ram Lubaid, Nehalu Teka, Lal Man, Karam Singh, Sheikh Miran Bux, Sawal Singh, Prem Nath, Amir Jiwar, Set Ramanand, Sheikh Fateh Mohammad, Moulvi Nur Din, Pandit Pitamber etc. persons who stayed with him and took lacs of rupees and valuable jewels and clothing from him.” (Ibid, Folio 54) This petition was signed by none else but the brothers of the Maharaja, namely Raja Amar Singh and Raja Ram Singh, along with Diwan Lachman Das, Wazir Shibcharan and Mian Lal Din. Before we come back to Hazrat Nuruddin’s story, it must be noted here that of those declaring Hazrat Nuruddinra a “low-born” and as one who had caused much harm to the state treasury through their closeness with Partap Singh, is Raja Amar Singh.

Now that the stage was set to have the Maharaja side-lined as defunct, the Indian Government was still grappling with the native culture where doing so could create public unrest and uprising. So Plowden’s conspiracies, fully backed by the brothers of the Maharaja were at an all-time high, when Plowden was transferred and replaced

by Parry Nisbet as the new Resident in Kashmir.

Nisbet had been a close friend of Maharaja Ranbir Singh, and later of Partap Singh as well. This once-upon-a-time friendship left the Maharaja relieved of many worries, later to realise that political ambitions always supersede friendship and cordial relations. Nisbet was there to carry on in executing the agenda that had been unfolding during the times of his predecessors, Oliver St John and Plowden.

The Russian Gambit Raja Amar Singh and his associates took leverage of the change and assisted Nisbet in his conspiracies against the Maharaja and his “favourites”.

On 25 February 1889, Raja Amar Singh handed Nisbet a bundle of letters written by the Maharaja to the Tsar of Russia. The letters were written in Dogri and appeared to be in the Maharaja’s own handwriting.

Without any investigation, Nisbet reported this discovery to the Indian Government and pushed that the Maharaja be deposed with immediate effect. However, Nisbet’s enthusiasm was not shared at the same level by the Viceroy or Henry Mortimer Durand, the foreign secretary.

Durand, who was well aware of Raja Amar Singh’s ventures against the Maharaja, wrote back that using these letters as leverage for deposing the Maharaja and his associates would make the government “wash a great deal of dirty linen in public”. (National Archives of India, Lansdowne Papers, 7B(i), pp. 535-537)

However, Nisbet approached the Maharaja and told him what grave consequences the letters could have on the repute of the Maharaja and his family, and how the public would lose confidence in

him and the ruling family. The Maharaja, although denying writing any such letters, appeared tired and worn of the conspiracies.

He consented that he was ready to accept any proposal of the Indian government as long as his face and that of his family could be saved from shame before the public. This was on the 7 and 8 March 1889. (India Office

On 8 March 1889, Raja Amar Singh brought to the Resident an edict written by the Maharaja where he gave consent to stay away from all administrative affairs of the state and let the government decide how the affairs were to be managed. (Ibid, Nisbet’s report

replies speak sufficiently for their missing counterparts.

It appears that the “favourites”, once employed by the Maharaja’s court, were made to revise their contracts. These contracts were to be signed on terms and conditions set by the council. This is evident from Durand’s letter (dated 26 March, 1889 and quoted above) where he instructs the Resident as such: “You should also ascertain requirements of the State in regard to trained subordinate officials and suggest precise conditions to which Maharaja will be expected to conform. He must have adequate but no extravagant allowance and must resign all power of alienating State revenue.” (India

on Kashmir Affairs, 20 March 1889)

Office Records, R/2/1073/194)

Records, R/2/1073/194, Foreign Office, Government of India, Nisbet to Foreign Office, Government of India, Folio 173)

On 26 March 1889, Foreign Secretary for the Government of India, Mortimer Durand, wrote to the Resident in Kashmir (Parry Nisbet) that a State Council be formed and made responsible for running the affairs of the State. The Maharaja was to be kept aloof and confined to his palace.

As to the functionality of the State Council, Durand wrote: “Raja Amar Singh will be president. The Council will have full powers subject to provision that they must consult you before taking any important step and that they must follow your advice whenever you may offer it.” (India Office Records, R/2/1073/194, Folio

178)

The prophetic apprehensions of Ranbir Singh were thus manifested. The mighty engine of Britain, obsessively paranoid of Russian intrigues, had pushed upwards with full force and the State of Kashmir, like a ripe fruit, had fallen straight into the hands of the British Indian government; or out of the pan, into the fire, to put it more factually.

A new Kashmir for Hazrat Nuruddinra Gone were the days of Maharaja Ranbir Singh and his court that thrived on knowledgeable and intellectual scholars. Kashmir was ablaze with political conspiracies and more like its famous autumnal Chinars. What now prevailed in the court of the Maharaja was an atmosphere of dysfunctionality and lowly tactics for survival.

We can imagine what grief this must have caused for a man with love for knowledge.

With a magnificent background of learning and scholarship, Hazrat Nuruddinra had certainly not signed up for such hostile atmosphere.

Although his own accounts do not speak much about the anguish he suffered in this new setting, the correspondence that took place between him and his spiritual master, Hazrat Mirza Ghulam Ahmadas of Qadian, tells a very sorrowful story.

Hazrat Nuruddinra seems to have found this spiritual master in 1885 (Maktubat-eAhmad, being letters of Hazrat Mirza Ghulam Ahmad, Vol. 2). This was around the time when Ranbir

Singh was succeeded by Partap Singh and Kashmir had turned into nothing more than a political theatre. The great vacuum left behind by the fall of a centre of learning and knowledge got filled by his acquaintance with the man who had only just started calling the world to the Kingdom of God. It is very unfortunate that we do not have the letters written by Hazrat Nuruddinra, but the replies by Hazrat Ahmadas were kept safe and published as Maktubat-e-Ahmad. These

It appears that Hazrat Nuruddinra resigned from the State service in the early summer of 1886. Hazrat Ahmadas wrote to him on 20 June 1886: “Your resignation from the job is apparently disheartening; but you must have seen some wisdom behind it”.

Another letter from Hazrat Ahmadas, dated 7 July 1886, addressed to Hazrat Nuruddinra reads: “That your resignation has not been accepted is just as I had desired. God willing, promotion will follow soon.”

But our great intellectual seems dissatisfied. This is gathered from another letter by Hazrat Ahmadas in 1886 (date not given): “In my opinion, you should not quit the job. Even if they offer you a lower pay, you should accept it. Deal with everyone with good morals and dignity. A believer is expected not to make hasty decisions and that too without consultation. I, therefore, advise you not to dissociate yourself [from the employment]. I am disturbed to know that you resigned when you had told me earlier that this dissociation is not from your side. However, you should now aim at trying to stay in this job.”

Letters from early 1887 reflect the great distress and anguish that struck Hazrat Nuruddinra in the unfavourable atmosphere he was living in. For instance, a letter from January 1887 reads: “If your state of sloth and anxiety is a physical ailment, then you would know its cure and treatment better than me. If it is out of spiritual reasons, then there is no better cure than what Allah the Almighty has given us […]

“So it is best to take God the Almighty to be our Provider and Carer; and to remain steadfast through tests and tribulations is the only cure to sloth and anxiety.”

On 13 February 1887, Hazrat Ahmadas wrote to him: “May Allah the Almighty, through His powers and His benevolence that have left in awe the whole world, rescue you from your sloth and fear and anxiety.

“It has been a very appropriate decision to have accepted the employment.”

Letters, written throughout 1887, point to a state of dissatisfaction and malaise of Hazrat Nuruddinra. His holy master, however, continues to pray and keeps him going.

Letters written in 1888 show Hazrat Nuruddinra still undergoing immense stress.

Hazrat Ahmadas, on 5 January, expresses his concern and desire to visit Hazrat Nuruddinra in Jammu.

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AL HAKAM | Friday 3 June 2022 A letter of 22 January 1888 again carries advice and prayers for the tests and trials that Hazrat Nuruddinra is having to endure; another written on 22 February mentions financial hardships where he is having to borrow money.

These were the years when Hazrat Ahmadas was in the process of setting up his divine mission. He was constantly writing books for the defence of Islam and having them published. The cost of printing extensive material was hefty and Hazrat Ahmadas was considering having his own press installed in Qadian. Almost every letter carries mention of these expenses and gratitude for Hazrat Nuruddin’s generous contributions towards them.

A letter dated 29 February advises Hazrat Nuruddinra to stay away from debts and be very careful with his spending, using only a quarter or third of his earnings and saving the rest. Hazrat Ahmadas states: “Be very careful with your spending as your earnings are important for our economy and bring for you a great deal of spiritual reward”.

This goes to prove that the pain and hardship of staying in an extremely hostile and unfavourable atmosphere was Hazrat Nuruddin’s sacrifice for his faith. He remained a major contributor, surpassing all other members of the then small community of Hazrat Ahmadas in financial offerings.

Hazrat Ahmadas had announced in late March 1889 the formal inauguration of the Ahmadiyya Community by taking the oath of initiation from those that had accepted his claims and were ready to be counted among his community. A letter of Hazrat Ahmadas, dated 20 February 1889, indicates that the said time was not suitable for Hazrat Nuruddinra to travel for the said purpose. It reads: “The dates announced in the tract Takmil-e-Tabligh are only administratively suitable […] and not obligatory. You are allowed to attend for this ceremony when you have the time and when there are no obstacles.”

This letter from February 1889 coincides with the conspiracy hatched against the Maharaja in relation to the letters to the Tsar. It was a difficult time not only for the Maharaja but all the state staff; not to mention those accused of being his “favourites”. Hazrat Nuruddin’s reluctance seems to be due to the grave allegations brought against the Maharaja and his close associates.

However, Hazrat Nuruddinra managed to attend the initiation ceremony on 23 March 1889 and to return to Jammu; to find out that the Maharaja had become defunct and the State Council had completely taken over all administrative affairs. Hardship awaited him. Durand’s letter of 1 April 1889 had ordered the Resident that the government did not want to leave Kashmir “in the hands of Punjabi foreigners” and that he should “ascertain requirements of the State with regard to subordinate services and should submit for the approval of the Government […] as to the steps to be taken for reorganising the administrative services.” (National Archives of India, Lansdowne Papers, Durand to Nisbet, 1 April 1889)

Letters written to him by Hazrat Ahmadas point to a new surge of disturbance and distress that awaited Hazrat Nuruddinra in Jammu. On 21 March 1891, he is consoled

View of the city of Srinagar in Jammu and Kashmir, with the Shah Hamdan Mosque (Khanqah-e-Moula or Shah-eHamadan Masjid) on the bank of the Jhelum River. Circa 1862–1874

in the following words: “Your employment is of a great benefit to us. Its exterior may seem worldly but intrinsically, it is all for the faith.

“Although there is a great conflict going on, there seems to be divine wisdom behind you being stationed at such a place.”

The situation continued to deteriorate and on 16 August 1891, he is told: “It is quite natural for jealousy to exist in worldly affairs […]. May God’s protection and favour be with you. It is without a doubt that such matters are perilous […]

“You are at an advance level of camaraderie and morals and mellowness, and I hope that you will demonstrate the same with your enemies and the envious; and that you shall abstain from interfering in affairs of the state.”

In the meantime, in 1891, the Maharaja was reinstated partially back to power.

By this time, the game of betrayal and conspiracy had got to the extent where the Maharaja was no longer sure who was trustworthy and who was not.

Advice and consolations continue to go out to him from Hazrat Ahmadas until, finally, in August 1892; Hazrat Nuruddinra is expelled from his employment by the State Council. We gather this from Hazrat Ahmad’s letter dated 26 August: “Having received your letter yesterday, I was left astonished. But then my heart opened up: This is another test from God, the Omniscience, the Merciful. God willing, this is nothing to fear. It is from Allah the

Almighty’s ways of love that He tests His believers […]

“I cannot see why such harsh orders have been issued. How unfortunate is a state where the blessed and fortunate and truthful are driven out. Who knows what might happen next.”

Behind the scenes The worries and sorrows of Hazrat Nuruddinra have been mentioned above. It would be a grave injustice to not mention how this great man continued with his duties and other virtuous acts as all this happened around him.

From his biographical accounts, we can infer that he was engaged in three major activities: 1. Treatment of the Maharaja, his relatives, as well as that of the underprivileged class. He occupied himself selflessly during the days of the great famines of Kashmir and those of cholera outbreaks.

2. Learning anything new that he could get his hands on. He mentions very fondly of learning Ayurvedic medicine from a Pandit Harnamdas. From Jammu, he wrote to German scholars of the Arabic language to enquire what books are best for learning Arabic and received their replies. He sponsored a group of young men to learn languages for the cause of the propagation of Islam.

3. Practicing and propagating the teachings of Islam. He takes pride in mentioning having taught some courtiers

and even Raja Amar Singh some parts of the Holy Quran. He was known as an exemplary scholar of Islam in not only the State of Kashmir but all over India. He would travel to places to deliver lectures and would be highly commended.

While all the palace conspiracies went on and it became more and more difficult for him to stay in the hostile atmosphere, he remained steadfast in his faith and was widely known for doing so.

Amir Nisar Ali Shuhrat, editor of Rozane-Punjab and formerly head of the education department in Jammu, wrote a letter to the Civil & Military Gazette about Muslims in Kashmir and testified that: “I have often said my prayers with Moulvie Noor-ud-din, the Durbar Physician, where they have loudly and freely called their Azan. Had it been forbidden by the Durbar, the said Moulvie would not have openly ventured to do so.” (Civil & Military Gazette, Lahore, 7 March 1889)

During these turbulent days, he delivered lectures on Islam to large gatherings of Muslims. Civil & Military Gazette, reporting on the annual convention of the Anjuman-eHimayat-e-Islam, said: “At 2 p.m. Hakim Nuruddin of Jamu delivered a long lecture in vernacular on the present condition of the community at large, and assured his hearers that so long as the Muhammadans remained firm in their devotion to the law of the prophet and loyal Continued on next page >>

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to the British Government they need have no fear as to their future success in life.” (Civil & Military Gazette, Lahore, 25 February 1890)

Even in 1892, when his agony in the service of the State of Kashmir was at its height, Hazrat Nuruddinra was busy lecturing about the teachings of Islam. A report from Civil & Military Gazette states: “Moulvi Noor-ud-din, physician to H. H. the Maharajah of Kashmir, gave a philosophical lecture on Islam to a very large audience at Raja Dian Singh’s Haveli on the night of the 8th instant. The lecture commenced at half past 7, and lasted till half past eleven.”

It appears that he was travelling with the Maharaja’s entourage who were visiting Lahore on the same dates. The news story immediately above this one mentioned the Maharaja visiting the Punjab Chief Court, Lahore on the same date as the lecture of Hazrat Nuruddin. (Ibid) It is clear from his accounts that he would make generous contributions towards the Muslim cause wherever he deemed it useful. Amongst his beneficiaries were the likes of Sir Syed Ahmad Khan, Anjumane-Himayat-e-Islam and, of course, Hazrat Mirza Ghulam Ahmadas of Qadian.

From Hazrat Ahmad’s letters addressed to him, it is seen that Hazrat Nuruddinra helped a large number of people in gaining employment in the State of Kashmir, even in the days when he himself was under immense pressure and his own employment dangled in uncertainty.

