Al Hakam - 8 July 2022

The Cabinet Mission, 1946: Its background and Hazrat Mirza Bashiruddin Mahmud Ahmad’s guidance Page 6

A

The ‘Jew’s Harp’, Afghanistan and Hazrat Mirza Ghulam Ahmad

100 Years Ago...

Hazrat Khalifatul Masih II: What is expected of the Ahmadiyya Community?

Page 12

Page 11

Abortion and the US Law: An Islamic viewpoint

Page 4

THE WEEKLY

www.alhakam.org AL HAKAM | Friday 8 July 2022 | Issue CCXXV Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL, UK info@alhakam.org | ISSN 2754-7388

Blessed are the ‘strangers’ who restore my sunnah – Prophet Muhammad

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

Sacrifice on Eid-ul-Adha

َ​َ ْ َ َ َ َ َ ُ َ ّٰ ‫ﺲ بْ ِن َمال ِكٍ َر ِض َى الل ُه ع ْنه قال قال‬ ِ �‫عن أ‬ َّ َ ّ ٰ َّ ُ َّ ‫الن ِب ّي صلى الل ُه َعل ْي ِه َو َسل َم‬ ْ َ َ َّ َ َ َّ َ ْ َ َ َ َ ‫َم ْن‬ ‫ذبح قبل‬ ،‫الصلا ِة ف ِﺈن َما ذبَح ل َِنف ِس ِه‬ ُ َ ُ ُ َ ْ َ َ َّ َ ْ َ َ َ َ ‫َ َم ْن‬ ‫و ذبح بعد‬ ،‫الصلا ِة فقد ت َّم � ُسكه‬ َ ْ َ َ ‫َوأ َ َص‬ َ ‫اب ُس ّنة ال ُم ْس ِلم‬ ‫ين‬ ِ Hazrat Anas bin Malikra narrates that the Holy Prophetsa said, “Whoever slaughtered the sacrifice before the [Eid] prayer, he slaughtered it for himself, and whoever slaughtered it after the prayer, he slaughtered it at the right time and followed the tradition of the Muslims.”

(Sahih al-Bukhari, Kitab al-Adhahi, Hadith 5546)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

The veiling of faults

َّ ُْ َ ُ َ َ َ َُ ‫ِإ ّن ال ِّديْ َن ب َ َدأ ﻏ ِريْ ًبا َوي َ ْر ِجع ﻏ ِريْ ًبا فط ْوبَى ل ِل� َربَا ِء ال ِذيْ َن‬ َّ َ َ ْ َ َ َ ْ ُ ْ ُ َ ُ ‫الن‬ ‫يص ِلحون ما أفسد‬ ‫اس ِم ْن ب َ ْع ِد ْي ِم ْن ُس ّن ِ� ْي‬ “Verily, Islam began as something strange and foreign [as it was new] and it will return to being strange and foreign [due to losing its original form], so blessed are the strangers who restore my sunnah which people after me had distorted.” (Jami‘ al-Tirmidhi, Kitab

Tafsir al-Quran an Rasulillah, Hadith 3260) In the above hadith, the Holy Prophet Muhammadsa foretold the decline of Islam while also praising a group of Muslims who ُ would be seen as ghuraba (ِ‫ – )ﻏ َربَاء‬meaning a “minority”, “strangers” and “foreigners” (Al-Mu‘jam al-Jami‘)– in the eyes of other Muslims, but would be the flag-bearers of the revival of Islam and the sunnah of

Prophet Muhammadsa.

One is bewildered by the eloquent subtlety the Holy Prophetsa used in his speech and how this subtleness was pregnant with deep meanings, serving as “signs for a people who reflect”. (Surah Yunus, Ch.10: V. 25) Continued on next page >>

The nature of God Almighty in concealing the faults of man is such that despite Him witnessing the sins and faults of human beings, in view of this divine attribute of His, He continues to veil their evil deeds so long as they do not surpass the bounds of moderation. Man, on the other hand, does not even find any real fault in another and begins to raise a clamour. The fact of the matter is that man has little patience, whereas the being of God Almighty is forbearing and merciful. A wrongdoing person will even wrong their own soul. At times, they will lose full sight of the forbearance of God Almighty and as a result, become brazen. It is then that the divine attribute of retribution Continued on page 2

Friday 8 July 2022 | AL HAKAM

2

Continued from page 1

begins to operate and seizes such a man.

The Hindus say that Parmeshwar is averse to “att”, i.e. a thing that is beyond the bounds; that is to say, God dislikes a thing that is in transgression of the limits. However, despite all this, God is so Merciful and Generous that even if a person is steeped in such a state, if they fall at the divine threshold with extreme humility and lowliness, He turns to such a one with His glance of mercy.

This

In short, just as Allah the Exalted does not immediately take note of our faults, and saves us from disgrace through the blessing of His attribute of veiling faults, we too should not be quick to open our mouths if we notice a fault in someone else, which if disclosed, could cause them dishonour and disgrace.

(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 2, pp. 20-21)

Prime Minister Enele Sopoaga Of Tuvalu with Hazrat Khalifatul Masih Vaa, London

8 July Photo courtesy of Suhaib Ahmad

<< Continued from previous page

In the wider Muslim world, there is hardly a group that is considered more “foreign” or “stranger” than Ahmadi Muslims. Ostracised by the Muslim world, they’re deemed to be “outsiders” and a fringe “minority”. The manufacturing of false propaganda and lies by Muslim ulema (scholars) against Islam Ahmadiyyat has, for over 133 years, created this misunderstanding, confusion and hatred towards us. We are at the point where even an elementary understanding of the beliefs of Islam Ahmadiyyat or the proofs of Hazrat Mirza Ghulam Ahmadas is almost non-existent amongst Muslims, who see Ahmadis and their beliefs – to use the words of the Holy Prophet Muhammadsa – as “strange” and “foreign”. A stark similarity to how early Muslims were perceived by opponents of Islam. ُ The word ghuraba (ِ‫ )ﻏ َربَاء‬has diverse meanings and from every angle; it points towards the mission of the Promised Messiahas. For example, we can take ghuraba ُ ‫ ﻏ َربَا ِء‬to be a “minority’’ or “stranger” in the fact that good has become so rare that those who follow the sunnah are now in the minority, inadvertently making them strangers in a vice-ridden society.

In another context, the meaning of ُ ghareeb ‫( ﻏريب‬singular of ghuraba ‫)ﻏ َربَا ِء‬ is one who is “homeless” or stateless (AlMu‘jam al-Jami‘). The history of Islam shows how early Muslims were persecuted and made homeless after their migration to Medina and even Ethiopia. The history of Islam’s revival – Ahmadiyyat – paints the same picture; even in our lifetime – for almost 40 years – the Khilafatul Masih has been living in exile. However, this

homelessness ultimately brought the success of Islam from Medina.

Nonetheless, this minority group was given glad tidings by the Holy Prophetsa as they were to revive his sunnah. Of course, the first addressee of this hadith was the Promised Messiahas – who was of Persian descent (and therefore a non-Arab and a “foreigner”), and foretold (Jami‘ alTirmidhi) – and then his Khulafa who have been rectifying the distortion of Islam that the Holy Prophetsa spoke of.

For 114 years, Khilafat-e-Ahmadiyya has been the beacon through which this revival of Islam continues, and by representing the true Islam, Khilafat-e-Ahmadiyya and its followers have become “strangers” and “foreigners” to the wider Muslim ummah – both in numbers and in religious practice, as Ahmadis traverse the original path of the Holy Prophetsa.

Often people ask why Ahmadiyyat has not spread and become the majority, yet they have their answer in this beautiful hadith of the Prophetsa, for reformation – islah – takes generations, especially when you are to guide the world 180 degrees, towards the right path.

Hazrat Mirza Ghulam Ahmadas said: “I came only to sow the seed which has been planted by my hand. It shall now grow and flourish and there is none who can hinder its growth.” (TadhkiratushShahadatain, Ruhani Khazain, Vol. 20, p.

67) For over a century, we have seen the tree of Islam’s revival growing under the shade of Khilafat. If it is “strange” and in the “minority” today, one day it will tower above all.

8 July 2005: During his Friday Sermon, while narrating about his visits to different African countries, Hazrat Khalifatul Masih Vaa said: “As mentioned earlier, as a result of these tours, new zeal for making progress is infused within the Jamaat, whether this progress is tarbiyat-wise, or to excel one another in financial sacrifices, or in tabligh. If a situation arises where there is no progress, then after direct communication [with the Khalifa of the time], the efforts towards progress increase manifold because of the relationship between [members of] the Jamaat and Khilafat. Whichever country I visit, the Ahmadis there mention this [impact] in their letters, whether they are African Ahmadis or from other countries. […] We witness these scenes everywhere, in Africa and Canada as well. Many have expressed their determination, in personal meetings and letters as well, to bring a spiritual change in themselves. May Allah enable them to do so.”

8 July 2016: Following the death of the renowned humanitarian, Abdul Sattar Edhi of Pakistan, Hazrat Khalifatul Masih Vaa said: “I was very saddened to hear about the passing of Mr Abdul Sattar Edhi.

On behalf of the Ahmadiyya Muslim Community, I would like to extend my condolences to his family and loved ones.

“Abdul Sattar Edhi was an extremely sincere man who devoted his entire life to serving humanity. Living his own life with great simplicity, his only concern was to selflessly serve others and to help those in need. Indeed, it was his exemplary humanitarian and philanthropic work that led him to being the second recipient of the Ahmadiyya Muslim Prize for the Advancement of Peace.

“I pray that Pakistan is blessed with many more people who exhibit the same selflessness, sincerity and humanity that Abdul Sattar Edhi displayed throughout his life so that Pakistan can be saved from its current plight and move towards a better and brighter future.

“May God Almighty have mercy on the deceased and grant patience to his family members and all of those left bereaved at this difficult and sad time.” (“Statement by Head of Ahmadiyya Muslim Community following death of Abdul Sattar Edhi”, pressahmadiyya.com, 10 July 2016)

9 July 9 July 2004: During his Friday Sermon, Hazrat Khalifatul Masih Vaa said: “I had instructed those who worked in places where pork was used, to be careful about eating in such places, and secondly, that they should leave such jobs and look for other jobs. On this, an individual wrote

3

AL HAKAM | Friday 8 July 2022

Week in History

8-14 July

to me saying that he had purchased some restaurants, or bought one restaurant, [and said] ‘If pork is not used in food in that area, then the business does not flourish. In some cases, fat is used.’ He wrote, ‘Now I have bought it, and if I do not run it in this way, there will be a huge loss, thus permission be granted.’

“As far as permission is concerned, I cannot grant it. Moreover, it is their own thinking that the business will not flourish and there will be no sales. If it is unsuccessful, you should sell it and search for a new business then. Allah the Almighty is the Provider. If you leave it in good faith, then [Allah the Almighty] will create means for better work.”

9 July 2010: On this day, upon the completion of a series of Friday Sermons dedicated to the Lahore Martyrs, Hazrat Khalifatul Masih Vaa mentioned them collectively, and instructed the Jamaat to remember them in prayers.

10 July 10 July 2009: While commentating on Allah the Almighty’s attribute of Al-Rafi‘ (the Exalter) during his Friday Sermon, Hazrat Khalifatul Masih Vaa shed light on the spiritual ascension of Jesusas. Huzooraa proved through arguments from the Holy Quran and the Bible that Jesusas did not physically ascend to Heaven.

11 July 11 July 2003: During his Friday Sermon on this day, Huzooraa said that certain Ahmadis became anxious as a result of the opponents’ enmity and foul language and then wrote letters to him, saying, “As we Ahmadis are on the truth, so we should do mubahala [prayer duel with the opponents].” Huzooraa instructed that permission should be acquired first before doing this.

In this regard, Huzooraa said: “You should bear in mind, as there is an instruction of Hazrat Khalifatul Masih Ira, that you ought to follow the Imam in every matter.

Therefore, none of you has the right to try to get ahead of your

Messiahas.

Maulana Abdul Karim Sahib Sharma had the opportunity to serve the Jamaat in various capacities, such as amir and missionary-in-charge Uganda and Kenya, and then in the UK as secretary tabligh, secretary tarbiyat and secretary rishta nata as well.

He was also a member of the Jamaat UK’s Centenary Jubilee Planning Committee.

13 July Hazrat Khalifatul Masih V being interviewed by a reporter of CBC, Calgary, Canada

Imam, or to challenge someone to a mubahala. This is not for everyone to do. There are some rules and regulations. […]

“Therefore, stay behind the shield of the Imam that Allah the Almighty has provided for you and continue to preach according to the methods and arguments taught by the Promised Messiahas. […]

“The opponents who are so desirous of mubahala may do as they please.

They may call God as much as they want, rub their foreheads and noses [on the prayer mats]. Their prayers against the Jamaat will never be heard. And, insha-Allah, victory will only be granted to Ahmadiyyat, the true Islam. Always remember the phrase of the Promised Messiahas, that ‘I am an appointed one and I have been given glad tidings of victory.’”

11 July 2011: A lawyer and local president of Nawabshah Jamaat in Pakistan, Malik Mabroor Ahmad Sahib was martyred at 8:15 pm at his chamber. He was 50 years old at the time of death. A person hiding behind the bushes outside his chamber came out and shot him.

An attempt was made on his life previously as well. He served the local jamaat as secretary jaidad and was also serving as district nazim umumi.

minister thanked Huzooraa for his continued efforts towards promoting world peace and for sending a humanitarian relief team to Tuvalu following Cyclone Pam earlier that year.

12 July 12 July 2013: During his Friday Sermon, Hazrat Khalifatul Masih Vaa mentioned Maulana Abdul Karim Sahib Sharma, a life devotee, who had passed away a few weeks earlier.

Huzooraa stated that he was born in Qadian on 26 May 1918. His father, Hazrat Sheikh Abdur Rahim Sahib Sharmara (previously Kishan Lal) was a companion of the Promised Messiahas, who converted to Islam from Hinduism, by performing bai‘at in 1904 at the hand of the Promised

13 July 2012: During his Friday Sermon, Hazrat Khalifatul Masih Vaa presented details of his recent tours of America and Canada. Huzooraa said that a CNN correspondent asked him about the possibility of Islam spreading in America. Huzooraa responded by saying, “Jamaat-eAhmadiyya is presenting the true Islam and the possibilities of its spread are not only in America but in the whole world, because it will not occur through extremism, but by winning the hearts and by conveying the beautiful teachings of Islam.”

14 July 14 July 2014: Muhammad Imtiaz Ahmad Sahib of Nawabshah, aged 39, was martyred at 4:30 pm on this day.

Some unknown motorcyclists came to his shop and fired three bullets at him. Two or three days before this incident, he was informed by a neighbouring shopkeeper that some opponents were making plans against him.

11 July 2015: Prime minister of Tuvalu Enele Sopoaga visited Hazrat Khalifatul Masih Vaa at the Fazl Mosque, London on this day.

During the meeting, the prime Hazrat Khalifatul Masih Vaa being interviewed by CNN, Silver Spring, USA

Friday 8 July 2022 | AL HAKAM

4

Abortion and the US Law: An Islamic viewpoint Romaan Basit Final-Year Student, Jamia Ahmadiyya UK

Since 1973, abortion has been legal in America.

However, recently this right was overturned – making it possible for any state to introduce restrictions or even bans on abortion.

The impact is such, that already 26 states are expected to act on this immediately.

Roe v Wade We have seen the term “Roe v Wade” plastered all over headlines recently; a legal case in 1973, in which the US Supreme Court gave the verdict that the right to abortion would be constitutionally protected. The law was passed as a result of the 1969 case of Norma McCorvey – known as Jane Roe – who was denied termination of her pregnancy despite her claim of being raped. Her appeal made it to the US Supreme Court in 1973, where it was decided that all criminal abortion laws would be invalidated.

Defending the anti-abortion law was Henry Wade, hence the name “Roe v Wade”.

Since this recent change in the law, famous faces have been vocal in their disagreement. Meghan Markle said, “Reproductive freedom is a fundamental right like freedom of speech”, and Michelle Obama tweeted, “I am heartbroken for people around this country who just lost the fundamental right to make informed decisions about their own bodies.”

With all this going on, the question is, what is Islam’s stance on abortion – is it prolife or pro-choice?

Islam – pro-life or pro-choice?

Islam does not take a definitive, nonnegotiable stance; each case is dealt with differently according to the circumstances and situation.

Generally speaking, Islam places a huge emphasis on the sanctity of life, and abortion is seen as akin to taking the life of another human being.

Hazrat Mirza Tahir Ahmad, Khalifatul Masih IVrh explained: “Abortion is condemned by all religions, in fact, in the sense that it is a sort of murder.

Wherever it is not qualified as murder, it is permitted. The basic prohibiting idea is that of murder; you can’t take a life.”

(Does Islam permit abortion, and if so, on what conditions?, Question & Answer Session 22 July 1984, www.youtube.com/

watch?v=xqcZ0Hu9GGY) The above statement leaves room for exceptions, and we all agree that where there are rules, there are exceptions.

If a scenario where giving birth can endanger the life or health of the mother, then Islam gives permission for abortion.

