Al Hakam - 10 June 2022 by Alhakam

Selflessly serve your country: Hazrat Muslehe-Maud’s guidance for Ahmadi youth

Preaching the Word of God – Its fundamentals and signiﬁcance

Royal jubilees and the Ahmadiyya way of celebration

Page 8

Page 10

Page 13

How prophecies in Barahin-e-Ahmadiyya manifested Hazrat Mirza Ghulam Ahmad’s truthfulness Page 20

THE WEEKLY

www.alhakam.org AL HAKAM | Friday 10 June 2022 | Issue CCXXI Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL, UK info@alhakam.org | ISSN 2754-7396

‘We must take care of our atfal and khuddam, from childhood through to all stages’ Khuddam in Adelaide, Australia meet with Hazrat Amirul Momineen

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

Virtues of supplication

َ ُ َ َ َّ َ ُ َ ّٰ ‫ﻋ ْن أ� ِ ْ� ھ َریْ َرة َر ِﺿ َﻰ ا�� ُ� ﻋ ْنﻪ ﻋ ِن‬ �ِّ �ِ ‫الن‬ َ ْ َ َ َ َّ َ ّ ٰ َّ ‫صلﻰ ا�� ُ� َعل ْي ِﻪ َو َﺳلم قال ل� َﺲ � ْ� ٌء‬ َْ ُّ ٰ َ ّٰ َ ‫أﻛ َر َم َعلﻰ ا�� ِ� ﺗ َعالﻰ ِم َن الد َعا ِء‬ Hazrat Abu Hurairahra narrates that the Holy Prophetsa said: “There is nothing more honourable to Allah the Almighty than supplication.” (Jami‘ al-Tirmidhi, Kitab al-Da‘waat ‘an Rasulillahsa, Hadith 3370)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

Those who are not dutiful to their parents I truthfully proclaim that a person who is not dutiful to their mother and father will never receive goodness and blessing. So mould yourselves with good intentions to act upon the instructions of God and His Messenger with complete obedience and loyalty; for all good lies in this, otherwise, one is free to act as they please. My duty is only to advise you.

Emphasis on learning Arabic and English Khuddam in Adelaide, Australia gathered for the virtual mulaqat with Huzooraa |

On 5 June 2022, members of Majlis Khuddam-ul-Ahmadiyya from Adelaide, Australia had the opportunity to meet with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa through a virtual mulaqat. As the live stream started, Hazrat Khalifatul Masih Vaa conveyed his salaam and called Ijaz Gondal Sahib

to recite a portion from the Holy Quran. After the recitation, Wali Raza Khan Sahib presented the English translation. After he finished, Hazrat Amirul Momineenaa asked him if he was from Fiji or Pakistan, to which he replied that he was from Pakistan. Then, Syed Ahmad Waleed Sahib read out the Urdu translation, after

Photo courtesy of MTA Australia Studios

which Muhammad Furqan Ilyas Sahib was invited to recite an Urdu poem and Hizqeel Khan Sahib presented its English translation. An Urdu extract from the writings of the Promised Messiahas was presented by Monus

I would also like to advise my community to learn the Arabic language, because without a knowledge of Arabic, one cannot enjoy the Holy Quran. Therefore, you ought to make an effort to learn Arabic little by little, insofar as it is necessary to understand the Continued on next page >>

Continued on next page >>

Friday 10 June 2022 | AL HAKAM

2 << Continued from previous page << Continued from previous page

translation of the Holy Quran. In this day and age, easy methods to learn Arabic have been introduced. When reciting the Holy Quran is compulsory for every Muslim, what excuse does a person have to not endeavour to learn the Arabic language and for one to waste away their entire life learning English and other languages? Having said that, it should also be borne in mind that since the rule

established in this country has taken on the form of a national government, the language of a national government, therefore, also possesses national importance. Therefore, it is imperative that you learn English as well, so that you are able to fully communicate your views and opinions to the government, and so that you are able to offer it benefit and support. (Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 2, pp. 17-18)

Ahmed Din Shaikh Sahib and Khizar Rana Sahib then read the English translation. Following this, a short video report exhibiting various activities in Adelaide was then presented before Huzooraa. Hazrat Amirul Momineenaa then asked Waqas Ahmad Sahib, Sadr Majlis Khuddam-ul-Ahmadiyya Australia how many Ahmadis were in Adelaide, to which he was told there were 600. Huzooraa asked about the number of khuddam in the region, to which Waqas Ahmad Sahib reported that there were 230 khuddam, which included members from Perth. Thereafter, the khuddam had the opportunity to ask Hazrat Amirul Momineenaa any questions they had. Ataul Hadi Sahib said that there was a trend observed in khuddam where the attendance in tarbiyat-related activities was far less than the attendance in sports or other activities of leisure. He asked Huzooraa to share his guidance on this matter and what the solution to this was. Huzooraa explained: “Nowadays, because of the involvement in worldly things, you [some of the youth] are deviating from your religion, you are

“

forgetting what are your religious duties, you are forgetting the duties you owe to Allah the Almighty. This is why the pattern of interest and the preference of interest has changed”. Huzooraa said that khuddam should be explained the purpose of their lives as highlighted in the Holy Quran. Huzooraa went on to explain, “If we realise the purpose of our life, then we shall take more interest in religious obligations.” Huzooraa said that proper tarbiyat must be conducted by the parents “when they attain the age of seven, then Atfal-ul-Ahmadiyya organisation should [also] take care of them, teach them what are their duties, what are their obligations: they should pray five times and they [should] bow before Allah Almighty and always be thankful to Allah Almighty that He has provided us so many things. Once they realise this, then when they grow up, when they enter the age of Khuddam-ul-Ahmadiyya, they will realise their duties”. Huzooraa said that tarbiyat was a continuous process, “So from the very childhood, at all the stages they pass through, we have to take care of our atfal, khuddam youngsters.” Syed Waleed Ahmed Sahib asked

My father and uncle were

discussing that there were very few people in the family of the Promised Messiah, peace be upon him, who were waqif-e-zindagi. So, when I heard it, at Photo courtesy of Suhaib Ahmad

that time, I decided that I would try to do waqf and for that, I prayed and Allah Almighty helped me. That was the moment, I can say, Allah Almighty accepted my prayer and despite the fact that I was not good in my studies, He made the circumstances in such a way that I was forced to do waqf and that was the life-changing moment in my life.”

AL HAKAM | Friday 10 June 2022

Huzooraa what role a father should play in the upbringing of his daughters. Hazrat Khalifatul Masih Vaa answered: “The same role which you play in the tarbiyat of your son. Your question should be, ‘What role should a father play to do tarbiyat of their children.’ So, as I have already said, parents should discharge their duties of training their children from the very childhood, let them understand who they are, who the Muslims are, what the kalima is and what the blessings of Allah Almighty on us are, how Allah Almighty has given us so many things in this world and how, because of that, we should be thankful to Allah Almighty. And also set your own example.” Huzooraa emphasised that it was essential for parents to set their example before their children. He said that children were very sharp and observed each action. Zeeshan Babar Sahib asked Hazrat Khalifatul Masih Vaa if he had ever had a life-changing moment other than becoming the Khalifa. Huzooraa said: “When I decided to do waqf. As I have already explained in my previous mulaqat with American khuddam that my father and uncle were discussing that there were very few people in the family of the Promised Messiah, peace be upon him, who were waqif-e-zindagi. So, when I heard it, at that time, I decided that I would try to do waqf and for that, I prayed and Allah Almighty helped me. That was the moment, I can say, Allah Almighty accepted my prayer and despite the fact that I was not good in my studies, He made the circumstances in such a way that I was forced to do waqf and that was the life-changing moment in my life.” Zahid Sarfraz Sahib said that he had been in Australia for two years, but his English was not very good. He asked how he could still do tabligh. Huzooraa said that he could take a brochure or leaflet with the message and information of the Jamaat and “distribute it among people.” Fateh Ahmed Gondal Sahib said that in

schools in the West, children were taught freedom of self-respect and independence and were told to make their own decisions. He asked Huzooraa how one could explain to their children that the biggest decision of their life was made by their parents without their consent (referring to the Waqf-e-Nau scheme). He further asked how children could be prepared to fulfil their waqf. Hazrat Khalifatul Masih Vaa explained that everything started from childhood. Huzooraa said that Muslims had been guided to call the azan and say the Kalima Shahadah in the child’s ear when they were born. Huzooraa explained, “Start the child’s upbringing from the moment they are born”. It was the duty of parents to pray for the child daily. Huzooraa emphasised the importance of setting one’s own example. The upbringing which was essential for all children was essential for Waqf-e-Nau children too. Huzooraa stated that he had said that when a Waqf-e-Nau child reached the age of 15, they should write to the Jamaat if they wished to continue their waqf or not, and then renew the bond after university again. Huzooraa said that as it was the desire of parents that their child be included in the Waqf-e-Nau scheme, then it was also the duty of the parents to pray and fittingly raise the child. Hazrat Amirul Momineenaa said that he delivered a Friday Sermon in Canada about the essence of Waqf-e-Nau in which he detailed various matters about being a waqif-e-nau. Sheheryar Ahmad Sahib asked Huzooraa that if Allah’s love for His creation was far greater than a mother’s love for her child, then why was the concept of Hell so severe. Huzooraa explained that parents still punished their children for the child’s reform. Even though Allah is Merciful, man is so depraved that he can still manage to get punished. Here, Huzooraa said, man is then at fault and not Allah Who is the Ever Merciful. Huzooraa said that Allah the Almighty had told us what was good and what was

bad. If man did good, then he would be rewarded, and punished if he committed bad deeds. If man was of the view that Allah would not punish and would only show mercy, then man would stoop even lower in his depravity. Highlighting Allah’s mercy and alluding to a hadith, Huzooraa said that Allah even forgave the person who killed 100 people. Huzooraa then narrated a story of a killer whose mother didn’t scold him as a child and, as a result, he went on to commit bad deeds. The moral of the story was that if the mother had disciplined her child, then the child would have learned not to commit certain acts; however, if a child was not disciplined, then he would continue down a path of committing bad deeds. It is man who is at fault if he is unable to attain God’s mercy and instead invites His wrath. Rabbani Ahmad Bhugeloo Sahib said that in medical practice, one would encounter many people who refused medical treatment knowing that its possible benefits might outweigh the consequences; however, they make the decision to refuse care understanding that it would possibly lead to mortality. In medical practice, he said, one was compelled to respect this even if one thought otherwise. He asked Huzooraa if the refusal of care was something that one can do within the Jamaat. Huzooraa said: “Let them understand that Allah Almighty says that we should try to get as much treatment as possible and try to save the life. [It should not be that] because of the illness and because of our desperation and because of our frustration and because of our pain, we refuse to get treatment and say ‘No, let me die’. This is not permissible. So, try and get them to understand, but if they refuse, then what can you do? You are living in a country where the law says that you cannot force the patient. So, then leave them and their matter is with Allah Almighty”. Huzooraa then smiled and said, “The answer to your question is shorter than your question.”

Ahmad Nauman Sahib asked if the day a person died was the day of resurrection for them. Huzooraa explained that the Day of Judgment was a separate day, and the day of a person’s demise was separate. Huzooraa asked Ahmad Nauman Sahib if he was able to read Urdu and then told him to read the answer to the second question addressed by the Promised Messiahas in The Philosophy of the Teachings of Islam. Huzooraa said that after a person’s death, those who did good would enter Heaven and those who committed evil would be admitted into Hell. Then, Huzooraa said, on the Day of Judgment, all will be gathered and Allah will decide whom He will forgive and whom he will punish. Yasir Kaleem Sahib said that nowadays, atfal and khuddam were inclined towards spending on branded items like clothes, watches and shoes. He asked how one can motivate them to live a simpler life like Huzooraa. Hazrat Khalifatul Masih Vaa explained: “I have my simple dress code. You don’t know, before being appointed to this position, what type of clothes I used to [wear]. Anyway, I never made any fuss and I never bothered about my clothes. Whatever was available I used to wear. The thing is, those who can afford branded clothes, they can buy them, no problem; but at the same time, they should also realise that they have some duties they owe to their fellow beings. They should discharge their duties they owe to them, and they should help humanity instead of spending too much money on clothing and all sorts of things that are branded, [from which] they can save money and give some amount to charity so that the poor can also be helped. So, make them realise their duty – one of their duties is to take care of the people around them or the people living in the poor countries. So, if they realise it, well and good.” Hazrat Khalifatul Masihaa then conveyed his salaam to everyone and the mulaqat came to a close. (Report prepared by Al Hakam)

Friday 10 June 2022 | AL HAKAM

Answers to Principles of tafsir, hesitating Everyday to pledge bai‘at, tabligh, Issues astrological signs, effects of Part XXXIV

celestial objects, and Covid vaccine during Ramadan

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

Principles of tafsir A lady interpreted a verse of Surah al-Nur herself and presented the interpretation before Hazrat Amirul Momineen, Khalifatul Masih Vaa. She then asked whether it was permissible to do so. In his letter dated 10 March 2021, Huzooraa provided the following guidance: “The interpretation you have given of this verse is good. Almost everything you have mentioned in it is also found in the Jamaat’s literature. You have also stated one or two additional points, for example, that olive oil had a flash point of 550 degrees, meaning it did not ignite if spilt over from a lamp. Maybe this is also mentioned somewhere in the Jamaat’s literature but I have not come across this point. “As far as interpreting the Holy Quran is concerned, it is essential to have a broad and in-depth knowledge of the teachings contained in the Holy Quran, the sunnah

of the Holy Prophetsa, the ahadith and the books of the Promised Messiahas. After this, a person may become qualified to interpret the Holy Quran. Below, I have briefly outlined the principles of interpreting the Holy Quran [tafsir] that Hazrat Musleh-eMaudra has stated for your benefit: “Huzoorra stated three principles of tafsir on the basis of a vision and said: “‘Whenever there is a disagreement among you about the meaning of a verse, ponder over the other verses of the Holy Quran to see which of the meanings they support. If such verses are not found, then find its meaning in the ahadith of the Holy Prophetsa. And if you do not find its meaning even in the ahadith, then look at the words of someone who has received revelation and his interpretations. This is so because his mind is enlightened by receiving fresh light and inspiration from God Almighty.’ (Khutbat-e-Mahmud, Vol. 28, Sermon delivered on 21 November 1947 [p. 415])

“Huzoorra, while outlining the principles of tafsir stated by the Promised Messiahas, writes in his book Hazrat Masih-e-Maudas Ke Karnamay that in order to understand the Holy Quran, it was necessary for a person to forge a relationship with God Almighty, to ponder over the Holy Quran, and to keep in mind that: • Every word of the Quran was arranged in a perfect order • None of its words was superfluous. No word was meaningless • The Holy Quran itself gave evidence for each of its claims • The Holy Quran interpreted itself • There was no [unnecessary] repetition in the Holy Quran • The Holy Quran did not merely consist of stories • No part of the Holy Quran had been abrogated • There could be no difference between the Word of God and His practice • The various words of the Arabic language were not synonymous; rather, even the letters carried certain [distinct] meanings • The surahs of the Holy Quran were like the [arrangement of] human organs which manifested their perfection together as well as individual parts. (Abridged from Hazrat Masih-e-Maudas Ke Karnamay, Anwar-ul-Ulum, Vol. 10, pp. 157-159) “In light of these golden principles, if you think that you can do justice to the interpretation of the Holy Quran, then you may do so by all means and do not hesitate to send it to me as well. In any case, the Holy Quran is not the property and heritage of any one section of society but it is the source of guidance and direction for all mankind. Hence, every class and every level of human beings can benefit from it according to their ability and potential. Hence, referring to the sciences and insights of the Quran which were bestowed upon the Promised Messiahas

by Allah the Exalted, Hazrat Musleh-eMaudra states: “‘A fifth discovery (at the hands of the Promised Messiahas) was the multisidedness of the Holy Text. A given verse can have a variety of meanings, some near the surface, some deeper, some deeper still. Whatever the intellectual level of the reader, his background or experience, he can find in a given verse a meaning which will suit his understanding, and which he will find true and relevant. The same words serve different purposes and different kinds of persons. A man of ordinary understanding will discover in those words a simple and convincing teaching which he does not find hard to understand and which he has no difficulty at all in believing. Another man, endowed with a slightly higher intellect, will find in the same words a meaning appropriate to his understanding and experience. A man of still higher intellect will find in it a higher meaning. The Holy Quran has something important and relevant to impart to men of all intellectual levels. Those of low intellect will not find the Holy Quran beyond their understanding; those of high intellect will not find the Book beneath theirs. Men of all levels will find the Book significant and important and able to affect their intellectual and moral improvement.’” (Invitation to Ahmadiyyat, p. 317)

Tabligh and hesitating to pledge bai‘at A non-Ahmadi Arab lady wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa that she had not yet sworn allegiance because she was afraid that she may not be able to fulfil the conditions of bai‘at. She asked if she could nevertheless preach to her friends. She also requested guidance regarding astrological signs and asked if it was proper for someone to say that such and such was their zodiac symbol. She also asked, what the reality was of the effects of

AL HAKAM | Friday 10 June 2022 the Sun and other stars as mentioned by the Promised Messiahas. In his letter dated 13 March 2021, Huzooraa replied as follows: “Striving and praying is an essential prerequisite for attaining nearness to Allah the Exalted. Intention alone is not enough to attain righteousness, action is also necessary. Since Allah the Exalted has shown you His true path, now it is your duty to try to get close to Him with prayer and efforts. When you do that, Allah will make matters even easier for you by His grace. The Promised Messiahas mentions this subject in light of Quranic teachings as follows: “‘The journey of righteousness [taqwa] is extremely difficult. Only that person can complete it, who fully abides by God Almighty’s will and does whatever He wants and does not follow their own preference. Nothing can ever be availed by pretence. This is why what is needed is God’s grace. That can only be achieved if on the one hand, one prays and on the other hand, he makes continuous efforts. God Almighty has enjoined both prayer and making efforts. In:

ُ َ ‫ۡاد ُعوۡنِ ۡۤی ا ۡس َت ِج ۡب لَک ۡم‬

“‘[“Pray unto Me; I will answer your (prayer)” (Surah al-Mu’min, Ch.40: V.24)], the emphasis is on prayer and in

َّ َ َ ََ َ ‫َج‬ ‫اہ ُد ۡوا فِ ۡینا لَن ۡہ ِدیَن ُہ ۡم ُس ُبلنا‬

“‘[“Those who strive in Our path – We will surely guide them in Our ways” (Surah al-Ankabut, Ch.29: V.21)], the emphasis is on effort. Unless there is piety, one will not at all enter among the friends of the Gracious God [awliya-ur-Rahman]. And until that happens, verities and spiritual insights will not at all come to light.’ (Al-Badr, Vol. 3, No. 2, January 1904, p. 3) “One way to be thankful for the bounties of God is to share them with others. So, since Allah Almighty, by His grace, has guided you towards Ahmadiyyat i.e. true Islam, now you too can give thanks to Allah Almighty for this kindness by preaching this true path to your friends as you see fit.”