He summed up four deficiencies of states that function under absolute rulers: 1. The more ignorant the courtiers, the higher the chances there are of them gaining greater influence.

2. The rulers never let the bureaucracy work in peace and keep moving them around. This results in unrest and trust can never be developed between the ruler and his administrative staff.

3. Courtiers and ministers, owing to uncertainty, tend to get greedier so as to make the most out of their time in a certain position.

4. The government’s residents are conveyed mixed messages, which result in the resident’s mistrust in the ruler.

We can see from the entire story narrated in the above pages, that these points are derived from the experiences that Hazrat Nuruddinra endured during his state service in Kashmir.

He maintained good relations with everyone around him, regardless of whether this goodwill was reciprocated or not. He fondly mentions a few names that he spent time with in his Jammu years: Sheikh Fateh Muhammad, Gobind Sihai, Diwan Lachman Das, Raja Moti Singh of Poonch etc.

All of these men underwent hardships at the hands of the British Resident and his cronies i.e. the members of the State Council.

First of all, Lachman Das, the prime minister, was fired (The Englishman, 23 September 1885); the same happening to his successor, Gobind Sihai. (The Pioneer, 21 October, 1886; Minutes of meeting between the Maharaja and the Viceroy, Lord Dufferin, National Archives of India, Foreign Department, Progs, Sec E, December 1886)

The rest of the benefactors of Hazrat Nuruddinra, himself included, have already been mentioned in the list of persona non

grata issued and signed by Raja Amar Singh and his associates.

The private servants of the Maharaja were a thorn in Plowden’s flesh ever since he had assumed office and was desperate to get rid of them at any cost. He wrote to the Foreign Department that if he could have them depart, “even on leave on [their] own accord, it will be a great gain.” (NAI, DP Reel 530, Plowden to Durand, 8 August 1886)

Some of these persons – once the blood and soul of an intellectually rich darbar – left on their own accord while some decided to cling on for as long as they could.

Hazrat Nuruddinra was one of the latter. He had wanted to leave since 1885 but stayed behind on instructions of his master. In his autobiography, he recalls how once someone advised him to quit and leave. He replied by referring to the teachings of the Holy Prophetsa of Islam that it was not a good deed to abandon a source of livelihood for no good reason. His employment was not only a source of livelihood for him but also a source of the funds that supported the budding mission of his master, Hazrat Ahmadas.

When the Maharaja was deposed, the two new members added to the council were Suraj Kaul and Bhag Ram. (India Office Records, L/2/1073/194, Constitution of the Council, Folio 193)

Various departments were delegated to all four members of the council, with Suraj overseeing Revenue and Finance. With his newfound power, Suraj Kaul accused the “favourites” of the Maharaja’s court to be defaulters of huge amounts of money. This was the “Baqidar question” that loomed the latter days of Hazrat Nuruddinra in state service.

Hazrat Nuruddinra recalls that in the final days, Bag Ram, the fourth member of the Council and, naturally, a confidant of the Resident approached him and advised him to resign. Hazrat Nuruddinra replied in the negative as he placed teachings of Islam above personal pain or gain.

However, he was soon to be informed that he had been dismissed from state service and was ordered to leave Kashmir.

Although we do not find direct reference to this accusation of default in his autobiography, but a statement therein does lead us to assume a correlation. He states that he was “in debt of 195,000 rupees” at the time of his departure from Jammu.

Hazrat Nuruddinra had maintained cordial relations with the Maharaja as well as with Raja Amar Singh. Hazrat Nuruddinra states that Suraj Kaul – who wanted him out of the darbar by hook or by crook – took leverage of this and incited the Maharaja against him; the brothers were, after all, rivals in the game of power.

But this is Hazrat Nuruddin’s own assumption, about which he states: “I do not have full knowledge [of what happened], but there are strong hints to suggest so.”

Later on, and a few lines down the same page, he mentions how the Maharaja – who had by then been reinstated – felt hurt at the pains that Hazrat Nuruddinra had went through and invited him to join the state service again.

Hence, as is quite evident from the documents quoted above, it is more probable that the State Council, including Raja Amar Singh, were and had always been

against Hazrat Nuruddinra. The Maharaja was flustered by the then situation and was happy to sign anything that could save the gaddi that he had been reinstated to.

However, Hazrat Nuruddinra had to leave Jammu. He never took it personally.

When the Maharaja later apologised for the wrongdoings against Hazrat Nuruddinra, he replied: “It was a crime against God the Almighty and only God can forgive it. What is there in man’s power?”

He departed from the worldly kingdom that was plagued with greed, intrigue, deceit and conspiracy. He moved to the place that he had actually been groomed by God to live in. He lived the rest of his life in Qadian where he was to be enthroned as a caliph of the heavenly kingdom established by his master, Hazrat Mirza Ghulam Ahmadas, the Promised Messiah and Mahdi.

The only character that appears to be remorseful is none else but the Maharaja who later arranged for Hazrat Nuruddin’s debt of 195,000 rupees to be paid off.

Was Hazrat Nuruddinra a spy?

While we are discussing the Jammu years of Hazrat Nuruddinra, it seems appropriate to address an allegation that has been levied against him by the opponents of the Ahmadiyya Muslim Community.

Some say he was spying for the British government in Kashmir. Others say he was working as an agent with Russian authorities at the behest of the Maharaja.

As for spying for the British, the allegations can be found in anti-Ahmadiyya material written in the form of casual and passing statements. Such works in the Urdu language are Rafiq Dilawari’s Aima-e-Talbis and Rais-e-Qadian. No reference has been cited and the allegations have been imposed in casual and passing statements.

An English language work to insist on such claims is a book titled “Ahmadiyya Movement: British-Jewish Connections” by a Bashir Ahmad. This work, although garbed as an academic work by citing references, is published by no established publisher but by an Abdur Rashid of Islamic Study Forum, Rawalpindi. This work was published in 1994.

The author mentions Hazrat Nuruddinra as a “shrewd and clever person” before stating that “the Hakim kept a close watch on the bear hugs of Ranbir Singh who aspired to get rid of British domination in collaboration with the Czarist Russia.”

(Bashir Ahmad, The Ahmadiyya Movement: BritishJewish Connections, Islamic Study Forum, Rawalpindi, 1994, p. 60)

He then goes on to mention two missions to Russia by Maharaja Ranbir Singh. He rightly mentions the names of persons involved, i.e. Sarfraz Khan, Abdur Rehman Khan, Baba Karam Parkash etc, but fails to cite any source to prove Hazrat Nuruddin’s involvement. To sound credible, he refers to Devandra Kaushir’s work Central Asia in Modern Times but fails to link it to his allegation against Hazrat Nuruddinra. Having read through Kaushir’s work, nothing has been found that links these missions to Hazrat Nuruddinra; on the contrary, a link even to the Maharaja is not established. General Chernayev, who received these missions in Russia, denied their claims to be representing the Maharaja as both the missions could not provide any

proof of being so; the authorising letter, these delegates said, had been lost on the way. (Devandra Kaushir, Central Asia in Modern Times, Moscow, 1970, p. 104; National Archives of India, Foreign Department, Secret E, Pros April 1889, titled “Affairs of the Kashmir State. Discovery of treasonable letters.”)

Bashir Ahmad, having conveniently forgotten that he had, on just the opposite page, tried to prove Hazrat Nuruddinra to be an agent of the Maharaja in Russia, goes on to state: “Nuruddin exerted considerable influence over Amar Singh. He convinced him that collaboration with the British was a prerequisite to attain power. Nuruddin also hatched another plot which was meant to establish British control in Kishtwar but the plan was subsequently dropped by the British Political Department.” (Bashir Ahmad, The Ahmadiyya Movement: British-Jewish Connections, Islamic Study Forum, Rawalpindi, 1994, p. 61)

For this self-contradicting statement, he cites as reference Rafiq Dilawari’s tabloid book, Aima-e-Talbis – the earlier mentioned casual and bias-laden work with no reference to any source whatsoever.

Since both statements contradict each other, there is no need for further comment.

Bashir Ahmad, in his religious bias, presented his wishful thoughts as historical facts. Also, from the detailed discussion in this article has shown, from original sources, that Hazrat Nuruddinra was trusted neither by Raja Amar Singh (who signed the petition declaring him persona non grata), nor by the British Residents, who always sought ways of ousting him out of the system through any possible means.

The only work by a Western academic carrying this allegation, that I have been able to find, is titled Victoria’s Spymasters: Empire and Espionage by Stephen Wade. He writes: “[…] before the Arab Bureau was in place, a group of Indian spies working for the British were in Egypt being sent there on a mission by Hakim Nuruddin, a doctor and court physician at Kashmir. Hakim worked with British political officers in the Raj from 1870, when he arranged for spies to travel to Tashkent and find out what diplomacy was going on regarding Russians.” (Stephen Wade, Victoria’s Spymasters: Empire and Espionage, The History Press, 2009)

Without providing any reference, Wade shamelessly moves on to narrating stories from history as if he was an eyewitness and his mere narration of events should suffice as credible testimony. The whole book is completely devoid of any citations. The once professor at the University of Hull should have known that such books might earn a bit of money and cheap fame, but never find a standing in the academic world; a hefty bibliography at the end of the book is no proof of any claims made therein.

Wade’s intellectual dishonesty also goes to show how publishers can be completely negligent of their responsibilities only at face value; although the author and his publisher, both seem to be devoid of any face value either.

What has given this baseless allegation currency for anti-Ahmadiyya writers and journalists in the Urdu language is Qudrutullah Shahab’s memoir-style autobiography, titled Shahabnama. While Shahab – a bureaucrat of Pakistan – is known for twisting facts and presenting lies as truth

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AL HAKAM | Friday 3 June 2022 to fit his storyline, we can understand his underlying impetus behind him venturing on this allegation.

Shahab was a pseudo-mystic who gained following in the intellectual circles. He was very successful to have gained followers like Bano Qudsia and Ashfaq Ahmad. Not all intellectuals were under his spell and the liberal minded see him as an opportunist and a turncoat. (For a better understanding: Akhtar Abbas, From Bhutto to Zia to Musharraf, The Daily Dawn, 2 January 2016)

Before moving on, we need to see how opportunist literati (ironic as the term might sound) like Qudratullah Shahab mushroomed the literary scene of Urdu literature. To avoid giving my personal statement (that could be seen as biased), I present below an extract from international political analyst Ayesha Siddiqa’s enlightening piece: “General Ziaul Haq’s military regime needed to take all sects, particularly, Sunni schools, on board. While the Deobandi and Ahl-Hadith were provided the shoulder of the state to grow, recruit men and fight its wars, the Barelvis and those subscribing to Sufi Islam were also kept close to the bosom.

This was the period when the state discovered men like Tahirul Qadri. Intellectually, Zia encouraged the Qudratullah Shahb-Ashfaq Ahmed-Mumtaz Mufti gang to turn into vendors of a specific narrative […]

“During the 1980s, General Zia’s information secretary Lt. General Mujeebur Rehman acted as the Joseph Goebbels to alter the intellectual discourse into developing its distinctive Islamic and nationalist character. This was a period when the stock of not just the Qudratullah Shahab gang rose but also that of fiction writers like Sharif Husain alias Naseem Hijazi and Inayatullah Altamash.” (Dr Ayesha

Siddiqa, Old Men’s Tales, www.drayeshasiddiqa.com, accessed 13 December 2021)

We move now to Shahab’s statement about the topic at hand: “Maharaja Partab Singh was issueless, so he adopted a boy from his clan. But Raja Amar Singh, father of Hari Singh, could not accept this for he had desired his son to be the heir of the State. To fulfil this desire, he laid a net of conspiracies all over the State.

In doing so, he was immensely assisted

by Hakim Nuruddin.” (Qudrutullah Shahab,

Shahabnama, Sang-e Mil Publications, Lahore, p. 358)

Again, his casual memoirs have misconstrued a supposed fact; no reference, no source, no person cited. Had he lived in Kashmir in the years that he mentions (18851892), one could still give his statement a second thought. But this statement is a crossbreed of wild imagination and intellectual corruption – no wonder, he was a mushroom in Ziaul Haq’s kitchen garden and had to live up to his master’s agenda.

Also worth noting is that Hazrat Nuruddinra here is portrayed as neither spying for the British, nor the Russians and for no one for that matter. He is shown conspiring with Amar Singh; the same Amar Singh who wanted him out of Kashmir at any cost.

The allegation of being a spy to be levied against such a great scholar and spiritually exalted personality is most definitely unfounded. I conclude here and let the inconsistencies and discrepancies in all such allegations speak for themselves.

100 Years Ago...

Claimant of prophethood in America, tabligh in Mumbai and a letter for bai‘at to Hazrat Khalifatul Masih II Al Fazl, 5 June 1922

A claimant of prophethood Earlier, a claimant of prophethood of this country [America] was mentioned in the newspaper [Al Fazl] with whom I had a discussion. Now, another claimant of prophethood was preached to. This person is a Christian from Iraq and has been living in America for a long time. He works in a factory. He claims that he is the greatest prophet. In his view, the first prophet in the world was Aala who had only one son and he is that very person. His name is Bala.

He has written a book of revelations which has not been published. His main task is to create unity among the white nations. He is not a prophet for blacks and Indians.

I sent him the magazine, The Moslem Sunrise, preached to him and called him towards Prophet Ahmadas who is a prophet for all whites and blacks like his master, Prophet Muhammadsa. In reply, he sent me a letter and asked me to pay him a visit and become his follower. He wants me to work under him. He has also sent me a pamphlet.

I have written in reply, which is quite sufficient for the time being, that, ‘You know that I am an Indian and by mistake, you are inviting me against your law [revelations].’

His pamphlet and letter have been sent to Hazrat Khalifatul Masih II[ra].

I met him in Chicago and he also came to my lectures twice. He is familiar with my endeavours and work. Once, during a discussion with him, there was a mention of India that a lot of rich Nawabs and Rajas live there. He said to me, “[Request] them to help me.” I said, “If you can alter your revelation and include Indians in it, then someone can consider your claim.” He said, “Okay, I will figure out a way to include them as well, but for the time being, do not let them know that I am not a prophet for the Hindus as per my revelation.” His real name is Joseph Simon.

New converts Below are the names of seven more individuals who have converted to Islam and joined the Ahmadiyya Jamaat since the last report: 1. Mr John Williamson (Rahmatullah), Chicago 2. Mr Eugene Charles (Samiullah), Chicago 3. Mr Charles Watson (Karimullah), Chicago 4. Mr Andrew Dagar (Rahimullah), Chicago 5. Mr AK Simson (Shamsuddin), Chicago 6. Mr Thomas Hansen (Saeed), Chicago 7. Mr AK Auranga (Salik), Cincinnati

Magazine subscription The first year of The Moslem Sunrise magazine has come to an end. The second year will start from 1 July [1922]. Friends are requested to send subscription money and donations for the new year. One can send Indian currency notes in a registered

envelope. Insurance is not required.

The postal address is as follows: Dr MM Sadiq, General Delivery, Highland Park, Mich.

Muhammad Sadiq. 4 April 1922.

Note: Sending money without insurance is risky. Hazrat Khalifatul Masih II[ra] also sent some currency notes to a person in America but they were stolen along the way.