Also, under other extreme circumstances such as rape, abortion may also be allowed, depending on the age and the developmental stage of the foetus. Now, let’s get to the root of the matter.

The Quran and abortion In the Holy Quran, Allah the Almighty states: “Your wives are a tilth for you.” (Surah al-Baqarah, Ch.2: V. 224) Hazrat Mirza Ghulam Ahmadas, the Promised Messiah, commenting on this verse, writes in his book Chashma-eMa‘rifat: “It is clear from this verse that due to the fact that women are like a tilth from which, like crops, progeny is born, therefore it is impermissible to prevent this tilth from bearing children. However, if the woman is ill and it is certain that childbirth may result in her death, and likewise if there is any other genuine reason, then such situations are an exception. However, as a general ruling, it is totally impermissible according to the Shariah to prevent offspring from being born.” (Chashma-e-Ma‘rifat, Ruhani Khazain, Vol. 23, p. 292) Therefore, as a general ruling, abortion is impermissible. However, the Promised Messiahas makes it clear that the mother’s life must be given precedence and saved, even if it means terminating the pregnancy.

Expanding on this very point, Hazrat

Mirza Tahir Ahmad, Khalifatul Masih IVrh explained: “If the child threatens the life of the mother by posing some sort of danger to her who is carrying the child, then whom would you sacrifice upon whom? The lesser things are sacrificed for the sake of higher things. The ram was sacrificed for the sake of Ismael. So […] the mother has a right to live because she has established a life here on earth and it is she who is giving birth to a life. That new life has no right to endanger the life of the mother who is instrumental in giving that foetus some life. In all such cases, abortion is permissible, it is advisable and it is promoted in Islam.

“In cases where there is no genuine or rightful reason for anyone to abort at a stage where the child has already gained a sort of life, then there it would be murder. There it is not permitted.” (Does Islam permit abortion, and if so, on what conditions?, Question & Answer Session, 22 July 1984, www.youtube. com/watch?v=xqcZ0Hu9GGY) We have established that if the mother’s life is in danger, then abortion is permitted.

But in the same passage above, Hazrat Ahmadas also writes: “Likewise, if there is any other genuine reason, then such situations are an exception.” (Chashma-e-Ma‘rifat, Ruhani Khazain, Vol. 23, p. 292) Naturally, the following question arises: What else could be taken as a genuine reason?

Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa explained this recently in a virtual meeting with Ahmadi Muslim women in the USA on 28 May 2022. When asked regarding the recent abortion ban in

the US, Hazrat Khalifatul Masih Vaa stated that there is only one categorical prohibition: “This is a burning issue in the United States nowadays. Islam says that you should not kill your children because of the fear of their upbringing or because of finances.”

(Al Hakam, 3 June 2022, Issue 220, p. 2) The verse of the Holy Quran which Hazrat Khalifatul Masih Vaa alluded to, is: “Kill not your children for fear of poverty. It is We Who provide for them and for you. Surely, the killing of them is a great sin.” (Surah Bani Israil, Ch.17: V.32) He further explained: “That is the only thing which Islam prohibits for abortion. Otherwise, Islam says that if the health of the woman is not good, she can have an abortion; if the baby is not properly developing, they can do abortion, even from the foetus stage to the later stage. So, in the case of rape, also, if the woman likes that she cannot bear the burden of this child because of the society, they will raise fingers at her all the time, and even if the child is born, the child will also face difficulties in his or her environment, then the mother can decide to get it aborted.

Islam permits it.” (Al Hakam, 3 June 2022, Issue 220, pp. 2-3) These are all genuine reasons to terminate a pregnancy. Therefore, Islam has set out clear parameters. Abortion is allowed; however, only in certain circumstances.

This is left to the woman’s discretion, where human intellect comes into the equation.

Every law in the civilised world works (or should work) on mitigating circumstances, and circumstantial evidence holds great worth and value when it comes to judicial matters.

It all comes down to the golden Islamic principle of amal-e-saleh (the right act at the right time), where human freedom of choice, sound judgement and being just to all parties involved is seen as the most important element in not only social but legislative and judicial matters also.

And to conclude, we would like to invite the critics of Islam to reconsider whether Islam, with its teachings of amal-e-saleh, offers a more balanced way of life, or worldly legislation, which is easily influenced by pressure groups and lobbies.

5

AL HAKAM | Friday 8 July 2022

UK Atfal (14-15) Retreat in Islamabad and mulaqat with Huzoor

Syed Adeel Shah Atfal UK Team In March 2021, Hazrat Amirul Momineenaa instructed Majlis Atfal-ul-Ahmadiyya to particularly focus on the tarbiyat of 14-15-year-old atfal.

Speaking to mohtamim atfal of Majlis Khuddam-ul-Ahmadiyya Mauritius, Huzooraa stated: “When boys reach the age of 14 or 15, they normally develop different preferences and often become lazy with regard to the religious activities of the Ahmadiyya Muslim Community. So, this is a very crucial time and age for the atfal where you should

strive to keep them closer to you. Always try to attach them to their religion and involve them in the activities of the Ahmadiyya Muslim Community as much as you can.”

Later in the meeting, Huzooraa again emphasised the importance of the moral training of the youth at 14 and 15 years of age.

Huzooraa said: “Try to make programmes which are of interest to the older atfal and the khuddam.

Ask them what type of activities they think will be beneficial for them and do not only just follow the traditional programmes and plans. […] Try to find out from them, what do they suggest? As long as their suggestions

MKA Bangladesh hold 47th national talim and tarbiyat class

Muhammad Golam Rabbi Mohtamim Talim, MKA Bangladesh

The 47th National Talim and Tarbiyat class of Majlis Khuddam-ul-Ahmadiyya Bangladesh was held successfully from 17 to 26 June 2022 at Darut Tabligh Mosque, Bakshibazar, Dhaka. A total of 300 students (98 khuddam and 202 atfal) participated from 61 majalis.

The classes were taken on various topics such as the recitation of the Holy Quran and

its memorisation, salat with full meaning, hadith, poems (Urdu and Bengali), speech training (Urdu and Bengali), Urdu learning and Islamic history. Administration-related classes were also organised. Every day, a special class was taken on the life of the Badri Companionsra.

Every evening, special tarbiyat sessions were held where many distinguished guests delivered speeches. Sadr MKA Bangladesh and amir Jamaat-e-Ahmadiyya Bangladesh also delivered speeches.

On 23 June, all the students went on a day-long outing to visit the national zoo in Dhaka. Students enjoyed the outing very much and a special lunch was served.

On 25 and 26 June, academic and sports competitions were held.

A total of 15 scholars and missionaries, as teachers, conducted classes during these 10-days.

On 26 June, the class was concluded with a prize distribution ceremony and silent prayer led by naib amir Jamaat Bangladesh.

are within the four walls of the traditions of the Ahmadiyya Muslim Community and the teachings of Islam then you can make your plans accordingly. In this way, you can increase the number of atfal and khuddam taking part in your activities.”

Keeping with this instruction, Majlis Atfal-ul-Ahmadiyya UK has tried to hold events targeted at 14-15 years old atfal with input from atfal on what they would like to do.

As part of this initiative, on 1 to 3 July 2022, a retreat was held by Majlis Atfal-ulAhmadiyya UK where 54 atfal aged 14-15 years from the South of the UK attended.

The highlight of the retreat was having

the chance to pray behind Huzooraa and also the fact that Huzooraa, out of his sheer love and kindness, graced the atfal with a mulaqat whereby after the Asr prayer, atfal stood outside the Mubarak Mosque and atfal had the honour and blessing of spending precious moments with Huzooraa.

Huzooraa enquired how many atfal had come and from where. Huzooraa asked a tifl who had come from South West England about where he had come from. This was a most special moment for the tifl. Whilst speaking to his parents, the tifl explained how this was the best moment of his life.

The atfal felt this was a most precious and blessed moment for them.

One of the atfal named Faris said he felt very emotional as he had not met Huzooraa for almost three years.

Subhan Saboor said: “It was quite emotional because after a long time I saw Huzooraa from so close. It is great that Covid restrictions have now been eased. I used to see Huzooraa every day in the Fazl Mosque because I live very close to the mosque but then it all changed. This was such an amazing moment.”

Fouzaan from the Fazl Mosque region had recently come from Pakistan and it was the first time at the retreat that he had the chance to pray behind Huzooraa after coming from Pakistan. He said he felt very special and he would tell his grandmother about this moment as well because his grandmother used to tell him that he would meet Huzooraa one day and that dream was now fulfilled.

Athar from Baitul Futuh region said that he really saw Huzoor’s nur [divine light] during the mulaqat. He said people always commented saying that Huzooraa had nur on his face and yesterday, he himself saw that. He was overjoyed like the other atfal to see Huzooraa.”

Local Quran students join Ahmadi mosque for lessons in Farafenni-NBR, the Gambia Rohan Ahmad Missionary, The Gambia

In a remote village of the Gambia, namely Yalalbah in Farafenni-NBR, an Ameen ceremony was organised in honour of those who completed the recitation of the Holy Quran.

Regular classes of the Holy Quran and Yassarnal Quran had been conducted by our local teacher, Dawda Camara Sahib and often my humble self also paid visits.

Apart from teaching the Quran, Jamaat members, young and old, were instructed in basic Islamic knowledge. The students were quite happy and enthusiastic when they started learning.

Next to our mosque, there is a madrasa where a non-Ahmadi Muslim Imam conducts classes of the Holy Quran too, but

as we started conducting lessons not only did the Ahmadi Muslim children start to join in but the children of non-Ahmadis also began attending our mosque for learning too. And regardless of what sect one belongs to, all are treated equally and taught the recitation of the Holy Quran.

The parents of some of the non-Ahmadi Muslim children reported that their imam not only charged them for Quran lessons but also beat their children if they were not performing well, whereas none of this occurred in the Ahmadiyya mosque.

On 27 June 2022, the amin ceremony was held and two students finished the complete reading of the Holy Quran with six others who completed the Yassarnal Quran.

Upon the completion of their respective categories, they were awarded new copies of the Holy Quran and a cash prize.

Friday 8 July 2022 | AL HAKAM

6

Eid-ul-Adha and qurbani sacrifices Eid-ul-Adha (‫)عيد الأضحى‬, also known as the “Festival of Sacrifices”, celebrates Prophet Abraham’sas readiness to follow Allah’s commandment by offering his son, Prophet Ishmaelas, as a sacrifice.

However, before he could do so, God provided him with a lamb to be slaughtered instead. On the occasion of Eid-ul-Adha, animals are sacrificed in remembrance of the devotion shown by Abrahamas and Ishmaelas to Allah the Exalted.

The ceremonial animal sacrifice is known as a qurban (‫)قربان‬, qurbani (‫ )قربانی‬or udhiyah (‫)أضحية‬. These terms describe animals that are specifically sacrificed in order to win God’s pleasure and nearness (‫)قرب‬. Hence, in these words, there is an allusion to the fact that the nearness (‫ )قرب‬of God cannot be attained until all the desires and passions of the self are sacrificed (‫)قربان‬.

Thus, the external act of sacrifice in Islam is regarded as a deed done in obedience to the will of God, for His pleasure, and

to attain His nearness. It is in commemoration of the wonderful obedience shown by Abrahamas to the commandments of God that one submits completely to the will of God, and is, like Abrahamas, ready to sacrifice everything for His sake.

The issue of animal sacrifice and subsequent meat consumption in the Islamic world rises to the foreground every year with the arrival of the Hajj season and Eid-ul-Adha celebrations.

In the following article, which was written in 1960, Hazrat “Qamar-ul-Anbiya”, Mirza Bashir Ahmad MAra, one of the greatest religious scholars and prolific writers of our time, comprehensively elucidates this topic in view of the Holy Quran, the ahadith and other authentic Islamic sources. The esteemed author argues for the continued need and importance of the Islamic tradition of qurbani in the present day and the future. (Editor, Al Hakam)

Hazrat Mirza Bashir Ahmadra (1893-1963) An honourable friend who is still outside the pale of Ahmadiyyat writes to point out that the subject of animal sacrifices on the occasion of Eid-ul-Adha is the burning topic of the day. [He asks…]

1. What is the correct Islamic teaching on the subject with particular reference to the Holy Quran, the hadith and the sunnah? He has asked me to elucidate whether animal sacrifices were obligatory only on hajis (pilgrims) or on non-hajis as well.

2. Will it not be advisable under the present circumstances to distribute money among the poor and the needy or spend it on some charitable institutions instead of slaughtering numberless animals on this occasion and thus waste the animal wealth of the country?

3. Do not these animal sacrifices adversely affect the national wealth of the country and particularly the supply of milk and butter as the staple food of the people?

These are the three questions to which my attention has been drawn and which loom large on the pages of the leading newspapers of the country.

A section of the people, which mainly consists of the newly educated young men, emphasises the point that the animal sacrifices which the non-hajis offer in their respective localities are not traceable in the traditions of the Holy Prophetsa of Islam; and even if they are, would it not be a feasible idea, under the present difficult circumstances, to

distribute the equivalent amount of money among the poor and the needy, or to spend it on some national enterprise, particularly when there is already a dearth of animal wealth in Pakistan and human needs have immensely increased?

The other section, the orthodox one, persists in the belief that the age-long tradition that the Great Patriarch Abrahamas under divine orders established on this earth, and which the Holy Prophetsa of Arabia received and declared to be an

integral part of Islamic teachings and himself acted upon it and urged his followers to act upon it likewise, and which throughout the centuries has been the constant practice of Muslims, must be maintained at all costs and the real or supposed dearth of animals

7

AL HAKAM | Friday 8 July 2022 in Pakistan might be made up by other means.

History and background of the commandment to sacrifice (qurbani) Before proceeding to enunciate the Islamic teaching about sacrifices it is essential to point out what Eid-ul-Adha means, how it came to be originated in Islam, and what philosophy underlies the sacrifices, or in other words, we must know the background of the subject, for without knowing the background of a thing, we cannot make a definite mental picture of it. Hence we must know that:

Various kinds of Eids in Islam and their meaning 1. Eid is an Arabic word which means a day of collective enjoyment which recurs again and again. There are three such Eids in Islam: (a) Friday, which comes every week and according to a tradition of the Holy Prophetsa it is the most important of all the Eids and is full of blessings, but people do not realize its importance owing to the frequency with which it comes every week. (b) Eid-ul-Fitr which immediately follows the month of Ramadan every year.

It is so-called because it opens the door for the believers to eat and drink after the fasts of Ramadan. (c) Eid-ul-Adha which falls on the 10th of the month of Zul-Hijjah. In Pakistan, it is commonly called the Baqar-Eid, Bakra-Eid or Bari-Eid.

Eid-ul-Adha 2. The Eid-ul-Adha is so-called because animals are slaughtered for sacrifice on the first, second and third day of Eid. The word ٰ (adha) in Arabic, is the plural of ‫أضحاة‬ ‫أضحى‬ (adhat), just as ‫( أضاحي‬adahi) is the plural of ‫( أضحية‬udhiyah) which means an animal ّ meant for sacrifice. It is also called ‫يوم النحر‬ or the Day of Sacrifices. Both the words have been frequently used by the Holy Prophetsa himself as we learn from his sayings. Every book of hadith has invariably used this word. In short, no other word except these two has been used for the day of Eid. In this connection, it should also be remembered that the Holy Quran as well as the ahadith i.e. the Prophetic traditions, use the word ‫( هدي‬hudyun) for sacrifices which are to be offered by hajis (pilgrims) in the Holy precincts of the Kaaba and not ٰ (adha) which is used for the the word ‫أضحى‬ sacrifices offered by the non-hajis (nonpilgrims) in their respective localities.

3. We learn from the traditions that the Eid-ul-Adha was instituted in the second year of the Hijra (Zarqani and Tarikh al-Khamis) which means that the Holy Prophetsa enjoyed nine or ten such Eids in his life. On the other hand, he only performed one Hajj, the pilgrimage which is referred to as Hajjatul-Wada’ (Farewell Pilgrimage). The Holy Propehtsa performed this Hajj in 10 AH (Tabari and Fath al-Bari fi Sharh Sahih al-Bukhari) as he passed away only 2 ½ months later.

4. The Holy Quran tells us that the Hajj (pilgrimage) was instituted in the time of Prophet Abrahamas (Surah al-Hajj, 22:28) who, under God’s orders, settled his first-

born, Ishmael, in the arid and waterless valley of Mecca, at a time when there were no means of sustenance of life. This was, in truth, the interpretation of Abraham’sas dream that he was slaughtering his son with his own hands. On this occasion, God ordained animal sacrifice in lieu of human sacrifice but human sacrifice too, did continue in spirit. This was, as it were, the first dedication [waqf] of a son on the part of a father that was offered in the way of God so that He might grant to the son (Ishmael) a new life after his apparent “death” and that He might sow a seed which was destined to grow into a big and lofty tree and bear delicious fruits in the Holy person of Muhammadsa, the last of the [law-bearing] prophets, the best of God’s creation, and the last Giver of a Universal code of laws to humanity. Says the Holy Prophetsa: ْ َ ْ َّ ُ ْ َ ‫ـحي ِن‬ ‫أنا ابن الذبِي‬ “I am descended of one, who was doubly offered for sacrifice” (Tarikh al-Khamis) meaning thereby that the one was the corporeal frame of Ishmaelas, who, being settled in the waterless valley of Mecca, was, as it were, practically slaughtered by Abrahamas, his father, and the other the soul of Ishmaelas that was dedicated in the way of God. To be brief, animal sacrifices are reminiscent of that great sacrifice, but woe be to the spiritual decline of the Muslims and the material ascendency of the modern age that most of them have even forgotten the correct name of Eid-ul-Adha, what to speak of perpetuating the memory of the Great Sacrifice. Instead of pronouncing it as Eid-ul-Adha, they pronounce it “Eidul-Duha” which translates as the “Morning Eid”, which mistake is shared even by the educated people not excepting the editors of newspapers and their correspondents.