[Astrological signs, and the effects of celestial objects] “Heavenly buruj have been mentioned in the Holy Quran in various places. For instance, it states:

َۡ َ َّ ‫الس َمٓا ِء بُرُ ۡو ًجا‬ ‫َو لَق ۡد َج َعلنا فِی‬

“‘And We have, indeed, made mansions of (stars) in the heaven.’ (Surah al-Hijr, Ch. 15: V. 17) “It further states:

َّ َ َ َّ ‫الس َمٓا ِء بُرُ ۡو ًجا‬ ‫ت ٰب َرک ال ِذ ۡی َج َع َل فِی‬

“‘Blessed is He Who has made mansions in the heaven.’ (Surah al-Furqan, Ch. 25: V. 62) “It then states:

ۡ َ َ َّ َ ‫ات الب ُ ُر ۡو ِج‬ ِ ‫والسمٓا ِء ذ‬

“‘By the heaven having mansions (of stars).’ (Surah al-Buruj, Ch. 85: V. 2) “In addition, Allah Almighty has extensively mentioned celestial objects such as the Sun, the Moon and the planets in the Holy Quran. “In the ahadith of the Holy Prophetsa too, these celestial bodies are mentioned with different connotations. The ahadith mention, for instance, that the Byzantine emperor, Heraclius (who was a great expert in the study of stars) had deduced from the

movement of the stars that the appearance of the Holy Prophetsa had taken place or that the time of his appearance was near (Sahih al-Bukhari, Kitab Bad’ al-Wahy). Then [a statement by Qatada] is also mentioned in a hadith that the stars had been created to adorn the heaven, to strike the Satans and as signs to aid navigation and that whoever tried to find a different interpretation, was mistaken and troubled himself with what was beyond his knowledge. (Sahih al-Bukhari, Kitab Bad’ al-Khalq, Bab FinNujum) “Similarly, [the Holy Prophetsa] said that whoever learned something through stars, attained a share of magic (Sunan Abi Dawud, Kitab al-Tibb, Bab Fin-Nujum). Then the Holy Prophetsa also said that the eclipse of the Sun or the Moon had nothing to do with anyone’s birth or death (Sahih al-Bukhari, Kitab al-Jumu‘ah, Bab al-Salat fi Kusuf al-Shams). However, the eclipses of the Sun and the Moon were described by the Holy Prophetsa as two unique signs of the coming of his Mahdi, which were fulfilled in their time with full glory and affixed their seal of approval on the authenticity of the Muhammadan Messiah. (Sunan alDaraqutni, Kitab al-Eidain, Bab Sifati Salat al-Khusufi wa al-Kusuf wa Hai’atihima) “In light of these teachings of the Quran and the hadith, the scholars of the ummah consider the belief in the effects of celestial objects on earthly events without Divine Will to be tantamount to shirk. They also call divination, the idea of seeking the knowledge of the unseen from the movements of these celestial objects, evil and a grave sin. However, they believe in determining the time or an era and the change of seasons through the celestial objects’ speed and movements. “The Promised Messiahas, who was the most ardent devotee of the Holy Prophetsa, has given the most enlightening and insightful view of celestial objects in his writings. While responding to an objection by his opponents, Huzooras states: “We do not believe that either the Sun, the Moon or any of the stars is self-governing and independent in its actions or exerts any influence by itself or has any intentional authority over any kinds of effects such

as the conveying of the light, or causing of the rain, or the growth of the bodies or organisms or the fruits […] And at the same time, we believe that the properties of things are a reality and that they have effects, by the permission of God, the All-Knowing, the All-Wise, Who has not created anything in vain […] And the truth is that the effects of the Sun, the Moon and the stars are things that people observe all the time and every moment and there is no room for denying them, for instance, the alteration of seasons and their circumstances and each season being tied with specific diseases, well-known plants and famous insects is something that you know very well […] And you know that when the Sun rises and light spreads, there is no doubt that it has a special effect on plants, inanimate objects and animals […] Then when the Sun is about to set at dusk, there are other kinds of effects at that time. The bottom line is that the distance of the Sun or its proximity has a significant and powerful effect on trees, fruits, rocks and the temperaments of human beings […] And there are so many characteristics of the Moon that farmers and agriculturists are aware of […] And the hukama have come to a consensus that the most well-built of the peoples are comprised of the inhabitants along the equator, and some such special effect is the reason for their perfect health and their elevated understanding and prudence.” (Hamamat-ul-Bushra [Urdu translation] [...]) “Mentioning the heavenly buruj, Huzooras states: “‘“Rahman” is that Being, the Source of abundant blessings and the Fountainhead of perpetual good, who has made mansions in the heaven and has placed in those mansions the Sun and the Moon which shed light for all creatures without discriminating between believer and disbeliever.’ (Barahine-Ahmadiyya, Part IV, Footnote number 11, p. 211) “Then Huzooras says about the effects of these celestial bodies: “‘These stars are not only for adornment as people generally assume, but they have certain effects as is evident from the word “hifzan” mentioned in the verse:

ًۡ ۡ ُّ َ َ َّ َّ َّ َ َ ‬‭‫‬و‬ ِحفظا‬‭َ ‫ح‬‭َ ‫ ِ‬ب َم َص ِاب ۡي‬‭‫‬الدن َيا‬ ‫آء‬ ‭ ‫‬السم‬‭‫‬و‬زينا‬‭ ‭

“‘[“And We adorned the lowest heaven with lamps (for light) and for protection.” (Surah Ha Mim al-Sajdah, Ch.41: V.13)]. “‘It means that these stars play a role in the protection and preservation of the order of the universe, the same kind of role that medicine and food play in human health. [However, their role] has no share in the divine omnipotence; rather, all these things are as if dead before the Supreme Power of God. These things can do nothing except by the command of Allah. Their effects are in the Hands of God Almighty. Therefore, the actual truth is that stars have effects that manifest themselves on earth. Thus, no one in the world is more ignorant than someone who acknowledges the effects of violets and lilies and turbith and scammonies and cassia fistula but denies the effects of the stars which are the foremost place of the manifestation of the splendour and the wonders of the Hand of Nature and about which God Himself has used the word “hifzan”. “‘These people who are totally immersed in ignorance consider this intellectual dispensation as shirk. They do not know that the Law of God Almighty in the world is that He did not create anything in vain, useless or ineffective. Since He has declared that everything has been created for mankind, please elaborate, what is the use for mankind of the lowest heaven being filled with millions of stars? Hence, God’s saying that all these things have been created for mankind, certainly draws our attention to the fact that these objects have particular effects that manifest themselves on human life and civilisation such as what the classical thinkers have written that the earth was very uneven in the beginning and God levelled it with the influence of the stars.’ (Tohfahe-Golarviyyah, Ruhani Khazain Vol. 17, footnote, pp. 282-283) “Therefore, it can be concluded from the above-mentioned excerpts that the Moon, the Sun, and other stars and planets in heaven, as well as their different stages and positions called buruj that have been Continued on next page >>

Friday 10 June 2022 | AL HAKAM

This

<< Continued from previous page

created by Allah the Exalted, are not without purpose. Where on the one hand the movements of these celestial objects result in the alternation of day and night on our earth, years, months and days are formed and the seasons change, there on the other hand these objects affect Earth and its inhabitants in many other ways too. We observe some of their effects in our daily lives and there are many of their new effects that science is discovering on a daily basis and many that it may never discover at all. “Astronomers and astrologers calculated the path of the Sun among the constellations and the Earth’s orbit around the Sun and — corresponding to 12 months — they divided the year into 12 sections and named them the 12 astrological signs [buruj]. There does not appear to be anything wrong with considering a person to have a certain astrological sign according to their date of birth, but the claims of gaining knowledge of the unseen from these imaginary and hypothetical astrological signs or predictions about the next life are all wild guesses and mere conjecture. It has nothing to do with reality or the pure knowledge of the unseen.”

Shariah that prevents the other party from taking that money. They are free to take that money.”

Covid vaccine during Ramadan Following the publication of a fatwa of a non-Ahmadi organisation in [a Jamaat publication] on the supposed legitimacy of receiving an injection of the Covid vaccine while fasting, Hazrat Amirul Momineen, Khalifatul Masih Vaa shed light on this Islamic legal issue and instructed the following in a letter dated 13 April 2021: “What is the need for publishing such news and fatwas in Al Fazl? And if, for some reason, it was inevitable to publish it, then the Jamaat’s stance on it should also have been published alongside it, stating that this is the fatwa of such and such institution, while the Jamaat has the opposite view, so that no one may assume the wrong view after reading your report. “Anyhow, immediately publish the denial of it and clearly state the Jamaat’s view in this regard, namely that receiving any form of injection while fasting, whether

A verdict of Dar-ul-Qaza In a Dar-ul-Qaza case involving financial transactions, one party requested the respected Mufti-e-Silsila to issue a fatwa on the matter and also submitted a copy of the request to Hazrat Amirul Momineen, Khalifatul Masih Vaa. In his letter dated 25 March 2021, Huzooraa provided the petitioner with the following instructions in this regard: “You sent a detailed letter to the respected Mufti-e-Silsila, seeking a fatwa on your dispute and also sent me a copy of it. I instructed the respected Mufti-e-Silsila to reply to your letter and also wrote to him that he should send me a copy of his reply. “After reviewing the fatwa of Mufti-eSilsila, the files held at Dar-ul-Qaza UK and Umur-e-Ama Department UK regarding your dispute, as well as the decision of the court, it becomes clear that the verdict that was given was absolutely correct. The additional money that the court has imposed on you (as compensation) does not fall under the category of interest at all. In the eyes of the court, it is the right of the other party. There is also nothing in the

Ed Davey MP escorts Hazrat Khalifatul Masih Vaa through Westminster Hall to the private meeting rooms, House of Commons, London, June 2013

10 June intramuscular or intravenous, is prohibited. If an Ahmadi receives an appointment to have their Coronavirus vaccine during the month of Ramadan, they can avail of the exemption granted by Islam and abstain from fasting on the day they are due to receive the injection and should make up for the fast after Ramadan. “The Promised Messiahas did not even allow the application of kohl in the eyes while fasting, arguing from the ahadith of the Holy Prophetsa while according to the fatwa published in Al Fazl, you are declaring even injections as permissible.” (Compiled by Zaheer Ahmad Khan, Head of Records Department, Private Secretariat, London. Translated by Al Hakam)

10 June 2011: Hazrat Khalifatul Masih Vaa delivered a Friday sermon on the topic of khilafat and mujaddidiyyat. While refuting many misconceptions, Huzooraa shed light on the status of Khilafat-eAhmadiyya. He explained that the Promised Messiahas was not simply the Mujaddid of the 14th century, but he was also the Messiah and Mahdi and his status was considerably higher than that of a mujaddid. He was sent to revive faith and guide people and his status was so high that he was granted prophethood. Huzooraa said that the Promised

Messiahas was the Mujaddid of the last millennium and Khilafat was to be established through him. The revival of faith was to be accomplished through Khilafat alone and this indeed had happened. 10 June 2014: Hazrat Khalifatul Masih Vaa visited the picturesque municipality of Falkenstein which lies on the border of Germany and Austria. Huzooraa travelled to Falkenstein after completing a historic visit to Neufahrn where he inaugurated the Al-Mahdi Mosque the evening before.

11 June 11 June 2013: On this day,

AL HAKAM | Friday 10 June 2022

s Week in History 3 - 9 June Chaudhry Hamid Sami Sahib was martyred in Karachi for his faith in Islam Ahmadiyyat. He was 48 years old. Chaudhry Sahib was a charted accountant by profession. On the day of his martyrdom, he was travelling in his car with two non-Ahmadi friends when unknown assailants opened ﬁre and it appeared that the assailants were on motorbikes and attacked from both sides of the car. The deceased bore several bullets all over his body while his friends were injured by the bullets ricocheting. Hamid Sahib voluntarily served the Jamaat in the ﬁnance department.

advised that the workers should remain engaged in prayer as much as possible.

11 June 2013: Hazrat Khalifatul Masih Vaa was welcomed to the British Houses of Parliament by the deputy prime minister and various parliamentarians.

On Saturday, 14 June 2014, Huzooraa emphasised the true nature

13 June 13 June 2014: The 39th Jalsa Salana of the Ahmadiyya Muslim Jamaat in Germany began with a faith-inspiring Friday Sermon delivered by Hazrat Khalifatul Masih Vaa. Prior to the sermon, Huzooraa hoisted the Liwa-e-Ahmadiyyat to ofﬁcially inaugurate the Jalsa, while the German national ﬂag was also raised. Ed Davey and Nick Clegg, then deputy Prime Minister, with Hazrat Khalifatul Masih Vaa, House of Commons, London, June 2013

The purpose of this visit to Westminster was to deliver the keynote address at a special reception hosted by Ed Davey MP (then secretary of state for energy and climate change) and the AllParty Parliamentary Group for the Ahmadiyya Muslim Community in recognition of the 100-Year Centenary Celebrations of the Ahmadiyya Muslim Jamaat in the UK. Prior to the formal proceedings, Huzooraa held private meetings with the Deputy Prime Minister Nick Clegg, Home Secretary Theresa May, Energy Secretary Ed Davey, Shadow Foreign Secretary Douglas Alexander, Keith Vaz MP and Siobhain McDonagh MP.

12 June

Hazrat Khalifatul Masih Vaa delivering the Friday Sermon in the Baitul Futuh Mosque

of Khilafat during an address in front of around 1,000 non-Ahmadi guests on the second day of the Jalsa. Huzooraa also used his address to categorically disprove claims that Islam advocated extremism or violence at any level. Speaking about the institution of Khilafat, Huzooraa said:

12 June 2014: Hazrat Khalifatul Masih Vaa conducted an inspection for the arrangements of the 39th Jalsa Salana of the Ahmadiyya Muslim Jamaat in Germany.

“Today the institution of Khilafat – that is the institution of spiritual succession that leads the Ahmadiyya Muslim Community – is keeping Islam’s true teachings alive.”

During the inspection, Huzooraa visited the various departments tasked with organising and running the three-day event. Huzooraa was briefed on the arrangements as he inspected the site.

Huzooraa continued:

Later, Huzooraa directly addressed the thousands of volunteer workers and advised them to conduct their duties with diligence. He further

“The Khilafat of the Ahmadiyya Community can never depart from Islam’s core teachings of fulﬁlling the rights owed to God and to mankind. Today, the institution of Khilafat is striving for peace in every possible way and to spread love and affection throughout the world.” (“Head of Ahmadiyya

Muslim Community: ‘True Khilafat is Spiritual Leadership and Has No Interest in Power or Government’”, www.pressahmadiyya.com, 15 June 2014)

14 June 14 June 2015: Hazrat Khalifatul Masih Vaa delivered a faithinspiring address to conclude the 43rd Ijtema of Majlis Khuddamul-Ahmadiyya UK. The theme of the Ijtema was “The Need for Khilafat”.

15 June 15 June 2014: Hazrat Khalifatul Masih Vaa concluded the 39th Jalsa Salana of the Ahmadiyya Muslim Jamaat in Germany with a spiritually charged address about the importance of building a personal

bond and connection with God Almighty. During his address, Huzooraa said that while some people believed that God had become silent, the truth was that God’s attributes continued to be manifested today as they ever were. He said that God listens as He has always listened and speaks as He has always spoken.

16 June 16 June 2008: On this day, Hazrat Khalifatul Masih Vaa travelled to America. Huzooraa travelled from London to the United States and landed at Dulles airport. Huzooraa reached the Bait-ur-Rahman Mosque, the headquarters of the USA Jamaat, where he was given a warm welcome. (Al Fazl International, 18 July 2008, p. 16)

Friday 10 June 2022 | AL HAKAM

Royal jubilees and the Ahmadiyya way of celebration Asif M Basit It was the high noon of summer in the Indian Punjab. The year was 1897 and the whole British Empire was seething with the jubilant celebrations of the Queen Empress Victoria’s jubilee. The small township of Qadian might not have been an exception in this regard, but there was one element that made it exceptional. Hazrat Ahmadas, the founder of the Ahmadiyya community, resided in Qadian and this made this tiny town the headquarters of an Islamic reform movement that was, in the years and decades to follow, to spread across the entire world. But by then, it only had a few thousand followers in India. While other government bodies and Muslim anjumans had plenty of funds to squander over the jubilee celebrations, the Ahmadiyya community was anything but affluent. Hazrat Ahmadas was a great admirer of the British Government for the religious freedom that it had bestowed upon its subjects in India – an unprecedented luxury for preceding centuries. To get an idea of his gratitude for the British Government, and the underlying factors, we present a passage from a letter he wrote to The Pioneer, Allahabad, in 1899: “When my father died, I renounced the world and felt drawn towards God, and I preferred honour in the eye of God

to honour in this world. I need not make a comparison between the services rendered to the Government by myself and my father, but this much I must say that for over twenty years I have been publishing books written in Urdu, Arabic and Persian in which I have been stating with reiterated emphasis that all true Muslims are bound by their religion to become truly loyal and steadfast in their devotion to the British Government, in default of which they would be sinning against God; that they should once for all give up their antiquated and absurd ideas about jehad and their anxious expectation of a warrior Mahdi, as inconsistent with the teachings of the Quran; and if they are reluctant to come out of these mistakes, the least they can do is that they must not prove themselves guilty of ingratitude towards this Government, because ingratitude is a heinous offence against God, because this Government is the guardian of our lives, property and honour and it was its helpinghand that saved us from a fiery furnace.” (This letter is reproduced in full, for the first time, for our readers.) Going back to the summer of 1897, Hazrat Ahmadas had asked for any little donations that the members of the nascent community could make towards the jubilee celebrations. They had been asked to travel, if they possibly could, and assemble at Qadian on 19 June. Lest the word “celebrations” creates any confusion, let us go straight into

how this “celebration” unfolded. Around 225 members travelled from various parts of the country, and joined the local Ahmadi residents of Qadian, making the total number of attendees to around more than 300. “We joined in prayer and offering gratitude to Allah the Almighty”, wrote Hazrat Ahmadas in an epistle titled “Jalsa-iAhbaab” (Convention of friends). Reports show that this sentence actually marks the theme of the three-day jubilee convention that commenced on 20 and ended on 22 June. That prayer remained the focus of this convention is what makes this humble celebration an exception in its own right. During the three days, “the needy and the deserving were provided food” [1] and “for the expression of joy, a grand feast was arranged on 21 June 1897, and the underprivileged of the town were invited”. [2] “On the first day”, reports Hazrat Ahmadas, “the congregation – comprising my followers – wholeheartedly prayed for the Empress and the Royal Family and the British Government … “… We thank Allah that our community – of which many a government servant is a member – prayed from the depth of their hearts and paid gratitude to Allah and contributed towards the feast for the needy …” [3] Hazrat Ahmadas had written a special speech for this occasion which was read out in Urdu, and then translated into English, Arabic, Persian, Punjabi and Pashto. Why this polyglot arrangement? Hazrat Ahmadas explains: “Urdu, for being the lingua franca; Arabic for being the language of God and the source and the mother of all languages, through which was revealed the last book – the Holy Quran – for the guidance of mankind; Persian for being remnant of the Islamic kings who ruled this region for around seven-hundred years; English for being the language of our Empress and her associates, whose justice and grace we are thankful for; Punjabi for being our mother tongue; and Pashto for being the intermediary between our language and Persian.” [4] While going through bundles of records of this jubilee – held at the British Library – we came across minute details of the goingson of this celebration that enveloped the global