Therefore, it is more appropriate to have insurance.

Rahim Bakhsh MA

Bai‘at-e-Khilafat “Our leader, master and guide, Hazrat Khalifatul Masih II[ra], assalamu alaikum wa rahmatullahi wa barakatuh!

“Thus far, I had been deprived of guidance due to the deceptive writings of the other party, i.e. the ghair mubai‘een [those who did not take bai‘at of the second Khalifa]. However, now, by the grace of Allah the Almighty, my doubts have been removed and I have good views [about the Ahmadiyya Jamaat]. Consequently, I repent of my sins at your hands and want to benefit from your bai‘at. I request you to pray for my perseverance and steadfastness and [that God] may grant me the strength to serve the religion.

“In the blessed time of Jariullah fi hulalil-Anbiya [The champion Allah in the mantle of the prophets], the Promised Messiah and Mahdi, peace be upon him, I pledged allegiance to him. Then, I remained attached to Hazrat Khalifa Irh in his time, but I think I was deprived of your [Hazrat Khalifatul Masih IIra] bai‘at only because of my weaknesses and the deceptive writings of the other party [Lahori Jamaat]. However, now I am immensely thankful to Allah the Almighty that He has created for me such

means of bai‘at which were beyond my expectations. Now, again I request you for special prayers and I hope that you will take me in your bai‘at and honour this humble one.

“Wassalam, “Your humble servant, Sheikh Abdul Karim (Bookbinder), Karachi.”

Tabligh of Ahmadiyyat in Bombay [now Mumbai] “This obedient servant [of Hazrat Khalifatul Masih] has been appointed as the Tablighi Secretary of Anjuman Ahmadiyya Bombay [now Mumbai] for four months. This humble one carried out tabligh [preaching] in various places in Bombay from January to April 1922. It had a positive impact on the people. By the grace of God, most of the people here have become admirers of the Promised Messiah, on whom be peace.

“During my time here [in Bombay], I sold almost all the books of Seith Abdullah Aladin Secunderabadi Sahib for 600 rupees and also added five subscriptions to the American magazine, [The Moslem Sunrise]. By the grace and mercy of Allah the Almighty, I have not left any street or neighbourhood in Bombay where I have not conveyed the name [message] of the Promised Messiahas. I am putting in all my efforts to establish a considerable jamaat over here. Allah the Almighty can surely make it happen.

“Mian Fazl Ilahi Mir Hussain, Bombay.”

(Translated by Al Hakam from the original Urdu published in the 5 June 1922 issue of Al Fazl)

Friday 3 June 2022 | AL HAKAM

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The Imam Mahdi & Messiah of Islam would be opposed: Proof from the Quran َّ ُ ْ َ ْ ُ َ َ َ ّ َّ َ ْ َ َ ْ َ ْ ً َ ْ ْ ‫الس ِّي ُئ‬ ‫} اس ِتكبارا في الأرض ومكر السيئ ۚ ولا ي ِحيق المكر‬ َ ّ ُ َ َ ْ َ َ َ َ ّ َ ْ ِ ِ َ َ ّ ُ َ ّ َ ُِ ُ ْ َ ْ ِ َ َ ْ َ َ ّ ‫ِإلا ِبأه ِل ِه ۚ فهل ينظرون ِإلا سنت الأول ِين ۚ فلن ت ِجد ل ِسن ِت‬ َ َّ َّ َ َ ّٰ ‫الل ِه ت ْب ِديلًا ۖ َول َ ْن ت ِج َد ل ُِسن ِت الل ِه ت ْح ِويلًا‬

Raziullah Noman Canada

When we study the Quran, ahadith and Sunni literature, it becomes evident that the Latter-Day Messiah and Imam Mahdi would be opposed and declared a disbeliever by the people of his time – especially the religious class. The pious saints have also made such clear prophecies regarding this.

Hazrat Mirza Ghulam Ahmadas, the Promised Messiah has written:

‫ف‬ ‫ثی ث‬ ‫ین‬ ‫نکیل رضور اھت ہک رقآن فی‬ ‫ااحد� یک وہ‬ ‫رش� اور‬ ‫ںیت‬ ‫ش ایئ‬ �‫م یس‬ ‫وہ� نج ی‬ ‫�پ�ی�گ� یو�اں وپری ی‬ ‫ںیم اھکل اھت ہک ح وموعد‬ ‫بج اظرہ وہاگ وت االسیم املعء ےک اہھت ےس ُدھک اُاھٹےئ‬ ‫اگ وہ اُس وک اکرف رقار ںی‬ ‫د� ےگ اور اُس ےک لتق ےک‬ ‫ےئیئ‬ ‫نیہ ین‬ ‫ےئل وتفے د� ںیئی‬ ‫اج� ےگ اور اس یک تخس وت� یک‬ ‫اجےئ یگ اور اس وک دارئہ االسم ےس اخرج اور ںی‬ ‫د� اک‬ ‫ایک اجےئ اگ۔ وس ان دونں ی‬ ‫ںیم وہ‬ ‫�ال ی ا‬ ‫ابتہ رکےن واال ایخی‬ ‫ش‬ ‫�پ�ی�گ�ویئ ایہن ومول�وی وں ےن اےنپ اہوھتں ےس وپری یک‬

“But it was essential that those prophecies of the Holy Quran and ahadith be fulfilled, in which it was written that when the Promised Messiah would appear, he would face grief at the hands of the Muslim scholars. They would declare him to be a disbeliever and issue verdicts for his assassination and he would be severely disrespected and would be taken outside the pale of Islam and deemed to be the one who destroyed religion. So, in these days, these prophecies are fulfilled at the hands of these very maulvis [Muslim clerics]” (Tohfa-eGolarhviyya, Ruhani Khazain, Vol. 17, p. 53) The Muslim scholars agree that the Latter-Day Messiah would be a prophet of Allah since this is clearly mentioned in the ahadith. The famous scholar of the Ahl-ulSunnah, Hazrat Imam al-Suyutirh writes: ‫فإن تخيل في نفسه أن عيسى قد ذهب وصف النبوة عنه و‬

‫انسلخ منه فهذا قول يقارب الكفر لأن النبي لا يذهب عنه‬ ‫وصف النبوة أبدا و لا بعد موته‬

“If one thinks to himself that Isaas [Jesus] would lose his prophethood and it would be stripped from him, then such a statement is that which is near to disbelief because the station of Prophethood is never taken away, not even after his death.” (Al Hawi lilFatawi, Vol. 2, p. 156)

Important note: Understanding meanings from texts According to Muslim scholars, there are different ways to present arguments and the

“And they swore by Allah their strongest oaths, that if a Warner came to them, they would follow guidance better than any other people. But when a Warner did come to them, it only increased them in aversion, Out of arrogance in the earth and evil plotting. But the evil plot encompasses none but the authors thereof. Do they then look for anything but [God’s] way of [dealing with] the peoples of old? But thou wilt never find any change in the way of Allah; nor wilt thou ever find any alteration in the way of Allah.” (Surah Fatir, Ch.35: V.43-44) According to the Holy Quran, the law of Allah will never change. If the Messiah was to come as a prophet, he had to be opposed: argument presented is not always mentioned word-for-word in the text. This is also seen in the ahadith. It is narrated: ُ ْ ُ َ ْ َ َ َّ َ َ ‫اه‬ ُ ْ َ ْ َ ٌ ‫ أ َ ْخب َ َرنَا َجر‬،‫يم‬ ،‫ور‬ ِ ‫حدثنا ِإسحاق بن ِإبْ َر‬ ٍ ‫ عن منص‬،‫ير‬ ِ َ َ َ َ​َْ َ ْ َ َ َْ ْ َ َ ‫ال ل َ َع َن َع ْب ُد اللَّه ال ْ َو‬ ،‫ات‬ ‫ ق‬،‫ عن علقمة‬،‫اهيم‬ ِ ‫اشم‬ ِ ِ ‫عن ِإبر‬ ِ ْ ّ َ َ ُْ َ ّٰ َ ْ َ َ ّ َ ُ ْ َ َ ْ ُ َ ْ ‫‏‬.‫ات خلق الل ِ‏ه‬ ِ ‫ المغ ِير‬،‫ات ل ِلحس ِن‬ ِ ‫ والمتف ِلج‬،‫ات‬ ِ ‫َوال ُمتن ِّم َص‬ َ ُ ٰ ْ َ َ َ َ ْ َ َ​َ َ ‫ت أ ُّم ي َ ْع ُق‬ ‫وب َما َهذا قال َع ْب ُد اللّ ِه َو َما ل ِ َي لا أل َع ُن َم ْن‬ ‫فقال‬ ٰ ُ َْ َ َ ُ ْ َ َ ْ َ َ ّٰ َ ْ َ َ ّٰ ّ َ َ ُ َ َ َ​َ ‫اب الل ِه‏ قالت والل ِه لقد قرأت ما بين‬ ِ ‫ وفِي كِت‬،‫لعن رسول الل ِه‬ ْ َ َ ّٰ َ َ ُ ُ ْ َ ْ َّ ْ ْ َ​َ ‫الل ْو َحي ِن فمَا َو َجدته‏ قال َوالل ِه ل ِئ ْن ق َرأتِي ِه لقد َو َجدتِي ِه‬ ْ َ ُ َ ُ َ ُ ُ ُ َ ُ َّ ُ ُ َ َ َ ‫‏‬.‫الر ُسول فخذوه َو َما ن َهاك ْم ع ْنه فان َت ُهوا‏}‏‏‬ ‫‏{‏وما آتاكم‬ Narrated by Alqama: “Abdullah cursed those women who practised tattooing and those who removed hair from their faces and those who created spaces between their teeth artificially to look beautiful, such ladies as changed what Allah has created.

Um Yaqub said, ‘What is that?’ Abdullah said, ‘Why should I not curse those who were cursed by Allah’s Messengersa and are referred to in Allah’s Book?’ She said to him, ‘By Allah, I have read the whole Quran but I have not found such a thing. Abdullah said, ‘By Allah if you had read it (carefully) you would have found it. [that Allah says:] ‘And what the Apostle gives you take it and what he forbids you, abstain [from it].’ (Sahih alBukhari, Book on Dress) Now every Muslim is aware that tattooing is not directly mentioned in the Quran. However, Hazrat Hazrat Abdullahra bin Mas‘ud still said that it is mentioned in the Quran and deduced it from a verse of the Quran. If the present-day clerics lived during his time, they would have probably called him a liar.

The statement of Hazrat Mirza Ghulam

Ahmadas – that the Messiah would be opposed – is also hinting at the meaning of the verses of the Quran. He has never said that such words for the opposition of the Messiah are present word for word.

Verdict of Allah: All prophets are treated the same ُْ َ َ َّ َ َّ َ ْ َ ْ ُ َ ْ َ َ َّ َ َ ُ َ ُ َ ‫يل ل ِّلر ُس ِل ِمن قب ِلك ۚ ِإن ربك لذو‬ ِ‫ما يقال لك إلا ما قد ق‬ َ َ َُْ َ َْ ِ ‫ِيم‬ ٍ ‫مغ ِفر ٍة وذو ِعق‬ ٍ ‫اب أل‬

“Nothing is said to thee but what was said to the Messengers before thee. Thy Lord is indeed the Master of forgiveness; and [also] the Master of painful chastisement.” (Surah Ha Mim al-Sajdah, Ch.41: V.44) In the above verse, Allah makes it explicitly clear that every single [prophet is treated in the same way. They are rejected and persecuted.

The Quran: Prophets are opposed Prophets are declared disbelievers and plans are made for their assassination. They are declared to be those who are enemies of the faith. Allah states:

ُ َ َّ ُ َ ْ ْ ْ َ َ َ ْ َ َ ً َ ْ َ َ ‫ول ِإلا كانوا ِب ِه‬ ٍ ‫يهم ِمن رس‬ ِ ‫يا حسرة على ال ِعبا ِد ۚ ما يأ ِت‬ َ‫يَ ْس َت ْهزئُون‬ ِ

“Alas for [My] servants! there comes not a Messenger to them but they mock at him. (Surah Ya Sin, Ch.36: V.30)

َ ُ ُ ٌ َ ْ ُ َ َ ْ َ ْ َ ْ َ َ ْ َ ّٰ ُ َ ْ َ َ ‫ير ل َ َيكون َّن أ ْه َد ٰى‬ ‫وأقسموا ِبالل ِه جهد أيمانِ ِهم ل ِئن جاءهم ن ِذ‬ ً‫ير َما َز َاد ُه ْم إلَّا ن ُ ُفورا‬ َ ‫ِم ْن إ ْح َدى الْأُ َمم ۖ َف َل َّما َج‬ ٌ ‫اء ُه ْم ن َ ِذ‬ ِ ِ ِ

َ ّٰ َّ َ ‫َول َ ْن ت ِج َد ل ُِسن ِت الل ِه ت ْح ِويلًا‬

“Nor wilt thou ever find any alteration in the way of Allah.” (Surah Fatir, Ch.35: V.44) Then Allah States:

َ َ َ َ ْ ُ ْ َ ًّ ُ َ ّ َ ّ ُ َ ْ َ َ َ ٰ َ َ ‫ين ۗ َوكف ٰى ِبرَ ِّبك‬ ‫وكذل ِك جعلنا ل ِك ِل ن ِب ٍي عدوا ِمن المجرِ ِم‬ ً ‫َها ِد ًيا َونَص‬ ‫يرا‬ ِ

“Thus did We make for every Prophet an enemy from among the sinners; and sufficient is thy Lord as a Guide and a Helper.” (Surah Furqan, Ch.25: V.32) Allah continuously mentions that the great people of the towns become the opponents of the prophets:

َ ِ‫يها ل َِي ْم ُك ُروا ف‬ َ ‫َوك َ ٰذل َِك َج َع ْل َنا في ك ُ ّل ق َ ْريَ ٍة أَكَابرَ ُم ْجر ِم‬ ‫يها ۖ َو َما‬ ِ ِ ِ ِ َ ُ‫ون إلَّا بأَنْ ُفسه ْم َو َما يَ ْش ُعر‬ َ ‫يَ ْم ُك ُر‬ ‫ون‬ ِ ِ ِ ِ

“And thus have We made in every town the great ones from among its sinners [such as are in utter darkness] with the result that they plot therein; and they plot not except against their own souls; but they perceive not.” (Surah al-An‘am, Ch.6: V.124)

Prophets are labelled disbelievers The Quran also makes it clear that the prophets are called disbelievers. It is mentioned that Pharaoh declared Prophet Mosesas to be a kafir. Pharaoh said:

َ ‫َو َف َع ْل َت َف ْع َل َت َك الَّتِي َف َع ْل َت َوأَن ْ َت ِم َن الْكَافِ ِر‬ ‫ين‬

“‘And thou didst do thy deed which thou didst, and thou art of the ungrateful.’”

(Surah al-Shu‘ara, Ch.26: V.20) Such occurs with all of the prophets.