Those who have omitted the word “sacrifice” from the Eid of sacrifices, how can they be expected to remember the form of worship implied in the word Eid-ul-Adha (the Eid of sacrifices) while the fact is the Holy ٰ Prophetsa himself named it ‫الأضحى‬ ‫( عيد‬the Eid of sacrifices) and not Eid-ud-Duha or the “Morning Eid”. (Abu Daud; vide Mishkat, Kitab al-Eidain ) 5. Another interesting and notable point of which most people seem to be ignorant is the fact that the Eid-ul-Adha prayer is not meant for hajis (pilgrims) but only for nonhajis. It is never offered at Mecca because the pilgrimage itself is a magnificent Eid comprising a most perfect form of all the four elements of Eid viz., (a) Worship (b) Assemblage of believers (c) Pleasure (d) Recurrence [‫ ]عود‬of the Day of Eid every year. This is why the Islamic Shariah has ordained the Eid prayer for the non-hajis only so that they too, in their respective localities might commemorate, by offering prayer and animal sacrifices the sacrifice which began with Ishmaelas and culminated in its spiritual perfection with the Holy Prophetsa of Islam. Hence wherever in the traditions we find mention of the sacrifices of the Holy Prophetsa and of his Companions, it exclusively refers to the sacrifices of nonhajis only.

The five points enumerated above in connection with the background of Eidul-Adha sacrifices are so prominent and vivid and supported by sound arguments and proofs that even a casual observer of

Islam, no matter what sect he belongs to, may not venture to deny them. For the same reason, I did not deem it necessary to quote references in support of any of them.

Are animal sacrifices meant for hajis only?

Now I take the real question of whether animal sacrifices are essential for non-hajis as well? If so, is there any proof thereof?

Well, if it is a question of essentiality or

otherwise, sacrifices are not essential even for hajis in all circumstances. What to speak of their being essential for non-hajis.

The Islamic law has imposed certain limitations on sacrifices. For instance, sacrifice is not essential for an ifrad (a pilgrim who performs the Hajj only) but it is essential only for a pilgrim who undertakes to combine Hajj as well as Umrah [...]

Continued on next page >>

Friday 8 July 2022 | AL HAKAM

8

Hazrat Aishara reports that the Holy Prophetsa bought a ram, slaughtered it with his own hands and prayed to God saying, “O God accept it on my behalf, on behalf of my children and on behalf of my followers (till the Day of Judgement).” (Sahih Muslim, Kitab al-Adahi, Bab Isti‘abi l-Udhiyati wa Zabhiha Mubash-sharah bila Tawkilin wa t-Tasmiyati wa t-Takbir) Now, in the presence of so many authentic and clear traditions, who will venture to assert that animal sacrifices are only meant for hajis and not for non-hajis?

There is no doubt sacrifices are incumbent only upon those who can afford to offer and even if one person in the family can offer, it will suffice for the whole family (Sunan Abi Daud). But the example set by our Holy Prophetsa in slaughtering an animal on the occasion of Eid-ul-Adha is very imperative and carries a big reward.

Sacrifices in the Holy Quran An objection is raised in certain quarters that animal sacrifices are, no doubt, mentioned in the ahadith but there is no mention of them in the Holy Quran, hence they can be overlooked under certain circumstances.

But this viewpoint is as ridiculous as it is erroneous and mischievous. Do we not read the following in the Holy Quran? << Continued from previous page

known in Islamic terminology as tamattu‘ or qiran (Surah al-Baqarah, Ch.2: V.197), and for one, who starts on pilgrimage but, owing to some unavoidable circumstances, is deprived of the benefit of performing it.

(Surah al-Baqarah, Ch.2: V.197) Secondly, he must be financially well-off to offer animal sacrifice, otherwise he may keep fast as atonement for his inability to offer a sacrifice. When animal sacrifices are not essential under all circumstances even for hajis, there is no question of their being essential for non-hajis.

Now the question arises, when sacrifice is not essential for those hajis who cannot afford to offer it, is it essential for those non-hajis who can afford it? It must be remembered that the Holy Prophetsa always offered animal sacrifices on the occasion of Eid-ul-Adha and urged his companions to do likewise.

Eid-ul-Adha sacrifices in the sunnah and the ahadith of the Holy Prophet Muhammadsa

َ َ َ َ​َ ُ ْ َ َّ َ ّ ٰ َّ ّٰ ُ َ َ‫ال أق‬ ‫ام َر ُسول الل ِه َصلى الل ُه َعل ْي ِه َو َسل َم‬ ‫ ق‬،‫ع ِن اب ِن عمر‬ َ ‫بال ْ َمد‬ َ ‫ين ِة َع ْش َر ِس ِن‬ ْ‫ين ي ُ َض ّحي‬ ِ ِ ِ Hazrat Abdullah bin Umarra reports that the Holy Prophetsa remained in Medina for a decade and every year, on the occasion of Eid-ul-Adha, he offered a sacrifice (Tirmidhi, Kitab al-Adahi, Babu d-Dalili ala anna al-Udhiyah Sunnah), so much so that on his deathbed he willed his cousin and son-in-law Alira [the Fourth Caliph of Islam] to slaughter an animal even after his death.

Hence, it is narrated in another hadith that, َ َ ُ ْ َُ ْ َ ْ َ ّ َ ً ُ َ َ َ َ َ ْ َ ‫ قال َرأيْت َعلِ ّيا يُض ِحي بِكبشي ِن فقلت َما هذا‬،‫ش‬ ‫عن حن‬ ُ َ َ َ ٰ َّ َ ّ ٰ َ ْ ُ ٍ َ َّ َ َ َ َ‫اللّ ُه َعل َ ْي ِه َو َسل ّ َم أ ْو َصان ْي أ ْن أ َض ّحي‬ ‫فقال ِإن رسول الل ِه صلى‬ ِ ِ ُ ْ َ ّ َ ُ َ​َ َ ُ ْ َ ‫عنه فأنا أض ِحي عنه‬ Hanash saw that Hazrat Alira slaughtered two rams as a sacrifice. “I said to him”, said Hanash, “What do you mean by slaughtering

two rams?” Hazrat Alira replied, “The Holy Prophetsa had asked me to slaughter an animal on his behalf, so I do that.” (Abu Daud, Kitab al-Dahaya, Bab al-Udhiyah ani l-Mayyit) We have another hadith: ٰ َّ َ ُّ َّ َ َ َ َ َ َ َ َ ْ َ َ‫اللّ ُه َعل َ ْي ِه َو َسل َّ َم ي َ ْوم‬ ‫ع ِن البرا ِء قال خطبنا الن ِبي صلى‬ ُ َ َ َ َ َ َ َ َ َ َّ َ ْ َ َّ ُ َ ّ َ ُ ْ َ َ َ َ ْ َ ‫الن ْح ِر فقال ِإ ّن أ ّول َما ن ْبدأ بِ ِه فِي يو ِمنا هذا أن نصلِي ثم نر ِجع‬ َ َ َ َ ْ َ َ َ َ َ َ َ ْ َ​َ َ َ ْ َ َ ‫اب ُس ّن َت َنا‬ ‫فننحر فمن فعل ذل ِك فقد أص‬ Baraa reports that the Holy Prophet delivered a sermon on the day of Eid-ulAdha and said, “First of all we should say our Eid prayer and then slaughter an animal for sacrifice. Whoever does so follows my example [sunnah].” [Mishkat al-Masabih, Kitab al-Salat (muttafaqun alaihi)] In this hadith, the word “sunnah” is significant, as it is not technically used here, it may also be taken to mean the essentiality of sacrifices.

We have yet another hadith which says: ً َ َ ْ َ َّ ّ َ ‫َم ْن َو َجد َس َعة فلم يُض ِح فلا يَق َرب َ ّن ُم َصلانا‬ It means that “A man who can afford to offer a sacrifice but does not do so, may better say his prayer in a mosque other than ours.” (Musnad Ahmad, Musnad alMukthirin min al-Sahabah, Musnad Abi Hurairahra, Hadith 8273) The words of the tradition are too vivid to admit of any comments. These words of the Holy Prophetsa were wholly accepted by the Companionsra like all other words of his. َّ َ َ ً َّ ُ ‫ عن‬، ‫عمر‬ ‫ضحي ِة‬ ‫عن جبلة بن سحيم أن رجلا سأل ابن َ ِ الأ‬ َّ َ ٌ َّ ّ َّ َ ّٰ ُ َ ‫أواجبة‬ ‫ضحى رسول الل ِه صلى الل ُه علي ِه وسل َم‬ ‫هي؟ فقال‬ َّ ُ َ َ ّٰ ُ َ َ ‫والمسل‬ ‫ضحى رسول الل ِه‬ ‫ فقال أتع ِقل؟‬، ‫فأعادها علي ِه‬ ، ‫مون‬ ِ َ َ ٰ ّ َ‫اللّ ُه عليه وسل ّ َم والمسلمون‬ ‫صلى‬ ِ sa

“Jabla bin Sahaym reports that a man inquired of Abdullah bin Umarra whether the Eid-ul-Adha sacrifices were essential.

Ibn-e-Umarra replied that the Holy Prophetsa, as well as his Companionsra, did slaughter animals for sacrifice. The questioner repeated his question and Abdullah bin Umarra said, ‘I have already answered your

question, can’t you follow me?’ I said, ‘The Holy Prophetsa, as well as his Companionsra, did slaughter animals for sacrifice.’” (Jami‘ al-Tirmidhi, Kitab al-Adahi an Rasulillahi, Babu d-Dalili ala anna l-Udhiyah Sunnah) The Holy Prophetsa did not slaughter an animal for pleasure’s sake, or with a view to distribute the flesh among his friends or poor relations, but he did so as a religious duty. َ ّ ٰ َّ َ َ َ َ َ َ ْ َ ْ ْ َ ‫َع ْن‬ ّٰ ُ َ‫ال أ َ ْصح‬ ‫ول الل ِه َصلى الل ُه َعل ْي ِه‬ ‫اب َر ُس‬ ‫زي ِد ب ِن أرقم قال ق‬ ِ َ ُ َّ ُ َ َ ُ َ َ ْ َ َّ َ ُ ّٰ َ َ‫اهيم‬ ْ ّ ْ ِ ‫و َسل َم يَا َر ُسول الل ِه َما ه ِذ ِه الأضاحِ ي قال سنة أبِيكم ِإب َر‬ ُ َ ٌ َ َ ّ ُ َ َ ّٰ َ َ ‫قَالُوا فَمَا ل َ َنا ف‬ ‫يها يَا َر ُسول الل ِه قال بِك ِل شع َر ٍة َح َس َنة قال ْوا‬ ِ ٌ َ َ َ َ َ ّ ٰ َ ُ َ َ ُ ُّ َ ُّ ‫ال ب ُك ّل َشعَ َرة م ْن‬ ‫وف حسنة‬ ِ ‫ٍ ِ الص‬ ِ ِ ‫فالصوف يا رسول الل ِه ق‬ “Zaid bin Arqam reports that the Companionsra said, ‘What do these sacrifices mean, O Prophetsa of God?’ The Holy Prophetsa said, ‘It is the practice [sunnah] of your father Abrahamas.’ ‘Of what use then are they to us?’ They asked the Holy Prophetsa again. ‘Every hair of the slaughtered animal’, said the Holy Prophetsa, ‘brings goodness to the man who kills it for sacrifice.’” (Ibn Majah, Kitab al-Adahi Babu thwabi l-udhiyah) َ​َ َ َ َ َ َ َ َ ّٰ ّٰ َ ‫ أ ّن َر ُسول الل ِه صلى الله عليه وسلم قال‏ ‏" َما ع ِمل‬،‫ع ْن َعائِشة‬ َّ ْ ْ َّ َ َّ َ َ ْ َّ َ ْ َ َ َ ْ ٌّ َ ‫اق الد ِم‬ ِ ‫آد ِمي ِمن عم ٍل يوم النح ِر أحب ِإلى الل ِه ِمن ِإه َر‬ Moreover, “Hazrat Aishara reports of the Holy Prophetsa that he said, ‘On the day of Eid-ul-Adha, no act of a Muslim is dearer to God than shedding the blood of an animal for sacrifice.’” (Jami‘ al-Tirmidhi, Kitab aladahi an rasulillahi, Babu ma Ja’a fi Fadli l-Udhiyah) In this tradition, the words “shedding the blood of animals” point to the importance of animal sacrifices. On another occasion, the Holy Prophetsa slaughtered an animal not only on his own behalf but also on behalf of the whole Muslim nation. َ​َ َ َ َ ّٰ ّٰ َ ْ َ َ​َ​َ …‫ش‬ ‫ أ ّن َر ُسول الل ِه‬،‫ع ْن َعائِشة‬ ٍ ‫صلى الله عليه وسلم أمر بِكب‬ ٰ ٰ ّ َ َ َ ُ ُ َ​َ​َ َ ُ َ ُ َ َّ َ ُ ‫اسم اللّه الل ُه َّم ت َ َق َّب ْل م ْن‬ ‫آل محَ ّم ٍد‬ ِ ِ ْ ِ‫ث ّم ذبحه ث ّم قال‏‏ب‬ ِ ‫ِ محم ٍد و‬ ُ َ ُ َ ‫َو ِم ْن أ ّم ِة محَ ّم ٍ ‏‏د‬

ّٰ ۡ ُ َ ۡ ۡ ُ َ َ َ ۡ َ َ ّٰ َ َ ‫الل ِہ اُ ۡسوَ ٌۃ َح َس َن ٌۃ لّ َِم ۡن ک‬ ‫لقد کان لکم فِی رسو ِل‬ ‫ان یَ ۡر ُجوا الل َہ‬ ّٰ َ َ َ َ َ ٰ ۡ َ ۡ َ ۡ َ ً‫الل َہ َک ِثیۡرا‬ ‫والیوم الاخِر وذکر‬

“Verily you have in the Prophet of Allah an excellent model, for him who fears Allah and the Last Day and who remembers Allah much.” (Surah al-Ahzab, Ch.33: V.22) (b) Again it says:

ّٰ ُ ۡ َ ۤۡ ُ َ ٰ َ ۡ َّ َ ُّ َ ٰۤ ّ ‫الل َہ َواَ ِط ۡی ُعوا‬ ‫یایہا ال ِذین امنوا ا ِطیعوا‬ ‫الرَ ُسوۡ َل‬

“O ye who believe! obey Allah and obey His Messenger.” (Surah al-Nisa, Ch.4: V.60) Now if all the Quranic injunctions culminated in obedience to God only, then where was the necessity of adding the words ّ ‫ اَ ِط ۡی ُعوا‬which means obedience to the ‫الرَ ُسوۡ َل‬ Prophetsa as well. The fact of the matter is that the Quranic revelation sometimes aims at concision and brevity which may not be easily understood by each and every person of ordinary intelligence. This is why the wisdom of God ordained the obedience to the Prophetsa as a part of Islamic Shariah so that no phase of it might remain imperfect and unexplained and there might be no occasion for a lame excuse for those who want to flout the commandments of the Shariah, Hence if anything is proved from hadith and sunnah by conclusive evidence, we shall have to accept it as true. And I hold that the audacity of a man, who, being a follower of the greatest of Prophets and the best of Messengers, declares that he need not follow him, is nothing less than a declaration of his disbelief and irreligion. He will daily confirm to the hundred and one wishes of his wife, his children and his friends but he will not listen to the sayings of the greatest of Prophets and the best of creation. Moreover the Holy Quran, too, is not silent on the question of sacrifices as it says:

َ َ َ ۡ َ ٰ َ َ ۤ َّ ۡ َ ‫ِانا ا ۡعط ۡینک الکوۡثرَ ۔ ف َص ِ ّل ل ِرَ ِّبک َوان َح ۡر‬

“Surely We have given thee abundance (of good); So pray to thy Lord, and offer sacrifice. (Surah al-Kauthar, Ch.108: V.2-3) This chapter was revealed just before the year of Hijra (Fath-ul-Qadeer by Imam al-

9

AL HAKAM | Friday 8 July 2022 Shawkani) when the Ka‘bah was still under the control of the unbelievers and the Hajj had not yet been declared obligatory on the Muslims. The word ‫( نحر‬sacrifice) does not refer to sacrifices on the occasion of Hajj (pilgrimage) but an ordinary sacrifice which is offered during the three days of Eid-ulّ Adha; and ‫( يوم النحر‬Day of Sacrifices) is another name for Eid-ul-Adha and the same word ‫( نحر‬nahar) has been used here in this verse. On another occasion the Holy Quran says concerning the pilgrimage:

ۡ ‫َواَ ِت ُّموا ال ۡ َح َّج َوال ۡ ُع ۡمرَ َۃ ل ِ ّٰل ِہ ؕ َف ِا ۡن اُ ۡح ِص ۡرتُ ۡم َف َما‬ ‫اس َت ۡی َس َر ِم َن‬ ۡ ‫ال َہ ۡد ِی‬

“And complete the Hajj and the Umrah for the sake of Allah; but if you are kept back, then (make) whatever offering is easily available.” (Surah al-Baqarah, Ch.2: V.197) Now evidently this verse refers to the pilgrims who may set out with the intention of performing pilgrimage to Mecca but owing to certain unavoidable circumstances (for example, disease, loss of passage money or insecurity of the road, etc.) they may not be able to perform the pilgrimage. But with a keen and discerning eye, the Holy Prophetsa concluded from this verse that as every man has a natural desire to pilgrimage at least once during his life, but owing to some circumstances he has been debarred from undertaking the journey, his case falls under the category of those who, being debarred, have to offer a sacrifice.