The Pioneer, Allahabad, India, 29 October 1899

expanse of the British Empire. Records reveal in detail how rehearsals were to be carried out, who was to be where and what was to be done at what second of what minute of what hour; where the guests – coming from all parts of the world, within the Empire and without – were to stay and how their hospitality arrangements had to be carried out with precision; where exactly which leader of which nation was to be seated during state dinners, parties etc. Among these records was a hefty list of gifts presented to the Queen Empress on this occasion. I skimmed through entries to find Muslim names which, luckily, are not hard to spot. Coming from Muslim leaders were Iranian and Afghan rugs, pearls, souvenirs made of pure gold – name any extravagance, and it was on this list of “Muslim” presents. What did Hazrat Ahmadas have to offer? Let us go back to his own words: “For this event, a book on gratitude was compiled for the Empress of India and printed, named ‘Tohfa-i-Qaisariya’ [Gift to the Empress]. Several copies were printed in decorative binding, one of which was sent to the Empress of India through the Deputy Commissioner; another to the Viceroy.” [5] What was written in this book that Hazrat Ahmadas presented to the Queen Empress? Let us look a passage from therein: “I believe firmly that if a sincere seeker after truth would come and stay with me for a period and would wish to meet Hazrat Masih [Jesus] in a vision, they would be able to do so through the blessings of my supplications and attention. He can also talk to him and receive his affirmation of what I have stated, for I am the person in whom the soul of Jesus, the Messiah, resides by way of reflection. This is a gift which is worthy of presentation to the august presence of Her Majesty, the Empress of England and India.” [6] This offer too makes this event an exceptional one, from among thousands that took place throughout the Empire. Having mentioned how Christians have inadvertently associated with Jesus many a thing that actually go to belittle his status, Hazrat Ahmadas wrote: “But, O Honoured Queen of India, we humbly submit before you that, on the occasion of the joy of the 60th jubilee, make an effort to exonerate Jesus.” [7] For this, and to pacify the religious conflicts that were rife in India, he proposed: “ … Since the people of this country have come to know of the Conference of Religions in America, naturally hearts are excited that Your Majesty should also arrange such a conference in London so that, due to this event, groups of loyal subjects in this country and their leaders and scholars may meet Your Majesty at the capital; and so that Your Majesty’s eyes may also fall on the thousands of loyal subjects of British India,

AL HAKAM | Friday 10 June 2022 and respected citizens of India be seen in the streets of London for a few weeks.” “ … It would be necessary that every participant present their faith’s excellence and not malign others. If such a conference takes place, it will be a legendary spiritual event from our Honoured Queen; and England, which has been fed with Islamic matters incorrectly, will be introduced to the true face of Islam.” “… Therefore, it is highly desirable that for the good of humanity, a conference of religions be held by the Empress of India to disseminate the reality of religions.” [8]

his companions walked the streets of London for not only weeks, but for a good two months. Who would have known that England was one day to house the headquarters of the Ahmadiyya community. The persecution of the Ahmadiyya community in Pakistan had escalated to a point where the opponents – backed and nurtured by the state – had engineered their plans to leave the community dysfunctional. The then head of the community, Hazrat Mirza Tahir Ahmadrh, migrated to London and established the headquarters at the Fazl Mosque in Southfields. This successor and grandson of Hazrat Ahmadas was welcomed to stay and propagate the true message of Islam by Queen Elizabeth II – the great-great granddaughter of Queen Empress Victoria. It was on the soil of London that he lived the remaining years of his life – 1984-2003 – and was laid to rest upon his demise. It was in London that the fifth successor of Hazrat Ahmadas – Hazrat Mirza Masroor Ahmadaa – assumed office and carried on the mission of demystifying Islam, for not only the people of England but for the entire global population. This propagation of Islam from the heartland of England, and the seat of the British Monarch, has been a mission spanning decades and not just a few days, as would have been the case with a conference. The migration of Hazrat Ahmad’s khilafat (successorship) Queen Victoria, 1899 to England happened in the time This proposal never saw fruition in the of Queen Elizabeth II in 1984. Ever since, life of Queen Victoria, nor in that of Hazrat the Ahmadiyya community has enjoyed the Ahmadas. But divinely inspired words have freedom of faith which Hazrat Ahmadas had this thing of never going in vain. once appreciated and expressed his Such a conference was arranged by the gratitude for in the time of Queen Empress British Empire but a couple of decades Victoria. For this, the Ahmadiyya Muslim after this proposal – in the reign of Queen Community has remained and will remain Victoria’s grandson, King George V; and thankful to Queen Elizabeth II and the it was Hazrat Ahmad’s son and successor, British Government. Hazrat Mirza Bashiruddin Mahmud Now that Her Majesty Queen Elizabeth II Ahmadra, who travelled from Qadian to celebrates her platinum jubilee, the prayers of London to present the true message of the followers of Hazrat Ahmadas reverberate Islam to England. This momentous event the words that he wrote more than a century happened in the autumn of 1924. Hazrat ago. We conclude with the words of Hazrat Mirza Bashiruddin Mahmud Ahmadra and Mirza Masroor Ahmadaa, that he conveyed

The silver jubilee of King George V was celebrated throughout the British Empire and the Ahmadis of Qadian joined with prayers. A whole week was dedicated to the celebrations and the Civil & Military Gazette (7 May 1935) covered the event

to the Queen on her diamond jubilee in 2012: “It would be pertinent to mention here that it is a pleasant coincidence that during the era of the Founder of the Ahmadiyya Muslim Community, the Diamond Jubilee of Her Majesty, Queen Victoria, was celebrated… “Although the people of the SubContinent have now been granted independence by the British Government, the fact that in Britain the Government has allowed people of diverse backgrounds and religions to live here, and has granted them all equal rights, freedom of religion and freedom to express and to propagate their beliefs, is ample proof of Britain’s very high levels of tolerance. “Today, there are thousands of Ahmadi Muslims living in the United Kingdom. Many of them have fled here to seek refuge from the persecution they faced in their own countries. Under the generous rule of Her Majesty, they enjoy a peaceful life in which they receive justice, and freedom of religion. For this generosity, I would like to once again express my gratitude from my heart to our noble Queen. “I shall conclude my letter with the

following prayer for Her Majesty, which is virtually the same prayer that was offered by the Founder of the Ahmadiyya Muslim Community for Her Majesty, Queen Victoria: “O Powerful and Noble God! Through your Grace and Blessings keep our honoured Queen forever joyful, in the same way that we are living joyfully under her benevolent and benign rule. Almighty God! Be kind and loving to her, in the same way that we are living in peace and prosperity under her generous and kind rule.” (www.khalifatulmasih.org/articles/ letter-from-head-of-the-ahmadiyya-muslimcommunity-to-her-majesty-queen-elizabethii/) [1] Jalsa-i-Ahbab, Ruhani Khazain, Vol. 12, p. 285 [2] Ibid [3] Ibid, p. 286 [4] Ibid, p. 287 [5] Ibid [6] Tohfa-i-Qaisariya, Ruhani Khazain, Vol. 12, p. 20 [7] Ibid, p. 25 [8] Ibid, p. 26

The Baitul Futuh Mosque, Morden as well as the Fazl Mosque, London were both lit up in the colours of the Union Jack to mark the Queen’s Platinum Jubilee | Photo courtesy of Tariq Chowdhry

Friday 10 June 2022 | AL HAKAM

Serve your country selflessly: Hazrat Musleh-e-Maud’s guidance for Ahmadi youth

Ata-ul-Haye Nasir Al Hakam

On 1 November 1952, Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra delivered the concluding address at the 12th annual ijtema of Majlis Khuddamul-Ahmadiyya. After granting some guidance in regard to the ijtema, Huzoorra spoke about one’s love for the country. He said: “Our Jamaat in general and khuddam in particular must remember that the Holy Prophetsa has stated: َ ْ ُّ ُ ْ ‫حب ال َوط ِن ِم َن ال ِایْ َمان‬ “[Love for one’s country is part of faith. (Mauzu‘at-e-Kabir, by Mulla Ali Qari, p. 35)] “This saying tells us that one’s love for their country is part of Islam. Faith is a very important matter, and according to the saying of the Holy Prophetsa, one’s love for their nation is part of their faith and thus, it is an important matter that cannot be neglected. “Therefore, our youngsters need to show patriotism more than others and as a practical proof, they must strive for strengthening their country’s government. One means of strengthening the country’s government is to fulfil their responsibilities with more diligence and seriousness than the others, whether they are employed by the government or working anywhere else. “Normally it is assumed that one’s responsibility [towards their country] is fulfilled by only working some fixed hours,

whereas it is wrong. True effort is one that has a sufficient result. If this is not the case, then understand that there was some deficiency in one’s effort. It is true that the result is in the hand of Allah the Almighty, but this can be misunderstood. “It is the practice of the Almighty Allah that He surely grants positive results upon a person’s decent effort. Thus, why do you attribute a negative outcome to God, instead of calling it a consequence of your own mistake? “The reality is that when one is under the false impression that ‘I am working in the correct manner, but God produces negative results’, then such a one deprives themselves of their reformation.” (Al Fazl, 4 November 1952, p. 2) Huzoorra then urged everyone to always strive to serve their country by making sacrifices even in the face of severe opposition by fellow countrymen. Huzoorra added: “If you are employed by the government, then fulfil the governmental responsibilities with utmost diligence, wisdom and honesty. If conducting any other business, then work hard for it. If serving the Jamaat, then serve it with diligence and honesty. In short, if you are truly loyal and a well-wisher of your country, then fulfil every duty with this fervour and make it your objective to not fall behind anyone in any field and task and to leap forward. Resultantly this will benefit the country and religion as well. “Until every Ahmadi doctor, lawyer, trader, clerk, landowner and labourer does not set this objective in their respective

field, it can never be claimed that they are fulfilling their national responsibility.” (Ibid) After this, Huzoorra advised the youth to exert their utmost efforts for serving humanity selflessly and sincerely. On 5 November 1954, while addressing the annual ijtema of Majlis Khuddam-ulAhmadiyya, Huzoorra shed light on the importance of unity and harmony among the people of a nation. Huzoorra said: “When [collectively] there is virtue amongst [the people of] a nation, it leaves virtuous imprints, and when [collectively] there is evil amongst [the people of] a nation, it leaves behind evil footprints. Although during the times of prophets and God’s chosen ones, evil does not have much of a foothold as compared to virtue, yet still evil has some impact that cannot surpass the impact of virtue.” (Al Fazl, 7 December 1954, p. 3) While advising the youth to develop the passion for serving their country, Huzoorra said: “A service which is rendered only as a formality cannot be termed a true service. [...] A person living in Pakistan has some binding duties as a citizen of the country and as a human being as well. Similarly, a government employee, a doctor and a policeman all have binding responsibilities within their respective fields. [...] “Whenever you have a binding duty as a Pakistani or as a human being, you should work in a notable manner. For instance, if someone falls while walking, it is your duty as a human being to help them up. [...] This

duty also applies upon an Indian, Punjabi, Chinese, Japanese and a resident of the frontier areas as well.” (Ibid, p. 4) After this, Huzoorra advised khuddam to serve humanity without any discrimination of religion, race or country. Huzoorra explained: “We serve humanity and have always been doing so, but we never publicise it boastfully that we did such and such work. For instance, we have never boasted about our services for the Malkana [during the Shuddhi Movement], but others acknowledged that we had made extraordinary efforts. Despite all of these efforts, our opponents still say that we have been enemies of the Muslims since the beginning.” (Ibid, p. 5) While advising Ahmadi youth, Huzoorra said: “In short, in this era, there are some who wish to tarnish your image through lies and fabricated stories. It is now your duty to serve the country and nation with even more vigour and to exhibit your services as well. Moreover, tell the world, ‘We deem it our duty to [selflessly] serve the country and nation, but [due to the opponents’ false propaganda] we are being compelled to exhibit our services […] otherwise our hearts are reluctant to show off.’ “Therefore, in your programmes, ponder over such matters and proposals through which you can serve the country and nation to your full capacity.” (Ibid) May Allah the Almighty enable all of us to act upon Huzoor’s guidance. Amin.

National Majlis-e-Shura, Ivory Coast Shahid Ahmad Masud Missionary, Ivory Coast

Majlis-e-Shura of Jamaat-e-Ahmadiyya Ivory Coast was held on 21 and 22 May 2022 at Mahdiabad, Abidjan. The total attendance was 135. This year, the attendees included elected members from 18 regions of Ivory Coast, national amila, regional missionaries and representatives of the auxiliaries. The opening session commenced with a recitation from the Holy Quran, followed by the opening speech by Amir and

missionary-in-charge Jamaat Ivory Coast, Abdul Qayyum Pasha Sahib. Then, the secretary of the Shura presented the previous year’s Shura report and instructed that the same proposition would continue for the next year. The national secretary finance then presented the budget. Elections for the national amila for the years 2022-2025 were held afterwards. Amir Jamaat Ivory Coast concluded the proceeding of the Shura with a brief speech. The event concluded with silent prayer.

AL HAKAM | Friday 10 June 2022

100 Years Ago...

Engagements of Ahmadi missionaries and passion of new converts for the spread of Islam in England and America The Review of Religions [English], June, July & August 1922

London mission Brothers Mubarak Ali and Azizuddin have had a heavy work on their shoulders, and the latter though he has to devote a good deal of his time to agency business can still find time to help the former in his correspondence work and the giving of interviews. He moreover lectures in the Hyde Park preaching there three times a week. The volume of correspondence is growing and the brothers are hard put to it, but with the help of Ahmadi students and other sincere friends who all spare their valuable portions of time for this labour of love somehow or other the work is pulling through. A successful beginning has been made of the Sunday lectures at the Mosque – for a syllabus of these lectures we refer our readers to the last issue of this magazine. Brothers Abu Bakr Augusto of Nigeria and Omar Ali Bacon miss no opportunity to help in the mission work. Mr Bacon who stays at the Mosque (he has left it now – Editor, The Review of Religions), has begun Arabic reading and translation of the Holy Quran. He writes nice letters to preach his friends and to other correspondents and inquirers. Recently he invited a Catholic bishop who came in his official robes and had about two hours of friendly conversation with our brothers at the Mosque. He confessed that he did not believe in the divinity of Jesus, and the doctrine of atonement. Moreover,

he did not, he said, object to polygamy nor did he find anything objectionable in the Moslem creed – “There is no God but Allah and Muhammad is His apostle,” but for the present he stuck to his own religion because that was his sentiment. This shows what a mighty transformation is coming over the Christian Church and signs are not wanting that sooner or later it shall have to make room for something more in conformity with human reason and requirements. The spirit of earnestness that is finding its way into the hearts of our new brethren may be gauged from the excerpt that we give from the letter of our new brother Mr HT Lake (Abdul Huq) who hails from Brighton. Writes he: “What I am going to write to you is not a superfluous expression of an emotional mind, but the opinion I have formulated and have decided to act upon after nights of deep meditation. I have been brought from darkness and chaos of theological argument to the light of wonderful and elevating theodicy of the believers of what I have the conviction to be the only true faith, that is Islam. […] I beseech you to instruct me more fully into the sublimities of your religious doctrines. […] I want to give my whole life to the propagation of true religion.” In addition to the bishop mentioned above, other noted visitors at the Mosque

were Mr SH Riza MA BSc PhD who has been in England for the last 12 years and is said to be a novelist by profession, Mr QC Sampson, an educated Englishman who has been in Sudan and knows Arabic. The latter particularly enquired of the association of Ahmad[as] with general Islam and was told that Islam and Ahmad[as] were synonymous, as the elimination of Ahmad[as] meant the withdrawing of life-principle from the body of Islam for it was the timely appearance of such a one as he that saved Islam, from a total wreck and gave it a new lease of life, while the absence of such master spirits from the body-politic of other religious systems indicated an absence of vitalising force. Khwaja Kamal-ud-Din of Woking was one of the visitors during the last week of January. Mr GC Bhaduri, a Bengali gentleman who has married and settled in London and preaches “humanitarianism,” came with his wife and two sons 14 and 12. They spent last Friday afternoon with our brothers. Mr Bhaduri is studying Islam. He was loaned “A Present to the Prince of Wales” and several other books. Miss Jhonson and Mr Sumpson also visited the Mosque. Another visitor to the Mosque was in the person of Mr Tad Walker, member of the East African Delegation. By birth, a Poona Hindu, he has lived in East Africa for 15 years as a business man. He is brother Malik

Muhammad Hussein’s friend and has a high opinion of the Ahmadis of Nairobi. He was shown round the Mosque and a copy of A Present to the Prince of Wales was lent [to] him for reading. He was shown The Moslem Sunrise and Maulvi Abdul Hashem Khan Chaudhry Sahib’s Ahmadiyya Movement. He was highly impressed with what he saw and heard. Brother Mubarak Ali also paid a visit to Sir Michael O’Dwyer at his residence. Our brother was received very kindly and the conversation ranged over many subjects. Sir Michael asked our brother to see Nawab Hamidullah Khan of Toru who was staying at the Hotel Cecil. Sir Michael was very pleased to accept a copy of A Present to the Prince of Wales and gave our brother a card for admission to a lecture by Sir Percy Sykes on Persia. He inquired about the Mosque and said that he appreciated two things in our movement very much; the first is the attempt to find the points of agreement between Islam and other religions and thus trying to find a way of approach among different religions instead of harping on the points of difference only and thus widening the gulf that separates them from one another. The second beauty in the Ahmadiyya movement, continued Sir Michael, is its social service, that was the fruit by which a tree of faith should be known. He said the Ahmadis did splendid work during the influenza epidemic of 1918. He also said that he has a high opinion of those Ahmadis whom he met, for their sincerity, honesty and straightforwardness. He was gracious enough to see off our brother to the door and his last words were “Please give my best salams to Mirza Sahib” meaning His Holiness the Khalifatul Masih [IIra]. Our brother also saw Mrs Rabia Vernon at her place. Her son Nasir whom she wishes to bring up as an Islamic missionary was suffering from measles. Our brother, moreover, saw Nawab Hamidullah Khan of Toru at Hotel Cecil as desired by Sir M O’Dwyer. The Nawab received our brother very kindly and talked over various topics for more than an hour. He spoke admiringly of our efforts and promised to visit our mission house. It would not be amiss to state here that the Nawab has three sons in Oxford, one has been appointed ICS, and another as Deputy Inspector-General of Agriculture, while the third is studying for BA and the Bar. He told our brother his impressions of London – unrestricted freedom of women, their gross misuse of that freedom, wealth of the people, their high style of living, orderliness in public life, cleanliness, truthfulness, mass education, worldliness and indifference to religion. In such circumstances the Nawab asked our brother whether there was any chance for Islam. Our brother’s reply was that though the task was most difficult, yet faith, perseverance and patience were some to prevail in the long run. Though there was no lecture at the Mosque, there was a splendid meeting in Hyde Park, Brother Mubarak Ali spoke there from 2 pm to 4:30 pm, and then brother Azizuddin spoke. There were questions and objections which were ably dealt with. There was a large audience of Continued on next page >>

Friday 10 June 2022 | AL HAKAM

12 << Continued from previous page

several hundreds. Some of them attended the lectures and discussions with marked interest. On Sunday, 14th of May [1922], there were again lectures and discussions in the Hyde Park. Two Muslim students from Palestine who had heard our brothers’ lectures accompanied them to the mosque. They were very keen about knowing the difference between the Ahmadis and the other Moslems. The fundamental difference they were told lay in the interpretation of the prophecies relating to the advent of the Promised Messiah through whom the spiritual regeneration of Islam was to come about and only through spiritual means, while the other Moslems held that in political means and political leaders lay their salvation. During the week ending on the 17th May [1922], Mr Bacon spoke at the Mosque on Moslems in Spain, Mr Khalid Sheldrake occupying the chair. Mr Bacon generally followed Lane Poole’s Moors in Spain. He dealt with the conquest, rule and fall of the Moslems, and spoke admiringly of the high standard of civilisation attained by the Moslems. Mr Khalid Sheldrake in his presidential address dwelt at length on the Saracenic Civilisation. Brother Mubarak Ali, contributed to the general discussion by touching only on two points: 1. The indirect service of Islam to humanity is not less valuable than the direct one. 2. Illustration – The intellectual atmosphere created by the Moslems inspired Dante, the greatest poet of Europe, helped Renaissance in Europe, and led to the Reformation culminating in the French revolution. Brother Mubarak Ali dispatched copies of A Present to the Prince of Wales to nine leading papers and 21 notable men including Professor TW Arnold, Professor Brown of Oxford, Lord Headley, Lord Balfour, Sir Oliver Lodge, Sir Conan Doyle and the Secretary of State for India. At the lecture on Persia During the War before the Central Asian Society, brothers Mubarak Ali and Ali Muhammad the only non-English members of the audience met again Sir Michael O’Dwyer who came over close to our brothers’ seats saluting and shaking hands in a very gracious manner. Old prejudices are hard to die, and habits once formed become almost ineradicable. This is well exemplified in the case of Mr Bacon. He is out of the vicious system of Christian system of monasticism, he knows its defects, and abominations, but his mind still reverts to it. He longs for monasticism in Islam which condemns it in unmeasured terms.