Allah states:

AL HAKAM | Friday 3 June 2022

15

َُ ُ َ ُ ‫َك َّذبَ ْت َق ْب َل ُه ْم َقوْ ُم نُوح َوالْأَ ْح َز‬ ‫اب ِم ْن بَ ْع ِد ِه ْم ۖ َو َه ّم ْت ك ُّل أ ّم ٍة‬ ٍ َّ َ ْ ُ ْ ُ ْ َُ َ َ ُ ُ َُْ ْ َُ َ ‫ِبرسول ِ​ِهم ل ِيأخذوه ۖ وجادلوا ِبالبا ِط ِل ل ِيد ِحضوا ِب ِه الحق‬ َ َ َ َ َْ​َ ُْ​ُ ْ َ​َ​َ ‫اب‬ ِ ‫فأخذتهم ۖ فكيف كان ِعق‬

(2) The second danger against which the Muslims have been taught to seek protection in the chapter, is the danger of Christianity and the fact that the chapter closes with the mention of this danger indicates that the danger of Christianity will be like a mighty flood and will surpass every other danger.”

(Tufha-e-Golarhviyya, Ruhani Khazain, Vol. 17, p. 212-213. Translation from The Truth About the Split, pp. 49-50)

“The people of Noah and [other] groups after them denied [Our Signs] before these [people], and every nation strove to seize their Messenger, and disputed by means of false [arguments] that they might rebut the truth thereby. Then I seized them, and how [terrible] was My retribution!”

(Surah al-Mu’min, Ch.40: V.6)

The Messiah of the Muslim ummah would face what the Messiah of Bani Israel endured

Opponents aim to kill the prophets In the Holy Quran, Allah also says the opponents of the prophets plan to kill them.

It is obvious that before such persecution, they first gave verdicts and planned the attacks. Whenever prophets came to Bani Israel, they rejected some and killed others.

Allah states:

َُْ َ ً َ َّ َ ً َ ٌ ‫اء ُه ْم َر ُس‬ َ ‫ك ُ َّل َما َج‬ ‫ول ِب َما لَا ت ْهوَ ٰى أنف ُس ُه ْم ف ِريقا كذبُوا َوف ِريقا‬ َ ‫يَ ْق ُت ُل‬ ‫ون‬

“But every time there came to them a Messenger with what their hearts desired not, they treated some as liars, and some they sought to kill.” (Surah al-Ma’idah, Ch.5: V.71) The people of Prophet Noahas were addressed with the words:

َ َ َ ۡ َ َّ َ َ َ َ َّ ُ ۡ َ َ َ ‫ال ال َملَا ال ِذیۡ َن کف ُر ۡوا ِم ۡن قوۡ ِم ٖہ َما ن ٰرک ِالا بَش ًرا ِّمثلنا َو َما‬ ‫فق‬ ۡ َّ َ َ َ ُ َ َ ۡ ُ َ ۡ َّ َّ َ َ َ َّ َ ٰ َ ‫نرک اتبعک ِالا ال ِذین ہم ارا ِذلنا با ِدی الرا ِی‬

“The chiefs of his people, who disbelieved, replied, ‘We see in thee nothing but a man like ourselves, and we see that none have followed thee but those who, to all outward appearance, are the meanest of us.” (Surah Hud, Ch.11: V.28) The people of Mosesas were addressed with such words as well. The opponents would say:

َ ُ َ ٌ ‫ِإ ّن ٰه ُؤلَا ِء ل َ ِش ْر ِذ َمة ق ِل ْيلوْن‬

“These are a small party.” (Surah alShu‘ara, Ch.26: V.55)

Opponents allege the prophet is destroying their faith Then the opponents say that the prophets are the ones who are destroying faith altogether.

Allah states:

َ َ َ ْ َ َ َ ْ َ َ َّ َ َ َ ْ َ َ َ ْ َ ُ َ ‫اءنا‬ ‫قالوا أ ِجئتنا ل ِتل ِفتنا عما وجدنا علي ِه آب‬

“‘Hast thou come to us that thou mayest turn us away from what we found our fathers following.’” (Surah Yunus, Ch.10: V.79)

Verdict of Allah in the Quran: The Messiah would be persecuted It is quite unfortunate that after all of these clear verses of the Holy Quran, some Muslims raise allegations against the statement of Hazrat Ahmadas regarding the persecution of the Latter-Day Messiah.

The Quran also states that the Muslims would become like the Jews and the Christians and would oppose the Messiah sent to them. Allah states:

َّ َ َ ْ ْ َ َ ُ ْ َ ْ ْ َ ْ ْ َ َ َ ْ َ ْ َ َ َّ َ َ َ ّ‫الضال‬ ‫ِين‬ ‫وب علي ِهم ولا‬ ِ ‫ِصراط ال ِذين أنعمت علي ِهم غيرِ المغض‬

“The path of those on whom Thou hast bestowed [Thy] blessings, those who

Hazrat Mirza Ghulam Ahmadas, the Promised Messiah & Mahdi

have not incurred displeasure, and (peace be[Thy] upon him) those who have not gone astray.” (Surah alFatihah, Ch.1: V.7) gave a Prophet Muhammadsa commentary on this verse: ٌ َّ ُ َ َ َّ َ ْ ْ َ َ ٌ ُ ْ َ ُ ُ َ ْ ‫ارى ضلال‬ ‫اليهود مغضوب عليهِم والنص‬ “The Jews are those who incurred the displeasure of Allah, and the Christians are those who have gone astray.” (Jami‘ alTirmidhi, Book of Tafsir, Chapter regarding surah al-Baqarah) This supplication of Surah al-Fatihah is made in every single prayer so that we may not follow those among the Jews and Christians who rejected and persecuted their prophets and deviated from the right path. In the Quran, the prayers to be safeguarded from something are only made regarding that which Muslims would fall into. Hazrat Mirza Ghulam Ahmadas states: “There has been no instance that God had warned a people against a certain transgression and the entire people meticulously abstained from that transgression. Some of them always commit the sin that is forbidden. Take, for example, the fact that Allah had commanded the Jews not to pervert the Torah. But they did become guilty of perversion of the Book.

As opposed to this, Allah has nowhere in the Holy Quran forbidden the Muslims the perversion of their Holy Book. On the contrary, He gave His promise: ‘Verily, We have Ourselves sent down this Exhortation, and most surely We will be its Guardian’ (Ch.15: V.10). That is the reason why the Holy Quran has ever remained free from all types of interpolations and perversions.” (Narrative of Two Martyrdoms, www.alislam.org/book/narrative-twomartyrdoms/narrative-martyrdoms/) While giving commentary on Surah alFatihah, Hazrat Mirza Ghulam Ahmadas wrote: “Only two dangers have been mentioned.

The one is internal viz. acting like the Jews and persecuting the Promised Messiahas, and the second external, viz. conversion to Christianity. You ought to know and remember well that in the opening chapter of the Holy Quran, the dangers against which Muslims have been taught to pray for protection are only two in number, viz. (1) to deem him an infidel who was to arise as the Messiahas in Islam – to bring him into contempt, to seek to cast aspersions upon his character, to pronounce the fatwa of death against him. These are the dangers referred to in the verse “Ghairil maghdubi alayhim”.

According to the Holy Quran, the Messiah of this ummah was to face exactly what the Messiah sent to Bani Israel faced. Allah states:

ُ َ ْ َ َّ َ َْ َ َ ُ َ ‫ِإنا أ ْر َسلنا ِإل َ ْيك ْم َر ُسولًا شا ِه ًدا َعل ْيك ْم ك َما أ ْر َسلنا ِإل َ ٰى ف ِْر َعوْ َن‬ ‫َر ُسوْلًا‬

“Verily, We have sent to you a Messenger, who is a witness over you, even as We sent a Messenger to Pharaoh.” (Surah al-Muzzammil, Ch.73: V.16) Hazrat Mirza Ghulam Ahmadas writes: “Meaning that, We sent this Messenger like the one who was sent to Pharaoh.

Likewise, it was necessary that at the end of this dispensation its Khatamul-Khulafa’ should be the like of Isa and appear fourteen centuries after ‘the like of Musa’, in the same way as Isa, who was the last Khalifa of the Mosaic dispensation, appeared fourteen centuries after Musa. And then there were the Jews of the Israelite dispensation who did not accept Isa, and so God promised in His Word that in this ummah too people of such ‘Jewish’ character would also be born in the Latter Days when the Promised Messiah would appear.

“Now, when it is obvious that the ‘like of Musa’ is not Musa himself, and the ‘Jewishnatured’ people of the Latter Days are not the actual Jews, so what then is the reason that the Isa who was to come is the very same who had passed away before? To think in this way is contrary to the Book of Allah, for God Almighty has decided in Surah al-Fatihah that some people of this ummah will walk in the footsteps of the Israelite Prophets, and some will walk in the footsteps of the Jews who did not accept Hadrat Isa, sought to ْcrucify him, and were َ ُ َ declared as ‫وب َعل ْي ِه ْم‬ ِ ‫[ مغض‬maghdubi alaihim – those who have incurred displeasure].”

(Haqiqatul Wahi, pp. 398-399)

The Khulafa of this ummah and the Khulafa of Bani Israel Regarding the Khulafa of this ummah, Allah states:

َّ ُ َ َ ْ ُ ْ ُ َ َ َّ ُ ّٰ َ َ َ ‫ات‬ ‫وعد الله ال ِذين آمنوا ِمنكم وع ِملوا‬ ِ ‫الصال َِح‬ ْ ‫ل َ َي ْس َت ْخ ِل َف َّن ُه ْم في الْأَ ْرض َك َما‬ ْ‫ين ِم ْن َق ْب ِلهم‬ َ ‫اس َت ْخ َل َف الَّ ِذ‬ ِ ِ َ ِ َّ َ​َّ ّ َ َ​َ ‫َول َ ُي َم ِكن ّن ل َ ُه ْم ِدين ُه ُم ال ِذي ْارتض ٰى ل َ ُه ْم َول َ ُي َب ِّدلَن ُه ْم ِم ْن بَ ْع ِد‬ ً َ َ ُ ُْ َ َ ُ َُْ ًَْْ َْ َ​َ ‫ون بِي ش ْيئا ۚ َو َم ْن كف َر بَ ْع َد‬ ‫خوفِ ِهم أمنا ۚ يعبدوننِي لا يش ِرك‬ َ‫ٰذل َِك َفأُولٰٓئ َك ُه ُم ال ْ َفاسقُون‬ ِ ِ

“Allah has promised to those among you 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 an-Nur, Ch.24: V.56) َ The Arabic word ‫“ – ك َما‬as” – show that both of the Messiahs would face similar opposition. In َ this verse, Allah uses the َ ٰ َ َ words ‫“ – َو َم ْن كف َر ب ْع َد ذل ِك‬Then whoso is ungrateful after that” – which further shows that there would be many who disbelieve in the Latter-Day Messiah, who would be a Khalifa of the ummah according to the authentic ahadith.

A double prophecy of Surah alSaff There is also a double prophecy mentioned in Surah al-Saff. Allah States:

َ ْ ّٰ َ َْ َ َ َْ ‫َو َم ْن أظل ُم ِم ّم ِن افت َر ٰى َعلى الل ِه الك ِذ َب َو ُهوَ يُ ْد َع ٰى ِإلَى‬ َّ َ ْ َْ ْ َ ‫الظالِم‬ ْ َ ُ ّٰ ‫ين‬ ِ ‫ال ِإسلا ِم ۚ َوالله لا يَه ِدي القوْ َم‬

“But who could do greater wrong than one who forges the lie against Allah while he is called to Islam? Allah guides not the wrongdoing people.” (Surah al-Saff, Ch.61: V.8) In this verse, Allah states that the worst person is he who would forge a lie against Allah while he is called to Islam.

The Muslim commentators agree that these verses refer to the Latter-Day Messiah. This verse shows us that the Messiah would be called to Islam, meaning the Muslim scholars of that time would deem him to be a disbeliever.

All the Muslim commentators agree that these verses and prophecies of Surah al-Saff refer to the Latter-Day Messiah.

In Tafsir al-Tabari, it is written under the commentary of Chapter 61 verse 9 in which Allah States:

َ َّ ْ َ ْ ْ ‫ين ال َح ّ ِق ل ُِيظ ِهرَ ُه َعلى‬ ‫ُهوَ ال ِذ ْي أ ْر َس َل َر ُسول َ ُه ِبال ُه َد ٰى َو ِد‬ ِ ّ َ ُ ‫الدين ك ُ ِّل ِه َولَوْ كَر َه ال ْ ُم ْشرك‬ ‫ون‬ ِ ِ ِ ِ

“He it is Who has sent His Messenger with the guidance and the Religion of Truth, that He may cause it to prevail over all religions, even if those who associate partners [with God] hate [it].” (Surah alSaff, Ch.61: V.10) ُّ ّ ّ ُ ْ ُ ‫ين ك ِله يقول ليظهر دينه الحق الذي أرسل‬ ِ ‫{ ل ِيظ ِه َره على الد‬ ّ ‫ وذلك عند نزول عيسى ابن مريم‬،‫به رسوله على كل دين سواه‬ “[That He may cause it to prevail over all religions] He said, to prevail his religion of truth which he sent his Messenger with, over all other religions and that is during the time of the descent of Isa Ibn Maryam.”

(Tafsir al-Tabari, Ch.61: V.9)

Prophecy of Surah al-Zukhruf The Promised Messiahas was told about the advent of the Messiah being indicated in the Quran metaphorically. He writes: “God Almighty has disclosed to me in a clear vision that the [second] advent of Ibne-Maryamas, [the son of Mary] is indicated metaphorically in the Holy Quran” (Izala-eAuham, Ruhani Khazain, Vol. 3, p. 460) The verse being referred to is from Surah al-Zukhruf. Allah states:

ُ ُ َ ْ َ َ َ َ ‫َول َ ّما ض ِر َب ْاب ُن َم ْريَ َم َمثلًا ِإذا قوْ ُمك ِمن ُه يَ ِص ّد ْو َن‬

“And when the son of Mary is mentioned as an instance, lo! Thy people raise a clamor Continued on next page >>

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16

A present to the Prince of Wales: Years What others think about it Ago...

100

The Review of Religions [English], June, July & August, 1922 Below we produce two distinct notices of the above [“What others think about the present to the Prince of Wales”], the one from the “Civil and Military Gazette,” Lahore, an Anglo-Indian and therefore necessarily a Christian paper, which in its turn reproduces it from the “Times of India,” Bombay, another Anglo-Indian Christian paper, while the other notice from “The Zulfiqar” of Lahore, an Indian edited Urdu paper, holding divergent religious views against the Ahmadiyya faith. A translation of the latter also we reproduce here in extenso. Writes the “Civil and Military Gazette,” Lahore: “Though no specific mention of the fact is made in the book, we gather that it was written by the present head of the [Ahmadiyya] Community, Hazrat Mirza Bashiruddin Mahmud Ahmad, (it is plainly stated both at the beginning and the end of the book. – Editor, The Review of Religions), and he is to be congratulated upon a very clear exposition of the tenets and dogmas of his followers.

“The Ahmadiyyah Community still embrace Islam and accept the Quran implicitly. It would appear that they also accept a certain portion of the scriptures upon which Christianity is based. Where they differ from the orthodox acceptance of either, is in the fact that they do not agree that the second coming of the Messiah is still to be awaited, but believe that it has already taken place in the person of Hazrat Mirza Ghulam Ahmad of Qadian, Gurdaspur, in the Punjab, who died in Lahore on May 26th, 1908, and of whom the present head of the << Continued from previous page

threat.” (Surah al-Zukhruf, Ch.43: V.58) The people mentioned here are mainly Muslims and the ulema (Muslim scholars) in particular.