Therefore, it can reasonably be argued from this verse that animal sacrifices are essential for non-pilgrims as well. Just as the five daily prayers with their scheduled times have been inferred from the verses of the Holy Quran by the Holy Prophetsa, similarly the offering of sacrifices has been inferred from the above-mentioned verse by the Holy Prophet (peace and blessings of God be on him). Hence, from the study of these two verses, we are perfectly justified to conclude that the system of sacrifices is based on the Holy Quran while the sayings of the Holy Prophetsa of Islam are but deductions from the same verse.

Are Eid-ul-Adha sacrifices obligatory? – Views of the four Sunni schools of law (madhahib) We need not go into the technicalities of the subject under discussion, suffice it to know that the commandment about sacrifices is based on the teachings of the Holy Quran and is further strengthened by the sayings and doings of the Holy Prophetsa of Islam.

For those who are desirous of studying the subject in the light of the opinions of the four Muslim doctors of law the following references will suffice. ‫أجمع المسلمون على مشروعيتها فالأضحية سنة عين‬ ‫مؤكدة… و الحنفية قالوا هي واجبة فأما شروط سنتها فمنها‬ ‫القدرة‬ “Muslims of all shades and opinions are agreed on the legality of sacrifices …

(According to these doctors of law [fuqaha]) sacrifices have been particularly emphasised by the Holy Prophetsa … while the Hanafi School of thought holds the view that they are essential an obligatory … on those who can afford to offer them. (Kitab al-Fiqh ‘ala Madhahib al-’Arba‘ah, Vol. I, pp. 593-94) We also read in the foot-note of Tirmidhi: ‫اختلفوا في أن الأضحية واجبة أو سنة فذهب أبو حنيفة‬ ‫وصاحباه وزفر إلى أنها واجبة على كل حر مسلم مقيم موسر‬

‫وعند الشافعي سنة مؤكدة وهو المشهور في مذهب أحمد و‬ ‫في مذهب مالك أنه سنة واجبة على من استطاعها‬ That is, there has been a difference of opinion with regard to sacrifices whether they are ‫( واجب‬obligatory) or ‫( سنة‬nonobligatory). Imam Abu Hanifarh, founder of Hanafi School of Thought, as well as Imam Abu Yusufrh and Imam Muhammadrh are of the opinion that Eid sacrifice is obligatory on every free, well-to-do Muslim but Imam Shafi‘irh considers Eid sacrifice as non-obligatory but ‫ سنة مؤكدة‬i.e. highly urged upon by the Holy Prophetsa… [It is likewise well-known about the madhhab of Imam Ahmadrh and Imam Malikrh that they consider it and obligatory practice (‫سنة‬ ‫ )واجبة‬upon whoever has the capacity to do so.] (Tuhfatul-Ahwadhi bi Sharh Jami‘ atTirmidhi by Abul Ala Muhammad Abdul Rahman bin Abdul Rahim al-Mubarakpuri, Vol. 5, p. 79) The two references quoted above clearly show that the Hanafi School holds the view that sacrifices are obligatory on all well-todo Muslims and they have the concurrence of the Maliki School as well. But the other two Schools hold that sacrifices are not obligatory but according to the Holy

Prophetsa, they are essential. I, therefore, need not say anything more on this point.

Are animal sacrifices essential even in modern times?

The question whether sacrifices on the occasion of Eid-ul-Adha are obligatory on hajis and on non-hajis has already been thrashed out. Now I take the other side of the question viz., even if it is proved that sacrifices are obligatory on non-hajis as well, will it not be more judicious if, instead of wasting the wealth of cattle, goats and sheep the equivalent amount of money be distributed among the deserving poor or it may be utilised for furthering national schemes and projects. In principle it may suffice to know that to help the poor with a net amount is not a novel device of the modern age, this method is age-old long and was perfectly known to people of preIslamic days and it is well-emphasised in the Holy Quran as well. Now everybody can easily understand that when God and His Prophetsa instituted the system of sacrifices on Eid-ul-Adha there must be some good in it; otherwise where was the necessity of introducing a difficult and costly method instead of adopting a simpler and cheaper

one.

The very difference between the two methods clearly shows that God and His Apostlesa had a definite aim in instituting the system of sacrifices. Nor can it be argued that God concerned Himself only with the needs of the time of the Holy Prophetsa and that He was not cognisant of the needs of modern times. He is Omniscient and nothing is hidden from Him neither new nor old. The reasoning becomes all the more convincing when we find that the Holy Prophetsa introduced the institution of fitranah (helping the poor with cash or kind on the occasion of Eid-ul-Fitr.) If he could introduce the fitrana system on the occasion of Eid-ul-Fitr, why not introduce the same on the occasion of Eid-ul-Adha?

Hence, it follows that the introduction of different methods of spending in the way of God on different occasions involves a definite aim that we may or may not be able to understand.

Can there be a substitute for animal sacrifices?

Some of the modern ulema, although their number is insignificant, are of the opinion that Islamic Shariah has allowed the hajis to keep fasts if they cannot afford the ‫هدي‬ (animal sacrifice). Similarly, non-hajis may offer money as a substitute for animal sacrifice. Moreover, they argue that if a certain haji may have some ailment of the head and might feel it difficult to get his head shaved during the days of Hajj, he may have to resort to a substitute whether it is a fast or charity money. At any rate, Islam has sanctioned the principle of a substitute and the same principle may, with advantage, be applied in the case of animal sacrifice.

But all this reasoning is elusive because the ordinance contained in the verses quoted above pertains to Hajj and not to the animal sacrifices and one ordinance pertaining to a particular problem must not be indiscriminately applied to another problem.

Moreover, these ordinances are themselves proof that there is no substitute for sacrifices to be offered by the non-hajis.

Whereas there is a substitute for sacrifices in certain cases, as well. But the provision of a substitute in one case and the non-provision of it in another, simply shows that there is no question of a substitute for sacrifices by the non-hajis.

The truth of the matter is that whereas sacrifices are obligatory in certain cases of Hajj, which is in itself one of the fundamentals of Islam, hence, in case the hajis are unable to offer a substitute, they have been provided for them in the Islamic Shariah but as sacrifices are not obligatory on non-hajis, therefore, no substitute is provided for them. Apparently, this is a very simple proposition and there is hardly any room for a sensible man to doubt it.

Islam ordains sacrifices of life and property We now pass on from answering the question in principle to the real answer which is as follows: Our Shariah being universal, comprehensive and having been sent down by the Omnipresent God, aims at an allContinued on next page >>

Friday 8 July 2022 | AL HAKAM

10 times of need be prepared to sacrifice his life for his God, his country and his nation; instead of proving a raw thread he might come forth to the forefront ready to sacrifice his all.

3. So that the sight of slaughtering the animals may weed out any sentiments of weakness, fear and awe which vegetarian nations generally develop in themselves.

This is why Islam ordains the slaughtering of animals with one’s own hands or at least in one’s own presence so that one may have the courage to see the animal slaughtered.

Imam Abu Hanifarh says that one should kill the animal with one’s own hand if one knows how to do it otherwise one should, at least, be present at the time of slaughter.

These are the three lessons which might be learnt from the animal sacrifices but it is a matter for regret that the so-called educated young Muslims of today, who are simply ignorant of the secrets of Shariah, are up to discontinuing animal sacrifices and are prone to look upon everything through coloured glasses and substitute them by cash distribution. In other words, they want to retain sacrifices of property but try to obliterate sacrifices of life so that by paralysing half the body of Shariah the whole spiritual and moral make-up of man be hopelessly destroyed in a manner never to be organised again. How aptly has the poet sung :

‫نم از اگیب ی�ااگنن رهرزگ اننمل‬ ‫که اب نم رهر چ�ه رکد آن آانش رکد‬

“I do not complain of the atrocities of my enemies, but I do complain of my friends, who are the sole cause of my distress.”

(Ghazliyat-e-Hafiz, Ghazl 130)

Islamic Shariah is for all times and it admits of no change at all

<< Continued from previous page

round development of human nature and of the multifarious phases; two phases have been particularly emphasised by the Shariah, namely the phases which deal with the sacrifice of wealth and the sacrifice of self. Those two phases are, as it were, the roots which branch out into various smaller roots. Of those two phases, moral and spiritual, the Holy Quran says:

َ ۡ ّٰ َ َ​َ ُ َۡ ۡ َ ۡ ‫ِا ّن الل َہ اشت ٰری ِم َن ال ُم ۡؤ ِم ِنی َن انف َس ُہ ۡم َوا ۡموَال َ ُہ ۡم ِبا ّن ل َ ُہ ُم‬ َ َّ ۡ ‫ال َجنۃ‬

“Surely, Allah has purchased of the believers their persons and their property in return for the Garden they shall have.”

(Surah al-Taubah, Ch.9: V.111) And in another place it says:

َ ً ٰۡ َ ُ َۡ ۡ ّٰ َّ َ ‫فض َل الل ُہ ال ُم ٰج ِہ ِدیۡ َن ِبا ۡموَال ِ​ِہ ۡم َوانف ِس ِہ ۡم َعلی الق ِع ِدیۡ َن َد َر َجۃ‬

“Allah has exalted in rank those who strive with their wealth and their persons above those who sit [still].” (Surah al-Nisa, Ch.4: V.96) Hence the spirit of sacrifice of life and property and the training and state of preparedness of Muslims for these sacrifices is the most important part of Islamic teachings and in fact these are the two pivots on which the whole system of

Islamic sacrifices revolves and most of the Islamic ordinances have been revealed to prepare Muslims for these two kinds of sacrifices which form the basis of human nature. If Islam had emphasised either the one or the other phase of sacrifices the Muslim Community would have looked half paralysed and half healthy and would have fared no better than a broken reed at times of national trials. In short, Islam has laid emphasis on both kinds of sacrifices to which the Quranic verses refer so that it may be pointed out that paradise can be obtained by offering both kinds of sacrifices and the progress of a nation also depends upon these two kinds of sacrifices. Hence the real aim of Islam in ordering animal sacrifices on the occasion of Eid-ul-Adha is to train the Muslims for the sacrifices of their lives and property in the way of God. This aim may be obtained in the following ways: 1. These sacrifices are reminiscent of the Great Sacrifice which Ishmael offered in the way of God both with his body and soul and as a result of which the Greatest of Prophets was born (peace and the blessings of God be on him).

2. Just as the animals such as goats and sheep, cows and camels, are the property of men and are sacrificed for his benefit similarly man, the best of creatures may in

Another approach to this question is as follows: When we firmly believe that the Islamic Shariah is from our Omniscient God Who knows best all human requirements and the ways of their fulfillment and when we believe that the Shariah is permanent, constant, and invariable it is none of our business to poke our nose (to bring about changes) in its commandments and thus make a toy of it for human brains, except when the Shariah itself concedes certain amount of latitude in certain circumstances.

For example, the Shariah requires Muslims to perform ablution before prayers but if water is not available or there is the fear or apprehension of one’s developing the disease one might perform what is known as tayammum; or, the Shariah requires believers to say their prayers in a standing position but it concedes them the latitude to say their prayers in a sitting position if they are unable to stand; or again, the fasts of Ramadan are obligatory on Muslims but if someone happens to be ill or on a journey, he may not observe fasts but postpone them till he has recovered from his illness or has returned home from his journey. Now all these forms are lawful and are a part of our Shariah. But no son of man can prove that a concession has been conceded in the case of sacrifices during the day of Eid-ul-Adha.

But there is, as stated above, one concession even in the case of sacrifices as well when God says:

َّ ۡ َ ّٰ ّ َ ‫لَا یُک ِل ُف الل ُہ نف ًسا ِالا ُو ۡس َع َہا‬ That is, only those are required to offer animal sacrifices who are capable of doing so. (Surah al-Baqarah, Ch.2: V.287) As to the use of the meat of a slaughtered animal the Shariah lays down the rule that (1) it should be used by himself and his family (2) by his relatives and friends (3) by his neighbours and (4) by the poor and the needy in the neighbourhood. Just as your souls are jubilant over the prospects of a happy Eid, your corporeal frames as well as of those connected with you may partake of the pleasures of Eid. It should be noted that whereas the worship of God and the service of religion require the application of both soul and body together, why then should the latter (body) be deprived of the share of the reward by the wise Providence. Besides emphasising the spiritual side of sacrifices, the Holy Prophetsa says: ُ ْ َ ُ َّ َ ْ َّ َ ُ َّ َ ّٰ ْ ‫ام أك ٍل َوش ْر ٍب َوذِك ٍر لِل ِه‬ ‫يق أي‬ ِ ‫أيام التش ِر‬ “The days of Eid are the days of eating and drinking, besides the remembrance of God.” (Sahih Muslim) [In other words,] the body should not be deprived of its proper share of a rich diet.

Even the poor and the needy should be made to share of your dainties which you enjoy during these days.

The dearth of animals for food Protagonists of the prohibition of sacrifices nowadays advance the argument that the partition of the Indian subcontinent has resulted in the increase of meat-eaters in Pakistan and the dearth of animals for food; it is expedient, therefore, to save the animals from the ruthless slaughter and destruction to which they are being subjected lest the famine of meat, as an article of diet, in the country, should adversely affect the animals of agricultural use and render the problem of food serious and intricate. Evidently, it is an important question and deserves serious consideration.

As a result of the partition of the country, quite a goodly number of animals was destroyed and the increase of the Muslim population in West Pakistan has resulted in a corresponding drain upon the animal wealth of the country. Under the circumstances, the fear of the dearth of animals is quite understandable.

But on deeper thought the apprehension would be found to be more imaginary than real; for those who offer sacrifices form only 0.333% of the whole population. The city of Lyallpur [now Faisalabad] for instance, being the centre of the textile industry, is one of the bigger and wealthier cities of Pakistan and the district of Lyallpur is perhaps the wealthiest of all the districts of West Pakistan. Now the facts and figures show that the number of animals slaughtered in Lyallpur city and its suburbs during the three days of Eid-ul-Adha was 17,000 in 1959 and the number of killed in the whole district including the town was 27,000 only.

Now if the total population of the district be taken to contain 2,700,000 souls, the ratio of sacrifices per head is only 1% and if the rate of the purely rural population is taken into consideration, the ratio is even less than 1% because the number of sacrifices in the rural districts is insignificant as compared with those in towns. And it is an established fact

11

AL HAKAM | Friday 8 July 2022 that 90% of the population of West Pakistan lives in villages. The figures clearly show that if there are satisfactory arrangements for animal production as is the case in the advanced countries of the world, there is hardly any cause for alarm. But if there is no arrangement for increasing animal production against consumption then even the proverbial coffers of Qarun will not suffice.

We learn from the ahadith that if there are more than one person in a family who can afford to offer a sacrifice each, even then only one animal will suffice for the whole family. The words of the hadith are as follows: ً َ ُْ َ ّ ُ ْ َ ّ ُ َ َ َّ ُ َّ َ ُّ َ َ ‫ام أض ِح ّية‬ ‫يا أيها الن‬ ٍ ‫اس ِإن على ك ِل أه ِل ب َ ْي‬ ٍ ‫ت فِي ك ِل ع‬ “O people, every family must offer a sacrifice every year.” (Sunan Abi Daud, Kitab ad-Dahaya, Babu ma Ja’a fi Ijabi l-Adahi) This is why most of the doctors of law [fuqaha] have taken the family as a unit and some of them have gone to the extent of taking the extended family as a unit. (Kitab al-Fiqh ala Madhahib al-Arba‘ah) Again it may be noted that during the days of Eid-ul-Adha, the usual practice of slaughtering animals is naturally stopped and meat shops remain practically closed for three days because there is sufficient meat for family needs in the house or it is sent as a present by friends and relatives.

Hence if, on the one hand, more animals are slaughtered for sacrifice there is a natural stoppage on the other, so the difference is not very appreciable.

Limitations on animals of sacrifice The Holy Prophetsa of Islam has laid down certain conditions concerning the selection of animals for sacrifice. For example: 1. The age limit for the animal; 2. Milch animals are not to be slaughtered for sacrifice.

On one occasion a companion of the Holy Prophetsa was about to kill a milch goat for him when the Holy Prophetsa said, “You must not kill a milch goat”.