American mission At the request of the paster of the Church of Truth, Dr Mufti Mohammad Sadiq delivered his lecture before an audience of 300 members. The minister introduced to the audience our brother who after reciting in Arabic a portion of the Holy Quran, Surah Ikhlas, spoke for about three quarters of an hour. He briefly dealt with the Christian doctrines of trinity and atonement, adducing arguments from reason and book to show the hollowness of the Christian creed, and in this connection, he explained certain sayings of the Holy Prophet[sa] of Arabia dealing with the advent of the Promised Messiah[as] whose life account he gave briefly

but very succinctly and he tried to prove the truth of those traditions in their application to the Promised Messiah, peace be with his soul. At the end of the lecture, the audience one and all gave expression to their delight and appreciation, and thanked the learned lecturer for his illuminating speech. Though our brother whose health has always been very delicate suffered severely for the last two months from various ailments of neuralgia, swollen eyes, fever, vomiting and dysentery, so much so that at one time his condition gave cause for alarm, but through the grace of God he shook them off. Now though he is still suffering from general weakness he is on his way to recovery. The work of preaching and propagation during this period of illness went on as usual, though instead of public speaking, correspondence occupied the prominent place. Madam Rahatullah and M Mohammad Yusuf Khan of Jehlem have been his chief coadjutors in these trying times. At the Grand Rapids, Dr Mufti delivered a lecture in a church. Our learned brother after a brief introduction read out forty Dos and Not Dos from the Holy Quran and gave their literal translation. This had a very good effect upon the audience. After the lecture, it was announced that our brother was staying in the town for about a fortnight, during which time all seekers after truth who desired to know more about the divinely instituted Ahmadiyya movement, were welcome at any time in the afternoon. At Washington, the capital of the USA, there is a special bureau whose duty it is to reply to any inquiry and supply the necessary information. Our brother has received an intimation from the same bureau telling him that it is receiving letters of inquiry from all parts of the country. He is further told that all such inquirers are informed about the address of our learned brother and The Moslem Sunrise. The bureau asks him to supply it with more information so as to enable it to give detailed replies to the inquiries preferred to it. This shows that the seeds sown have begun to sprout, and with faith and hope we can rest assured that the day will certainly come when Islam will take its proper place in the minds of the educated people of the West. Our brother had an interesting conversation with a Roman Catholic clergyman. During the course of this conversation, the reverend gentleman in an unguarded moment argued the infallibility of the Pope on the following line. He said that Jesus declared Peter as the rock of his church, and as the pope represented Peter therefore the Pope as the rightful representative of Jesus was incapable of any sin. Our learned brother was quick to seize this opportunity and he bit hard. He said that if Peter being entrusted with the keys of heaven and declared as the foundation stone of Christianity could not escape from committing the gravest sin of blaspheming against Jesus, what immunity could his representative enjoy? Naturally such a rebuff could not but silence any further talk on the subject. The following seven gentlemen accepted Islam at the hands of brother Dr Sadiq, six of whom were led to declare for Islam through the untiring efforts of Mr Andrew Jacob, while the seventh was converted through

correspondence with the brother Dr Sadiq himself. Their names are as follows: 1. Mr Edward Rupert 2. Mr John Wilson 3. Mr Lack Merrisuether 4. Mr George Malonee 5. Mr JS Wilberger 6. Mr Eliph Standard 7. Leondeis Mcdonald. Seven more men accepted Islam and joined the fold of Ahmadiyyat. Their names together with their Muslim names are given as below: 1. Mr. John Williamson of Chicago (Rehmatullah) 2. Mr Eugene Charles of Chicago (Samuillah) 3. Mr Charles Wyatts of Chicago (Karemullah) 4. Mr Andrew Digger of Chicago (Rahemullah) 5. Mr AK Sims of Chicago (Shamsuddin) 6. Mr Thomas Heifas of Chicago (Said) 7. Mr AK Auranga of Cincinnati (Salik) Our brother had the good fortune to come across another claimant to prophethood. This person is really a native of Chaldea and a Christian by religion. But he has long resided in America and now he earns his living by working as a labourer in a factory. He claims to be the greatest prophet. He says the first prophet in the world went under the name of Alla whose son he claims to be and he calls himself Bala. He has a book of his revelations which have not as yet seen the light of day. His chief mission, as he avers, is the unification of all White

races. He says he is not sent for the Black or Brown races. Our brother sent him a copy of The Moslem Sunrise and invited him to the truth of the mission of Muhammad and Ahmad, peace and the blessings of God be upon them both, who were raised for all the races irrespective of their colours. In reply he asked our brother to see him and become his follower, whereupon he was told that as our brother was an Indian, a coloured people, hence it was against his own principles that he was inviting a coloured man to his mission. Later on, he met our brother and attended two of his lectures in Chicago. He seems to be well acquainted with our brothers’ mission and work, and during the course of a conversation which turned on the wealthy Rajas and Nawabs of India he asked our brother to get him some monetary help from these rich folk. Our brother replied that so long as he, the claimant, did not make a radical change in the articles of his faith and included the people of India in his mission of unification, he could not get any consideration at the hands of Indian gentlemen, whereupon he promised to reconsider his position and to devise means whereby he could include the Indians among his Pan-white movement. He requested our brother not to disclose this fact for the time being, as his revelation had said that he was not a prophet for India. His real name is Joseph Simon. There seems to be an abundance of such “profits” in the West. (Transcribed by Al Hakam from the original published in The Review of Religions, June, July & August 1922)

Speech contests in schools and colleges in Burkina Faso Mirza Atta-ur-Raouf Missionary, Burkina Faso

On 28 May 2022, for the first time in the history of Tenkodogo, Burkina Faso, three speech competitions were held on a city level, which were conducted by Jamaat-eAhmadiyya Tenkodogo. Two of the speech competitions were held in the French language, whereas one was in the English language. The topic of the speeches was “Peace”. My humble self, along with a delegation, visited 20 colleges and schools to give invitations for this competition. It also provided us a platform to introduce Jamaate-Ahmadiyya and convey the messages of peace. It also gave us the opportunity to relay the invitation of the speech contests. 27 students from 12 colleges and schools responded with very well prepared speeches and took part in the competitions. Top three speakers were given prizes in all three competitions. All of the participants and dignitaries were very impressed with the motto of “Love for all, hatred for none”. Some of them

Speech contests in schools and colleges in Burkina Faso

expressed that this was a great initiative taken by Jamaat-e-Ahmadiyya and that had to be taken into consideration by the others to promote the values of peace and harmony which was a dire need of the time.

AL HAKAM | Friday 10 June 2022

Preaching the Word of God

juxtaposition with the need of the occasion, to be brief at the right place but elaborate when the situation demands, and to employ gestures and allusions where explicit speech is offensive to the addressee. There are many things that are required in adopting wisdom in preaching. A few of these are pointed out by way of illustration.

Observing the intellectual standard of the addressee One must assess the intellectual standard, knowledge and level of intelligence of the addressee. It is recorded in Sahih al-Bukhari that Hazrat Alira once said: َ ُ‫اس ب َما ی َ ْعرف‬ َ َّ ُ ّ َ ‫ون‬ ِ ‫ح ِدثوا الن‬ ِ

Its fundamentals and significance Dr Sir Iftikhar Ahmad Ayaz, KBE UK

The significance and greatness of dissemination of faith is proportionally rivalled by its delicate and risky nature. This is because, if the methodology employed in preaching and disseminating Islam is sound and appropriate, the fruits it bears are not only vast but universal and allencompassing. Similarly, if the message of Islam is preached with the wrong procedure, far-reaching and uncontrolled repercussions are incurred. This is the obvious reason Allah the Almighty has instituted the office of prophethood to shoulder the mighty task of faith dissemination and has chosen such from among men who are purified in both soul and heart for the moral and spiritual revivification of His creation, while at the same time He has decreed a natural order so that through the system of divine revelation a caller unto Allah is reinforced with relevant guidance from time to time.

Significance of tabligh in light of the Holy Quran Allah the Almighty throws light on the strategy of preaching and says:

َ ْ َ ْ ْ ْ َ ْ َ ٰ ُ ُْ ‫يل َر ِّبك ِبال ِحك َم ِة َوال َموْ ِعظ ِة ال َح َسن ِة َو َجا ِدل ُه ْم‬ ِ ‫ادع ِإلى س ِب‬ َ‫ِبالَّتِي ِهيَ أَ ْح َس ُن إِ َّن َر ّبَ َك ُهوَ أَ ْع َل ُم ِب َم ْن َض َّل َع ْن َس ِبي ِل ِه َو ُهو‬ َ ‫أَ ْع َل ُم ِبال ْ ُم ْه َت ِد‬ ‫ين‬

“Call unto the way of thy Lord with wisdom and goodly exhortation, and argue with them in a way that is best. Surely, thy Lord knows best who has strayed from His way; and He knows those who are rightly guided.” (Surah al-Nahl, Ch.16: V.126) On the significance of preaching and status of preachers, Allah says:

ْ َ ُ ُ ْ َ َ ْ َ ْ َ َ ُ ْ َ ٌ َّ ُ ْ ُ ْ ْ ُ َ ْ َ ‫وف‬ ‫ولتكن ِمنكم أمة يدعون إِلى الخيرِ ويأمر‬ ِ ُ‫ون ِبال َم ْعر‬ َ‫َويَ ْن َهوْ َن َعن ال ْ ُم ْن َكر َوأُولَئ َك ُه ُم ال ْ ُم ْف ِل ُحون‬ ِ ِ ِ

“And let there be among you a body of men who should invite to goodness, and enjoin equity and forbid evil. And it is they who shall prosper.” (Surah Al-e-Imran, Ch.3: V.105)

َْ ْ َ ُ ُ ْ َ َّ ْ َ ْ ُ َّ ُ َ ْ َ ْ ُ ْ ُ ‫وف َوتن َهوْ َن‬ ‫اس تأمر‬ ِ ُ‫ون ِبال َم ْعر‬ ِ ‫كنتم خير أم ٍة أخ ِرجت ل ِلن‬ َ ُْْ َ ‫ع ِن المنك ِر‬

“You are the best people raised for the good of mankind; you enjoin what is good and forbid evil […]”. (Surah Al-e-Imran, Ch.3: V.111) A prominent method of preaching that has been prescribed by the Holy Quran is that it combats evil with the best of good. Thus Allah the Almighty says:

َ َّ ْ َ ُ َ َّ َ َ ُ َ َ َ ْ َ ْ َ َ َ َ َ ‫الس ِّيئة ْادفع ِبالتِي ِهيَ أ ْح َس ُن ف ِإذا‬ ‫ولا تست ِوي الحسنة ولا‬ َ َ ٌ ّ َ َ ٌ ‫الَّ ِذي بَ ْي َن َك َوبَ ْين ُه َع َد َاوة كأن ُه َول ٌّي َحم‬ ‫يم‬ ِ ِ

“And good and evil are not alike. Repel [evil] with that which is best. And lo, he between whom and thyself was enmity will become as though he were a warm friend.” (Surah Ha Mim al-Sajdah, Ch.41: V.35)

Unequivocal speech Another approach to preaching the Word of God according to the Holy Quran is that one’s speech should be clear and non-ambiguous. However, if a person fails to grasp the import of a religious teaching through one approach, then the same can be explained from a different perspective such as would be easy for the addressee to understand and be convinced. In the Holy Quran too, Allah the Almighty has often stated a particular subject from varying perspectives and has said, indicating the wisdom in that, that:

ْ ُ ُ َ ََ َ ‫ات َول َِيقُولُوا َد َر ْس َت َول ُِن َب ّي َن ُه ل ِقَوْم يَ ْع َل ُم‬ ‫ون‬ ِ َ‫َوكذل ِك ن َص ّ ِرف الآي‬ ٍ ِ

“And thus do We vary the Signs [that the truth may become established], but [the result is] that they say, ‘Thou hast learnt [well];’ and [We vary the Signs] that We may explain it to a people who have knowledge.” (Surah al-An‘am, Ch.6: V.106)

The Holy Prophet’ssa practical example of preaching The loftiest and most perfect epitome of the commandments Allah has given in the Holy Quran regarding the dissemination of faith is found in the blessed life of our beloved master, Hazrat Khatam-unNabiyyin, peace and blessings of Allah be upon him. In fact, his daily casual activities embodied a life of tabligh. It is no wonder, therefore, that during his lifetime the whole of Arabia was enlightened with the pearls of faith. His revered life is indeed an excellent model for us, treading upon which we can study the fundamentals of preaching and dissemination of faith. Let us recount a few of these examples.

Use of wisdom and prudence in tabligh Wisdom is a great a wealth! This word has immensely wide connotations. One aspect of the objectives of the mission of the Holy Prophetsa is the teaching of wisdom (Ch.3: V.165). In the ahadith as well, wisdom is one of the things considered enviable. (Sahih alBukhari, Kitab al-Zakat, Hadith 1409) Wisdom refers to the insight and consciousness through which a person speaks appropriately taking the right opportunity into consideration so that his words are not unpalatable to the delicate nature of the addressee i.e., speaking politely when that is suitable but harsh in

“Dialogue with people according to their understanding.” (Sahih al-Bukhari, Kitab alIlm, Hadith 127) That is to say, do not dialogue with all people using the same approach; rather, speak to every individual in accordance with their mental standard and intellectual merit. The Holy Prophetsa once expressed his desire to Hazrat Aishara of rebuilding the Ka‘bah on the foundations laid by Prophet Abrahamas, but since the Quraish had recently accepted Islam, there was a fear that the demolition and reconstruction of the Ka‘bah could plunge people into temptation. As a result, he abandoned this intention. (Majma‘ al-Zawaid wa Manba‘ alFawa’id, Hadith 5732) So one salient characteristic of the Holy Prophet’ssa strategy of preaching was that he always paid attention to the intellectual capacity of the addressee. This is also indicated by a hadith in Sunan Abi Dawud. Hazrat Jabirra bin Salim says: “I came to the Holy Prophetsa and asked him, ‘Are you a messenger of God?’ The Holy Prophetsa responded, ‘I am a messenger of that God Who, when misfortune befalls you and you call upon Him, will cause grains and vegetables to grow, and when your camel is lost while you are in a barren land, He will bring your camel back.’” (Sunan Abi Dawud, Kitab al-Libas, Hadith 4084) In the aforementioned hadith, the Holy Prophetsa drew the attention of Hazrat Jabirra to many such things which were in his daily observation and experience. He said that he was the Messenger of God, to whom prayers were made in times of trouble, Who removed every minor and major worry of His servants. The fact is that if the level of knowledge and intellectual standard of the addressee is not taken into consideration while preaching, not only is there a risk of the preacher being misunderstood, but the likelihood of accepting the truth is also reduced. Therefore it is part of wisdom to speak according to the understanding and aptitude of the addressee.

Psychological assessment The human psyche is of paramount importance. This is why psychology has assumed a form of an art in modern times. Therefore, be very attentive to the psychology of the addressee during preaching discourses. The Holy Prophetsa was always careful of the addressee’s psychology when disseminating the message of Islam. Here is an example from his immaculate life. Continued on next page >>

Friday 10 June 2022 | AL HAKAM

14 << Continued from previous page

A person asked the Holy Prophetsa, “O Messenger of Allah! I am guilty of so many sins and I do not have the strength to avoid them all, although I can give up a single one of them.” The Holy Prophetsa said, “Can you promise me that you will never lie?” He replied, “O Messenger of Allah! I promise that I will never lie.” He then went away saying, “The Holy Prophet has demanded from me such a simple thing.” He came out at night with the intention of committing a sin, but it immediately crossed his mind that when he would meet the Holy Prophetsa the following day and if he asked him about it, how would he answer? If he told the truth, he would be punished and he could not tell a lie since he had given the Holy Prophetsa his word that he would only speak the truth. Whenever the thought of committing a sin crossed his mind, this was his line of thinking. After a few days, when he met the Holy Prophetsa, he asked him of his circumstances, to which he replied, “O Messenger of Allah! The oath I took never to lie has washed away all the sins.” When one makes an in-depth analysis of this incident, it reveals that the Holy Prophetsa examined his psyche with utmost insight and wisdom. This was a person confessing all his sins on the one hand, and on the other, he said he could only abandon one of his sins. This indicates that he was very truthful and courageous. The Holy Prophetsa, keeping a clear view of the future in mind, directed him to leave such sins which eventually proved a blockade for remitting all the other sins.

and reformation are obviously not more misguided than Pharaoh, while none of us is as honourable and respectable as Mosesas and Aaronas. How then can we have the right to adopt a strong tone during tabligh or choose such a topic which offends the addressee or injures their status?