Prophecy of Surah al-Furqan There is yet another prophecy of the Quran which shows that the Muslims would reject the Messiah. The verse hints at their condition and how they would totally discard the Holy Quran. Allah states:

َ ‫ول يَا َر ّب إ َّن َقوْمِي ّاتَ َخ ُذ ْوا ٰه َذا ال ْ ُق ْر‬ ُ ‫الرَ ُس‬ َ ‫َو َق‬ ّ ‫ال‬ ‫آن َم ْه ُج ًورا‬ ِ ِ

“And the Messenger will say, ‘O my Lord, my people indeed treated this Quran as [a] discarded [thing].’” (Surah al-Furqan, Ch.25: V.31) It was for this reason that Hazrat Ahmadas wrote: “An essential teaching for you is that you should not abandon the Holy Quran like a thing forsaken, for therein lies your life.”

(Noah’s Ark: An Invitation to Faith, p. 22)

community is the second successor.

“A specially printed and bound copy of this book was presented to His Royal Highness during his recent visit which he was graciously pleased to accept. The first portion deals with the growth of the movement many years ago showing how loyalty to the House of Windsor, has ever been the part of the teachings. The central part of the book is a very clever interpretation of the Bible, both Old and New Testaments, which will well repay anyone to read, whatever his beliefs and however much he may disagree with the interpretation. It is all directed to show that the Ahmadiyyah Community is the only community which has found the true religion and it must be admitted that a great deal of learning and literary skill has been employed in working out the arguments.

“Finally comes an appeal to the Prince of Wales and all his subjects to embrace the Ahmadiyyah beliefs, thus showing that apart from its intention of welcoming His Royal Highness, it is intended in a wider sense as a missionary effort. Whether it succeeds or not cannot detract from the value and interest of the book to those who are interested in religion and particularly in the myriad religions of India and the British Empire. We would, however, remind the missionaries of this community that religious tolerance reigns throughout the British Empire, for at times we see peeping through the lore and learning of this book a hint of the opposite, of the bigotry, which has been known to proclaim openly that nought but eternal damnation can be the lot of the man who fails to agree with the views being propounded.”

(We are glad to note that even professed Christians have begun to denounce the Christian doctrine of eternal damnation, vide Mark 3, [1]:39, and Jude 7. It is a happy augury for the future peace of the world that the British Empire has outgrown the old intolerant and bigoted narrow mindedness which could see no truth outside its own fold and which condemned the unbelievers to eternal perdition. Such a view of salvation has never been countenanced by the Holy Quran and we are glad to assure the Christian reviewer that it was the Promised Messiah[as] who in the capacity of a religious reformer openly disavowed belief in such a degrading article of faith. Our view is eternal progression, and if we believe in the doctrine of suffering that is all for the purpose of enabling the sufferer to purge himself of the foreign matters that retard progress and that when whole and convalescent the sufferer is to continue his onward march again. That is our doctrine of hell and if we claim the possession of truth which we invite the

people to accept it is not in the sense that other systems are altogether devoid of truth.

What we believe and preach is that we have the whole truth; others may possess partial truths that were suited for different times and climes. But they have had their day and now they have outgrown their usefulness. if that is bigotry and intolerance, we can’t help it. – Editor, The Review of Religions) Says “The Zulfiqar” of Lahore: “Mirza Mahmud Ahmad, second successor of the Mirza Sahib of Qadian, presented on the 27th February [1922], through the Punjab Government, a copy of the book – A Present to the Prince of Wales – which His Royal Highness accepted with due honour and respect, a portion of which he skipped through at that very time. We are told that while he was travelling between Lahore and Sialkot, he found time to go through the whole book very carefully, and we have it from reliable sources that at times the prince’s face beamed with delight. This information that His Royal Highness has cared to read the whole book from end to end coupled with the fact that he was much pleased with this reading filled us with the curiosity to read it for ourselves. As the Mirza Sahib had promised us a copy of the book at the Government House on the 25th February, we, by way of the news, made a mention of it in a previous issue of our paper; therefore, we were all the more gratified to learn from the Editor, Al Fazl, that the Urdu Edition was in the press and that shortly we will be in possession of a copy of the same.

We are very much indebted therefore to Syed Zeinulabideen, Assistant Nazir TalifoIshaat, who supplied us with a copy of the same under a registered cover.

“For the purpose of reviewing the publication, while perusing it, we were very careful to note as to which points must have very much struck and delighted the prince, so much so that his whole face presented a blooming rose. As we went through the book, we found ourselves in the same position. We cannot help extending, then, our due meed of praise to Mirza Mahmud Ahmad Sahib, even at the risk of being declared a heretic at the hands of some heresy manufacturers.

It would be a great injustice if we cannot fairly appraise the worth of a book, a greater portion of which is devoted to the expounding and vindicating of the truth of Islam. It is a masterpiece which the NonAhmadee can only envy.

“As a journalist, it is our duty to lay aside the glasses of prejudice and we make bold to say that its perusal filled us with extreme unction. The learned author has scrupulously followed in the footsteps of the Holy Prophet of Arabia, peace and blessings of Allah be upon him, and the

message of Islam he has delivered with great fearlessness and candour to the heir to the British throne. If any sectarian on account of personal jealousy, malice, or narrowminded bigotry finds it in his heart to cavil at this or that portion of the book, or some political agitator paints it in a different colour, we think such a one as a great liar and a scoundrel. We did not come across any expression that could be construed into flattery. It is true, that a portion of the book deals with a brief notice of the life of Mirza Ghulam Ahmad (the founder of the movement) but that is only a straightforward account of the life of peace and consistent loyalty that he led, and it is obvious that God never likes the peace-breakers and disturbers of general peace and order. May He consign such a people to utter oblivion!

If there is in this book an expression of this loyalty, surely it is no flattery; it is only a statement of fact.

“The book, moreover, deals with a brief account of the inception of the movement, its founder and his first two successors, whose photos have also been given. It is all based on facts. In short, it is a brief compendium of the history of Ahmadiyya movement; while the major portion of the book deals with the teaching of Islam and the invitation to Islam extended to the prince and his august father. We are told that 32208 Ahmadees contributed one anna per head to pay out the printing as well as other charges and to present it in a beautifully designed silver casket to the prince on the occasion of his visiting Lahore. […]

“In short, the book is worth perusing, the printing and get up is all good. Glazed and high quality paper is used. […]

“In the end, we cannot help remarking that Mirza Mahmud Ahmad has rendered such a good service to the advancement and success of his movement that it well becomes Mussalmans of every shade of opinion to envy and emulate rather than be jealous of and poke fun at him. His is the unique position to serve as a model for other Moslems.”

(The reader can well realise the intensity of public opposition one has to encounter if one has something in his heart to say in favour of this divine movement. We know that has been the fate of all divine movements, therefore we cannot at all be downcast and down-hearted on this score. Our trust is in God. We cannot help admiring the moral courage shown by the editor, therefore our heartfelt and sincere thanks are due to him. – Editor, The Review of Religions) (Transcribed by Al Hakam from the original in The Review of Religions, June, July & August, 1922)

AL HAKAM | Friday 3 June 2022

17

The Islamic Economic System Ahmadiyya-Islamic Economics in action – Part VII Fazal Masood Malik and Farhan Khokhar Canada

Note to the reader: This article discusses the management of funds collected and distributed by Ahmadiyya Muslim Jamaat from an Islamic perspective. This perspective is based on the teachings of the Promised Messiah, Hazrat Mirza Ghulam Ahmadas and his second Khalifa, Hazrat Muslehe-Maudra. The discussion on industry, development of the national economy and general government administration are out of scope.

Service to humanity is a value that is deeply ingrained in the Ahmadiyya culture.

As Hazrat Mirza Masroor Ahmadaa, the fifth successor to Hazrat Ahmadas has reminded us that “a person can only be deemed a true Muslim when he seeks to remove the pain of others and to alleviate their anxieties.”

(Inaugural address, Nasir Mosque in Gillingham, UK, 2014, www.alislam. org/articles/worship-requires-service-tohumanity/) Speaking about the importance of serving the needs of the poor, Hazrat Musleh-e-Maudra wrote in his book, New World Order of Islam (p. 114): “In the early days of Islam, the social and economic teachings of Islam proved fully equal to the demands made upon it.

The Holy Prophetsa not only insisted upon simple modes of living but as soon as Muslims achieved political power, history bears witness that the needs of the poor were fulfilled from Zakat supplemented by voluntary subscriptions. In this connection, the Companions of the Holy Prophetsa would often make great sacrifices. Hazrat Abu Bakrra on one occasion contributed

the whole of his property and on another, Hazrat Uthmanra contributed almost his entire estate, so that in accordance with this teaching, the needs of the people would be fulfilled”.

Despite a history of serving humanity, later Muslim rulers ignored the giving nature of their predecessors. They declined into an era of lavish spending without regard for the poor. The consistent habit of not sharing their wealth contributed to the development of a society where the value of charity diminished.

While individually, there are many instances of beautiful works being done, as a collective, Zakat and other forms of charity lacked distribution at the level of the state as prescribed by the Holy Prophetsa and his successors.

The duty to feed the hungry, community or otherwise, became an institute early on in Ahmadiyya Islam. For example, feeding guests and the hungry through the Langar became a key feature of life in Qadian. The sense of duty of the Promised Messiahas was so intense that at times he would borrow from his beloved wife, Hazrat Amma Janra and sell the jewellery to ensure sufficient means were available to feed the guests that came to Qadian.

Qadian, as a remote town in Northern Punjab, mainly was without government services. Hospitals and schools were not part of the community. Hazrat Ahmadas was so deeply moved by the lack of necessary services for the general population that he would host a clinic at his humble abode. He would acquire Yunani and English medicine at his own cost and dispense to patients free of charge. The desire of Hazrat Ahmadas to serve humanity was characteristic and

became an inherent value among his followers. Hazrat Musleh-e-Maudra, who had grown up witnessing his honourable father devote his life to humanity’s cause, was so affected that he became a champion to lead the cause in this direction. In 1917, Hazrat Musleh-e-Maudra established the first hospital in Qadian. Named the Noor Hospital, it served the Muslim, Christian and Hindu populations without distinction.

Upgraded in 1930 and then rebuilt at a new location under the guidance of Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa in 2006, this hospital still serves the general population. (Malfuzat [Urdu], Vol. 2, p. 3 [1984]; Tarikh Ahmadiyyat, Vol. 4, p.

194 [2004]; Badr, 21 December 2017, p. 38) After the Indian subcontinent partition, the Ahmadiyya headquarters was established in Rabwah, Pakistan. Hazrat Musleh-e-Maudra ensured all facilities of life were available to its residents. On 21 March 1958, he inaugurated the Fazl-e-Umar hospital. In 2003, Hazrat Khalifatul Masih Vaa inaugurated another hospital, Tahir Heart Institute, in his capacity as nazir-eala. His words formed excellent guidance that reveals the heart of Islamic spending, “The hospitals and schools established by the Jamaat are never instituted on a commercial basis; rather, they operate exclusively to serve humanity. This is what our Khulafa have taught us and this is what their desire is.”

Service to humanity by the Ahmadiyya Muslim Jamaat is not limited to the Indian subcontinent. In 1970, Hazrat Mirza Nasir Ahmadrh, the third successor to Hazrat Ahmadas, launched the Nusrat Jahan (meaning ‘Service to Humanity’) Scheme.

In 1972, there were already 14 hospitals

established in Nigeria, Ghana, Liberia, Gambia and Sierra Leone from the Nusrat Jahan scheme alone.

Healthcare and education were of prime importance to Hazrat Ahmadas and hence to the Ahmadiyya Jamaat. In addition to establishing Madrasa-e-Ahmadiyya to impart religious education, Hazrat Ahmadas also founded Talim-ul-Islam school. It was the centre of secular education in Qadian.

Hazrat Ahmadas always emphasised the need for a solid education, not distinguishing between men and women. (www.alhakam. org/education-morality-the-flagship-ofahmadi-students/) By the end of the 1970s, over 30 Ahmadiyya schools had been established in various African nations. These schools were instrumental in parting secular education and ethical teachings needed to build a nation. Nigeria, Ghana, Liberia, the Gambia and Sierra Leone were the first to benefit from this scheme, with many other nations benefiting later.

Serving humanity through the promotion of knowledge is at the heart of Islam. It is no surprise that Qadian became an active publishing centre. During the life of Hazrat Ahmadas, three publications were established; Al Hakam (1897), The Review of Religions (1902) and Badr (1902). The Review of Religions started publishing in English and Urdu, a practice that was later revised to print English version only. With a break of a few decades, Al Hakam and Badr are now active weekly newspapers, delivering the message of Islam and Ahmadiyyat to its community worldwide. Hazrat Musleh-eMaudra started a daily titled Al Fazl in 1913.

Continued on next page >>

Friday 3 June 2022 | AL HAKAM

18 << Continued from previous page

The purpose of these publications was and remains twofold. One is to educate the masses about the teachings of Islam.

The second is the moral upbringing of those who have accepted the message of the Messiah and entered the fold of Islam.

Today, over two dozen publications, ranging from dailies to monthly, are servicing Islam in various capacities.

Foreseeing the need for internal technical knowledge to further the cause of humanity, Hazrat Mirza Nasir Ahmadrh, Khalifatul Masih III established the Medical Association of Ahmadi Muslims (AMMA).

AMMA encouraged Ahmadi Muslim doctors to volunteer their time to medical work in Ahmadiyya hospitals and health centres around the world before returning to their current practices. Its offshoot, the Ahmadiyya Muslim Medical Association, works with another organisation founded under the auspices of Hazrat Khalifatul Masih IIIrh in 1980: the International Association of Ahmadi Architects and Engineers (IAAAE).

The model village project was initiated under IAAAE with the belief that a village should have all the requirements to support its population. The needs, such as access to clean water, electricity, education, health and agriculture, must be available locally.

IAAAE created the first such village in Tinknebel, Burkina Faso.

Speaking at an IAAAE conference in 2015, Hazrat Khalifatul Masih Vaa reminded the world that “The humanitarian work conducted by the Ahmadiyya Muslim Community is rendered entirely selflessly and without any desire for worldly reward.”

The model villages are set up to support the socio-economic infrastructure. One of their purposes is to encourage the youth to stay and contribute to the growth of the local economy.

Despite the record of helping humanity, when the famine hit Somalia in 1992, the Ahmadiyya Muslim Community was not permitted to send funds to help the local population. To ensure that such a situation did not arise again, Hazrat Mirza Tahir Ahmad, Khalifatul Masih IVrh decided to

form an international organisation that would work across all borders, without any hindrance. In November of 1995, Humanity First was born, with the intent to help people all across the world without any distinction of colour, religion, race or creed. By the grace of God, Humanity First now operates in almost all countries of the world and is the first boots wherever they are needed.

Some of the major projects they have taken are the Gift of Sight, refugee resettlement, orphan care and Water for Life.

The issue of collecting funds and distributing them without bloated overhead is of critical importance to Ahmadiyya Muslim Jamaat. That is perhaps the reason why most of the activity is done by volunteers. Perhaps it is the instruction of our beloved Huzooraa that we should “stand ever-ready to wipe away the tears of those who are in distress” that fuel the aspirations of Ahmadi Muslims worldwide who jump at the opportunity to do just that.