3. A cow meant for sacrifice may be shared by seven persons and a camel by ten (persons), so that there may be no wastage of meat. The Doctors have laid down certain conditions for a man who is capable of offering a sacrifice; for instance: a.

He must have a house of his own; b. He must have a reasonable amount of property. c.

He must have gold worth at least 20 dinars (a gold coin) or silver worth 200 dirhams or he must not be in debt the amount of which may not be equivalent to his property, and again he must not be on a journey but staying at home.

Now in the presence of numerous limitations so wisely imposed by Shariah on the animals meant for sacrifice where lies the wisdom of interfering in a religious commandment which is so essential for the individual as well as national progress?

Again in the light of medical science and the science of animal husbandry a male (ram, bull or camel) is sufficient for a number of females for procreation purposes. If milch animals are carefully safeguarded and bulls are properly kept for procreation, then there is no real danger. Moreover, animals used for agricultural purposes are seldom killed by cultivators. Hence from whichever angle of view, we might perceive the supposed

fear of the dearth of animal wealth in the country is only imaginary, not real. Now all these limitations notwithstanding, if the Government deems it necessary it may impose certain limitations on the slaughtering of especially useful animals in the interest of the country or prohibit the killing of animals on certain days of the week, as it has already done, but it will be on the safe side if it did not interfere in the religious commandments.

The procreation of animals is to be emphasised. Our Government, like other civilised governments of the world, may undertake several useful plans for increasing the number of animals. It is a fact that due to the cold climate of Europe and America as well as the comparative wealth of the people more animals are killed there than in Pakistan, and it may reasonably be asserted that a Westerner consumes four or five times as much meat as a Pakistani does but the dearth of animals has never been apprehended in the Western countries.

This is because particular attention is paid to giving proper nourishment to animals, the procreation and curing of their diseases, but the majority of people in Pakistan do not think of anything better than interfering in matters of religion and thus preserve the stock of animals – a serious affair to which the intelligentsia of the country should pay particular attention in order to avoid both irreligiousness and the deterioration of economic system of the country.

Islamic Shariah prohibits prodigality in the use of meat It cannot be gainsaid that the Islamic Shariah has prohibited too much use of meat in order to protect the moral side of man and his faculties by a judicious admixture of meat, cereals, vegetables and fruits. Says the Holy Quran:

َّ ُ ُ ۡ ُ​ُ ۡ ُ ۡ ‫کلوۡا َواش َربُوۡا َولَا ت ۡس ِرفوۡا ۚ ِان ٗہ لَا یُ ِح ّب ال ُم ۡس ِرفِی َن‬

“Eat and drink but exceed not the bounds; surely, He does not love those who

exceed the bounds.” (Surah al-A‘raf, Ch.7: V.32) In light of this injunction of the Shariah, it would be quite reasonable to put a certain control on the slaughter of animals without interfering in the Islamic commandments.

Summary To sum up what has been told: 1. Eid-ul-Adha, as named by the Holy Prophetsa himself, is distinct from the Eidul-Fitr and the very name of it suggests the purpose which underlies it. It has been instituted in commemoration of Prophet Ishmael’sas sacrifice of body and soul and as a result of which the noblest and the most perfect of human beings, the Seal of Prophetssa, came into being.

2. The Holy Quran itself has instituted the system of sacrifices in Islam as it says:

َ ۡ َ ‫ف َص ِ ّل ل ِرَ ِّبک َوان َح ۡر‬

“So pray to thy Lord, and offer sacrifice.”

(Surah al-Kauthar, Ch.108: V.2-3)

ۡ ۡ ‫َف ِا ۡن اُ ۡح ِص ۡرتُ ۡم َف َما‬ ‫اس َت ۡی َس َر ِم َن ال َہ ۡد ِی‬

“But if you are kept back, then (make) whatever offering is easily available.” (Surah al-Baqarah, Ch.2: V.197) 3. The Holy Foundersa of Islam not only emphasised the sacrifices to be offered on the day of Eid but actually slaughtered animals on that sacred day and declared that “a Muslim who can afford to but does not offer a sacrifice has no business to join in our Eid prayers.”

4. The Companionsra of the Holy Prophetsa followed the example set by him in this respect.

5. The consensus of opinion of Muslims of all shades is in favour of the legality of sacrifices. Moreover, the four doctors of law agree on the point that sacrifices are essential and obligatory on those who have the capacity to do so.

6. The suggestion that animal sacrifices should be replaced by pecuniary aid is nothing less than a heretical idea for it is

tantamount to wrongfully meddling with the Islamic Shariah which originated from the divine source and was inculcated by the Seal of Prophetssa himself. Moreover, the substitution defeats the very object which animal sacrifices are meant to carry – viz. enliven, maintain and develop the spirit of self-sacrifice in the hearts of Muslims.

7. The apprehension that the injudicious slaughter of animals will cause famine in food production is unreal, for in the glorious past when the Muslims rolled in wealth no Islamic country ever experienced such a famine during the last 1,400 years. Why so now in Pakistan, when the percentage of sacrificers is negligible as compared with the non-sacrificers in the country and the Shariah itself has laid down so many hard and fast rules about sacrifices? There remains not the remotest possibility of the famine of animals provided the Government take the necessary steps for their procreation, their health and their maladies.

8. Moreover, Islam prohibits prodigal use and lays down instructions for an admixture of food which deeply affects the faculties and morals of man.

Need of religiousness, piety and fear of God among the Muslims Up till now, I have discussed, in principle, all the important phases of this problem but what the Muslims really stand in need of, is the love of religion, respect for the faith and eagerness for understanding the laws of Shariah. Without a thorough understanding of their faith, they cannot put up a brave defence against the materialistic tendencies of the modern age.

So long as the heart is sick, there is no use applying balm to the parts of the body.

How beautifully the Holy Prophetsa says: ُّ ُ ُ ْ َ َ ْ َ َ ً َ ْ ْ َ َ َ َ ‫ َو ِإذا‬،‫ألا َو ِإ ّن فِي الجَ َس ِد ُمضغة ِإذا َصلحَت َصلح الجَ َسد كل ُه‬ ْ َْ َ َ ُّ ُ ُ ْ َ َ ْ َ َ ‫ف َسدت ف َسد الجَ َسد كل ُه‏ ألا َوهِ َي القل ُب‬ “In the corporeal frame of man there is a piece of flesh, which, if diseased, the whole

Friday 8 July 2022 | AL HAKAM

12 body is diseased but if it is healthy and functions properly the whole body becomes healthy and all the parts of the body work harmoniously. Remember, it is Vinos the heart which is the fountain-head of all good actions.” (Sahih Bukhari, Kitab al-Iman, Babu Fadli Man Istabra’a li Dinih)

Curing and storing up of meat Now I take up the question of curing and preserving of meat. The pre-Islamic Arabs used to preserve surplus meat by curing it properly. Islam, too, has not only permitted the use of seasoned meat but has laid stress on it. This is known as ‫ تشريق‬or the preservation of meat by the admixture of various spices, and the days immediately following Eid-ul-Adha are called the days of ‫ تشريق‬or of preservation of meat. The Holy Prophetsa says: َّ َ ُ ْ َ َ ُ ُ ‫‏ كلوا وأط ِعموا و‬ ‫اد ِخ ُروا‬ “Make use of the meat of slaughtered animals yourselves and also give it to your friends and relatives and preserve the surplus for future use.” (Sahih al-Bukhari, Kitab al-Adahi, Bab ma Yu’kalu min Yawm al-Adahi wa ma Yutazawwadu Minha) The verdict of the Hanafi School of Thought concerning the meat of slaughtered animals is as follows: “It is desirable that the meat of the slaughtered to animal should be used by the slaughterer himself and by the poor and the needy in the neighbourhood and the surplus may be preserved; preferably one should distribute among one’s friends and relatives and be preserved for future use.”

In the presence of a wise teaching, as the above, there is hardly any danger of the wastage of animal flesh. The indigenous and elementary methods of the preservation of meat adopted by ancient Arabs may still be profitably used but with the scientific method called dehydration, it has become possible to preserve meat for a considerable time.

This gives the Muslims an opportunity to develop a profitable industry or commercial lines and the Saudi Government may well be advised to carry on a new industry “in” wool, leather and preservation of meat by adopting modern scientific methods. The wise and comprehensive teachings of Islam dealing with all phases of human life fill the heart of a true Muslim with feelings of sincere gratitude for the Holy Prophetsa of Islam who brought down such a brilliant code of laws which provides for all sorts of human needs and requirements.

Putting a stop to animal sacrifice The idea of putting a stop to animal sacrifice is due to distance from the time of the Holy Prophetsa.

Having proceeded so far with the subject I came to know that the same problem was raised as early as 1912 when the Turkish Government was involved in a War with the Balkan States and some of the modernised Muslims had suggested that instead of offering animal sacrifices for the Eid-ulAdha the equivalent sum of money should be contributed towards the Turkish Relief Fund.

A certain pleader writing in the Daily Zamindar of Lahore had appealed to the leading ulema of the Punjab to give their opinions on the subject including the illustrious name of Hazrat Maulana Maulvi Noor-ud-Din [Khalifatul Masih Ira], the

then Leader of the Ahmadiyya Community.

Dr Mirza Yaqub Beg of the Ahmadiyya Buildings, Lahore, sent a copy of the paper to Qadian and requested the Maulanara to write a few lines on the subject. Hazrat Maulanara wrote as follows:

Reply of Hazrat Khalifatul Masih Ira to a Shia scholar “Money was urgently needed in the blessed days of the Holy Prophetsa as well as the Pious Caliphs but animal sacrifices were never stopped. Even the Shia doctors of law do not support the view that animal sacrifices may be replaced by contribution in cash towards charitable funds.”

“True it is that we read in the Quran :

ُۡ ۡ َّ ُ َ َ ُ ُ ّٰ َ َ َّ ۡ َ ‫ال الل َہ ل ُحوۡ ُم َہا َولَا ِد َمٓاؤ َہا َولٰ ِک ۡن ّینال ُہ التق ٰوی ِمنک ۡم‬ ‫لن ین‬

“‘Their flesh reaches not Allah, nor does their blood, but it is your righteousness that reaches Him.’ (Surah al-Hajj, Ch.22: V.38) “But the interpretation put forth by the Shia Alim Maulvi Abdul Ali is not correct; animal sacrifices are basically correct and must remain intact.

“The difficulty is that Muslims do not ponder over teachings of the Holy Quran.

Have they become so poor and destitute that they have ventured to obliterate the system of sacrifices? If they are so poor they might stop to pay the Zakat, may not offer sacrifices and may not spend on the education of their children. If they want to put a stop to sacrifices in the Indian subcontinent let them begin with Mecca. Let the Turks themselves stop animal sacrifices, the money collected for the Aligarh University might be advanced towards the Turkish Relief Fund. They may not spend so lavishly on marriages and deaths, let not the Turks themselves spend so lavishly on luxuries; let the Indian Muslims subscribe one rupee

each and they will subscribe as much as 70,000,000 but they must not lay hands on the fundamental principles of Islam.

“The poor Arabs of Tripoli are laying down their lives, let the Turks hold on for some time more. َّ ۡ ُ َ ۡ ّٰ ُ ۡ ۡ َ​َ َۡ ۡ َ ۡ ۡ ‫قد افلح ال ُمؤ ِمن ۡو َن َولِل ِہ ال ِع ّزۃ َول ِ َر ُس ۡول ِ ٖہ َول ِل ُمؤ ِم ِنی َن اِنا‬ َّ ۡ َ ُ ٰ َ ۡ ُّ - ‫ل َن ۡن ُص ُر ُر ُسل َنا َوال ِذیۡ َن ا َمن ۡوا ِفی الحَ ٰیو ِۃ الدن َیا‬ “‘Surely, success does come to the believers. [True] honour belongs to Allah and to His Messenger and the believers.

Most surely We help Our Messengers and those who believe, in the present life.’

“Sheikh Abdul Ali Harvi, the Shia scholar, has contributed an article in the Paisa Akhbar, Lahore, in which he has vainly tried to prove that animal sacrifices are to be offered only at Mecca during the days of pilgrimage and nowhere else. But suffice it to say that the sunnah of the Holy Prophetsa of Islam, the sustained practice of his blessed Companions, the doctors of law, the mujaddids of Islam and the general body of Muslims during the centuries cannot be belied by the novel interpretation of a Shia scholar.

“Noor-ud-Din, 10 November 1912, Qadian”.

The fatwa or the verdict quoted above contains a self evident truth and requires no explanation. The learned author of the letter regards animal sacrifices as an essential part of the Islamic Shariah and their stoppage in one form or another is an act designed against Islam – an idea which originates from want of proper understanding of the true spirit of Islamic teachings. Now, as to his criticism of those who seem to incline in favour of stopping animal sacrifices and who do not understand the true significance of the Quranic verse:

ُ ُ ّٰ َ َ َّ ۡ َ ‫لن ین‬ ‫ال الل َہ ل ُحوۡ ُم َہا َولَا ِد َمٓاؤ َہا‬ [Hazrat Khalifatul Masih Ira] wants to bring home to us the subtle philosophy of the Islamic Shariah. Hazrat Maulanara means to say that every human action has an exterior as well as an interior side of it or in other words it consists of what may be called the letter and the spirit of it. The outward form of an action forms the letter of the action while the spirit of it is the essence or the philosophy of it which must be maintained at all costs.

As for instance, the Islamic commandment of prayer consists of the letter viz., the outward forms – standing, bending, prostrating and sitting etc. while the spirit of it is the goodness, purity and the dearness to God which He wants to create among the Muslims and which are referred to in the verse:

َ َۡ َۡ ۡ ۡ َ َ َّ َّ ‫الص ٰلوۃ تن ٰہی َع ِن الف ۡحشٓا ِء َوال ُمنک ِر‬ ‫ِان‬

“Surely, Prayer restrains [one] from indecency and manifest evil.” (Surah alAnkabut, Ch.21: V.29) And in a tradition of the Holy Prophetsa it states: ّ ‫الصلاة معراج المؤمنين‬ “Prayer is the ladder by means of which a believer ascends to the heavens.”

Now none would venture to say that the outward form of prayer should be left out while the spirit of it be maintained. The same explanation may be offered of the commandment about the animal sacrifices which is wrongly interpreted by some of the ulema.

Their assertion is that the words: ُ ۡ َّ ُ ُ َ َّ ۡ َٰ ‫التق ٰوی ِم ۡنک ۡم‬ ‫کن ینالہ‬ ِ ‫ول‬ mean that we may not stick to the letter but should take the spirit of the words of

13

AL HAKAM | Friday 8 July 2022 the above verse. In other words, the animals may not be slaughtered but the equivalent sum of money may be utilised in another form as the needs of the time are. The inference, however, is baseless and quite against the idiom of the Holy Quran. If the inference is correct, what does the following verse mean?

َ​َ ۡ َ َۡ َۡ ۡ ُ​َُ ‫فکلوۡا ِمن َہا َواط ِع ُموا القانِع َوال ُم ۡعت ّر‬

100 Years Ago...

“So eat of the flesh of the animals and feed him who is needy but contented and him who supplicates.” (Surah al-Hajj, Ch.22: V.38) The study of the two verses taken jointly simply means that not only the letter but also the spirit of the commandments concerning sacrifices is to be observed by Muslims, so that they may not adhere to the letter only but also to the spirit of the commandment.

But it does not mean that we should give up the outward forms of Shariah. The spirit of the commandment of prayer is ultimately the nearness to God and the avoidance of evils but who will dispense with the outward forms of it? The aim of fasting is turning to God and a developing disliking for worldly pleasures but who will like to give up eating and drinking before and after the fast?

The real spirit of pilgrimage is to create a sense of collectivism and centralisation but can we give up the outward forms of pilgrimage, the circumambulation of the Ka‘bah and the staying in the plain of Arafat.

Without the outward forms, there is no prayer, no fast and no pilgrimage.

Ahmadi missionary in Cairo, Egypt Al Fazl, 3 July 1922

The fatwa or edict about animal sacrifices In the end, I quote a fatwa by the Promised Messiah and Imam Mahdi, Hazrat Mirza Ghulam Ahmadas of Qadian, the Holy Founder of the Ahmadiyya Muslim Community: A gentleman wrote to Hazratas at Qadian: “I contributed a certain amount of money as my share of the animal sacrifice but my co-sharers refused to admit me as a partner on certain grounds. Now, if I send the same amount for the Poor Fund [Miskeen Fund] at Qadian shall I be entitled to have offered the sacrifice?”

To this, Hazratas replied as follows: “You can be said to have offered a sacrifice only when you have actually slaughtered an animal. Contribution to the Poor Fund does not constitute a sacrifice. If the amount is sufficient enough for purchasing a goat or a ram, you may slaughter one. But if it is insufficient then it is not obligatory on you to offer a sacrifice.” (Badr, 14 February 1907, p. 8) Now, as I have tried to elucidate all the phases of Eid sacrifices, I pray to God Almighty to guide my countrymen to the right path in the matter of sacrifices so that on the one hand the sanctity of Islamic Shariah may be maintained and on the other the economic apprehensions if any, may be averted by the mercy of God and the wisdom of those at the helm of affairs.