Teachings of the Promised Messiahas regarding tabligh “God Almighty desires to draw all those who live in various habitations of the world, be it Europe or Asia, and who have virtuous nature, to the Unity of God and unite His servants under one Faith. This indeed is the purpose of God for which I have been sent to the world. You, too, therefore should pursue this end, but with kindness, moral probity and fervent prayers.” (The Will, pp. 8-9) The Promised Messiahas says in a poetic couplet:

‫انی ن‬ ‫د�ا ےہ امہرا اکم ٓاج‬ ‫رہ رطف ٓاواز‬ ‫سج یک رطفت کینی‬ ‫� ےہ وہ ٓاےئ اگ ااجنم اکر‬

“To reverberate the message everywhere is our main objective today; for ultimately, he that is with a pure nature, will head to it.” “[…] It is true that at the beginning, people of the world become the enemies of those who come from God the Almighty. They give them all kinds of trouble and place obstacles in their way. No prophet or messenger was sent who did not suffer and was named a charlatan and a fraudster

with money-making intent. But despite the fact that millions of opponents wanted to shoot arrows, throw stones and hurl abuse at them, they were not bothered and nothing could stand in their way. They kept on preaching the Word of God to the world and the message that they had brought. Not a single minute did they spare in delivering it. The hardships and persecution that came from the ignorant worldly people did not slow them down, but their pace became faster and faster until the time came when Allah the Almighty made those difficulties easy for them and the opponents began to understand and then the same opposing world turned around and followed in their footsteps and began to acknowledge their righteousness and truthfulness. “Hearts are in the hands of Allah the Almighty. He changes them whenever He desires. Remember, of course, that all the prophets encountered challenges in disseminating their message. The Holy Prophet’ssa superiority over all the Prophets was such that Allah the Almighty sealed Prophethood with him, that is, all the perfections of Prophethood ended with him naturally. Despite being such a glorious prophet, who is unaware of how many difficulties and hardships befell him in the field of preaching the message of his Prophethood and the extent to which the disbelievers persecuted and afflicted him with pain?” (Malfuzat [1988], Vol. 4, p. 152) At another place, he states:

Demonstration of good manners Non-Muslims with whom there is mutual discussion on tabligh and reformation should be treated with compassion and sympathy. Good and noble manners should be displayed in front of them because the display of good morals is an efficacious talisman that transforms a person and dismisses jealousy, malice, enmity and hatred from the heart, but attracts a virtue of obedience and acceptance. It is narrated that a Jewish boy used to frequent the presence of the Holy Prophetsa. He fell ill and the Holy Prophetsa visited him, sat on his side and said, “O son! Accept Islam.” The boy inquisitively looked at his father. His father said to him, “My son, obey Abul-Qasim.” The boy recited the Kalima Shahadah and accepted Islam. When the Holy Prophetsa rose up to return, he uttered these words: “Praise be to God Who saved him from the fire of Hell”. (Sahih al-Bukhari, Kitab al-Jana’iz, Hadith 1356)

Goodly exhortation The meaning of goodly exhortation is that while preaching, an element of compassion and goodness prevails in the preacher. The word of truth should be presented to the listener in a good and appealing manner. When Mosesas and Aaronas were sent to Pharaoh, they were instructed to speak softly to him. The Holy Quran says: “Go, both of you, to Pharaoh, for he has transgressed [all] bounds. And address him both of you, with gentle words that he might possibly heed or fear.” (Surah Ta Ha, Ch.20: V.44-45) The people we talk to today about tabligh

Masjid al-Nabawi, Medina

“The message of God Almighty should be conveyed to the ears of the masses once and for all because a large portion of the general masses are such that are free from prejudice and arrogance etc. and are only deprived of realising the truth, falling prey to whatever the maulvis say and believing and accepting whatever the maulvis tell them. The reality is that they are simply unfamiliar with our claims and arguments.” (Malfuzat [1988], Vol. 3, p. 551)

Passion of the Companionsra of the Promised Messiahas for tabligh In the life of the Companionsra of the Promised Messiahas, we see competing incidents of tabligh. Here are a few: Hazrat Maulana Ghulam Rasul Rajekira narrates: “I took the allegiance, read the books of the Promised Messiahas and an enthusiasm arose in me. Then I started preaching. The method of my preaching in those days was that, wherever there were four or five people sitting together, I would walk up to them and say ‘Assalamu alaikum.’ I would then say to them, ‘Congratulations!’ They would be fascinated and ask what the matter was. I would then say that the Imam Mahdi had come. Someone would laugh at it, another would mock and a third would ask for more details. In some way or another, a dialogue would start and I would take the opportunity to preach.” (Register Riwayat-e-Sahaba, Vol. 10, p. 32) Hazrat Sher Muhammad Sahibra narrates: “I once dreamed that a well was full of milk and I gave some friends a bucket full of milk from the well and as a result, the well dried up. Then I went to Maulvi Fateh Din Sahibra and told him about this dream. He directed me to go to Maulvi Abdul Karim Sahibra or to Maulvi Nuruddin Sahibra. Then I came to Qadian and narrated the dream to Maulvi Abdul Karim Sahibra. He interpreted milk to mean knowledge. I said that I had not read a single letter. He then explained that this knowledge meant the kind of knowledge God Himself bestows and that the buckets that had been filled to the brim meant that many friends would benefit from the claim of the Promised Messiahas through me. And the drying up of the well meant that those who prevented me from preaching and prevented the Promised Messiahas from being called the Mahdi, would one day lay as dead before me. Ultimately, these three things came true and in spite of my opposition in Khan Fateh, the whole village became Ahmadi through my preaching, the help of God Almighty and the prayers of Huzoor.” (Register Riwayat-e-Sahaba, Vol. 7, p. 82) Hazrat Mian Abdur Rashidra states: “In Lahore, the son of a non-Ahmadi who was employed in the railways, got influenced by Arya beliefs. His parents were very upset and took him to a maulvi of Begum Shahi Mosque. When he presented some objections of the Aryas in front of the maulvi, he became very angry and ran up to him to beat him. The young man left his turban and fled and the people around chased after him. Seeing this situation, an Ahmadi by the name of Ahmad Din who used to work as a tailor also followed to his house. After finding out what had really happened, Ahmad Din Sahib came to me

AL HAKAM | Friday 10 June 2022

Hazrat Mirza Ghulam Ahmad, the Promised Messiahas and Mahdi

and informed(peace me be ofupon thehim) boy’s condition, adding that I must meet him and try to correct his thoughts. So I went with them to the boy’s house. “At first, he refrained from talking and said clearly that he had become Arya and that whatever I said could no longer have any effect on him and that he had given up meat etc. and adopted an Arya life. He used to attend their meetings and worship with them. He became somewhat accustomed to my repeated visits and insistence. When he went for a walk, I would go with him. Sometimes I even waited for him to come out and I would go with him. “A few days later came the Easter holidays. I invited him to visit Qadian with me, but he declined and said that he was not ready to go to any maulvi. On this, I explained to him that there was no fear of any harm in Qadian and he would not be mistreated in any way. I told him he could raise any objections he had and that I would take full responsibility. At long last, after much insistence, he agreed and we went to Qadian. “We went to Qadian and met Hazrat Maulvi Sahib [Hazrat Maulvi Nuruddin, Khalifatul Masih Ira]. He was very kind and said [to the boy] that whatever objections he had, he could express them and answers would be given. I said to Huzoor that he had given up the consumption of meat etc. and had adopted a Hindu lifestyle. So Hazrat Maulvi Sahib sent lentils and naan bread from his house to the guest house for him. He was greatly impressed that his choice of food was respected. “When I went for Zuhr prayer that day, I took him with me. After the prayer, the Promised Messiahas came to Masjid Mubarak [Qadian]. In those days, the Promised Messiahas was writing a book about the Aryas and mentioned some objections of the Arya people in the meeting and gave their answers. It had a profound effect on him and many of his objections were refuted and an increased interest in Islam was born in him. “After the Asr prayer, I took him to the Quran dars [lesson] of Hazrat Maulvi Sahib [Hazrat Maulvi Nuruddin, Khalifatul Masih Ira], which used to take place in Masjid Aqsa [Qadian]. Both of us then went to meet Maulvi Sahib and I requested him to explain certain things to him. Maulvi Sahib let him ask whatever objection he had in mind. On this, he enquired about the consumption of meat, to which Maulvi Sahib gave him

a very convincing answer which he was satisfied with. “After the Maghrib prayer, we went to meet the Promised Messiahas in Masjid Mubarak. The Promised Messiahas was sitting on the dais and conversing. There was a question and answer session with the help of Maulvi Abdul Karim Sahib and the boy kept listening. He did not raise any objection after that. “The next day, at the time of Zuhr prayer, he performed ablution and went and offered the prayer. On that day, he listened to Maulvi Sahib’s dars again. And on the third day, this Arya boy swore allegiance to the Promised Messiahas and embraced Islam. Now, he is so attached to Islam that he attends the meetings of the Arya Samaj and explains the virtues of Islam and responds to the objections of the Aryas.” (Register Riwayate-Sahaba, No. 11, pp. 30-32)

come on the tip of a straw, but it is dangerous to eat more than that amount. A matchstick is such a small thing but it can set a whole forest ablaze and can turn cities into dust and smoke. Then, for us there are prophecies and big promises of God Almighty on our side.” (Khutbat-e-Mahmud, Vol. 5, p. 21) “Our Jamaat has undertaken to spread the message of God Almighty all over the world. But there are some people in our Jamaat who say that people do not listen to us. […] In the [above-mentioned] verse [Ch.3, V.105], Allah the Almighty says that those who strive on this path will surely succeed. […] That means their efforts are successful and they are rewarded for their efforts whether anyone believes and

Instructions of Hazrat Khalifatul Masih Vaa on tabligh “Remember that Allah the Almighty has promised the Promised Messiahas that He shall give him victory. This victory will happen in Europe as well as in Asia, in Africa as well as in America, inshaAllah. And the inhabitants of the islands will not be deprived of this grace, inshaAllah. Therefore it is your duty to become sincere servants of God, showing complete obedience and doing pious deeds, so that you can continue to convey His message and so that you may be blessed with the blessings Allah the Almighty has decreed for those who are associated with the Promised

Hazrat Khalifatul Masih II’sra instructions regarding tabligh “Tabligh is not an easy task; rather, it is a very difficult task. It is easy to build a palace, but it is not easy to turn a person’s heart, because without a proper strategy and arguments, no one’s heart can be turned.” (Khutbat-eMahmud, Vol. 9, p. 125) “What is our duty? It is that we should convey to the corners of the world the teachings which we have received through the Promised Messiahas and which are being opposed by modern civilisation and the people of the time. We have had and continue to face opposition in delivering these teachings. We have been and are being harmed. Relationships with us have been and are being severed. Our relatives have had and continue to part ways with us. [...] Therefore, we must not back down from this task; rather, we must move forward.” (Khutbat-e-Mahmud, Vol. 9, p. 208) “In discharging the duties of tabligh, the people before us did not slacken even in the shadow of swords. In the time of Hazrat Umarra, the Muslims were in such a state that they were surrounded by enemies from all sides. Constantinople was ruled by Christians and controlled half the world. On the other hand, the government in Iran had an effect on half of the world. At that time, Muslims were being attacked from all sides yet they were not afraid of swords. Shall we then fear the words and wealth of the opponent today? So we must be ready for it and be ready for every sacrifice that is needed.” (Khutbat-e-Mahmud, Vol. 8, pp. 47-48) “Therefore, every person should consider tabligh as a general command and should consider themselves the addressee of this command. Every person should understand that this instruction is to be carried out by them and if you all start acting upon this, then you will succeed. But if you only make an intention, then success is impossible because many intentions are disregarded.” (Khutbat-e-Mahmud, Vol. 7, p. 10) “An Englishman has written a magazine in which he says that this Jamaat is like an insect in the sea of Islam. He is, in fact, right. There is no doubt that we are like a droplet, but sometimes a droplet affects all of the water. For example, arsenic is very negligible, but even a small amount of it can kill a person. There are often such poisonous medicines that one may eat as much as can

Guests meeting with Hazrat Musleh-e-Maudra

becomes Muslim or not. This verse does not say that people must accept Islam before you are rewarded, and only then will you be rewarded; rather, it is said that whoever tries will be rewarded, whether someone accepts or not.” (Ibid, p. 20) “God will surely make them successful and triumphant who bring back to Him the people who flee from His teachings; they will never fail. This is a great way to attain His grace.” (Ibid, p. 19)

Hazrat Khalifatul Masih IV’srh instructions regarding tabligh “As far as preaching is concerned, every Ahmadi should remember that [...] it is a responsibility, and the command of God Almighty is with such severity that addressing the Holy Prophetsa, He says that he would have wasted the message if he did not preach it. His ummah is also responsible. Each of us is responsible. Relaying the message is such a duty that no one can ever neglect and there is no excuse to be negligent.” (Khutbat-e-Tahir, Vol. 4, pp. 631-632) “Do not let the flame of preaching that my God has awakened in my heart and is burning in the hearts of thousands of Ahmadis today be extinguished. [...] Protect this sacred trust. I swear in the name of God the Almighty that if you remain faithful to this candle of nur [divine light], then God will never let it go out. It will rise, spread, and enlighten people turn by turn. And it will cover all the earth and turn all darkness into light.” (Khutbat-e-Tahir, Vol. 2, p. 422)

Messiahas. [...] “This task will certainly be accomplished, insha-Allah. Allah the Almighty has to bring all the fortunate souls into the fold of Islam. The opponents and the opportunities that are being created to ridicule the religion are there to draw our attention to our duty. As for the final decision, it has been made by the decree of Allah the Almighty. But you will have to get rid of the laziness that has arisen in you and to become those who convey the best message in the sight of Allah in order to absorb the bounties of Allah and convey the message of the true salvation of Islam to every young and old in your country. This is the greatest service to humanity today. May Allah enable us all to achieve this.” (Friday Sermon, delivered on 22 December 2006) “We need to intensify our preaching efforts by using these arguments and the intellectual and spiritual treasures that the Promised Messiahas has given us. [...] For this, it is necessary to make efforts to advance in our practical deeds, knowledge and spiritual development. It is necessary to advance in piety because unless we have spiritual growth, our preaching cannot be blessed. […] “It is thus necessary for one who calls people to Allah to keep this in mind, and not only is it necessary for the preacher, but for every Ahmadi whether they preach actively or not. If the world knows that such and such person is an Ahmadi, if society knows that such and such a person is an Ahmadi, then the Ahmadi should remember that they have the word ‘Ahmadi’ attached to them. Continued on next page >>

Friday 10 June 2022 | AL HAKAM

16 << Continued from previous page

As such, even if they are not preaching, their being an Ahmadi makes them a silent caller to Allah. [...] “Every Ahmadi who calls themselves an Ahmadi and attributes themselves to the Promised Messiahas has a duty to keep their deeds in order because everyone observes them. Even if they have no religious knowledge of any kind that can make them an active preacher, even then such a one’s every saying, action and deed should be such that positively attracts the attention of others. If one embodies good deeds, people will be attracted towards them. “It is the work of God Almighty to inspire hearts, and to preach is the work of the people of the divine Jamaat along with the Prophets.” (Friday Sermon, delivered on 9 April 2010) “MTA has a huge role to play in the field of preaching. Due to it, not only is Ahmadiyyat being introduced around the world, but through it, the message of Islam Ahmadiyyat has also reached many parts of most countries. Now, it is not enough just to spread the message in countries or a few cities, we must spread the message in every city, every village, every town and every street in the world.” (Friday Sermon, delivered on 7 November 2008) “The significance and fundamentals of preaching are clearly visible in light of the Holy Quran, the example of the Holy Prophetsa, the Promised Messiahas and the instructions, excellent example and guidance of the Khulafa. The fact is that the real teaching of Islam today is with the Ahmadiyya Jamaat. Therefore, it is our first responsibility to make it known to others as soon as possible. May Allah grant us success in this. Amin.” Our beloved Imam, Hazrat Khalifatul Masih V, may Allah be his Helper, on one occasion, while explaining to us the method and importance of preaching, said: “Invite people unto Allah. Do it wisely, consistently, with steadfastness, and with cool temperament. [...] Also take care of the feelings of others and always cite the Holy Quran and the books of the Promised Messiahas for arguments. “Then speak with every individual in accordance with their knowledge, intellect and class. If you speak in the name of God with pious intention, the addressee is more emotionally connected. What is said in the name of Allah the Almighty with pious intention, has an effect. When an utterance is made with pain and anguish, it leaves an impression on others. All the Prophets continued to convey their message according to this principle. And every one of them said to his people, ‘I call you to Allah and I call you to good deeds and for this, I do not ask for any reward.’ This is what we learn from the Holy Quran. [...] “Allah the Almighty says that if you do this work with utmost diligence, utmost courage, with all your abilities and with prayers to Allah the Almighty, then Allah the Almighty will continue to unite you with pure natured ones, insha-Allah.” (Friday Sermon, delivered on 8 October 2004) May Allah Almighty grant us the ability to invite people unto Allah in the best manner. May God Almighty continue to unite us with good-natured souls. Amin.

The Islamic Economic System: A way forward – Part VIII Fazal Masood Malik and Farhan Khokhar Canada

Islam does not provide a preference to one form of government over another. It does, however, lay down detailed instructions on how a government should govern its subjects. The primary responsibility is to provide services that are uniquely suitable for the state. These services include military, health, law & order and justice. In terms of the Islamic Economic system, the primary directive is to provide for good governance which leads to society’s well-being. An economic system, the building blocks of which were expounded by Hazrat Mirza Bashiruddin Mahmood Ahmadra based on the Ahmadiyya-Islamic economic principles, can assist with the development of economic policies that are humancentred and environment friendly. However, the ego of our world leaders with blind political ambition is leading us away from such a reality. Even in an age when Covid-19 is drawing sharp distinctions between wants and needs, we appear to turn a blind eye and favour the political ambition that favours our wants. The Ahmadiyya-Islamic economic system promotes a capitalistic model which is community-centric and not individualistic. The capitalist economic system prevalent in the world currently was founded on the principle that an individual is free to do whatever they please, in the way of trade, industry or other transactions. There are no limitations on quantity, distribution or type of article produced. Based on the principle of laissez faire, it deals entirely with the interest of the individual, making no provision for the welfare of the community or the nation. The prevalent economic model has brought phenomenal successes, but with the successes come the darkness of misery, hunger and disease. The boombust cycle, societal ills of complacency and overconsumption are common occurrences, yet there appears to be a growing number of people who gain from such cycles while the rest of the world is pushed deeper into poverty. This instability appears mainly because wealth lies in the hands of a few people who hold a grip on the fates of the masses, including governments. With the recent unprecedented printing of money in the world due to Covid-19, the world governments are deeper in debt than ever, while a significant population is suffering from hunger and disease due to loss of

economic resources. The Ahmadiyya-Islamic economic system enforces moral and ethical clauses that dictate the well-being of an individual through the well-being of a nation as a whole. It does not exempt an individual from these fundamental clauses owned to their status in the society or exemplary works, be they in line with faith, science or otherwise. It regards the interest of the community as a critical factor and ties the freedom of individuals to collective success.