The Islamic economy encourages the service of the creation of Allah. Any activity undertaken to help and assist the creation of God as prescribed by the Holy Quran is permissible and encouraged. Any activity that goes beyond the limits of helping the community and focuses on an individual’s greed and needs is not in line with Islamic economics. For example, student loans that are given to earn huge profits are not permissible. The student loans that are given to educate a person or a society or a community so that they can further the cause of humanity are permissible in all capacities.

Bibliography • New World Order of Islam by Hazrat Mirza Bashiruddin Mahmud Ahmadra • The Economic System of Islam by Hazrat Mirza Bashiruddin Mahmud Ahmadra • Philosophy and Practice of Islamic Economics and Finance by Shaikh A Hamid • Africa Speaks, Majlis Nusrat Jehan • Ahmadiyya Gazette Canada, December 2021, Vol. 50, No. 12

Ahmadiyya Football League in the Gambia Rohan Ahmad Missionary, the Gambia

Majlis Khuddam-ul-Ahmadiyya The Gambia had the opportunity to hold the Ahmadiyya Football League in May 2022.

Four teams were formed comprising of ten towns, and the preparation started two months prior to the event.

The qualifying rounds of the tournament were played from 9 to 11 May 2022, and its final was played on 15 May 2022. All these matches took place at the Football Field of Farafenni Senior Secondary School, and thus, we are very thankful to the principal of the school.

The final match and the closing session were covered by MTA The Gambia and the national TV of The Gambia (GRTS).

The closing session took place shortly after the final match at the headquarters

of Jamaat-e-Ahmadiyya Farafenni-NBR, which was attended by nearly 100 people.

The session was chaired by Naib Amir and missionary-in-charge The Gambia. Naib Sadr MKA The Gambia, Area Missionary URR, and Area Missionary Barra Region were also in attendance.

The ceremony was also attended by some special guests, including Chief of Operation Police, Deputy Commissioner of GID (Gambia Immigration Department), Assistant Chief at Fire service, and Vice Director of Gambia’s leading network, Gamtel. They all had the opportunity to share their views on this league. The guests were presented with a gift of the book Life of Muhammad, and during the session, an exhibition was also organised, enlightening the guests about the introduction of Jamaate-Ahmadiyya.

Freedom is th

Hazrat Musleh-e-Maud’s gu Ata-ul-Haye Nasir Al Hakam

Exactly 75 years ago, on 3 June 1947, the last Viceroy of India, Lord Mountbatten announced the partition of British-India into two independent nations – India and Pakistan.

Interestingly, just a month before this announcement, on 1 May 1947, Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra had delivered a speech, titled “Hindustani uljhanon ka aasaan tareen hal” (A simple solution to the problems of India).

During this speech, Huzoorra advocated that the people of India deserved the right to determine their future themselves, instead of the foreigners deciding it unilaterally. He also granted valuable guidance in regards to the division of Punjab and the North-West Frontier Province (NWFP).

Huzoorra said: “The current circumstances of India are such that there is no tranquillity and comfort within the hearts of its people, and the public is in extreme anxiety and anguish. […] Some European intellectuals and Indian leaders assume only themselves to be wise, and consider the common Indians to be feeble-minded; and they believe the Indians must accept whatever they decide without any objection and should not dare to express their disagreement at all. [...]

“But I believe that as far as freedom is concerned, everyone from around the world is equal and freedom is their birth-

right. The common Indians hold the same desire for freedom, which is held by the British, French, German and American people, or Mr Gandhi and Pundit Nehru. […] Therefore, what right does Zaid [A] or Bakr [B] of other countries or a wellknown Indian leader hold to [unilaterally] determine the rights of Indians? [...]

“But nowadays the foreign countries themselves want to decide the future of Indians and express their respective views from the outside [of India]. In other words, they assume that the Indians do not value freedom, or all of their sentiments and desires for freedom have diminished or weakened.

“The British are saying they have sent a brave, wise, experienced and honest politician [Lord Mountbatten] to solve the problems of Indians. This is all well and good, but I ask; would the English public ever endure if an [foreign] intellectual were sent to decide the issues of their freedom; they would certainly say that ‘We, ourselves understand the value of freedom and we have enough capability to solve these problems.’ [...]

“Does freedom and democracy mean [completely] handing over the future of 400 million Indians to a foreigner – along with some self-devised leaders – who could announce a verdict? Do Indians not have the capability to understand political issues? Do Indians not have wisdom and intellect? Are Indians not able to decide about their fate themselves? Is it appropriate for a democratic nation to treat Indians like

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AL HAKAM | Friday 3 June 2022

he birthright of everyone

uidance regarding India’s independence and partition cattle?

“The principle should be to ask the people of every district and Tehsil of a certain area or country about their views and wherever there is any doubt, a referendum should be held there.” (Hindustani uljhanon ka aasaan tareen hal, Anwar-ul-Ulum, Vol. 18, pp. 554-556) While speaking about the rights of the Indian Muslims, Huzoorra said: “In my view, if it is proved that the Muslims are justified for demanding their rights, they should be given their rights.

In addition, if the Hindus are justified in demanding their rights, their demand should be accepted. However, how does a foreign nation hold the right to decide about the rights of a certain community?

“And particularly, what justification is there for the current treatment Muslims are facing? If the Muslims also have ears, eyes, a brain and wisdom, can contemplate – and are not behind anyone in this regard – and the same is the situation for the Hindus and Sikhs; then why isn’t the decision made after asking the public view in regards to the crucial matters?

“Look at the Punjab for instance, it is a fact that the Muslims have the majority in the Punjab and they are justified in demanding their due rights based on their majority in certain districts of Punjab.

Then, what is the reason behind hesitating in giving them their rights? In those districts of Punjab where the Muslims hold the majority, they have many reasons for demanding their rights. However, there are some districts in Punjab where the Hindus are in the majority.

“The Muslims hold a majority in all those districts of Punjab which are located in the West of Lahore and in addition to Gurdaspur, they have a clear majority in five Tehsils situated in the East of Lahore.

Moreover, there are some Tehsils where though the Muslim [population] is more than the collective population of Hindus and Sikhs, they become a minority when all the non-Muslim populations are counted.

This is because if the ‘untouchables’ join Hindus, the Hindus will have the majority, and if they join the Muslims, then the Muslims will have the majority.

“Therefore, in this situation, the ‘untouchables’ must be asked whom they wish to join? If they say to join the Hindus, they should be sent to the Hindu-majority areas, and if they wish to join the Muslims, then they should be sent to the Muslim area. [...] What reason is there not to ask the ‘untouchables’ and Christians about their will, despite the slogans of democracy?

Which law makes it valid to declare the Muslims a minority despite being more than the [collective population of] Hindus and Sikhs, just because the ‘untouchables’ – who are not asked about their will – add

up to the population of Hindus and Sikhs in comparison to the Muslims? Whereas, the principle should be that wherever the Hindus, Sikhs and Muslims do not hold a clear majority, the minorities should be asked about their will that whom they wish to join. This is such a simple matter which does not even need a British intellectual, nor a French, German or American politician.

“But the situation is such that the foreigners are expressing their views about India and secret consultations are continuing [outside India], just like the deals of horses used to be carried out in the old days; that two persons would touch each other’s fingers behind a curtain and the deal would finalise behind that curtain [secretly].

In the same way, deals about India are being carried out behind the curtain as well. [...]

“Nowadays, heated debates are taking place with regards to the issue of the frontier areas. [...] Now the question is whether the frontier province wishes to join the Hindus or the Muslims. This question can be answered through a referendum. If this happens, then [in my view] the majority of the frontier [province] would say that they wish to join the Muslim areas.

“However, if elections are fought between the Muslim League and Khudai Khidmatgar [Pashtun non-violent resistance movement], then the Pathan community would still be unable to clearly express their inclination – because considering it to be a partial or un-important question – they will not be ready to leave their former leaders, meaning the Khan Brothers [Khan Abdul Ghaffar Khan and Khan Abdul Jabbar Khan].

“Until the question is not about joining the Muslim areas or the Hindu areas, the votes would be cast for ‘personalities’, instead of the government. Therefore, whenever the matter of benevolence would come in between, the vote would be cast for the benevolent, but when the question would be about the principle, the vote would be cast differently. [...] Benevolence is something that makes one feel indebted [to the benefactor]. [...]

“If an honest effort is also made to solve the disputes in those areas where the Muslims are in minority, their matters can also be solved. Even the transfer of population is an applicable option if needed for this purpose. This is such a simple matter that even a farmer can understand it, but this issue is not settled because it is not being dealt with psychologically, rather academic formulas are being searched and too many suggestions are being offered in this regard.” (Ibid, pp. 556-561) In short, this is a great example of Hazrat Musleh-e-Maudra advocating the right for the person, community or nation to decide their future themselves, instead of others doing it without consulting them.

Khilafat Day in Macedonia Talha Ahmad Missionary, North Macedonia

On 22 May 2022, Jamaat-e-Ahmadiyya North Macedonia organised Jalsa Yaum-eKhilafat, which was attended by 36 members from four different jamaats.

The event was organised at the newly built mosque, Bait-ul-Ahad in Pehcevo.

The programme commenced with the recitation from the Holy Quran followed

by a presentation about the importance of Khilafat.

The president of Jamaat North Macedonia, Wasim Ahmad Saroa Sahib delivered a speech about the blessings of Khilafat and the importance of Khilafat Day. In the end, members listened to the live address of Hazrat Amirul Momineenaa, delivered on the occasion of National Shura of Jamaat UK.

Friday 3 June 2022 | AL HAKAM

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AL HAKAM | Friday 3 June 2022

Friday Sermon 6 May 2022 Men of Excellence: Hazrat Abu Bakrra After reciting the tashahud, ta‘awuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa said: the sujood [prostrations] from the formal prayer. In other words, there was no need to prostrate during the prayer. He claimed that he received revelation from Heaven and he used to present very rhythmical texts as his revelations. It is evident from historical references that during the era of ignorance, soothsayers used to present rhythmical texts before people in order to overawe them. Tulaiha was also a soothsayer and was deceived by his own imagination.

He gained momentum and strength and when the Holy Prophetsa came to know about his situation, he sent Zirar bin Azwar Asadi in order to fight him. However, this was beyond Zirar’s power because with the passage of time, Tulaiha’s strength had increased significantly, especially after his allies, Asad and Ghatfan started believing in him. In the meanwhile, the Holy Prophetsa passed away, but Tulaiha’s matter had not yet been settled. When Hazrat Abu Bakrra was granted the station of Khilafat and prepared an army in order to destroy the rebellious apostates and appointed various leaders for this, he sent the army towards Tulaiha under the leadership of Hazrat Khalid bin Walidra.

In order to understand the difficult conditions that were faced at the time when Hazrat Abu Bakr Siddiqra sent various expeditions, I will mention some further details in relation to this. As it was mentioned, a total of 11 expeditions were sent by Hazrat Abu Bakr Siddiqra. The details of the first expedition, which was sent in order to crush the rebellious apostates and false claimants to prophethood such as Tulaiha bin Khuwailid, Malik bin Nuwairah, Sajah bint Harith and Musaylimah Kazzab, are as follows: Hazrat Abu Bakr Siddiqra handed a flag to Hazrat Khalidra bin Walid and instructed him to confront Tulaiha bin Khuwailid. He instructed that thereafter, he should head towards Buta and if Malik bin Nuwairah insisted on fighting, then he should fight him. Buta is the name of a well in the area of the Banu Asad tribe and this incident took place there. (Tarikh Al-Tabari, Vol. 2, p. 257, Dar-ul-Kutub Al-Ilmiyyah, Lebanon, 2012; Mu‘jam-ulBuldan, Vol. 1, p. 527)

In another narration, it is mentioned that Hazrat Abu Bakrra appointed Hazrat Thabit bin Qais as the leader of the Ansar and then placed him under the leadership of Hazrat Khalidra bin Walid. Hazrat Khalidra was instructed to confront Tulaiha and Uyainah bin Hisn, who had set up their camps at Buzakha, a well belonging to the Banu Asad. (Tarikh Al-Tabari, Vol. 2, p. 260, Dar-ulKutub Al-Ilmiyyah, Lebanon, 2012)

When Hazrat Abu Bakrra handed the flag to Hazrat Khalidra bin Walid in order to fight against the apostates, he said, “I heard the Holy Prophetsa say that ‘Khalid bin Walid is an excellent servant of Allah and he is one of our brothers. He is one of the swords of Allah, which He has drawn in order to fight against the disbelievers and hypocrites.’” (AlBidaya wa al-Nihaya, Vol. 3, p. 313, Dar-ul-Kutub AlIlmiyyah, Lebanon, 2001)

Hazrat Abu Bakrra then sent Hazrat Khalidra bin Walid towards Tulaiha and Uyainah. A brief introduction of these two opponents is as follows: Tulaiha Asadi was one of the false claimants to prophethood, who made his claim towards the end of the blessed life of the Holy Prophetsa. His name was Tulaiha

bin Khuwailid bin Naufal bin Nadhla Asadi.

During Aam-ul-Wufood, that is the year when the delegations came in the ninth year after Hijra, he presented himself before the Holy Prophetsa along with his tribe, Banu Asad. Once they reached Medina, they extended their greetings to the Holy Prophetsa and as if they had conferred a favour upon the Holy Prophetsa they said, “We have presented ourselves before you.

We bear witness that none is worthy of worship except Allah and that you are His servant and Messenger.” Following this, he said to the Holy Prophetsa, “Although you did not send anyone towards us, we are sufficient for those who are left behind.”

When they returned, Tulaiha became an apostate during the very life of the Holy Prophetsa. He made a claim to prophethood and established his military base in Samira.

Samira was named after an individual from

the people of Aad and it is located at a distance of a day’s journey when travelling from Medina towards Mecca. This area is surrounded by black mountains and this is the reason for this place to be named as such. Nevertheless, the general public started following him when he made this claim. One of the reasons people were led astray was that on one occasion he was on a journey with his people and they ran out of water and people became extremely thirsty.

He told his people to ride his horse, I’lal, for a few miles and that they would find water there. They did as he told them to and found water. As a result of this, those dwelling in the villages fell prey to this evil plan. He must have spotted a place with some water beforehand and then cunningly sent them there. Those that were unlettered fell prey to his scheme. Nevertheless, amongst the things he had fabricated was that he removed

(Syedna Abu Bakrra Siddiq Shakhsiyyat Wa Kaarname, Dr Ali Muhammad al-Sallabi [translation], pp. 316318, Maktabat-ul-Furqan, Muzaffargarh, Pakistan) (Mu‘jam-ul-Buldan, Vol. 3, p. 290) (Usdul Ghaba, Vol. 3, p. 94, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2016)

These were not merely apostates, or claimants to prophethood; rather, they waged wars against the Muslims and tried to cause them harm.

With regard to who Uyainah bin Hisn was, it is written that Uyainah was the chieftain of the Banu Fuzarah tribe during the Battle of the Confederates. During this battle, three battalions of the disbelievers joined with Banu Quraizah, with the intent of launching a mighty assault on Medina.

Uyainah was the commander of one of those battalions.