All praise is due to the Sustainer of the universe.

(Transcribed and edited by Al Hakam from the original, published in The Review of Religions, Vol. LIX, March 1965, No. III, pp.

96-93)

The Sultan Hasan Mosque, Cairo, Egypt

Hazrat Sheikh Mahmud Ahmad Irfanira

(1897-1944)

Praise and gratefulness I am extremely grateful to God Almighty that He helped me reach Port Said with His grace. From there, I reached Cairo, [Egypt].

As soon as I reached there, Allah the Almighty, by His sheer blessings, provided me with such means that I did not face many difficulties.

An Ahmadi Here [in Egypt], I met an Ahmadi named Sheikh Fazal Karim Sahib. He is an Indian and holds many degrees in Arabic. He is going to receive another prominent degree called Shahadat-ul-Almia from Al-Azhar University. He remained a ghair-muba‘i [one who did not pledge bai‘at of Khalifatul Masih II] for a while, but he performed bai‘at after coming to Egypt. Before I reached [Egypt], he had pledged allegiance. He introduced me to many people and introduced me to many scholars.

Preaching efforts A group of Indian students lives here. They meet me frequently and I preach to them openly. Moreover, there are three persons who had Ahmadiyyat in their family but they are still deprived of Ahmadiyyat. I

openly preach to all who meet me.

There is another gentleman here named Dr Nabi Bakhsh. He is also Punjabi but has been living here for 30 years and has not returned to his country in that time. He got married here, had children, and now his children are going to be married. He met me and said, “I have not had any relation with any Indian here for 30 years. However, I came when I heard about you.” He invited us and we had a long conversation on that occasion.

After the discussion, he said that everything he had heard about Ahmadiyyat was completely false.

In the same way, I am carrying on dialogue with both the Indians and the Egyptians.

Egypt: A melting pot of cultures languages All the nations of Europe and Asia are present in Egypt. Just as it is the centre and an important point for the passage of ships due to the Suez Canal, so is Egypt a very significant place owing to the confluence of all nations.

All kinds of literature are needed here, namely Arabic, Urdu, English, Persian, Turkish, French, Greek, etc. I had brought some literature that has been distributed.

The people here ask for literature, so friends should help me with all kinds of literature.

Everyone can contribute to this good work.

If not more, then please buy a single book and send it to me. It is quite possible that the truth might be revealed to the reader by that very book and he may convert to Ahmadiyyat. Whoever is granted strength

by Allah the Almighty, please send literature of the Jamaat to my address for free distribution.

A call to all Ahmadis who visit Egypt Jamaat members visit Egypt from time to time and have made efforts to preach in their own way. Please inform me if a friend knows about an Egyptian Ahmadi.

Moreover, could Maulvi Abdul Karim Sahib, wherever he is, please let me know about those Ahmadi friends who converted to Ahmadiyyat in Port Said, Suez, Alexandria and Cairo, through his efforts.

Furthermore, please tell me if we have a library here in Suez. Please write a letter to our friend who has the library, so that he can give me access to it and I can take advantage of it in my preaching work.

Wassalam, Sheikh Mahmud Ahmad (Ahmadi, Cairo, Egypt). Khairat Street, House No. 19.

(Translated by Al Hakam from the original Urdu in the 3 July 1922 issue of Al Fazl)

Friday 8 July 2022 | AL HAKAM

14

The Cabinet Mission, 1946: Its background and Hazrat Mirza Bashiruddin Mahmud Ahmad’s guidance Ata-ul-Haye Nasir Al Hakam

From 25 June to 14 July 1945, Indian political leaders gathered for a conference in Simla, India to discuss the Wavell Plan proposed by the British government on 14 June 1945. Unfortunately, the conference ended without any success.

On the other hand, the Labour Party had convincingly won the general elections in England, held on 5 July 1945, which had already expressed its willingness during the election campaign to grant freedom to India in due course.

and Reality, by HM Seervai, Emmenem Publications, Bombay, 1990, p. 36)

Thereafter, on 19 September 1945, an announcement was made in regards to the policy for India.

The Times reported: “The Viceroy and the Prime Minister in broadcasts last night outlined plans for the early realisation of full self-government for India.

“The Government intends to convene as soon as possible a constitution-making body, and Lord Wavell is to undertake preliminary discussions with representatives of the Provincial Legislatures, as soon as they are elected, on the 1942 declaration.

“Discussions will also take place with representatives of the Indian States.

“The Viceroy will take steps after the elections to bring into being an Executive Council which will have the support of the main Indian parties.” (The Times, 20 September 1945, p. 4)

The elections for the central assembly took place in December 1945 and for the provincial assemblies in January 1946.

After these elections, Prime Minister Clement Attlee sent a delegation to India, commonly known as the “Cabinet Mission”, to discuss the transfer of powers from the British government to the Indian leadership and suggested a system for India with three tiers: the provinces, provincial groupings and the centre.

On 19 February 1946, the Secretary of State for India, Lord Pethick-Lawrence announced in the House of Lords that three Cabinet Ministers were going to India to discuss with leaders of Indian opinion for the framing of an Indian constitution. (India Historian, Dr Ayesha

Jalal writes: “Simla’s failure, and Jinnah’s intransigence, had important repercussions in London. It helped to persuade influential Labour leaders that interim settlements were not the answer, and that the time had come to find final solutions. [...]

“On 26 July 1945, Labour took office and the new Prime Minister and Secretary of State, Attlee and Pethick-Lawrence, immediately called for a review of the Indian situation.” (The Sole Spokesman: Jinnah, the Muslim League and the Demand for Pakistan, Sang-eMeel Publication, p. 132)

On 21 August 1945, Viceroy of India Lord Wavell announced that elections to the central and provincial assemblies would be held in the coming winter, and that he would shortly go to England for consultation with the government. Accordingly, he visited England and returned to India on 16 September 1945. (Partition of India: Legend

Steps Forward: The Story Of The Cabinet Mission In India In Words & Pictures, by Jag Parvesh Chander, The Indian Printing Works, Lahore, 1946, p. 13)

Regarding this, Hazrat Sir Chaudhry Muhammad Zafrulla Khanra, the first foreign minister of Pakistan, stated: “No agreement could be reached between the Muslim League and the Congress till 1946 though the British government had announced that India would be soon independent. At that time, as far as one could guess, prime minister Attlee was not at all inclined to partition India. He was in search of a solution that was acceptable both to the Congress and the Muslim League while India remained a unified entity both politically and economically. In the spring of 1946, he entrusted this task to his three colleagues. [...] They were required to go to India to find a solution to the Indian riddle by consulting the leaders of the two political parties and other political forces.” (Tehdis-eNemat or Recollection of Divine Favours [English], pp.

513-514)

Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra

On 15 March 1946, just before the despatch of the Cabinet Mission to India, Mr Attlee, the Prime Minister, stated in the British Parliament: “My colleagues are going to India with the intention of using their utmost endeavours to help her to attain that freedom as speedily and fully as possible.

What form of Government is to replace the present regime is for India to decide; but our desire is to help her to set up forthwith the machinery for making that decision. [...]

“India herself must choose what will be her future Constitution; what will be her position in the world. I hope that the Indian people may elect to remain within the British Commonwealth. I am certain that she will find great advantages in doing so. [...] But if she does so elect, it must be by her own free will.

“The British Commonwealth and Empire is not bound together by chains of external compulsion. It is a free association of free peoples. If, on the other hand, she

elects for independence, in our view she has a right to do so. It will be for us to help to make the transition as smooth and easy as possible.” (Hansard, HC Deb 15 March 1946, Vol. 420, cc. 1413-76, https://api.parliament.uk/historichansard/index.html)

In response, Mr Godfrey Nicholson of Farnham, Surrey stated: “India wants to walk hand in hand with us along the difficult road that lies ahead. We see that road, perhaps, as more beset with perils than do the Indians, for India has been little touched by the earth-shaking events of the past few years. [...] A heavy responsibility rests upon this Cabinet Mission, because on their action will depend a great deal in the future. Let it go forth from this House and from this country that we are full of love and friendliness for India, that we want the Indians to be a free people and that we wish to face with them, in a spirit of comradeship, whatever the future may hold.” (Ibid) On 23 March 1946, the Cabinet Mission arrived in Karachi, which consisted of

15

AL HAKAM | Friday 8 July 2022 the Secretary of State Pethick-Lawrence, President of the Board of Trade Sir Stafford Cripps and the First Lord of the Admiralty Mr AV Alexander.

“As the Viceroy’s Executive Council told the Mission, the main obstacle to a compromise was an issue which for long had been swept under the carpet: the need to redraw provincial boundaries if the Muslim provinces were to be given more autonomy than they had previously possessed. [...] The Mission could not be allowed to fail; the Executive Council insisted, it ‘must refuse to permit a breakdown.’” (The Sole Spokesman: Jinnah, the Muslim League and the Demand for Pakistan, by Dr Ayesha Jalal, Sang-e-Meel Publication, pp. 176-178)

In regards to the Cabinet Mission, Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra wrote an article, titled Parliamentary Mission Aur Hindustanion Ka Farz, which was published in the 6 April 1946 issue of Al Fazl.

Its English translation was published in the May 1946 issue of The Review of Religions, titled “The Cabinet Mission and the Duty of Indian Leaders”. A part of this article was also published in the newspaper, Inqilab of Lahore on 19 April 1946 (p. 3).

While granting his valuable guidance in this article, Huzoorra stated: “The Cabinet Mission arrived in India about a fortnight ago to decide the political and constitutional future of the country.

Several members of my community have inquired from me why the community has not been afforded an opportunity to express its views on the questions with which the Mission is concerned. My reply to them has been:

“First, that our community is a religious community (though it might be observed that the Indian Christian community has been invited to express its views before the Mission). Secondly, that so far as the political future of the country is concerned we are for the present in the same position as the other Muslims.

“Thirdly, that we are a small minority and the Mission is concerned to ascertain the views of those parties and interests which can help to make or mar the political future of India and from the purely political point of view we are not regarded as being very important. […]

“Fourthly, there is the consideration that irrespective of the fact whether any member of the community is or is not able to place its views directly before the Mission it is always open to us to put forward our views in writing.

“In pursuance of the last consideration, therefore, I proceed to invite the attention of the Mission and the leaders of political opinion in the country to certain important matters in this my first statement.

Moral Principles “To the members of the Mission I desire to say in the first instance that confusion and disorder in international affairs are on the increase by reason of the fact that Governments do not consider themselves bound by moral principles in the political field, whereas political policies are adopted with the object of giving satisfaction to individuals, and individuals are accustomed to judging every matter from the moral standpoint. The consequence is that when people find that a decision has been

Page 13 of India Steps Forward: The Story Of The Cabinet Mission In India

The Cabinet Mission along with the Governor of Sindh at the Government House, Karachi, 1946

arrived at, which is not in accord with wellrecognised moral principles, it fails to give satisfaction and this feeling of dissatisfaction eventually incites them to agitation and disorder.

“It is true that agitation also results from the frustration of communal and national hopes and desires, but such agitation is short-lived and may be remedied without much difficulty. On the other hand, a decision which has been arrived at in defiance of moral principles, might become the cause of unrest and disorder which may extend over decades or even centuries. My advice to the Mission, therefore, is that they should endeavour to find a solution to the problems of India not merely on the basis of political policies but on the basis of moral principles so that if their decision should cause unrest or agitation in the country they should not flourish for any length of time.

“Secondly, it is again true that political agreements may take on different aspects in changing circumstances. For instance, an alliance may be entered into between two Governments but if later on, one of these Governments is repudiated by its own people it may not be able to insist that the other party to the alliance should continue to be bound by the agreement into which it had entered. For all agreements are based on the presumption that the Governments entering into them are representative of the views of their respective peoples. […]

“If His Majesty’s Government intends to go back upon any of their previous promises relating to India they must state clearly the circumstances under which those promises were made and the change which has taken place in those circumstances, the natural consequence of which should be a departure from the terms of the promises. So long as this is not done, the mere assertion that circumstances have changed will only create justifiable suspicion with regard to the motives of the Government in the minds of the community prejudicially affected by the repudiation of a previous promise.

“Moral principles are more powerful than the united strength of Great Britain and India, nay, than even the united strength of the whole world. If, therefore, there has been no fundamental change in

the circumstances, the Cabinet Mission instead of using equivocal expressions should plainly declare that the previous Government had to secure the support of certain communities for the war effort, and had dishonestly given assurances to them which the present Government is not prepared to carry into effect.

“It is not right, therefore, that they should in the same breath endorse the honesty of previous Governments and yet try to back out of the promises made by those Governments by asserting that circumstances have changed, when no such change, as would justify a repudiation of those promises, has actually taken place.

People at large may be deceived by clichés or catchphrases, but the attitude of those who are given to reflection is not affected by mere words.

“The third consideration I would like to place before the Mission is that if a situation is created which should operate to deprive a minority of any part of its just rights the responsibility will lie on the shoulders of His Majesty’s Government. They cannot escape blame by saying that they are not directly responsible for the result. They are responsible for bringing into being factors of which the result is the necessary consequence.

“The fourth matter to which I desire to draw the attention of the Mission is that if the Mission takes up an attitude of justice and fair dealing, there is every hope that they will succeed in bringing about a communal settlement. I am not prepared to admit that the shape that India has been compelled to adopt under British Rule is necessarily its true shape but equally I am not prepared to deny that whatever unity can be achieved in India by mutual agreement will be beneficial both for India and for the rest of the world. […]

British Commonwealth “The cooperation of the different parts of India in setting up a common constitutional structure and the cooperation of India with the British Commonwealth must be secured by mutual agreement. [...] My experience is Continued on next page >>

Friday 8 July 2022 | AL HAKAM

16 << Continued from previous page

that most British statesmen are inspired by the desire to force upon India everything that their experience has shown to have been beneficent in its operation in Great Britain.

Conditions in India are very different from conditions in Britain. Freedom has one connotation in Britain and another in India and so has justice. [...] In short, expressions like freedom and democracy are not enough. It is necessary to inquire what the connotation of these expressions is among different peoples. [...]

India: Our Country “My advice to the Muslim Leaguers is that India belongs as much to us as it belongs to the Hindus. We should not seek to weaken our country merely because we are irritated with the policies and activities of some of the extreme sections of the majority community.

We have contributed a large share towards building up the greatness of this country. [...] We have served India for eight hundred years. From Peshawar to Manipur and from the Himalayas to Madras, are to be found the graves of Muslim patriots who devoted their lives to the service and progress of this country. Muslim monuments are to be found throughout the length and breadth of India. Shall we abandon all these memorials to our past services and sacrifices in the cause of India and can anyone, in spite of these, assert that India belongs to the Hindus only? […]

“We should certainly not agree to anything which spells death and disaster for Islam and Muslims, nor should we do anything which should make it impossible for Islam to continue to flourish throughout India. I am convinced that we can adopt a course which is just and fair. Only, it is necessary that we should not permit our sentiments to run away with us. By basing political policy upon justice and moral

principles, Islam has raised politics to a very high level. Standing on this eminence, can we not lay the foundations of peace and goodwill? By emerging from the atmosphere of sentimental slogans, can we not begin to tackle the world of reality so as to secure not only our own true welfare but also the true welfare of others? […]

Congress to Walk warily “I would advise the Congress to walk very warily on this occasion. They must remember that political conditions are always liable to change and that the seeds some of them are seeking to sow may yield very bitter fruit. They may or may not be convinced but it is a truth nevertheless that He Who created this Universe is its Ultimate Ruler and He shall never permit the rich and powerful majority to tyrannise over and persecute the weak minority. Islam shall live and flourish though owing to the defects and shortcomings of Muslims, it may have to pass through a period of difficulties.

“It must also be remembered that though, as I have stated above, I myself am of the view that if possible we should by mutual agreement maintain the unity of India, as it has been maintained during several centuries, yet if Muslims should eventually decide to cut asunder from the rest of India and Britain should seek to keep them united to Hindu India against their will, and, as Mr Jinnah has announced, Muslims should decide to resist this […] they would certainly not be in the position of rebels in the eye of law. For, this would be a new constitutional arrangement and a new form of government. The outgoing authority would have no right to subject Muslims, who were at one time rulers of this country, to the subordination (against their will) of the other community.

“At the time of the settlement of a new constitution each part of the country is entitled to make a decision for itself and if

one part decides to enforce its rights […] the people thereof cannot be regarded as rebels.

On the other hand, Hindus were never the rulers of those parts of the country in which Muslims are in a majority; they cannot claim the support of the law in seeking to impose their rule upon them. On the transfer of political power from Great Britain to India, no question of status quo arises. […]

“My advice, therefore, is that this problem should be sought to be resolved by goodwill and not by force or self-devised formulae. I assure my Hindu brethren that my heart is with them in the sense that I desire that Hindus and Muslims should come to a perfectly free agreement that they should live together in India as brethren. [...]

False Reasoning “I must, however, urge upon my Hindu brethren that false reasoning can never establish a truth and often makes truth itself doubtful. To my mind, it is no argument against Pakistan that the separation of the Muslim Province from the rest of India would place India’s defences in jeopardy.