Two factors govern the growth factor of this system. These two factors are the building blocks of Wasiyyat and by extension of Tahrik-e-Jadid. The first is the distribution of wealth into smaller possessions. The second factor is protecting the welfare of the nation by prohibiting activities that favour specific groups, for example, interest-based lending and slave labour. The distribution of wealth discourages its concentration in a few hands. The

AL HAKAM | Friday 10 June 2022 Islamic law of inheritance, especially Wasiyyat, divides the estate over a wide range of beneficiaries, one of them being the poorer element of the community. In this manner, Islam protects and preserves public interest. Numerous studies have shown that money alone cannot resolve poverty. Helping people stuck in the poverty cycle through education and providing a social safety net is fundamental to breaking the cycle. This finding not only resonates with Islamic teaching but also announces its credibility. One has to simply look at the time of Hazrat Umarra to understand the depth of this teaching. In modern times, Singapore stands out as an example where incorporating Islamic teachings has resulted in the overall well-being of society. The second factor (of the AhmadiyyaIslamic economic system) prohibits lending on interest while encouraging loans as either a grant (ihsan) or given on a profit and loss basis. In this manner, the investor and investee are equally engaged and appreciate that the gain will be according to the risk and effort. This “partnership” makes the idea of capital being ipso facto an alien concept in Islam. Islam defines interest as “any transaction where the profit is guaranteed. Therefore all trusts, [local monopolistic arrangements] which are set up to guarantee a profit by destroying competition, are to be considered un-Islamic.” (The Economic System of Islam, p. 54) Islam also places an extraordinary emphasis on the importance of labour and strictly forbids slavery. In The Economic System of Islam, Hazrat Musleh-e-Maudra devotes an entire chapter to this subject, explaining how ancient and modern-day slavery is used to enhance the coffers of wealthy nations and beings. The exploitation of enslaved people and extraordinarily cheap labour is a competitive advantage in the current economy. Under Islamic law, the labour is due to their fair share. The recent global lockdowns due to Covid-19 outbreaks have highlighted the issue of equality even further. A significant portion of the world crosses geographical boundaries regularly to earn a minimum livable income. Some of them earn no more than pennies a day to survive. For some entrepreneurs, who work without any social safety net, a good year can mean as little as 100 Canadian dollars in income. While on the opposite end of the spectrum, this $100 can translate to six figures or more for importers who enjoy the safety net of the Western world. This imbalance is what Islam strictly prohibits. The imbalance between the rich and the poor is growing at a phenomenal rate. The term “new world order” has become a cliché as it achieves nothing for the struggling population. To understand this issue, one has to merely glance at China, India, or the African continent. If a new world order has to be established, it has to be built on the moral blocks of the society, not monetary or other-worldly values. Describing the salient features of the new world order, Hazrat Khalifatul Masih IIra explains that “the needs of all human beings must be fulfilled.” This goal cannot be accomplished at the cost of personal or family life. It cannot be attained through coercion (editor: taxes, for example). This new world order can never succeed if it is “confined to any one nation.” In other words,

17 it has to be global in its reach. Keeping these guidelines in mind, Humanity First was born in 1995. It accomplishes the goals mentioned above through charitable donations and countless volunteers worldwide. From the viewpoint of state administrations, Hazrat Khalifatul Masih IIra guides us that “if the Islamic state has to provide food, clothing, shelter, medical relief and to eradicate the ignorance by providing education for everyone, it must have at its disposal a lot more resources than would have sufficed in the past times.” At the current rate of 2.5%, Zakat cannot accomplish this task on its own. Consider the operation of a hospital in the Western world in the 21st century. Consideration of world demand for humanitarian aid and limitations of government expenditure budgets is what is addressed by Wasiyyat, which ordained that a person can, on their own accord, donate “1/10 to 1/3 of their properties and belongings.” (The New World Order, p. 121) This is where Tahrik-e-Jadid comes into play. With full knowledge that the world is not ready to accept and implement the deep moral change required, Hazrat Khalifatul Masih IIra introduced the Tahrike-Jadid scheme as the stepping stone toward Wasiyyat. One clause of this scheme, in

particular, is crucial for the formation of a utopia – simplicity in every walk of life. We conclude this series of articles with a quote from a 1942 timeless lecture of Hazrat Khalifatul Masih IIra, titled The New World Order: “The system of Wasiyyat comprises within itself the whole social and economic system of Islam. They are mistaken who think that the fund established by Wasiyyat can be used only for the verbal propagation of Islam. This is not correct. Wasiyyat contemplates both verbal propagation and practical establishment. It no doubt includes missionary effort, but it equally includes the complete establishment of the system under which the needs of every human being should be looked after in a dignified manner. When this system attains maturity, it will provide not only for missionary work but will also help to abolish want and distress by making adequate provision for the needs of all individuals. An orphan will not have to beg, nor will a widow have to ask for charity, nor a needy person to suffer anxiety. The system will be a mother to children, a father to youth and will afford security to women. Under this system, not by means of compulsion or coercion, but out of real affection and goodwill, a brother will be eager to help his brother. Nor will

such sacrifice be in vain. Every giver will be recompensed many times over by God. The rich will not suffer loss nor will the poor suffer privation. Nation will not fight nation, nor class will contend against class. The system will put everyone under an obligation.” (The New World Order, pp. 136137) Bibliography: • •

•

The New World Order by Hazrat Mirza Bashiruddin Mahmud Ahmadra The Economic System of Islam by Hazrat Mirza Bashiruddin Mahmud Ahmadra “Ending global poverty: Why money isn’t enough”, Journal of Economic Perspectives 32, No. 4 (2018), pp. 173200 “The geographies of social finance: Poverty regulation through the ‘invisible heart’ of markets”, Progress in Human Geography 43, No. 1 (2019), pp. 141-162 Causes and consequences of income inequality: A global perspective, International Monetary Fund (imf.org), 2015

Friday 10 June 2022 | AL HAKAM

100 Years Ago...

Daily diary of Hazrat Khalifatul Masih

of the Hour, writing to Huzoor for pra

enhancement, rules of hadith and que Al Fazl, 29 May & 1 June 1922 A person who smokes hookah On the mention that people in some regions, especially Afghans, smoked so much hookah immediately after breaking the fast that it caused them to faint, Hazrat Khalifatul Masih [IIra] smiled and said: “Those who smoke hookah are like the donkeys of the antichrist as they keep blowing smoke. The example of a donkey in the Holy Quran is that it keeps working but does not know why, that is, it is a fool. Those who smoke hookah are also foolish as they continuously smoke hookah for no good reason and keep blowing smoke without knowing why they do it. Moreover, they spend a lot of money on it.”

Jazb [the state of being absorbed in God] according to a tabi‘i [one who followed the Companionsra]

Hazrat Musleh-e-Maudra

22 April 1922 The coming of the Hour A friend presented an objection of a person who had said that it was well-known about the Messiah that the Hour would come after his coming. So, if (Hazrat) Mirza Sahib was the Promised Messiah, then why did the Hour not come? Hazrat Khalifatul Masih II[ra] said: “If the Hour had come with his [the Promised Messiah’s] coming, how would the people have believed in him? The Holy Quran mentions that the opponents of Islam used to ask for a torment [punishment]. God Almighty said in reply that if the torment came and they were destroyed, then how would they benefit from it?”

No realisation of punishment Some statements made by certain people were presented to Huzoor[ra] that they go so far in their stubbornness and say that even if God Almighty informed them about the truth of the Promised Messiah, they would

still not believe in him. Hazrat Khalifatul Masih [IIra] said: “The fact is that the true realisation of punishment is no longer there. That is why some people say that if they are not sent to Heaven, then God’s Paradise will be deserted. The poets are said to be the voice of the people. Mirza Ghalib has said:

� � ‫� انی‬ ‫� انی ن‬ � ‫� � �م ےہ � یک‬ ‫ن‬ ‫�ال ا� ےہ‬ ‫دل � �� انی انی‬

“[‘I know the reality of Heaven. However, the concept (of Heaven) is enough to satisfy the heart of Ghalib.’] “When he [Mirza Ghalib] had such thoughts of [the concept of] Heaven and Hell, then how can one find real satisfaction on the mention of Heaven and truly fear Hell.”

5 May 1922 Bai‘at

Ghulam Muhammad Sahib of Sathiali [took bai‘at at the hand of Hazrat Khalifatul Masih IIra].

On the mention that a person used to do such and such acts in the state of jazb [the state of being absorbed in God], Hazrat Khalifatul Masih [IIra] said: “The Companionsra [of the Holy Prophetsa] did not know about this kind of jazb. Hazrat Ibn Sirin (son-in-law of Hazrat Abu Hurairahra) said, ‘I do not know about other kinds of jazb. However, if it so happens that there is a very high wall which has no support and such a person [who acts strangely in the state of jazb] is seated on this wall and the Holy Quran is recited from the beginning to the end, if then he goes into the state of jazb, I will be convinced.’”

6 May 1922 Requesting the Imam for prayers A person’s question was received in the mail as to why he never felt the urge to request Huzoor[ra] for prayers. In response to this, Hazrat Khalifatul Masih [IIra] gave a number of reasons which led to that state. One of the reasons was that Satan secretly instilled doubt in the heart of such a person that his needs were not so important that the time of the Imam should be interrupted for them. Upon this, (the Deputy Editor) [of the Al Fazl newspaper] narrated the incident of an early and a sincere companion of the Promised Messiahas who had passed away. He was asked by the Promised Messiahas that he never wrote for prayers while many others did. In reply, he presented the same reason to the Promised Messiahas that had

been explained by Huzoor[ra], and at the same time, he said that if the Promised Messiahas cared about them, he would pray for them without request. Hazrat Khalifatul Masih [IIra] said: “The fact that the Promised Messiahas asked him about it shows that he wanted him to shun that mistake because he had a special relationship with the Promised Messiahas and Huzooras did not want that error to remain in him. Otherwise, there were many followers of the Promised Messiahas but he did not ask every one of them about it. This incident proves that even those who have a special relationship [with the Imam of the time] should also request for prayers.”

7 May 1922 Offering Tarawih prayers On the mention of Tarawih prayers, Hazrat Khalifatul Masih [IIra] said: “In the last year of the life of the Promised Messiah, Hazrat Maulvi Sahib (Khalifatul Masih I) obtained permission through me to carry out Tarawih and also requested the Promised Messiahas to join. The Promised Messiahas said, ‘It is good. Tarawih should be offered, but I cannot join.’” Huzoor[ra] said: “The Promised Messiahas preferred to offer Tarawih alone rather than in congregation. The opportunity one gets to seek prayers alone is far greater than that in the congregation. One can seek as many prayers as they want and for as long as they desire. However, one cannot do so behind the imam. The wisdom behind offering [Tarawih] in congregation is that common people cannot recite much of the Holy Quran on their own but can regularly offer Tarawih. On the other hand, if such people were to offer Tarawih individually, they would complete it in a short time. It is beneficial for such people to offer Tarawih in congregation.” A friend enquired from Huzoor[ra], “Tarawih prayers are held in congregation in Masjid Aqsa in the earlier part of the night and in Masjid Mubarak in the latter part of the night, so is it permissible to offer Tarawih in congregation at both times?” Hazrat Khalifatul Masih [IIra] said: “Tarawih prayers are a form of nafl [supererogatory prayer]. So, there is nothing wrong in offering them at both times. The number of nawafil is not fixed. One can offer as much as they like.”

AL HAKAM | Friday 10 June 2022

h II: The coming

ayers, memory

estions from America The differences in the colours of objects are not without wisdom The differences in the colours came under discussion at the mention of the camera. Hazrat Khalifatul Masih [IIra] said: “The differences in colours are not without any reason and nature has placed different powers in different things which absorb certain kind of rays from sunlight. The differences in colour have an impact on the properties of an object. For example, black mulberry is beneficial and useful for diphtheria, but white mulberry is not useful in this disease and is harmful to some extent. Then, the slight differences in the shapes of various objects lead to differences in their properties. For example, � ‫ی‬ both ‫[ مھک‬mushroom] and ‫ دپ ڑیپ ی�ڑا‬or ‫دیگدڑ وچیگن‬ [also a type of mushroom] are said to be the same things, but one of them is cooked and taken as food and the other one, if cooked, gives a very pungent smell. When Dr Mir Muhammad Ismail Sahib was in the early years of his medical studies, he once said that the aforementioned two [mushrooms] are one and the same. So, [the second type of mushroom] was cooked, but it smelled so bad that the Promised Messiahas said, ‘Throw it away.’”

Memory enhancement Then, a friend asked Huzoor[ra] if memory could be enhanced. Hazrat Khalifatul Masih [IIra] said: “Yes! Memory enhancement methods have been around since ancient times and people have been taking advantage of them. In fact, one of those methods is very ancient, and has been practised since the time of the Greek philosophers. That is, consider the brain as a house and then divide it into sixteen parts after determining its four directions. Then, determine the names and functions of those parts and put everything in the part to which it belongs. For example, a house has a kitchen. If one does not remember the word khubz (bread), then in such a way if a person would put it [the word ‘bread’] in the part of one’s mind which has been given the name ‘kitchen,’ one will remember it because that word is now associated with many things. It is a general rule that one can remember more things when they are related to something as compared to those things that are not related to anything. For example, when someone says that, ‘Dr Fazal Ilahi Sahib sent you salaam.’ You would say to him, ‘Who Dr Fazal Ilahi?’ Then you

will remember instantaneously if he was to reply, ‘Noor Illahi’s brother.’ The actual person was Fazal Ilahi, but you remembered him through Noor Ilahi. In the same way, they [those who used the aforesaid method of memorisation] do this with everything. They first decide as to which part that thing belonged and then associate it with that. When they need a certain thing, they just have to search that section and they find it immediately. Those who use this method benefit a lot from it. However, this method has now been abandoned and better methods have been introduced.” Hazrat Khalifatul Masih [IIra] was requested to shed light on the [new] methods as well. Huzoor[ra] said: “Those are a bit complex and scientific methods but I will tell you the basics. Different minds possess different kinds of weaknesses. Some people can memorise by hearing, some by seeing, some by touching, and some by tasting. Some people have this weakness in their mind that if they listen to something, they forget. Some forget those things which they see. That is why it is said that if one wants to memorise something, it should be transferred to the mind in more than one way. For example, the word ‘akhbar’ (Huzoor[ra] took the recent issue of Al Fazl in his hand); ‘Akhbar’ is called ‘newspaper’ in English. The way to remember it is to say the word ‘newspaper’ aloud. Consequently, the word will go into the ear and through the sense of hearing, one will remember it. Then, take it in your hand and say the word ‘newspaper’ and the sense of touch will remember it. Now that a picture has been formed in one’s memory and the word ‘newspaper’ has been conveyed to the mind in many ways, it will be remembered.” “To some extent, teaching is now being done in the same way in some schools. Now, these methods are being taught by taking fees. “I sometimes forget what I read but if I hear an incident, I remember it. I forget the names but remember the faces. Thousands of people meet me at Jalsa. I recall them when I see them but I forget their names most of the time.” A question was presented to Huzoor[ra]: “Is there any remedy for poor memory?” Hazrat Khalifatul Masih [IIra] said: “There are certain treatments for some diseases that cause the nerves of the brain to weaken. The use of fennel, almonds and raisins is useful for general memory weaknesses.”

8 May 1922 The rules of hadith criticism Hazrat Khalifatul Masih [IIra] said to Maulana Syed Sarwar Shah Sahib, “Maulvi Sahib! Have the muta’akhirin [Latter-Day scholars] also formulated any rules and regulations for criticism on hadith or are the same old ones being used?” Maulvi Sahib answered that the muta’akhirin had even abandoned the earlier rules. Hazrat Khalifatul Masih [IIra] said: “In my opinion, a large part of hadith is against reason and the Holy Quran. There can be no man-made rule that can remain unchanged till the Day of Resurrection. Therefore, there are many ways by following which research on hadith can be conducted anew. For example, one of the very many ways is to collect most of the narrations of one narrator and then look at the natural inclination of that narrator. In this way, his narrations can be criticised in the best possible way. It is possible that a person might be honest, but for some reason he may not fully understand something. The narrations of Hazrat Abu Hurairahra are very helpful to Christianity. When we consider them, it becomes clear that he was not the inhabitant of Mecca and its environs but the inhabitant of a village near Medina, which was under the influence of Christians. That is why his narrations were also influenced by them. In the beginning, the effect of what he heard from the Christians was that when he heard something from the Holy Prophetsa, he would immediately relate it to his mind from one of the narrated Christian traditions. For example, it is in Bukhari that Hazrat Abu Hurairahra, after narrating a hadith of the Holy Prophetsa, immediately said: ٰ ۡ ۡ َ ۡ ّ ۡ َ ُْ ْ ْ ُْ َ ْ َ […] ‫کت ِب‬ ِ ‫ واِن ِمن اھ ِل ال‬:‫فاقرءوا ِإن ِشئتم‬ “[‘Read if you wish: And there is none among the People of the Book (but will believe in it before his death).’] “But the above verse had nothing to do with that narration. The same mistake was made by those who wrote commentaries of

the Holy Quran that if there was something mentioned in the verse of the Holy Quran, they declared it as incomprehensive and the same thing which was famous among the Jews with many wrong exaggerations, they included it in the commentary by declaring it comprehensive. However, they did not understand that the Holy Quran mentioned only the truth from the exaggerated tale which was famous among the Jews, and rejected the rest.”

Questions from America Hazrat Khalifatul Masih [IIra] said: “People from all walks of life have sent many questions from America. There were questions from influential people, merchants and doctors, and even from a principal. Some questions are significant, and some are common yet subtle. Some are very trivial, for example, two questions are, ‘There is a certain company that has started extracting oil at a certain place; will it be successful or not?’ Another person has asked, ‘Will such and such company be successful in its business or not? If not, what should it do to be successful?’ Mufti Sahib has written that the questioner was a shareholder of that company. “Another question, which is influenced by the circumstances there, is whether or not Black people are naturally born with inferior powers. If they are born with inferior powers, why should they be given equal rights?’ “There are also some very interesting questions. A priest has asked me, ‘Why have you sent the Mufti here. Aren’t we doing a good job? When we are also doing well, then he should be sent to another region.’ This question shows that the priests are worried that people will convert to Islam. There are also many questions about the progress of Islam and Ahmadiyyat.” (Translated by Al Hakam from the original Urdu in the 29 May and 1 June 1922 issue of Al Fazl)

Jamaat Kosovo celebrates Khilafat Day Besmir Yvejsi Kosovo Correspondent

On 29 May 2022, Jamaat-e-Ahmadiyya Kosovo celebrated Khilafat Day, at the mission house in Prishtina. The programme commenced with a recitation from the Holy Quran and its Albanian translation, followed by a speech by the president of Jamaat Kosovo. After the speech, participants had the opportunity to watch a short documentary about Khilafat-eAhmadiyya.

After the Maghrib prayer, the speech and documentary were briefly discussed with the participants. The programme concluded with silent prayer. This event was attended by 30 people including some external guests.

Friday 10 June 2022 | AL HAKAM

How prophecies in Barahin-eAhmadiyya manifested Hazrat Mirza Ghulam Ahmad’s truthfulness Damon Stengel USA

The well-known book Barahin-e-Ahmadiyya, written by the founder of the Ahmadiyya Muslim Community, Hazrat Mirza Ghulam Ahmadas who claimed to be the Promised Messiah, is a magnificent piece of writing, full of spiritual wonders, defending the honour of Islam during a time when attacks on Islam by critics – which included the Christian missionaries spreading their faith in the Indian subcontinent and members of the growing Arya Samaj movement – were at an all-time high. Barahin-e-Ahmadiyya explains the spiritual benefits brought forward by Islam through the wonderful work done by the Holy Prophet of Islam, Muhammadsa. In the everlasting contest between the world religions for proofs and signs of the truth of their respective faiths, the wonderful gems that are within this blessed book include how and why Islam is the only living religion that can show proofs of the existence of Allah, arguments for the validity of the prophethood of the Holy Prophetsa and why revelation continues to be in force today as it was in the past. The Promised Messiahas was told by Allah that his work was like the sword of Hazrat Alira; meaning that as Hazrat Alira was a phenomenal sword fighter who defeated many of the most fearsome warriors amongst the Meccan army, so would the arguments of Barahin-e-Ahmadiyya defeat the entirety of the so-called fearsome missionaries and philosophers who attacked Islam left and right. It is also worthy of notice that between the first four volumes of Barahin-eAhmadiyya and the fifth, there is a 23-year gap between parts 4 and 5. Perhaps the reason was because it was for the purpose of the fulfilment of prophecies which will, insha-Allah, be explained below. Bringing proofs of the existence of divine revelation, the Promised Messiahas cited the Holy Quran, ahadith, as well as many of his own experiences with this phenomenon. Examples of his experiences are provided as well as their fulfilment. Beginning on page 92 of the English translation of Barahin-eAhmadiyya Part 5, we are told of a significant inspiration given to the Promised Messiahas by Allah the Almighty. It includes seven prophecies and how they were fulfilled. This is a reproduction of the same prophecy mentioned in the third part of Barahin-eAhmadiyya mentioned on page 211. Hazrat Ahmadas explained that if everything was mentioned about how these

seven prophecies were fulfilled, the points would exceed millions. Thus, we shall summarise these aspects here in three parts. Beginning on page 92 of the English translation of Barahin-e-Ahmadiyya Part 5, we are told: “At that time I was unknown, alone, and a man of meagre means – means so meagre that my ability was not even worth mention – and I did not belong to any such distinguished family that people would be expected to readily gather around me. At such a time and in such a predicament, who could have made the kind of prophecies that were published in Barahin-e-Ahmadiyya twenty-five years ago, some of which I reproduce here by way of specimen: “‘When the help of Allah and victory comes and the world will turn towards me, it will be said: Was this enterprise not from God? And despair not of the mercy of

Allah. That is, do not think that I am just an unknown and solitary person – a man who is one among the people – how would it happen that the people of the world will join together with me? For, God has willed that it be exactly so and His help is nigh. The roads by which monetary assistance and letters of allegiance shall arrive, those streets shall become broken and rutted. That is to say, all kinds of financial resources will arrive, and they will come from far-off places, and there will also come many letters professing allegiance from far-off places. Moreover, so many people will come to you that the roads upon which they will travel will become rutted.’” (Barahin-e-Ahmadiyya Part 5, pp. 92-93) Note, where he states “At that time I was unknown, alone, and a man of meagre means – means so meagre that my ability was not even worth mention”, we see his

financial situation in his appeal to the ummah for financial support in the third part of Barahin-e-Ahmadiyya. He exhorts the people: “Let it also be clear that this task can no longer be accomplished through the support of merely those who, being buyers, are eager for it to be published. Rather, at this time we require support from several men of high resolve, who have a real and true enthusiasm in their hearts due to their high-mindedness for defending their religion, and whose inestimable faith cannot be confined to mere give and take, but who desire to win everlasting paradise in exchange for their wealth.” (Barahin-e-Ahmadiyya Part 3, p. 3) Huzooras ends this part of the introduction with a heartfelt prayer: “O Benevolent God, turn the full attention of Your sincere servants towards this cause; O Gracious and Merciful One,

AL HAKAM | Friday 10 June 2022

Hazrat Mirza Ghulam Ahmad, the Promised Messiahas, seated among his Companionsra

remind them of it Yourself; O All-Powerful and Mighty One, You Yourself inspire their hearts. Amin, again, amin.” (Barahin-eAhmadiyya Part 3, p. 3) This was the situation of the Promised Messiahas within the 23 years before he expressed the signs of Allah being fulfilled in Part 5. When keeping the above in mind, Allah gave him the series of revelations mentioned above and using the words of the Promised Messiahas, their fulfilment will be explained here. On page 93 of the English translation of Barahin-e-Ahmadiyya Part 5, which is also mentioned on page 211 of Barahin-eAhmadiyya Part 3, Allah told the Promised Messiahas: “When the help of Allah and victory comes and the world will turn towards me, it will be said: Was this enterprise not from

God?” (Barahin-e-Ahmadiyya Part 5, p. 93) “We will bestow upon you a manifest victory. The victory of the friend of Allah is the true.” (Barahin-e-Ahmadiyya Part 3, pp. 211-212) The Promised Messiahas states: “The first is the prophecy that is indicated in the revelation, in which God Almighty says: ‘We will wage war against the opponents. The opponents will desire that this dispensation should fail, and that people should neither be drawn to it nor accept it, but We desire that people should turn towards it. Ultimately, Our will shall prevail and people will turn towards it and they will go on accepting it.’” (Barahin-eAhmadiyya, Part 5, pp. 94-95) Many opponents have and continue to try their utmost to destroy this blessed Jamaat, but they continue to fail.