Even after the defeat of the disbelievers in the Battle of the Confederates, he desired to attack Medina once more, but the Holy Prophetsa set forth from the city and prevented his attack, thus forcing him to retreat. This was known as the Expedition of Dhi Qarad. (Syedna Hazrat Abu Bakr Siddiqra,

Friday 3 June 2022 | AL HAKAM

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Muhammad Hussein Heikal [translation], p. 139, Shirkat printing Press, Lahore)

Uyainah bin Hisn accepted Islam prior to the conquest of Mecca and in fact participated in it, i.e. he was a Muslim at the time of the conquest of Mecca. He also participated in the battles of Hunain and Ta‘if.

In 9 AH, the Holy Prophetsa sent him along with 50 horsemen to fight against the Banu Tamim tribe, and there were no Ansar or Muhajirin companions in this army. The reason for this expedition was that Banu Tamim blocked the alms collector of the Holy Prophetsa from returning with the alms. Then, during the Khilafat of Hazrat Abu Bakr Siddiqra, they fell prey to the insurgency of the rebel apostates and pledged their allegiance to Tulaihah. In any case, they later reverted to Islam. (Al-Isaba Fi Tamyeez Al-Sahaba, Vol. 4, p. 639, Dar-ul-Kutub alIlmiyyah, Beirut, 2005) (Zia-ul-Nabi, Pir Muhammad Akram Shah Al-Azhari, Vol. 4, pp. 566-567, Takhliq Markaz Printers, Lahore, 1420 AH)

These people continued to fight against Islam in the past, but after accepting Islam, they began fighting once more.

It is written that when the tribes of Abs and Zubyan and their cohorts gathered at a place called Buzakhah, Tulaihah called for Banu Jadilah and Ghauth – two branches of the Tayy tribe – telling them to come to him immediately. Some people from these tribes reached him straightaway and they urged their tribesmen to also come. Hence, those people also went to Tulaihah. Before sending Hazrat Khalidra bin Walid off from Dhul Qassah, Hazrat Abu Bakrra instructed Hazrat Adiyyra to go to his people, i.e. the Tayy tribe, lest they be destroyed in battle.

Therefore, having reached his people and having stopped them at Dharwah and Gharib, Hazrat Adiyyra invited them to Islam and gave them a warning. Dharwah is the name of a place in the Ghatfan area and it is also stated that it is the name of a spring of the Banu Murrah bin Auf. As it were, Hazrat Khalidra bin Walid set forth right after him. Hazrat Abu Bakrra ordered that he begin the missions on the outskirts of the Tayy tribe, and then head towards Buzakhah. From there he was to eventually head to Buta, and after dealing with the enemies, they were not to launch an attack anywhere else until they received further instructions. Hazrat Abu Bakrra disclosed that he desired to set forth towards Khaibar himself, and it became known amongst the people that Hazrat Abu Bakrra was going to make his way to Khaibar and from there, head towards the Salama Mountains to meet Hazrat Khalidra bin Walid.

It can be understood from another narration that Hazrat Abu Bakrra devised this plan in order to strike fear into the hearts of the enemy when the news would reach them that there was another army, even though he had already dispatched the entire army with Hazrat Khalidra bin Walid.

Hazrat Khalidra bin Walid set forth, and from Buzakhah he then turned to Aja‘. Aja‘ and Salama are two mountains. Salama has been mentioned previously. These are situated to the left side of Samirah. According to one narration, Aja‘ is a mountain of Banu Tayy.

In any case, Hazrat Khalidra bin Walid made it known that he would be going to Khaibar and from there come to combat the Tayy tribe. This plan caused the Tayy tribe to

remain where they were and hold back from joining Tulaihah.

Hazrat Adiyyra also reached the Tayy tribe and invited them to accept Islam.

At this, they said, “We will never pledge obedience to Abu al-Fasil.” They were referring to Hazrat Abu Bakrra when they said Abu al-Fasil. Fasil means the offspring of a camel or a cow which has been separated from its mother, or been weaned. Seeing as ‘Bikr’ and ‘Fasil’ are both names that mean camel offspring, hence, some people would call Hazrat Abu Bakrra “Abu al-Fasil” (i.e.

Father of the Camel Calf) out of contempt and insult. Hazrat Adiyyra told them, “Such a large army is marching towards you that would show no mercy and cause such bloodshed that no one would be left safe.

I have informed you, and the rest is up to you.”

According to another narration, he also said to his tribesmen, “You shall soon remember Hazrat Abu Bakrra as ‘al-Fahl alAkbar’”. Fahl means the male of any animal.

In other words, you may now mock and jeer him by calling him the young calf of a camel, but soon you shall have no choice but to call him a powerful male camel. Having heard this, the people of the Tayy tribe said, “Then meet this army and protect us from it until we are able to call back those of us who went to Buzakhah [to join Tulaihah]. For if we go against Tulaihah while they are in his hands, he will kill them or take them hostage.” It was well known in relation to him that he would never release his opponents. The people of the Tayy tribe, therefore, said that because their people were there and if they went there or he had even the slightest inkling that they had accepted Islam, he

would have them killed.

Hazrat Adiyyra met Hazrat Khalidra bin Walid while he was in Sunah. Sunah is the name of a place in the surrounding areas of Medina. Hazrat Adiyyra said, “O Khalid, give me three days and five hundred soldiers shall gather with you with whom you may strike your enemy. That is better than that you should hasten them to the hellfire (i.e. the people of the Tayy tribe will join you and you can confront them together).” Hazrat Khalidra bin Walid accepted this, whereupon Hazrat Adiyyra returned to his people, but before this, they had already sent people to bring back their tribesmen who had gone to Buzakhah. These people sent word to their people within the army of Tulaihah that they should return immediately, as the Muslims had intended to attack the Banu Tayy tribe before confronting the army of Tulaihah. Therefore, they should return and prevent this attack. This was the plan that they devised. Thus, they returned to their people as reinforcements. Had this not transpired, Tulaihah and his cohorts would not have spared any of their lives.

Hazrat Adiyyra then returned to Hazrat Khalidra bin Walid and informed him of his tribe having reverted to Islam.

One author has written that it was one of the greatest achievements of Hazrat Adiyyra that he invited his people to join the Muslim army. The people of Banu Tayy joining the army of Hazrat Khalidra bin Walid was the first loss of Tulaihah, for Banu Tayy was counted as one of the strongest tribes of the Arab lands. Other tribes had regard for them and feared them for their strength and might. They had honour and authority in their area and neighbouring tribes were always keen to remain their allies. (Tarikh Al-Tabari, Vol. 2, p. 260, Dar-ul-Kutub Al-Ilmiyyah, Lebanon, 2012) (Abdullah bin Saba Aur Doosre Tarikhi Afsaane, Vol. 2-3, p. 92, Syed Qalbi Hussein Rizvi, 1427 AH) (Syedna Hazrat Abu Bakr Siddiqra, Muhammad Hussein Heikal [translation], p. 138, Shirkat printing Press, Lahore) (Syedna Abu Bakrra Siddiq Shakhsiyyat Wa Kaarname, Dr Ali Muhammad al-Sallabi [translation], p. 324, Maktabat-ul-Furqan, Muzaffargarh, Pakistan) (Hazrat Abu Bakr Siddiqra, Muhammad Hussein Heikal, Urdu translation by Sheikh Ahmad Pani Pati, p. 157) (Mu‘jam-ul-Buldan, Vol. 3, p. 6 & Vol. 1, p. 119) (Al-Munjid, p. 585, definition of “Fasl”, pp. 570-571) (Farhang-e-Sirat, p.

157, Zawar Academy, Karachi)

Hazrat Khalidra bin Walid set out toward Ansur, intending to confront Jadilah. Ansur is also the name of a spring of the Tayy tribe and people lived by this spring. Hazrat Adiyyra said to the people there, “The Tayy tribe is like a bird, and the Jadilah tribe is one of the wings of Tayy. So give me a few days’ time; perhaps God will guide them (i.e. they will reform themselves without the need of any war) just as God guided the Ghauth tribe out of its misguidance. (Guath was the other branch of the Tayy tribe.)”

This is exactly what Hazrat Khalidra did. Hazrat Adiyyra went to Jadila and continuously communicated with them until they pledged allegiance owing to Hazrat Adiyyra, after which Hazrat Adiyyra went to Hazrat Khalidra to convey the good news that they had accepted Islam and along with a thousand riders from that tribe they re-joined the Muslims. (Tarikh Al-Tabari, Vol. 2, p. 260, Dar-ul-Kutub Al-Ilmiyyah, Lebanon, 2012) (Mujam-ul-Buldan, Vol. 1, p. 314)

After the Tayy tribe accepted Islam, Hazrat Khalidra bin Walid set out towards

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AL HAKAM | Friday 3 June 2022 Tulaihah Asadi. When Hazrat Khalidra bin Walid arrived close to the enemy forces, he sent Hazrat Ukashahra bin Mihsan and Hazrat Thabitra bin Akram to gather information about the enemy. As they drew closer to the enemy, Tulaihah and his brother Salama came out to inspect and see what was happening. Salama did not even give Hazrat Thabitra any respite and martyred him. When Tulaihah saw that his brother had dealt with his rival, he called to him for help in his fight against Ukashahra, saying, “Come help me, otherwise this person will devour me.” Hence, they both attacked Hazrat Ukashahra together and martyred him as well after which they returned.

In another narration, it is stated that when Hazrat Khalidra sent Hazrat Ukashahra and Hazrat Thabit Ansarira to gather information about the enemy, they came across Tulaihah’s brother Hibal and they both killed him. Allah knows best the extent to which this is true; or perhaps he was wanting to fight them which then resulted in him being killed, but that is if this narration is to be accepted as authentic, because they had only gone to gather information, not to fight. When Tulaihah came to know of this, he and his brother Salama came out; Tulaihah martyred Hazrat Ukahsahra and his brother martyred Hazrat Thabitra, and then they both returned. (Tarikh Al-Tabari, Vol. 2, pp. 261-262, Dar-ul-Kutub Al-Ilmiyyah, Lebanon, 2012) (Al-Kamil Fi Al-Tarikh, Vol. 2, pp. 208-209, Darul-Kutub Al-Ilmiyyah, 2003)

Hazrat Khalidra advanced with his army and they reached the place where Hazrat Thabitra lay martyred; however, none of the Muslims knew what had happened.

Suddenly, someone’s mount stepped on him [which drew their attention], his martyrdom greatly pained the Muslims.

When they looked closely, they realised that Hazrat Ukashahra bin Mihsan was also lying there martyred. This further saddened the Muslims and they said that two prominent Muslim leaders and two excellent horse riders had been martyred. Seeing these circumstances, Hazrat Khalidra organised the army in ranks for battle and returned to the Tayy tribe.

There is another narration in which Hazrat Adiyyra bin Hatim says, “I sent a message to Hazrat Khalidra bin Walid saying that he should come and stay with me for a few days. I would send men to all the tribes of Tayy and would gather a much larger army than the Muslims who were currently accompanying him at the time and then I myself would accompany him to fight against the enemy. Thus, he came to me.”

In one narration, it is stated that Hazrat Khalidra stayed at Urk in a township called Salama. However, according to other narrations, he stayed at a place called Aja‘.

Here, Hazrat Khalidra prepared his army to fight against Tulaihah and both sides met at Buzakhah. When the fighting began, Uyainah, along with seven hundred people from Banu Fuzarah fought staunchly on the side of Tulaihah. Uyainah and Tulaihah joined together and fought against the Muslims. Tulaihah had laid out a sheet in the enclosure of his woollen tent and sat down upon it; since he considered himself to be a prophet, he remained seated in his tent so that he could convey news from the “unseen”. He told the people to go and fight, and that he would remain there to tell them what the outcome would be while they were

engaged in fighting. When Uyainah faced difficulty in the battle and suffered great losses, he went to Tulaihah and asked, “Has Gabriel visited you yet or not? We are being defeated in battle, yet you said that you receive revelations and that Gabriel would tell you what was going to happen. Yet nothing has come of this and Gabriel has not yet come.” Tulaihah replied saying Gabriel had not come, and so Uyainah returned to the battle. Then when the intensity of the battle caused him to worry, he went back to Tulaihah, asking “May misfortune befall you, has Gabriel still not come to you?” He replied saying that by Allah, he had not.

Uyainah asked, “In the name of god, when will he come? We are soon going to be ruined.” He then returned to the battle and began fighting again. Then when he suffered another setback, he returned to Tulaihah yet again and asked, “Has Gabriel still not come to you?” Tulaihah said, “Yes, he has come.” Uyainah asked, “What did Gabriel say?” Tulaihah responded, “He told me that for you there is a millstone just like there is a millstone for the Muslims. An event will transpire which you will not be able to forget.”

Uyainah said to himself that Allah knows that surely such events would transpire which he could not forget. He then went to his people and said, “O Banu Fuzarah! By God, Tulaihah is a liar. Let us retreat.” Upon this, all of the Banu Fuzarah stopped fighting, and since they suffered defeat they, therefore, fled from there. They gathered around Tulaihah and asked what he commanded them to do. Prior to all of this, Tulaihah had already prepared his horse and a mount for his wife, Nawar. He stood up and rushed to his horse and also got his wife onto her mount and fled with her. He said to his people that anyone who was able to do so should follow suit and save their families; they should flee from the battlefield. Tulaihah then set off towards Hoshiyah and eventually reached Syria. His community became dispersed and Allah caused many of them to die. According to one narration, after fleeing from the battlefield, Tulaihah went and lived with the Banu Kalb in Naqa‘ and there he accepted Islam. Naqa‘ is the name of a place in the environs of Taif near Mecca. It is also said that he lived among the Banu Kalb until the demise of Hazrat Abu Bakrra. (Tarikh al-Tabari, Vol. 2, pp. 261-262, 264, Dar-ul-Kutub Al-Ilmiyyah, Lebanon, 2012) (Mu‘jam-ul-Buldan, Vol. 5, p. 346 & Vol. 2, p. 215)

The prominent and ordinary people of Banu Aamir were sitting near him as were the Sulaim and Hawazin tribes. Then, when Allah caused the Banu Fuzarah and Tulaihah to be severely defeated, these tribes said that they would return to the same faith which they had abandoned. They entered into Islam on their own accord, saying that they believed in Allah and His Messengersa and would accept any decision made by Allah and His Messengersa with regard to their lives and their wealth. (Tarikh al-Tabari, Vol. 2, pp. 260-262, Dar-ul-Kutub Al-Ilmiyyah, Lebanon, 2012)

There is a narration recorded in Tarikh al-Tabari that after the defeat of the people of Buzakhah, the Banu Aamir came and said that they had re-entered the faith which they had left. Hazrat Khalidra only accepted their oath, i.e. from the Asad, Ghatfan and Tayy tribes – on the same condition

stipulated for the people of Buzakha. Thus, they all accepted Islam on the condition of obedience. The words of this oath were, “An oath is taken from you for the sake of Allah that you will certainly believe in Allah the Almighty and His Messengersa; you will certainly establish prayer and will certainly offer Zakat, you will make the same oath on behalf of your children and wives.” To this, they all responded, “Yes”. (Al-Kamil fi al-Tarikh, Vol. 2, pp. 210-211, Dar-ul-Kutub Al-Ilmiyyah, 2003)

Hazrat Khalidra did not accept the pledge of allegiance of anyone from Asad, Ghatfan, Hawazin, Sulaim and Tayy until they handed over all those who had turned apostate and then set fire to, mutilated or attacked Muslims. Hazrat Khalidra only accepted their pledge of allegiance once they handed over to him all those who had harmed Muslims, killed them, set fire to their home and burned them alive and then mutilated them. He said that once they had handed all such people over to him, then he would accept their pledge. [He said] all those who were guilty of perpetrating these crimes should be brought forth. Hence, these tribes presented all such people to Hazrat Khalidra after which Hazrat Khalidra accepted the pledge of allegiance from these tribes. Those who had inflicted cruelties upon Muslims had their limbs cut and they were also burned in fire. (Al-Istiqsa Li-Akhbar Duwal Al-Maghrib Al-Aqsa, Vol. 1, p. 76, Dar-ul-Kutub Al-Ilmiyyah, 1997)

As I mentioned in a previous sermon, the same punishment was handed to them as they had inflicted upon Muslims.