Has the defence of the United States been weakened by the separation of Canada or by the independence of Mexico? Or, has the defence of Brazil been weakened by the separation of Argentina? Even if the Muslim provinces are separated from the rest of India, the population of the latter would still be almost double that of the USSR, and nearly two and a half times that of the USA, and almost four times that of pre-war Germany, and its area would also be still very large.

“In one breath we are told that the Muslim provinces will not be able to maintain themselves on a progressive level after separation and in the next breath we are told that India will lose its greatness by their separation. This is the kind of argument which Russia is advancing in support of its policy of absorbing Poland, Romania,

Bulgaria and some of the provinces of Turkey and Iran. […] I would again stress the need for each side to base its claims upon moral principles.

Representative Character of the League “Again, it is alleged that the Muslim League does not correctly represent Muslim opinion in the country inasmuch as a majority of the representatives returned to the Legislatures on the Muslim League ticket are big landholders. This is not in fact true, but even if it were, could it be said that the electors were not at liberty to choose big landholders as their representatives? This kind of reasoning merely indicates that in the opinion of Pt. Jawaharlal Nehru (who has put forward this argument) Muslims are not fit to exercise their franchise. If he is really of that opinion, honesty should have compelled him to announce that as Muslims were unfit to exercise the franchise they should not be consulted with reference to the future constitution of the country.

“Had he said this, he would at least have been logical, though still in the wrong. But the statement that as Muslim electors have elected a certain number of big landholders as their representatives, the latter cannot be regarded as representing the correct Muslim opinion, is so illogical that one would not expect a leader like Pt. Jawaharlal Nehru to make himself responsible for it. […]

“Moreover, it is not true in fact that a majority of Muslim League representatives are big landholders. Take the Punjab as an instance. There are in the Punjab Assembly 79 Muslim League members and six Unionist Muslims in coalition with the Congress. Out of these six, three namely Nawab Sir Khizar Hayat Khan, Nawab Sir Allah Bakhsh Khan and Nawab Sir Muzaffar Ali Khan, that is to say, 50 per cent of the total, are big landholders. I do not know the remaining three personally, but it is possible that someone of them may also be a big landholder.

“As against this, out of the 79 Muslim League members there are only four big landholders namely, the Nawab of Mamdot, Nawab Sir Mohammad Jamal Khan Leghari, Mian Mumtaz Daultana and Mian Allahyar Khan Daultana. Two others, Malik Sir Feroz Khan Noon and Major Ashiq Hussain possibly also be included in this category.

This means that six out of 79 Muslim Leaguers, that is to say, 7.5 per cent of the total are big landholders, as against 50 per cent of the Muslim Unionists who are in coalition with the Congress. […]

“I have in this very sincere statement confined myself to indicating my views very broadly. If the need arises, I shall be prepared without considerations of fear or favour, to place more concrete proposals before the Cabinet Mission and those sections of the public who have ears to hear and minds to reflect.” (The Review of Religions, Vol. 45, pp. 78-93, May 1946)

Right: News cutting about the new steps towards India’s Self-Government Left and centre: News cuttings about the Cabinet Mission’s arrival in India

In this way, Hazrat Mirza Bashiruddin Mahmud Ahmadra provided timely, critical and actionable guidance to Britain and the Indian leaders, but as it was not followed, British India had to face horrific and unprecedented turmoil which led to the Indian partition.

17

AL HAKAM | Friday 8 July 2022

100 Years Ago...

First Ahmadiyya mission in America, preaching to the famous & fellow missionaries abroad The Moslem Sunrise, July 1922 feels for your good wishes to him in his Pontificate, and he joins in your hope for peace and union among the nations.

“Faithfully yours, (Signed) PC GASPARI”

Hazrat Mufti Muhammad Sadiqra (1872-1957)

Since the last magazine was published, I have delivered many lectures, distributed literature and given interviews on Islam in different cities and towns – i.e., Detroit, Grand Rapids, Benton Harbor, South Bend, Niles, Dowagiac, Chicago, etc. The correspondence during the last quarter was carried on to the extent of about 500 receipts and 2500 dispatches.

Permanent quarters of our [Ahmadiyya] Mission have now been established in Chicago where I have bought a large house – a part of which with necessary alterations has been fixed up into a Mosque and the rest decorated and furnished as the Mission House and the office of The Moslem Sunrise. This building owned by the Ahmadia Movement is situated on Wabash Ave. and 45th Street, Northwest Corner.

We appreciate the pains taken by our dear Brother Muhammed Yaqub (Mr Andrew Jacob) – carpenter, in making the Mehrab and the Gumbad (Arch and Dome) of the Mosque.

I am thankful to Brother JB Khan Ahmadi and other brethren in Detroit for offering arrangements for my permanent staying in Detroit, but I think Chicago is a better place for our central office in this country than any other city and therefore I have established a Central Mission here.

However, our missionaries will be touring around and visiting Detroit as often as possible.

We have thankfully received letters of appreciation of our work for Islam from His Majesty Amir Feisul’s Ministry of Education, Foreign Minister’s office of His Sublime Porte of Turkey, The Afghan Embassy in London and other Moslem celebrities.

Mr Muhammad Yusuf Khan delivered an interesting lecture on Islam in a Church in Rockford, Michigan.

Mr Thaker D Sharman’s lecture on Prophet Muhammadsa May Allah reward Mr Thaker D Sharman for his lectures in Detroit on the life and teachings of our Master Prophet[sa] delivered in a favorable and sympathetic light, thus removing some of the misconceptions concerning Islam from the minds of the American public.

Thanks I am grateful to the friends who offered sincere prayers for my health on hearing the news of my late sickness. May Allah accept all the prayers of those who offer prayers for Sadiq. Even my soul and spirit after separation from this body will continue helping my lovers with prayers to Allah the Great. Brother Kabiruddin Ahmad writes, “On reading your will in Al Fazl, my eyes streamed out with grief and my wife and son joined with me in that condition.” Brother Akbar Ali writes, “My wife and myself cried in prayers to Allah, till my wife was assured of the acceptance of our prayers for your health.” Many letters expressing such feelings of love and sympathy I have received. Jaza-ho-mal-la-hul Khair.

Interpreter and guide To the parties who intend to visit India, Burma, Ceylon, Strait Settlements and the countries near there, we recommend Muhammad Ali Khan of Babuzai Street, Shahjehanpur, UP India, as an experienced, reliable Targuman [interpreter]. On getting a cablegram Mr MA Khan will receive the party at Bombay, Colombo, or any other desired seaport.

Missionary epistles Missionary epistles were written on behalf of the Ahmadia Order in America and some literature [was] sent to: 1. Dr Adolph Lorenz, the distinguished Viennese Surgeon when he was devoting his time to cure the cripples in this country with his special treatment 2. General Smuts on successfully suppressing the Johannesburg rebellion 3. Mr Montague, sympathizing with him on resignation 4. Viscount Peel on accepting the office of Secretary of State for India 5. King Fuad I of Egypt on his inaugurating the New Regime 6. Sarwat Pasha on making the first cabinet of the Egyptian Kingdom 7. “Wacinyanpi” – Leader of Sioux Tribe 8. Professor Robert H Goddard, the Scientist, who intends to make a trip to the Moon aboard a rocket

Ahmadia news from other countries Ahmadiyya headquarters, Chicago 4448 Wabash Avenue, 1922

9. Mr Mellon, Secretary of the Treasury 10. Famous Millionaire John D Rockefeller 11. George F Baker, the second richest man in the United States and 12. Sir Arthur J Balfour on an earldom conferred on him 13. [José] Capablanca, the World’s Chess Champion 14. Attorney Untermeyer, on his stopping grain gambling in the Corn Exchange 15. King Alexander of Jugo-Slavia and Princess Mary with congratulations on their marriage.

In reply to our epistles to Pope Pius XI and the Vatican Secretary mentioned in the previous number of The Moslem Sunrise, the following communication has been received

from Rome: “SEGRETARIA DI STATO di Sua Santita Dal Vaticano, April 21st, 1922.

No. 2620 Da citarsi nella pisposta “Dear Sir, “Your letter conveying sympathy on the death of Our Holy Father, Pope Benedict XV, on your own part and on behalf of your respected community was duly received.

The kind sentiments therein expressed with regard to the deceased Pontiff have been very consoling to me as His Secretary of State.

“His Holiness, Pope XI, desires me to express to you how profoundly grateful he

Brother MH Musa Khan, our missionary in Australia, is regularly publishing and circulating his valuable periodical “The Moslem Sunshine” of which the tenth number is now on our table. It contains an interesting comparison of the Promised Messiah’s statement with what the Christian writers have said of Islamic Sword and Pen. His address is Box No. 305 GPO., Perth, Australia.

Maulvi Fazlur Rahman Hakeem has reached West Africa to assist Professor Nayyar and has been put in charge of the Mission work in Gold Coast with his headquarters at Salt Pond. We wish him success and good luck. Professor Nayyar is busy in organizing and educating the Continued on next page >>

Friday 8 July 2022 | AL HAKAM

18 << Continued from previous page

thousands of new converts he has secured in that land.

Our young volunteer, missionary Shaikh Mahmud Ahmad, son of Shaikh Yaqub Ali, the Pioneer Journalist of Ahmadia Movement, having crossed the ocean has pitched his missionary tent in Cairo, Egypt.

We do hope that his work will be for the glorification of Allah.

We are glad to hear that an English Weekly named “Al-Bushra” has been started at our headquarters, Quadian, Punjab, India.

The rapid growth of Quadian citizenship is a sign of the time to fulfil the prophecy of the Prophet [Ahmadas].

Our strenuous workers in London are gradually gaining learned and respectable increase to our members in that land.

Numerous inquiries We have received the following letter from “The Information Bureau,” Washington, DC: “This Bureau is in receipt of numerous inquiries regarding the spread of Islam in America.

“We understand that your magazine – The Moslem Sunrise, has lately been published to meet this situation.” […]

New converts Since the last report in the No. 3 [issue of The Moslem Sunrise], the following 116 gentlemen and ladies have accepted Islam in the Ahamdia Movement and signed the above agreement. Their American names as well as their Moslem names are given below with the name of the state in which they live: Mrs Sandy Williams (Sa’ady), Illinois; Mr Cuba Fields (Ahsan), Illinois; Mr Henry Qallaway (Shakir), Illinois; Mr Robert Ellis (Farooq), Illinois; Mr Harvey Fauggens (Akram) Illinois; Mr Clark King (Saeeda), Illinois; Mr Arthur Rucker (Khaer), Illinois; Mr Mary Joseph (Saeeda), Illinois; Mr Henry Douglar (Amjad), Illinois; Miss Lena R Gardener (Jannat), Illinois; Mr Jeff Wallen (Ahmad), Illinois; Mrs Colonial Dugger (Nasirah), Illinois; Mr James Buchanan (Haidar), Illinois; Mr Samuel W Rhyne (Ally), Illinois; Mr Raymond Halliday (Omar), Illinois; Mr P Nathaniel Jonson (Sheikh Ahmad Din), Missouri; Mr JW Busbin (Abdur Rahman), Illinois; Mr Elmore Taylor (Abdul Jaleel), Illinois; Mr John Brooks (Abdur Raheem), Illinois; Mr Harry Brown (Akbar), Illinois; Mr Joseph Carbin Davis (Abdullah), Illinois; Mrs Adder Walter (Fatima), Illinois; Mr Joseph Clarence White (Ahmad), Illinois; Mrs May Zahra (Selma), Michigan; Mrs Mary Chambers (Mariam), Illinois; Mr Alours Booth (Muhammad), Illinois; Miss Alberta Walter (Hamdi), Illinois; Mr Cas Williams (Daood), Missouri; Mr Alfred Lemons (Adam), Missouri; Mrs P Nathaniel Jonson (Fatima), Missouri; Mr Alexander Walker (Shafee), Missouri; Mr SF Ruffin (Laeeq), Missouri; Mrs Ida Redding (Hafsa), Missouri; Mrs James H Emmanuel (Hafeez), Missouri; Mr Will Sims (Jameel Ahmad), Missouri; Mr Argenia Carter (Salika), Missouri; Mr OB Swain (Aziz Ahmad), Missouri; Mr Joe Campbell (Muhammad), Missouri; Mrs Sarah L Stickney (Safeeah), Michigan; Mrs H Carr (Naeema), Michigan; Mr William McSwain (Usman), Illinois; Miss Hatie Huford (Sikkeena), Illinois;

Mrs Florence Watts (Zeineb), Illinois; Mr Isom Harrolld (Rasheed), Illinois; Mr John Wesley Avant (Hassan), Missouri; Mr Alex James (Hossian). Missouri; Mr Douglas Gaines (Ahsan), Missouri; Mr Lewis Graham (Ihsan), Missouri; Mr WM Fields (Hakeem), Missouri; Mr JH Humphries (Hakim), Missouri; Mr Chas Williams (Kamil), Missouri; Mr Dennon Draper (Habeeb), Illinois; Mrs Bessie Porter (Barkat), Illinois; Mr Jess McNab (Mobarik), Illinois; Mrs F Robinson (Ahmadia), Illinois; Mr George W Shaw (Haleem), Illinois; Mrs Amanda Teasley (Azeemah), Illinois; Mr James Teasley (Azeez), Illinois; Mr Robert Graham (Badr Deen), Missouri; Mr James Swase (Mahmud Din) Missouri; Mr Will Sims (Sadiq Din), Missouri; Mr D McChanahan (Siddiq Din), Missouri; Mr James H Emmanuel (Kareem Din), Missouri; Mr Carl Aldridge (Raheem Din), Missouri; Mr Roy Brown (Basheer Din), Missouri; Mr Henry Daniels (Muhammad Din), Missouri; Mr Chas Wolf (Karam Din), Missouri; Mr Frank Washington (Fazl Din), Missouri; Mrs Fannie Young (Sughra), Missouri; Mr Ophelia Avant (Noor), Missouri; Mr Eddy New Smith (Kubra), Mo Mr Martha Ors (Faizy), Missouri; Mr James Orumby (Ahmad), Illinois; Mr Adam Jackson (Adam), Illinois; Mr Nicie Jackson (Naeema), Illinois; Mr Mary Smith (Mariam), Illinois; Mr Tom Taylor (Abdulhaq), Illinois; Mr William Proctor (Abdur Rahman), Illinois; Mr Pricella Brooks (Raheema), Illinois; Mrs VC Clark (Ayesha), Illinois; Mr Willis Yocum (Muhammad Yar), Illinois; Mrs Parabee Thomas (Khairat), Illinois; Mrs BG Sullivan (Burkut), Illinois; Mr Henry Kimbram (Hamid), Illinois; Mr Jennie Cole (Muhammad), Illinois; Mr Elijah Smith (Mahmud), Illinois; Mrs Anna Brown (Hameedah), Illinois; Mr Allen Brown (Ahmad), Illinois; Mr Robert Marshall (Hameed), Illinois; Mr Milton Diamond (Ahmad), Missouri; Mr Robert C Jackson (Aboo Bekr), Missouri; Miss Helen M Kent (Khadeeja), Missouri; Mrs Fred Carter (Omar), Missouri; Mr M Brooks (Osman), Missouri; Mr Edward Sheffield (Allie), Missouri; Mr Wiley Alexander (Hassan), Missouri; Mr Lewis Mitchell (Hussain), Missouri; Mr James Black (Zobeir), Missouri; Mr Robert Wisdom (Khalid), Missouri; Mr James Haliberton (Abdullah), Missouri; Mr John Smith (Moosa), Missouri; Mr Frank Brown (Ibrahim), Missouri; Mr Robert D Jones (Salauddin), Missouri; Mr Algie Martin (Siddick), Missouri; Mr RL Graham (Hamid), Missouri; Miss May Francis Graham (Aeysha), Missouri; Mr Chas Wells (Hameed), Missouri; Mr Robert Arthur Robinson (Jalil Ahmad); Mrs Roseta Buford (Fatima), Illinois; Mr John Overton (Habeeb Ahmad); Mr S Casey (Akbar), Missouri; Mr Andrew Dugger (Rahimullah), Illinois; Mr Mathew Rochelle (Azeemullah), Illinois; Mr John Williams (Rahmatullah), Illinois; Mr Eugene Charles (Sameeullah), Illinois; Mr Charles Watts (Kareemullah), Illinois.

[Names of] Moslems [who] joined Ahmadia Movement Mr Allie Riza Mohammad (Muftizada of Turkey), Detroit, Michigan; Mr Ozair Yahyai (of Albania), Dowagiac, Michigan.

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

World Refugee Day celebrated in Blagoevgrad, Bulgaria with Humanity First Germany Sadeed Ahmad Motamid MKA Bulgaria

On 19 June 2022, World Refugee Day was celebrated for the very first time in the city of Blagoevgrad, Bulgaria. An event under the title “Home without Borders” sponsored by Humanity First Germany, in collaboration with American University in Bulgaria, was organised to help and support the war-affected Ukrainian refugees. More than 25 students of American University in Bulgaria (AUBG) and others volunteered for the event.

The event began with the symbolic release of doves by the director of Humanity First Germany, Zubair Khalil Khan Sahib, the Dean of students of American University in Bulgaria Mrs Sabina Wien, a representative from the Southwest University of Blagoevgrad, students from AUBG and representatives from the Ukrainian community.