Humanitarian efforts in Macedonia Talha Ahmad Missionary, North Macedonia

On 23 May 2022, Jamaat-e-Ahmadiyya North Macedonia and Humanity First organised distribution of food packages in the town of Bogdanci. A total of 20 food packages were distributed among the needy families. Volunteers of the Jamaat travelled for two hours to reach the town Bogdanci, where the food packages were distributed. The food packages consisted of various items, such as oil, flour, pasta, canned food etc. The local families expressed their gratitude for this donation.

“These are the seven prophecies foretold in the words of these divine revelations, and every intelligent person can understand that all seven of them have been fulfilled in the present time. “This is so because many religious scholars and custodians of shrines prepared edicts of apostasy against me and hatched all kinds of schemes, exerting themselves down to their fingernails to prevent people from coming to me. “They flung modesty aside and waged war against God Almighty, sparing nothing of cunning, fraud, and deception. Some have secretly sent false accusations against me to somehow incite the government, and some have incited ignorant Muslims so that they would keep tormenting me. “But, in the end, all of them remained frustrated. This seedling could not remain hidden within the earth and it arose in the form of a jama‘at. There is no need to prove this, for it is all too obvious.” (Barahin-eAhmadiyya Part 5, pp. 95-96) “And despair not of the mercy of Allah.” (Barahin-e-Ahmadiyya Part 5, p. 93) The “mercy” refers to the Promised Messiahas as he states: “That is, do not think that I am just an unknown and solitary person – a man who is one among the people – how would it happen that the people of the world will join together with me?” (Barahin-e-Ahmadiyya Part 5, p. 93) “His help is nigh.” (Barahin-e-Ahmadiyya Part 5, p. 93) Help from Allah, whether through extraordinary means, people or financial assistance, will come. “Help will come to you by every distant track. People will come to you so that the track will become deep due to excessive travel. So many people will come to you that the track on which they travel will become deep.” (Barahin-e-Ahmadiyya Part 5, p. 93) The interesting thing to note is the

Promised Messiahas was completely unaware of how this would happen, and thus he did not discuss this in Part 3. On the contrary, he only provided this revelation as an example of a type of divine revelation that Allah gives to His servants under the second category of divine revelation. (Barahin-e-Ahmadiyya Part 3, p. 206) Whereas in Part 5, Allah showed the Promised Messiahas how they were fulfilled: “The roads by which monetary assistance and letters of allegiance shall arrive, those streets shall become broken and rutted. That is to say, all kinds of financial resources will arrive, and they will come from far-off places, and there will also come many letters professing allegiance from far-off places. Moreover, so many people will come to you that the roads upon which they will travel will become rutted.” (Barahin-e-Ahmadiyya Part 5, p. 93) “To date, more than fifty thousand rupees has arrived as financial assistance. Rather, I am sure it has almost reached a hundred thousand, for which the records of the Post Office are a sufficient proof.” (Barahin-eAhmadiyya Part 5, p. 96) “Now, therefore, whenever money or clothes or other gifts come from anywhere, each one of them constitutes a Sign in itself, since all this was foretold at a time when human reason considered such abundance of support unthinkable and impossible.” (Barahin-e-Ahmadiyya Part 5, p. 97) “Similarly, there is another prophecy [...] Meaning that, people would throng to me from far-off places, so that the roads they travel upon would be rutted. This prophecy has also been fulfilled in these times. “Accordingly, several hundreds of thousands of people have visited Qadian, and if I also include the letters that I receive, whose profusion was foretold at a time when I was all alone, their number may perhaps be as high as ten million. But I only count the instances of financial support and those who have pledged allegiance to me, and thus I come to the figure of around one million.” (Barahin-e-Ahmadiyya Part 5, pp. 97-98) “The third prophecy was that people shall come to me in great numbers. Accordingly, they have come in such great numbers that if we were to count the daily visitors, as well as those who come on special occasions, they would be in the range of several hundred thousand. The staff of the Police Department, who have orders to be vigilant over these matters, know it well and it is also well known to the residents of Qadian.” (Barahin-e-Ahmadiyya Part 5, pp. 96) I end this article with this quote from page 98 of Barahin-e-Ahmadiyya Part 5: “No Prophet was ever able to rein in the tongue of an audacious man, but those who are the seekers after truth can understand that twenty-five years ago I was completely unknown. “I amounted to nothing and did not enjoy any kind of fame, nor did I belong to a renowned family of shrine keepers so that people would be easily drawn towards me. “Can this be the work of any man to have given such manifest news of my future success and progress at that time, and then for those tidings to have been exactly fulfilled after such a long period? Can it be possible for any liar or impostor to accomplish this?” (Barahin-e-Ahmadiyya Part 5, p. 98)

Friday 10 June 2022 | AL HAKAM

Friday Sermon 13 May 2022 Men of Excellence: Hazrat Abu Bakrra After reciting the tashahud, ta‘awuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa said: The disorders during the time of Hazrat Abu Bakr Siddiqra and the expeditions that were sent against them were being mentioned. In relation to this, the details of the advance of Hazrat Khalidra bin Walid towards Malik bin Nuwairah, who was in Butah, have been recorded in the following manner. Butah is the name of a fountain in the area where the Banu Asad dwelled. Malik bin Nuwairah belonged to Yarbu, a branch of the tribe of Banu Tamim. He travelled to Medina along with his people in the ninth year after Hijrah and accepted Islam. Malik bin Nuwairah was one of the chiefs of his people and was counted among the prominent, courageous and skilled horse riders of Arabia. The Holy Prophetsa entrusted him with the responsibility of collecting the Zakat [alms] from his people and appointed him as the person to oversee the matters relating to Zakat. However, when the Holy Prophetsa passed away and a wave of apostasy and rebellion arose in Arabia, he was also one of those who turned away from Islam. When the news of the demise of the Holy Prophetsa reached him, he celebrated with joy and happiness. The women of his household applied henna [to their hands], played the drums and expressed their immense joy and happiness. Furthermore, they killed those Muslims belonging to their tribe, who believed in the obligation of the Zakat and who were also convinced of sending it to the centre of the Muslims i.e. Medina. It should also be remembered that those who were punished, or against whom strict measures were taken, they were those who tried to harm the Muslims; it was not merely on the basis of them becoming apostates. Nevertheless, further details in relation to him are as follows. On the one hand, he refused to pay the Zakat and returned the collected Zakat to his people and on the other hand, he joined forces with the rebellious false claimant to prophethood, Sajah, who had set out with an enormous army in order to launch an attack on Medina. (Ibn Hajar al-Asqalani, AlIsabah fi Tamyiz al-Sahabah, Vol. 5 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah], p. 560) (Abu al-Nasr, Sayyiduna Siddiq Abu Bakrra – translated [Lahore, Pakistan: Mushtaq Book Corner], p. 598, 713) (Sayyid Fadl al-Rahman, Farhang-e-Sirat [Karachi, Pakistan: Zawwar Academy Publications, 2003], p. 63) (Yaqut Ibn Abd Allah al-Hamawi, Mu‘jam al-Buldan, Vol. 1, p. 567)

Her name was Sajah bint Harith and her filial appellation was Umm-e-Sadir. She was a soothsayer of Arabia and was among the few claimants to prophethood and rebellious chieftains, who made their claim a short while before or during the wave of apostasy that arose in Arabia. Sajah belonged to the tribe of Banu Tamim. Her mother’s ancestry was linked to the tribe of Banu Taghlab, most of whom were Christians. Sajah was also a Christian and due to her Christian tribe and family, she was a rather scholarly Christian lady. She came from Iraq along with her followers and desired to launch an attack on Medina. According to some historians, Sajah entered Arabia under a scheme of the Persians in order to investigate the circumstances and to lend some support to the declining power of the Iranian government. Nevertheless, being influenced by these factors, Sajah entered the Arabian Peninsula. It was natural for her to first go to her tribe of Banu Tamim. One party was ready to pay the Zakat and obey the Khalifa of the Messengersa of Allah. However, another party was opposing them. There was a third party, which was unsure what to do. Nevertheless, this disagreement became so severe that the people of Banu Tamim started disputing, fighting and killing one another. In the meantime, these tribes heard of the arrival of Sajah and they also came to know that Sajah intended to reach Medina and fight the armies of Abu Bakrra. Upon this, their dispute intensified even more. Sajah marched forward with the intention of suddenly approaching [the people of] Banu Tamim with her enormous army, to announce her claim to prophethood and invite them to follow her. [She believed that] the entire tribe would unanimously join forces with her and thus in similitude to [the tribe of] Uyainah, the Banu Tamim would also start saying in relation to her that the prophetess of Banu Yarbu is greater than the Prophet of the Quraishsa as Muhammadsa has passed away, but Sajah is still alive. Following this, she intended to march towards Medina along with Banu Tamim. This was her plan; and then to conquer Medina after fighting with the army of Hazrat Abu Bakrra. As it were, Sajah and Malik bin Nuwairah came into contact with one another as well. When Sajah and her army reached the borders of Banu Yarbu, she stopped there, called for the chief of the tribe, Malik bin Nuwairah and invited him

to make peace and to accompany her tribe in order to attack Medina. Malik accepted her request to make peace, but he suggested to her to refrain from launching an attack on Medina and said, “Before going to Medina and launching an attack on the armies of Abu Bakr, it would be better to remove the opposition from within your tribe.” Sajah liked this suggestion and said, “As you please. I am merely a woman of Banu Yarbu and will do as you say.” Aside from Malik, Sajah invited the other chiefs of Banu Tamim to make peace as well. However, only Waki accepted this invitation. As a result of this, Sajah, along with Malik, Waki and her army, launched an attack on the other chiefs. A fierce battle broke out, which caused a large number of men to be killed on both sides and the people of the same tribe captured one another. However, only a short while later, Malik and Waki felt that they had committed a grave mistake by following this lady. Upon this, they made peace with the other chiefs and returned each other’s captives. As a result of this, peace was established among the Banu Tamim. When Sajah realised that it had become difficult for her to achieve her objective, she packed her belongings, left Banu Tamim and headed towards Medina. When she reached the village of Nibaj, she fought with Aus bin Khuzaimah. Sajah lost the battle and Aus bin Khuzaimah permitted her to return on the condition that she would pledge not to advance towards Medina. Following this incident, the leaders of the army of the Ahl al-Jazirah gathered at one place and they said to Sajah, “What instructions do you give us now? Malik and Waki have reconciled with their people. They are neither willing to help us, nor will they allow us to pass through their territories. We have entered a covenant with them and now our path towards Medina has been blocked. Tell us what we should do now.” Sajah replied, “If the path towards Medina has been blocked then there is nothing to worry about. Head towards Yamamah [instead].” They said, “The grandeur and glory of the people of Yamamah is greater than ours and the power of Musailimah has already increased immensely.” In another tradition it is mentioned that when the leaders of her army asked Sajah regarding further actions, she replied: ْ َ ْ َ ْ ُّ َ َ َ َ َ ْ ْ ُ ْ َ َ َ ‫الحَ َم‬ َ ‫ فَإنَّ َها َغ ْز َو ٌة َص َر‬،‫امة‬ ‫ ودفوا د ِفيف‬،‫عليكم بِاليمامة‬ ،‫امة‬ َ َ َ َ َْ ْ ُ ُ َْ َ َ َ ‫لا يلحقكم بعدها ملامة‬

Meaning, “Head to Yamamah and pounce upon them with the swiftness of a dove. There, shall a magnificent battle ensue, after which you shall have no regret.” Having heard these rhyming couplets, her army – which considered her to be a prophetess – believed it to have been revealed to her. They felt that there was no other option for them but to follow her command. (Muhammad Husain Haikal, Siddiq Akbar – Translated by Sheikh Muhammad Ahmad Pani Piti [Lahore: Islami Kutub Khana], pp. 193-198) (Urdu Da’irah Ma‘arif Islamiyyah, Vol. 10, p. 738, Lahore)

After Sajah reached Yamamah with her army, Musailimah became very concerned. He felt that if he became embroiled in a fight with the army of Sajah, his power would diminish, the Muslim army would wipe them out and the neighbouring tribes would refuse to pledge their obedience to him. With this in mind, he tried to make peace with Sajah. At first, he sent presents, then he sent word that he wished to meet her, upon which she granted Musailimah the opportunity to meet. Musailimah went to her with 40 men of the Banu Hanifah tribe, and spoke to her in private. During this conversation, Musailimah recited some poetic prose to Sajah which greatly impressed her. In response, Sajah too recited some similar couplets. In order to gain full control over Sajah and to bring about harmony between them, Musailimah proposed they unify their prophethoods and tie the bonds of matrimony (be wedded). Sajah accepted this proposal and returned with Musailimah to his camp. After remaining there for three days, she returned to her army and discussed with her companions that she found Musailimah to be in the right, which is why she married him. The people asked if she had settled on a dowry, to which she replied in the negative. They then advised her to return after settling the dowry, for it would be unbefitting for such a figure to be married without a dowry. She, therefore, returned to Musailimah, informing him of the purpose of her visit. For her sake, Musailimah reduced the Fajr and Isha prayers. In other words, he removed and abolished the Fajr and Isha prayers. In relation to the dowry, it was settled that half of the income from the lands of Yamamah would be sent to Sajah. Sajah demanded that half of the income for the following year be paid upfront. Musailimah gave her the amount for half a year, which

AL HAKAM | Friday 10 June 2022 she took back to Jazeerah. She kept some of her men in Banu Hanifah in order to acquire the amount for the remaining half of the year. As was custom, Sajah remained in Banu Taghlab. She later on repented and it is also recorded that she accepted Islam. According to some, she accepted Islam during the caliphate of Hazrat Umarra until Hazrat Amir Mu‘awiyahra sent her with her tribe during the year of the drought to Banu Tamim, where she lived, until she died in the state of belief. (Muhammad Husain Haikal, Siddiq Akbar – Translated by Sheikh Muhammad Ahmad Pani Piti [Lahore: Islami Kutub Khana], pp. 198-199) (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2012], p. 271) (Ibn Kathir, Al-Bidayah wa al-Nihayah, Vol. 7 [Beirut, Lebanon: Dar Hajr, 1997], p. 259)

Hazrat Abu Bakrra ordered Hazrat Khalidra bin Walid that after dealing with Tulaihah Asadi he should go and combat Malik bin Nuwairah who was residing in Butah. (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2 [Beirut, Lebanon: Dar al-Kutub alIlmiyyah, 2012], p. 257)

When Hazrat Khalidra bin Walid reached Butah, he did not see anyone there; he did, however, find that when Malik showed some hesitation in his matters, he sent all his compatriots to look after their property and prohibited them from gathering. He understood that it would have been too difficult to combat them. He had already split from his wife – perhaps this was also a reason. In any case, Hazrat Khalidra bin Walid sent out battalions to different locations, instructing them to first give an invitation to Islam wherever they reached. If anyone failed to respond they were to be held captive, and if anyone fought, they were to be killed. Among these battalions was one which captured Malik bin Nuwairah, along with a few people of the Banu Tha‘labah bin Yarbu tribe, namely Asim, Ubaid, Arin and Ja‘far, and they were brought to Hazrat Khalidra bin Walid. One of these battalions – among whom was Hazrat Abu Qatadahra – had a disagreement amongst themselves. According to one narration from the father of Urwah, on this occasion, after the mission had been completed, the people bore testimony that when they had said the azan and iqamah [first and second calls to prayer] and offered the prayer, the people did the same, but some others testified that no such thing happened. Hazrat Abu Qatadahra affirmed that they called the azan and iqamah and offered the prayer. As a result of this conflict in testimonies, Hazrat Khalidra bin Walid imprisoned those people. (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2012], p. 272, 273)

We find two differing narrations with regard to how Malik bin Nuwairah was killed. According to one narration, the cold was so severe that night that nothing could endure it. When the cold intensified further, Hazrat Khalidra bin Walid gave instructions to a public announcer,َ who َ said: ُ ُ ‫أ ْد ِفئ ْوا أ ْس َراك ْم‬ “Keep your captives warm.” In other words, arrange for them to be protected from the cold. However, this saying had a different meaning among the Banu Kinanah, and the expression would have meant to kill them. The soldiers must have comprehended this expression according to their local usage, as though they had been

instructed to kill the prisoners, and so they killed them all. Hazrat Dirarra bin Azwar killed Malik bin Nuwairah. According to another narration, it was Abd bin Azwar Asadi who killed him. However, Kalbi states that it was indeed Dirar bin Azwar who killed Malik bin Nuwairah. When news of this disturbance reached Hazrat Khalidra bin Walid, he left his tent, but by that time the soldiers had already done away with all the captives, so what else could be done? He said, “Whatever Allah desires to happen surely comes to pass.” (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2012], p. 273, 274)

In another record it is mentioned that Hazrat Khalidra bin Walid summoned Malik bin Nuwairah to him. He warned him against siding with Sajah and preventing people from giving Zakat, and said to him, “Do you not know that Zakat is equal to prayer (i.e. the commandments for both are equal), yet you refused to give Zakat?” Malik replied, “Your companion was of this thought.” Instead of saying the Messengersa of Allah was of this thought, he said companion or friend. Hazrat Khalidra bin Walid then asked, “Is he only our companion and not yours?” and told Dirar to sever his neck and so he was beheaded. (Muhammad al-Salabi, Sayyiduna Abu Bakr Siddiqra Shakhsiyyat aur Karname – Translated [Muzaffar Garh, Pakistan: Maktabat alFurqan], p. 332)