It is recorded that Hazrat Khalidra sent a

letter to Hazrat Abu Bakrra. Hazrat Khalidra bin Walid tied Qurrah bin Huwairah and some of his associates with ropes and then he sent him and the other prisoners to Hazrat Abu Bakrra. He wrote, “After turning away from Islam for some time, the Banu Aamir had entered into Islam once again.

I did not accept the bai‘at from any of the tribes with whom we fought or with whom we made peace without fighting until they handed over to me all those who had inflicted various cruelties upon Muslims.

I have killed such people. I am sending Qurrah and his associates to you.”

Hazrat Abu Bakrra also wrote a letter addressed to Hazrat Khalidra. It is recorded

by Nafi‘ that Hazrat Abu Bakrra responded to this letter and wrote to Hazrat Khalidra, “May Allah grant you the best reward for what you did and the success you achieved.

Continue fearing Allah in everything you do.

َّ َ َ َّ َّ َ ّٰ َ ُ ُ ‫ِا ّن الل َه َمﻊ ال ِذيْ َن اتقوْا ّو ال ِذيْ َن ُه ْم ّم ْح ِسنوْ َن‬

“‘Verily, Allah is with those who are righteous and those who do good.’ [Ch.16: V.129] “Strive your utmost in the works you do for Allah and do not seek for ease. If you capture anyone who has killed a Muslim then certainly you should kill them, and do so in a manner whereby others may take heed.

Those who disobeyed the commandments of God and are the enemies of Islam can be killed if their death benefits Islam.” Hazrat Khalidra remained in Buzakhah for a month during which time he searched everywhere and captured such people. (Tarikh al-Tabari, Vol.

Friday 3 June 2022 | AL HAKAM

24 2, p. 265, Dar-ul-Kutub Al-Ilmiyyah, Lebanon, 2012)

He then handed out strict punishments to these people according to the instructions of Hazrat Abu Bakrra.

With regards to Qurrah bin Huwairah and Uyainah bin Hisan being captured and sent to Medina, it is written in Tarikh alTabari: “When Hazrat Khalidra had dealt with the Banu Aamir and accepted their pledge of allegiance, he imprisoned Uyainah bin Hisan and Qurrah bin Huwairah and sent them to Hazrat Abu Bakrra. When they came before Hazrat Abu Bakrra, Qurrah said, ‘O Khalifa of the Messengersa! I am a Muslim. Hazrat Amrra bin al-Aas visited me on a journey and can testify that I have accepted Islam. I hosted him as my guest and acted kindly and respectfully towards him and ensured his safety.’ Hazrat Abu Bakrra called Hazrat Amrra bin al-Aas and asked him to verify his account. Hazrat Amrra bin al-Aas narrated the entire account and mentioned everything that Qurrah had stated. When Hazrat Amrra bin al-Aas was about to mention his comments with regard to paying the Zakat, Qurrah said, ‘Please stop, do not say anymore.’ Hazrat Amrra said, ‘May Allah have mercy. This cannot be the case; I will tell Hazrat Abu Bakrra the whole matter.’ Thus, he narrated the entire account. With regard to Zakat, Qurrah had said that if they removed the demand for Zakat, then the Arabs would listen to them, i.e. for them not to take Zakat. Upon this Hazrat Amrra replied, ‘It seems as though you have turned to disbelief already,’ to which Qurrah responded, ‘Then set a designated time for collecting the Zakat and we will confer together whether or not we wish to pay the Zakat.’ Hazrat Abu Bakrra, however, forgave him.” Despite listening to his response, Hazrat Abu Bakrra forgave him and spared his life.

Uyainah bin Hisn came to Medina whereby his hands were tied with ropes around his neck. The youths of Medina would poke him with date palm branches and say, “O enemy of Allah! Did you turn to disbelief after having believed?” To this, he replied, “By God! Until this day, I had never believed in God anyway!” Hazrat Abu Bakrra forgave him and pardoned him. (Tarikh AlTabari, Vol. 2, pp. 263-264, Dar-ul-Kutub Al-Ilmiyyah, Lebanon, 2012)

An author writes: “Uyainah was brought before Hazrat Abu Bakrra, the Khalifa of the Messengersa of Allah. Hazrat Abu Bakrra forgave him and pardoned him in a manner whereby Uyainah did not expect it. Hazrat Abu Bakrra instructed for his hands to be untied and ordered Uyainah to repent. Uyainah announced openly that he repented sincerely, and by admitting his mistakes he apologised. He accepted Islam and remained steadfast on Islam.” (Syedna Abu Bakrra Siddiq Shakhsiyyat wa Kaarname, Dr Ali Muhammad alSallabi [translation], p. 326, Maktabat-ul-Furqan, Muzaffargarh, Pakistan)

The false claimant to prophethood and rebel known as Tulaihah Asadi also accepted Islam. With regard to the reasons for his acceptance of Islam, it is written that when he learnt that the tribes of Asad, Ghatfan and Banu Amir had accepted Islam, he also accepted Islam. Then during

Hazrat Abu Bakr’sra Khilafat, he went to Mecca to perform Umrah. When he passed

by Medina, Hazrat Abu Bakrra was told that Tulaihah was passing by. Hazrat Abu Bakrra said, “What can I do. Leave him alone, undoubtedly Allah the Almighty has guided him towards Islam.” Tulaihah went to Mecca to perform Umrah and during the caliphate of Hazrat Umarra, he pledged allegiance to Hazrat Umarra. When he came to pledge allegiance, Hazrat Umarra said to him, “You are the killer of Ukashara and Thabitra, by God I will never warm up to you.” Tulaihah responded, “O Leader of the Faithful! Why do you worry for those two individuals whom Allah the Almighty bestowed honour through my hands, (i.e. they attained martyrdom) and did not let me be disgraced by them, (i.e. he was not humiliated and killed by them in the skirmish thereby condemning him to hell) and today I am attaining the blessings of Allah owing to having accepted Islam.” Hazrat Umarra accepted his pledge of allegiance and said, “Listen here, O you deceitful one! Do you still practice soothsaying?” He replied, “I only practice some elements of it occasionally.”

He then went towards the houses of his tribe and remained there. (Tarikh al-Tabari, Vol. 2, p.

264, Dar-ul-Kutub Al-Ilmiyyah, Lebanon, 2012)

During the battles in Iraq, Tulaihah achieved great feats in the battle against the Persians. After becoming a Muslim, he fought in the battles in Iraq and fought extremely well and was martyred during the Battle of Nahawand in 21 AH. (Hazrat Syeduna Abu Bakr Siddiqra, Muhammad Hussein Heikal, p.

144, Book Corner Show Room, Book Street, Jhelum, Pakistan) (Al-Isaba Fi Tamyeez Al-Sahaba, Vol. 3, p.

441, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2005)

Hazrat Khalidra bin Walid travelled towards the area of Zaffar and contended with Umme Zimal Salama bint Umme Qirfa.

Umme Zimal’s name was Salama bint Malik bin Huzaifah and bore resemblance to her mother, Umme Qirfa bint Rabiya with regards to her honour and popularity.

She also possessed the camel of Umme Qirfa. (Tarikh Al-Tabari, Vol. 2, p. 265, Dar-ul-Kutub

Al-Ilmiyyah, Lebanon, 2012)

Umme Qirfa’s name was Fatimah bint Rabiya and she was the leader of the Banu Fuzarah. For her courage and her security arrangements, she became a proverbial expression. 50 swords would always be hanging in her home and 50 men equipped with swords would always be present. All of them were either her sons or grandsons.

One of her son’s name was Qirfa and hence she was known by the title of Umme Qirfa; however, her actual name was Fatimah bint Rabiya. Her house was situated beside the valley of Qura, which was at a distance of seven nights’ travel from Medina.

(Paighambar-e-Islam Aur Ghazwat Wa Sirayah, Hakim Mahmood Ahmad Zaffar, p. 447, Shafiq Press)

A military expedition was sent towards Umme Qirfa in 6 AH. One of the reasons to subdue her was because she had conspired to attack Medina and the Holy Prophetsa.

In relation to this an author has written: “On one occasion, she prepared a contingent of 30 men, consisting of her sons and grandsons and she told them to go and attack Medina and kill the Holy Prophetsa.

Hence, the Muslims sought revenge against

this woman who sought to instigate evil.

(Zia-ul-Nabi, Pir Muhammad Akram Shah Al-Azhari, Vol. 4, p. 121, Takhliq Markaz Printers, Lahore, 1420 AH)

Another reason for this [expedition] was that Hazrat Zaidra bin Haritha travelled towards Syria and was also taking the trade good belonging to the other companions.

When he reached the valley of Qura, many men from the Banu Badr, a branch of the Banu Fuzarah, came out. They severely beat Zaidra and his companions and took away their belongings. They returned and informed the Holy Prophetsa. The Holy Prophetsa sent an army to punish the looters.

(Zia-ul-Nabi, Pir Muhammad Akram Shah Al-Azhari, Vol. 4, p. 120, Zia-ul-Quran Publications, Lahore)

The incident regarding Umme Qirfa’s daughter, Umme Zimal Salama is that when some of the people from Ghatfan, Tayy, Sulaim and Hawazin, who suffered defeat at the hands of Hazrat Khalidra bin Walid in Buzakha and fled to Umme Zimal Salama bint Malik, they took an oath that they would be willing to sacrifice their lives whilst fighting against the Muslims and would not retreat. (Sirat Syedna Siddiq Akbarra, Ustad Umar Abu Al-Nasr, p. 610, Mushtaq Book Corner, Urdu Bazaar, Lahore)

Those who had suffered defeat from amongst the Ghatfan all gathered at Zaffar.

Zaffar is the name of a place situated between Busra and Medina. It is nearby Hauab which is also located between Medina and Busra and it is named after a well nearby. It was at this location that Umme Zimal Salama impassioned them over their defeat and ordered them to fight. She then travelled to various tribes and instigated them to attack Hazrat Khalidra bin Walid to the extent that they all rallied around her and were ready for war. Thus, she was the one who was instigating them to fight against the Muslims and all those who had strayed from the right path gathered with her. Prior to this, in the lifetime of Umme Qirfa, Umme Zimal Salama was imprisoned and came before Hazrat Aishara and she freed her.

She stayed with her for a short period of time and then returned to her people, and became an apostate. (Al-Kamil fi al-Tarikh, Vol. 2, p. 211, Dar-ul-Kutub Al-Illmiyah, 2003) (Mu‘jam-ulBuldan, Vol. 4, p. 68 & Vol. 2, p. 360)

Hazrat Khalid heard of this while he was engaged in the tasks of apprehending the criminals, arranging the distribution of Zakat, propagation of Islam and procurement of comfort for the people. He came forward to fight against Umm Zimal Salama, whose power and influence had grown considerably and this matter had escalated. Hence, Hazrat Khalidra advanced towards her and her troops and a severe battle ensued. At the time, Umm Zimal Salama was mounted on her mother’s camel with great pride – and both armies clashed in a fierce battle. While seated on her camel, Umm Zimal Salama continued to incite her army with provocative words.

The apostates put up strong opposition.

The camel of Umm Zimal was surrounded by one hundred camels mounted by brave warriors who were fearlessly defending Umm Zimal. The Muslim forces made every effort to reach Umm Zimal, but every time, her defenders would push them back. After having defeated all one hundred cavaliers, ra

the Muslims were finally able to close in on the camel of Umm Zimal. As soon as they arrived, they hamstrung the camel and killed Umm Zimal. When her accomplices witnessed her camel fall and her being killed, they lost the will to fight and in a panic, began to flee from the battlefield dejected.

In this way, the flames of this strife were extinguished and the upsurge of apostasy and treachery in the northwestern region of the Arabian Peninsula came to an end.

(Hazrat Abu Bakr Siddiqra, Muhammad Hussein Heikal [Urdu translation], 156-157, Book Corner, Jhelum)

Hazrat Khalidra then sent word to Hazrat Abu Bakrra of this victory. (Tarikh al-Tabari, Vol.

2, p. 265, Dar-ul-Kutub Al-Ilmiyyah, Lebanon, 2012)

Insha-Allah, I will narrate more accounts about Hazrat Abu Bakrra in the future and conclude it here for today.

At this time, I wish to mention about two deceased members, and will lead their funeral prayers [in absentia] after the Friday prayers.

The first is of Sabirah Begum Sahiba, wife of Rafiq Ahmad Butt Sahib of Sialkot, who passed away a few days ago.

َ ْ َ َّ َ ّٰ َّ ‫اج ُعوْ َن‬ ِ ‫ِانا لِل ِه و ِانﺂ ِالي ِه ر‬

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

By the grace of Allah the Almighty, she was a musiah. Her son has written about her, stating that she was regular in her prayers and in offering Tahajjud. She was devoted, hospitable, she would look after the poor and was a pious woman. She had a deep bond of love and devotion with Khilafat.

She would regularly listen to the sermons with great attention. She held great regard for life-devotees of the Jamaat.

Her son, Naseem Butt Sahib, is a missionary serving in Kaduna, Nigeria. Due to being in the field of service, he was unable to attend the funeral prayers and burial of his mother, and for this reason, I am leading her funeral prayers. Her whole family, including her husband, sons and grandchildren are very active in their services to the Jamaat.

The second funeral prayer is of Suraiyyah Rasheed Sahiba. She was the wife of Rasheed Ahmad Bajwah Sahib. She passed away on 20 April in Canada.

َ ْ َ َّ َ ّٰ َّ ‫اج ُعوْ َن‬ ِ ‫ِانا لِل ِه و ِانﺂ ِالي ِه ر‬

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

She was also a very pious and righteous woman; she was very devoted, she would look after the poor. She was very hospitable and very friendly. For a long period of time, she had the opportunity of serving as local Sadr Lajna. She also had the opportunity to teach many children the recitation of the Holy Quran, and for the sake of her children’s education and upbringing, she sold everything she had and built a house in Rabwah. She was a musiah. Her son, Safir Bajwa Sahib is also a missionary serving in Rabwah, who could also not attend her funeral prayer. One of her daughters is also married to a missionary. May Allah the Almighty bestow His forgiveness and mercy upon the deceased, and may He enable their future generations to keep these virtues alive.

(Official Urdu published in Al Fazl International, 24-30 May 2022 [Khilafat Day Special Edition].

Translated by The Review of Religions.)

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