This is one narration with regard to his death. According to the narration of [Jami‘] Al-Tawarikh, Hazrat Abu Qatadahra spoke to Hazrat Khalidra bin Walid regarding this matter and they had a dispute. Owing to his disagreement with Hazrat Khalidra bin Walid, Hazrat Abu Qatadahra left the army and went to Hazrat Abu Bakrra. He accused Hazrat Khalidra bin Walid of having Malik bin Nuwairah killed whilst he was a Muslim and then marrying his wife, and such a marriage during warfare was not deemed correct among the Arabs. Hazrat Umarra also strongly supported the view of Hazrat Abu Qatadahra. (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2012], pp. 273-274)

[Hazrat Abu Bakrra] greatly expressed his displeasure that Hazrat Abu Qatadahra had left the army of Hazrat Khalidra bin Walid, the commander of the army, without his permission to go to Medina, so he ordered him to return to Hazrat Khalidra bin Walid. Hence, Hazrat Abu Qatadahra returned to Hazrat Khalidra bin Walid. (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2012], p. 273)

Further details of this are mentioned in Tarikh al-Tabari, that Hazrat Umarra said to Hazrat Abu Bakrra, “Hazrat Khalidra bin Walid has the blood of a Muslim on his hands, and even if that is not proven, there is enough evidence to have him imprisoned.” [Malik] was indeed killed, but Hazrat Umarra was very insistent in this matter. Seeing as Hazrat Abu Bakrra never imprisoned his workers and military commanders, he said, “O Umar, remain silent in this matter. Khalidra bin Walid has made an error in interpretation, so say no more regarding him.” Hazrat Abu Bakrra then gave the blood money for Malik bin Nuwairah. Hazrat Abu Bakrra wrote to Hazrat Khalidra bin Walid ordering him to return. He therefore returned and shared all

the details in relation to this incident and apologised, after which Hazrat Abu Bakrra accepted his apology. (Muhammad Ibn Jarir alTabari, Tarikh al-Tabari, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2012], p. 273)

According to one narration, the incident of Hazrat Khalidra bin Walid arriving in Medina is mentioned as such, that Hazrat Khalidra bin Walid returned to Medina after this mission, and entered Masjid Nabawi. When he entered the mosque, Hazrat Umarra said that he had killed a Muslim and taken his wife. He further stated that by God, he would stone him to death. Hazrat Khalidra bin Walid had not uttered a word, as he assumed that Hazrat Abu Bakrra was of the same opinion. He went to Hazrat Abu Bakrra, explained the entire incident and apologised. Hazrat Abu Bakrra accepted his apology. Having attained Hazrat Abu Bakr’sra favour, he stood up. Hazrat Umarra was sitting in the mosque when Hazrat Khalidra bin Walid said to him, “O son of Umm Shamlah, come to me, what is it you have to say?” Hazrat Umarra understood from the manner in which Hazrat Khalidra bin Walid was speaking that Hazrat Abu Bakrra was pleased with him. Hazrat Umarra quietly stood up and returned home without saying a word to Hazrat Khalidra bin Walid. (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2012], p. 274)

According to one narration, Mutammim bin Nuwairah, brother of Malik bin Nuwairah, came to Hazrat Abu Bakrra demanding the blood money for his brother and that their captives be released. Hazrat Abu Bakrra accepted his request to free the captives, had his instructions noted down, and paid the blood money for Malik. Hazrat Umarra strongly insisted that Hazrat Khalidra bin Walid be dismissed, stating that his sword had shed the blood of an innocent Muslim. However, Hazrat Abu Bakrra replied, “O Umar, it is not possible that I place that sword back in its sheath, which God Almighty took out of its sheath against the disbelievers.” (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2012], p. 273)

When the blood ransom had been paid, according to the Shariah, justice had been upheld, so there was no need for further action. For this reason, Hazrat Abu Bakrra stated, “Now this case is closed.” Regarding the story of Malik bin Nuwairah, and in response to the accusation about his killing, Hazrat Shah Abdul Aziz Dehlavi has written in his book Tohfah Ithna Ashariyyah that in truth, people had not interpreted this incident correctly. Unless the correct circumstances are understood, it is meaningless to raise allegations. Details of this incident are mentioned in reliable books of history, mentioning that when Hazrat Khalidra bin Walid had completed the mission regarding the false claimant of prophethood, Tulaihah bin Khuwailid Asadi, he turned his attention to the vicinity of Butah and sent out military contingents to the outskirts. In accordance with the guidance and practice of the Holy Prophetsa, he instructed them that if they heard the azan being called in whatever nation, tribe or community they were attacking, then they were to refrain from fighting and killing. If the azan was not called, then they were to deem it the battlefield and carry out the full military

operation. Coincidentally, Hazrat Abu Qatadahra was among the battalion that captured Malik bin Nuwairah – whom the Holy Prophetsa had appointed as the leader of Butah and entrusted him with collecting alms from the nearby areas – and brought him to Hazrat Khalidra bin Walid. Hazrat Abu Qatadahra testified that he heard the azan, but one person from the battalion said that he did not hear the azan. However, prior to this, it had been proven unequivocally through the reliable sources from neighbouring areas that after hearing news of the demise of the Holy Prophetsa, Malik bin Nuwairah and his family greatly celebrated his demise. Women applied henna to their hands, drums were beaten and they expressed great joy and jubilation as they were happy to see the Muslims endure this difficulty. Furthermore, on an occasion when Malik bin Nuwairah was answering people’s questions, he used such language to refer to the Holy Prophetsa which was normally used in conversations by the disbelievers and apostates. In other words, he said: ُ َ َ ُ ُ ُ َ َ ‫اح ُبكم‬ ِ ‫قال َرجلكم أ ْو ص‬ Meaning “One of your men or one of your friends said such and such.” Apart from this, it was also discovered that upon hearing about the demise of the Holy Prophetsa, Malik bin Nuwairah returned wealth already collected in Zakat to his people saying that due to his demise, they were now free from the trouble they had to endure. Under these circumstances and due to the manner in which he had spoken, Hazrat Khalidra became certain of his apostasy and ordered for him to be killed. When news of this incident reached Medina, Abu Qatadah became upset and went to the Dar alKhilafah and laid blame on Hazrat Khalidra. Initially, Hazrat Umarra also thought that he was killed unjustly and thus retribution was imperative. However, Hazrat Abu Bakrra summoned Hazrat Khalidra for an enquiry of the incident. Following this, the reality of the circumstances and what transpired became clear. Hence he declared him to be blameless and did not take any disciplinary action against him, restoring him to his original post. (Tohfah Ithna Ashariyyah Urdu, pp. 517-518, Translated by Khalil al-Rahman Nu‘mani, Dar al-Isha‘at, Karachi, 1982)

Another author writes with regard to the killing of Malik bin Nuwairah that there are many discrepancies in the narrations regarding Malik bin Nuwairah. There are varying opinions as to whether he was unjustly killed or whether it was warranted. What led to Malik bin Nuwairah’s ultimate ruin was his arrogance and apostasy. Ignorance lingered within him, otherwise he would not have deviated in obedience to the Khalifa of the Messengersa and offering of Zakat to the treasury. He writes, “In my estimation, this person desired leadership and rank. At the same time, he had taken issue with some of the chiefs and family members from Banu Tamim who had pledged obedience to the Islamic Caliphate and paid their dues to the Islamic government.” He had taken issue with those who were obedient to Khilafat and offered Zakat etc. “Both his words and his actions support this view. His apostasy, support of Sajah, returning the camels given as Zakat, refusal to give Zakat to Abu Bakrra and refusal to heed the advice of his relatives

Friday 10 June 2022 | AL HAKAM

24 and other Muslims against his rebellion and disobedience, all proved his guilt. This clearly shows that with regard to Islam, he was closer to disbelief. On the one hand, he called himself a Muslim, or at least desired to, while on the other hand, he was close to disbelief. Had there been no clear evidence or proof against Malik bin Nuwairah, then just the fact that he stopped the offering of Zakat would be enough to render him guilty. It is a matter proven among the earlier scholars that he had refused the offering of Zakat.” This is in Ibn Abd al-Salam’s book Tabaqat Fuhul al-Shu‘ara. It is an agreedupon matter that Khalidra spoke to Malik and tried to dissuade him from his stance; Malik accepted the injunction of prayer saying that he could offer prayer but refused the offering of Zakat. In the commentary of Muslim, Imam Nawawi says with regard to apostates that there were those who accepted Zakat and did not stop offering it, but were stopped from doing so by their leaders. There were those who wished to continue offering Zakat as this too is obligatory along with the offering of prayers; however, their leaders stopped them from doing so, holding back their hands just like the Bani Yarbu. They gathered their collective Zakat and intended to send it to Hazrat Abu Bakrra, however, Malik bin Nuwairah stopped them and distributed the Zakat amongst the people. Hazrat Abu Bakrra conducted a thorough investigation into the matter of Malik bin Nuwairah and concluded that Khalidra bin Walid was not guilty of the killing of Malik bin Nuwairah. Hazrat Abu Bakrra was more apprised of the situation than others and had deep insight into the matter because he was the Khalifa, and all news was conveyed to him. Along with this, his faith was stronger than all others. [Hazrat Abu Bakrra] followed the example of the Holy Prophetsa in dealing with Hazrat Khalidra, because the responsibility given to Hazrat Khalidra by the Holy Prophetsa was never taken away from him. Although he may have committed some things that the Holy Prophetsa was not pleased with, the Holy Prophetsa would accept his justification and tell the people not to distress Hazrat Khalidra because he was a sword among the swords of Allah the Almighty that Allah had drawn against the disbelievers. (Muhammad al-Salabi, Sayyiduna Abu Bakr Siddiqra Shakhsiyyat aur Karname – Translated [Muzaffar Garh, Pakistan: Maktabat al-Furqan], pp. 333-334, 337)

There is another allegation which is made in the same context, that Hazrat Khalidra married the daughter of Umm-e-Tamim bint Minhal. The allegation made against Hazrat Khalidra bin Walid is that he married Laila bint Minhal during a battle before she was able to complete her iddat [a designated period of time before one can marry]. The details of this marriage are mentioned in Tarikh al-Tabari in the following words: “Hazrat Khalidra married the daughter of Umm-e-Tamim Minhal and waited [before establishing any relations with her] until her menstrual cycle had completed [which was the designated period of the Iddat]. The Arabs looked down upon establishing relationships with women during war, and those who did so were reproached.” (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2012],

p. 273)

Allamah Ibn Kathir writes: “Hazrat Khalidra married her (Laila bint Minhal) only after it became permissible to do so.” (Ibn Kathir, Al-Bidayah wa al-Nihayah, Vol.

3 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah], p. 318)

Allamah Ibn Khallikan writes, “Umme-Tamim completed her iddat of three months, and after that, Hazrat Khalidra sent a marriage proposal to her which she accepted.” (Ibn Khallikan, Wafayat al-A‘yan, Vol. 5 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1998], p. 10)

In a rebuttal to this allegation, Hazrat Shah Abdul Aziz Dehlavi writes: “This whole case has been fabricated because there is no record of it in any reliable and certified book. Narrations of this case can be found in some unreliable sources, but alongside those narrations, the answer to the allegation is also recorded. [It is recorded that] Malik bin Nuwairah had divorced that woman a while before that.” It is alleged that she was the wife of Malik bin Nuwairah, and Hazrat Khalidra killed him and married his wife immediately after, and the true intent of killing him was because he desired to marry his wife. Nonetheless, [Shah Abdul Aziz Dehlavi] has stated] that “Malik bin Nuwairah had divorced that woman a while before that, and due to the ignorance that existed at that time, had kept her in his home needlessly. It was to end this savage tradition that the following verse of the Holy Quran was revealed:

َ ُ ُ َ َ َ َ ۡ َ َ َ َ ّ ُ ُ ۡ َّ َ َ َ ‫ٓاء ف َبلﻐ َن أ َجل ُہ َّن ف�َا � ۡعﻀلوْ ُہ ّن‬ ‫النس‬ ِ ‫و ِإذا ﻃلقتم‬

That is, ‘When you divorce women and their period of waiting elapses, then do not hold them back and restrict them.’ In this case, the waiting period of this woman had elapsed well before and it was lawful for her to marry.” (Tohfah Ithna Ashariyyah Urdu, p. 518, Translated by Khalil al-Rahman Nu‘mani, Dar alIsha‘at, Karachi, 1982)

Her husband had divorced her and merely had her living in his home. In regard to the marriage of Hazrat Khalidra, another author writes that the name of Umm-e-Tamim was previously Laila bint Sinan Minhal. She was the wife of Malik bin Nuwairah. A great conflict has arisen and many debates have taken place as a result of Hazrat Khalid’sra marriage with her. In short, some people levelled a false accusation against Khalidra by claiming that he was infatuated by the beauty and elegance of Umm-e-Tamim and had fallen in love with her. Hence, as soon as she came to him as a prisoner, he could not wait and married her. Therefore, [they claim] this was not a marriage but in fact adultery, God forbid. However, the fact is that this claim is completely fabricated and there is no truth to it whatsoever and cannot be considered authentic. The historic sources do not even remotely make any reference to this and there is not a single narration or source that can prove this. Allamah Al-Mawardi states that Khalidra killed Malik bin Nuwairah because he had stopped the Zakat as a result of which the death penalty had become lawful. Moreover, his nikah with Umm-e-Tamim had become annulled and there is a commandment of the Shariah with regard to the wives of the apostates that when they enter the battlefield, they shall be imprisoned and not killed.

Imam Sarakhsi has also alluded to this. When Umm-e-Tamim came as a prisoner, Khalid chose to marry her and only when it was lawful for him, he engaged in marital relations with her. Further expounding upon this, Sheikh Ahmad Shakir states that Khalidra took Umm-e-Tamim as a prisoner of war and for such women the prescribed period of iddat does not apply. If she comes in a state whereby she is pregnant, then until she delivers her child, it is unlawful for the one in whose possession she is to go near her. If she is not expecting, then he only has to wait until her menstrual cycle. This is lawful and permissible and no one can object to anyone for this or level any criticism. However, the opponents of Khalidra took advantage of this situation and falsely claimed that Malik bin Nuwairah was a Muslim and Khalidra had him killed in order to take his wife. Thus, an allegation was levelled against Hazrat Khalidra that through his marriage [to Umm-e-Tamim] he went against the traditions and the practices of the Arabs. Aqqad states that Khalidra killed Malik bin Nuwairah and married his wife whilst still on the battlefield which was against the traditions in the era of Jahiliyyah and the Arabs, and also against Islam, the practices of the Muslims and the Islamic Shariah. This statement of Aqqad is completely untrue. Prior to Islam, there were many occasions whereby the Arabs, after defeating the opponents in war, would marry their women and they would take great pride in this. In relation to this, Dr Ali Muhammad Sallabi also narrated this incident and stated that in accordance with the Shariah, Hazrat Khalidra acted lawfully. This action of his is also proven by the one who was even loftier than him. If Khalidra is accused of marrying someone whilst the battle was still ongoing, or immediately after, then the Holy Prophetsa also married Juwairiah bint Harith immediately after the Battle of AlMuraysi and she proved to be a great source of blessing for her people. Owing to this marriage, 100 men from her tribe were set free because they now had relations with the Holy Prophetsa through his marriage. Another blessed impact of this marriage was that her father, Harith bin Dirar became a Muslim. Similarly, immediately after the Battle of Khaibar, the Holy Prophetsa married Safiyyah bint Huyayy bin Akhtab. Thus, when we have the example of the Holy Prophetsa before us, then there is no question of any criticism or accusation against Hazrat Khalidra bin Walid. (Muhammad al-Salabi, Sayyiduna Abu Bakr Siddiqra Shakhsiyyat aur Karname – Translated [Muzaffar Garh, Pakistan: Maktabat alFurqan], pp. 334-336)

The reason why I have mentioned these details is that people falsely level allegations against Hazrat Khalidra. Even nowadays, certain people, who have little knowledge, raise the question, and in actual fact raise an allegation against Hazrat Abu Bakrra in that Hazrat Umarra was correct and that God forbid, Hazrat Abu Bakrra did not act with justice and incorrectly supported Hazrat Khalidra bin Walid. However, Hazrat Abu Bakrra made this decision after assessing all the details and absolved Hazrat Khalidra from any blame. With regard to Hazrat Khalidra setting off towards Yamamah, it is stated that Hazrat

Abu Bakrra had commanded Hazrat Khalidra bin Walid that once he had seen to the tribes of Asad and Ghatafan and also Malik bin Nuwairah etc., he emphasised that he must head towards Yamamah. Sharik bin Abdah Fuzari narrates: “I was among those who participated in the Battle of Buzakhah. I came to Hazrat Abu Bakrra and he instructed me to join Hazrat Khalidra. With me was a letter addressed to Hazrat Khalidra. In the letter was written, ‘I received your letter through your messenger in which you spoke of the victory you achieved through Allah’s support and help at Buzakhah and also you mentioned your dealings with the tribes of Asad and Ghatafan. You wrote that you were now heading towards Yamamah. I advise you that you must fear Allah, the One Who has no partner, and show kindness to the Muslims that are with you. You ought to deal with them like a father. O Khalid! Beware of the conceit and arrogance of the Bani Mughirah. Although I would never reject their plea, I have not accepted their statement regarding you. Hence, when you line up against the Banu Hanifah, be on your guard. Remember, until today you have not come up against an enemy the like of the Banu Hanifah. All of them are against you and their land is vast. Therefore, when you reach there, you ought to take command of the army yourself. Appoint someone to command the right and left flanks and also a commander for the cavalry. Seek counsel at all times from the pre-eminent Muhajirin and Ansar companions who are with you and recognise and honour their status. When the enemy is ready and lines up in rows on the battlefield, attack them with full vigour; an arrow for an arrow, a spear for a spear and a sword for a sword. Take the prisoners with the use of the sword. Strike fear and despair [into the enemy] through death, burn them. Be warned, do not disobey me. Peace be upon you.’” When this letter reached Hazrat Khalidra, he read it and then said, “We hear, and we shall obey every single command.” Hazrat Khalidra prepared alongside the Muslims, and set off to fight against the Banu Hanifah (i.e. Musailimah or the tribe who Musailimah was leading). Thabit bin Qais bin Shammas was appointed as the commander of the Ansar. Whoever from among the apostates they encountered on the way were punished severely. At the same time, Hazrat Abu Bakrra dispatched a formidable army, equipped with the best of arms, in order to safeguard the rear of Hazrat Khalid’sra army so that nobody could attack Hazrat Khalid’sra army from the rear. On the way to Yamamah, Hazrat Khalidra encountered many Bedouin tribes who had become apostates. He fought against them and brought them back into the fold of Islam. On the way, he also encountered the scattered army of Sajah and dealt with them, i.e. he killed them and made them a lesson. He then launched an attack on Yamamah. (Muhammad al-Salabi, Sayyiduna Abu Bakr Siddiqra Shakhsiyyat aur Karname – Translated [Muzaffar Garh, Pakistan: Maktabat al-Furqan], pp. 353-354)

The details of the Battle of Yamamah will be mentioned in the future, insha-Allah. (Oﬃcial Urdu transcript published in Al Fazl International, 3 June 2022, pp. 5-9. Translated by The Review of Religions.)

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