Zubair Khalil Khan Sahib, director of Humanity First Germany, Dr Svetlana Hristova, a teacher at SWU, Sabina Wien from AUBG, Savina Topurska on behalf of the volunteers and Anastasia Mozgova on behalf of the Ukrainian community, spoke at the event.

To make the event more interesting for the Ukrainian children, an art and crafts workshop for children was organised to put a smile on their innocent faces. These included drawing, painting, crafting, henna art and much more fun activities for the children. Even before the event, Ukrainian refugee children sent their drawings on the theme of “Peace” to Humanity First Germany which were later presented at the

exhibition at the same event. Furthermore, the Ukrainian refugee families were given gift bags with treats along with food vouchers. Besides these families, several other Ukrainians were also given the vouchers. Later on, all the attendees, more than 200 in number, were served dinner.

Moreover, for additional help and support for the Ukrainian refugees, Jamaate-Ahmadiyya Bulgaria organised the provision of clothes and other essentials for the refugees.

On 20 June, water bottles, sponsored by Humanity First Germany, were distributed by the Ukrainian refugees along with other volunteers in the centre of Blagoevgrad, Bulgaria as a token of gratitude toward local Bulgarians for accepting the Ukrainian refugees. More than 1,000 bottles were distributed in less than an hour.

The volunteers who contributed to making this event a success along with other people from Blagoevgrad (over 100 in number) who supported the Ukrainian refugees through their time in Bulgaria and were nominated by the Ukrainian refugees themselves, were awarded Certificates of Appreciation by Humanity First Germany.

19

AL HAKAM | Friday 8 July 2022

The ‘Jew’s Harp’, Afghanistan and Hazrat Mirza Ghulam Ahmad in Europe after Europeans colonised Asia.

The Europeans supposedly gave it its formal “lyre” shape and made it with a sturdier metal material rather than wood. (Ibid) Depending on where an individual believes the instrument came from, the name they attribute to it also changes.

Masood Ashraf USA Throughout history, many artefacts have baffled archaeologists, historians and scientists for various reasons. Such items that remain mysterious and unclear include the full explanation of King Tutankhamun’s tomb and burial, the cursed Amethyst and the Hasanlu lovers.

However, as the years progress, more artefacts resurface with new contextual evidence, giving researchers deeper insight into their origin, story and history.

Another particular item which caught my attention while visiting the Museum of Fine Arts in Boston was a musical instrument from Afghanistan named: “Jew’s harp”.

The Museum of Fine Arts, Boston has a vast array of musical instruments from all around the world. Roaming through the halls of the museum, you will eventually stumble on a section filled with Afghani instruments, and one that caught my attention was a little instrument which was oddly enough named “Jew’s harp”.

This is a musical instrument consisting of a metal frame and a reed that can create wistful melodious sounds when played correctly. It is a lyre-shaped instrument that is played by placing it in one’s mouth and plucking the reed in the centre, creating a sound similar to flicking a plastic card or hearing a vibration.

But why is it called the Jew’s harp when it has no relation to the Jewish faith or people?

Or has it?

Jew’s harp

Origin of the Jew’s harp The instrument’s origin and story are still shrouded in mystery as there have been multiple hypotheses and theories from different institutions suggesting the relevance of the instrument and its name.

The Jew’s harp has been the subject of much debate and most of the disagreement is regarding its name and origin. Some argue that the instrument is not actually called the Jew’s harp and that it is simply a misinterpretation of the French name “jeu harpes” or “jeu trompe”, while others claim its original name was “jaws” harp, even though this name did not appear until the late 18th century.

People have claimed that the first version of this instrument was created from bamboo and wood in China before spreading to countries in Southeast Asia. (History of Jew’s Harp, www.jewsharpguild.org/history.html) However, others argue that the form of the instrument in Asia was incomplete and that the actual, fully-formed version was made

Afghanistan and the Jews: Research by Hazrat Mirza Ghulam Ahmadas However, most still claim that the name “Jew’s harp” doesn’t fit anywhere since the instrument has nothing to do with Jews, and this is where they are incorrect.

This instrument was incredibly popular in Afghanistan which is why it is displayed as their instrument in the Museum of Fine Arts, Boston, and it is because of Afghanistan that the name “Jew’s” harp fits very well.

Afghanistan is now a Muslim dominant country, so the idea of this ancient instrument being called the “Jew’s” harp seems far-fetched. However, many do not take into consideration what Afghanistan was like centuries before it became Islamic and one such explanation can be evidenced when one analyses its antiquity further paralleled with the wisdom and research of the Promised Messiah, Hazrat Mirza Ghulam Ahmadas.

Afghanistan was a predominantly Jewish region thousands of years ago and despite the decline of the religion in the country over the years, many of their cultural habits, synagogues and other historical monuments still exist. The people of Afghanistan have

openly admitted that they are descendants of the Qais, and the Qais are a part of the house of Israel, proving that the Afghans were once Israelites. According to history, Jesusas was travelling to Kashmir from Jerusalem to spread his message, and on his path, he crossed several countries including Iran and Afghanistan. Instead of taking a path known as Chitral to cross from Afghanistan to Kashmir, he purposely chose to travel straight through Afghanistan since he believed the lost tribes of Israel would reap some benefits from his message and presence. (Jesus in India by Hazrat Mirza Ghulam Ahmadas) In the Geography Encyclopaedia by James Bryce, FGS (London, 1856), on page 11, it is stated that the Afghans trace their genealogy to Saul, the Israelite King, and call themselves the descendants of Israel.

Alexander Burns says that the Afghans say they are of Jewish origin; that the King of Babel captured them and settled them in the territory of Ghor which lies to the northwest of Kabul; that up to 622 AD they continued to hold on to the Jewish faith, but later Khalid bin Abdullah (Abdullah has been written mistakenly instead of Walid) married the daughter of a chief of this tribe and made them accept Islam in that year.

(Ibid).The Promised Messiahas in the book Jesus in India has given much evidence from history, local culture, and etymology of city names in Afghanistan and proved that the Afghans are in fact descendants of Israelites. To me, seeing the name of the musical instrument proved further that the Afghans were truly Israelites, and the popular ancient instrument simply adopted the name of the people who used it; The Jews.

Friday 8 July 2022 | AL HAKAM

20

100 Years Ago...

Hazrat Khalifatul Masih II: What is expected of the Ahmadiyya Community?

The Review of Religions [English], June, July & August, 1922

The spread of a religion and its distinctive characteristics depend upon two things, its external features and its internal condition.

By the internal condition I mean the relationship that a people as a whole can establish with God and by the external features, I mean the morals of a people as evidenced by their dealings among themselves as well as with others, the outsiders.

As to the first nobody can say for certain what spiritual affinity exists between the people and God. It is only by the moral character of a person or persons that others will judge of them. Be certain, it is quite beyond the scope of a people’s reason to judge of the spiritual relationship unless God of a set purpose reveal it of Himself, which to be sure finds expression only in such rare cases where that relationship is of an exceptionally high order. It is a high mental and spiritual state where few can find access. A man may really love God, yet he may be quite reticent about it, while another may quite be vociferous about it, yet his love of God may not have passed beyond the ceremonial stage. Very naturally, the public at large may be attracted by the pharisaical show of piety and neglect. The real lover would not parade of virtue. Therefore, the stage where the love of God manifests itself is almost beyond the ordinary human comprehension and is seen on rare occasions. When a man attains to that stage, his friends become the friends of God and his enemies incur the divine vengeance. Such a one becomes of the elect ones of God Who favours him with His grace, removes all his difficulties, stands up in his behalf and destroys everyone who elects to stand in the way of His chosen one.

In short, God shows His love for His elect in various ways, but until and unless God Himself manifest His signs of approbation, it is beyond human scope to find it out. Very often has it happened that the vociferous vaunting of an empty brain has caught the fancy of the unguarded public to the utter discarding of a real man of God on account of the latter’s maintaining utter but discreet silence.

But what can be seen on the very face of it and which no amount of casuistry can conceal is the moral condition of an individual or a people. Divine love may take years to show itself but moral regeneration becomes apparent in a day. Inner refinement and spiritual uplift cannot be accomplished in a day, not even in a short span of years. It is a very lengthy process during which a man has to be on his utmost guard lest his beliefs should swerve a hair’s breadth from the right line of thought, while he has to spend years upon years to see that he scrupulously and with meticulous care fulfils each and every divine ordinance. It is as a matter of

fact a process of development which until carried up to the maximum does not unfold the potentialities lying dormant in human nature, though in certain exceptional cases unfoldment comes a little earlier, but even there, the old saw that exception proves the rule is quite applicable. But moral transformation comes easier and sooner.

This moral transformation may be sorted again into two distinct categories.

The one form may satisfy his coreligionists but without the other a person outside his own denomination will hardly credit him with any good motive. For instance, Islam is a true faith; for through Islam alone can one maintain relationship with God. Therefore, if a person accepts Islam and enters into the fold of Ahmadas, he would, of course, have to perform his daily prayers and keep fast in the month of fasts. If before his conversion to Ahmadiyyat or Islam, for both mean the same thing, he used to go out for a walk at a time which for a Moslem is the time for prayer, he now gives up this walk-taking and outgoing and devotes himself at that time to the performance of prayer. This indeed is a sudden change and he will get his due credit for it from his coreligionists, for they can say with truth if it is not a spiritual transformation, what makes the man forego his daily airing and pleasure walks for the needless repetition of these seemingly meaningless genuflections. But, when will the real internal transformation be brought

about, God only knows. Now this apparent change will satisfy the Moslem, but to an outsider it may all sound meaningless; he will only call it a ritual, the outward expression of a ceremonious spirit which implies no corresponding change in the heart.

But what can force admiration and admission from a non-believer is the transformation that comes over the moral behaviour of a person. If he was given to telling lies and now he always speaks the truth; if he had been depriving others of their due rights, but now he is very scrupulous in conceding everyone his due; if he was unfair and fraudulent in his dealings but now he is quite equitable and just; or if he stinted the measure or overquoted the market or undersold before this but now he is quite fair; then even a Hindu will have to admit that there has been some rectification and improvement for the better. Yet it must be realised that such a transformation does not require much effort, though the finer shades and subtle aspects of this transformation may require a lengthy practice, but the principles underlying all this can be easily understood and consequently easily acted upon. That is such a one as is minded to act upon them will not knowingly and conscientiously tell a lie, deprive others of their rights, or otherwise deal fraudulently, and if ever he does it that may be quite unknowingly or inadvertently. An insight

into the finer shades of these virtues, however, will come by long practice.

Now the question arises, what of those who can show no such improvement in their outward behaviour? There are those who say that they have accepted the truth, but no sign of improvement in their general behaviour is apparent. They tell lies for nothing; they trespass upon the rights of others; they are guilty of violence and transgression without any cause and hence they can show no improvement. I am not talking here of those finer shades of a virtuous life; I am not dealing here with the subtle aspects of dishonesty and fraudulence and violation; for they are out of the question. They cannot be acquired in a day. But common virtues must not and do not need a long time.

For instance, it was only after the fifteenth year of his advent that the Holy Prophet of God, peace be with him, received the commandment for the prohibition of wine, but the giving up of lying was enjoined by him from the very day he began to preach.

Similarly, laws of marriage and inheritance took some time to promulgate but none can venture to assert that lying was prohibited after a lengthy period. The fact is this that such virtues as are of everyday use such as truth, honesty and faithfulness are to be taken up and acted upon the very day a man makes a confession of the truth of a certain religion. Had it been so, one could have argued that lying, etc., could not be given up

21

AL HAKAM | Friday 8 July 2022 in a day as their promulgation took so many years. I have said of wine already. Even in Islam it was not forbidden at first. Moreover, there were certain backward people who, on account of climatic troubles and want of a sufficiency of warm clothing, could not give it up so easily. They had to drink to warm themselves against the rigours of cold. You cannot cite the instance of any prophet who might have delayed this aspect of the general behaviour of his followers, for as I have said it does not require any great effort; it is only a question of a will to do a thing.

There are some people who are very slack in living up to this standard of faith.

They will even assert that they are Ahmadis.

But it is impossible for one to have a whole eye and yet be unable to see. There may, of course, be degrees of clearness of vision.

One may be able to see more or better than others, yet it is wholly impossible that a person with sound sight may be altogether unable to catch sight of anything. So long, therefore, as you possess this moral sense, it cannot but be that you should show immediate improvement in your general behaviour. As long as this change is not forthcoming, the world cannot bear witness to your faith. Personal defects may take long to eradicate, but so far as you are concerned with others this transformation needs must come soon.

I see my people lacking in this respect. I have repeatedly called their attention to this shortcoming. We say we are a chosen people but it cannot be denied that there is much trampling of rights which is really distressing.

Slackness and unfairness in dealing with others is really blameworthy. It seems, if I can judge aright, some of us at least do not know what honesty is. Some people come to me and talk as if they were quite honest in their professions but I am constrained to think that their behaviour is anything but honest. What they call compassion and kindliness I interpret as quite the reverse.

Real transformation should as a matter of fact force an adversary to confess that it is really so. It is not for a friend to decide and adjudge; for a friend is sometimes partial and consequently he overlooks the fault of a friend. It is for your foe who is apt to misjudge your moral nature to decide. But what is quite undesirable is that even your friend does not see any good in you. If there is any change it must be prominent.

Your sympathy and kindliness of behaviour should be general and wide, encompassing all, and not narrow and restricted. Your equity and fair dealings should be markedly superior to the general run of mankind. You should be honest and trustworthy in your pecuniary dealings.

The moral tone of our community as a whole I admit is fairly good and there is no cause to feel alarmed, but it is not a matter of self-congratulation unless it is much more improved. Of course, a person who can see is better than a blind man so far as the question of seeing is concerned, but he has no reason to be elated at the fact that his eyesight is as unimpaired as that of another.

Therefore, it is not a thing to be proud of that comparatively we are better off than others. Some of you, as I have already stated, have not as yet fully realised what honesty and decency is. What they take for honesty and integrity is really fraud and duplicity.

Unless they understand the real significance of these qualities, how can they be expected

to live up to them?

Therefore, improvement in the moral tone is the only thing with which the worldlyminded can pronounce judgment in your favour. Lacking this you lack everything.

Argue as you may your adversary will remain cold to your blandishments. If you can speak well, that will have no offset upon the hearer. He will think you a clever man and as such all that he needs, he will think, is his own Pundit or Mulla to counter your arguments.

But if he finds your life cast in a righteous mould, it will give him plenty of food to think for. He may have his own misgivings about his own priests or lecturers; your righteous conduct will help only to confirm them and thus draw him nearer to the truth.

Your right mode of living will come as an eye-opener for him. He will realise that his own priests and clergymen lack this healthy moral tone which he will begin to associate with a superior spiritual atmosphere and teaching. Yet if you lack this moral tone, your preaching will all fall on deaf ears and whatever good we may try to point out from the Holy Quran he will bodily transplant it and apply it to his own scriptures. Whatever the Promised Messiah[as] has tried to establish in regard to the beauties of Islam he will also claim for his own book or books. If he were to plagiarise, who is going to decide on the spot? But if you lead a righteous life, that in itself will be a proof positive of the fact that there is something in your religion which your adversary lacks.

I draw the attention of my friends to this improvement in their general behaviour and to their dealings with others. It is the first of the many hundred rungs of the ladder leading directly up to God. There is one thing very peculiar in this upward movement which is the first step in the right direction and which smooths as it were our whole way up. It puts us on the right track and practically decides our future course of life. It is only necessary that we should be well-intentioned. If our motives are right then with the magic key of the old fiction books all the doors shall be opened to us and all obstacles in our way removed, and the whole journey traversed without any let or hindrance.

Therefore, our first duty should be to be honest and well intentioned, right conduct as a necessary corollary will follow.

You yourself will be surprised to find an immediate and wonderful change. Even the erstwhile impossible will appear to be possible. Difficulties always loom large at first, but they only appear huge and monstrous like the fluffed-up heap of cotton.

One is merely frightened by the enormity of size. But no sooner you touch it and only attempt to lift it up, you are able to take it up without the least difficulty.

Some people think that one can never pull through his daily needs unless one has recourse to worldly cleverness. We cannot succeed unless we can impose upon someone and make him the dupe of our clever practices. But if they give up these deceitful courses and fraudulent swindling of others, they will find that peace of mind can only be attained in this way.

The sweetest thing in the world they will find is truthfulness, and the real content of mind. It is not a very difficult thing but very few care for it. But the only difficulty is that for generations, worldliness has been their

MKA Ireland holds 2nd Charity Cycle and raises funds for Irish Red Cross

Atta-ur-Rahman Khalid Missionary, Dublin

Majlis Khuddam-ul-Ahmadiyya Ireland has been holding charitable events such as the 5K charity walk as well as the newly incorporated Charity Cycle. Subsequent to a successful charity cycle last year, MKA Ireland held its second charity cycle on 11 June 2022.

The charity cycle was inaugurated at the Maryam Mosque, in Galway, in the presence of missionary-in-charge Ireland, Ibrahim Noonan Sahib and councillor Mr Alan Cheevers.

This year, MKA Ireland took the initiative to offer an alternative option of a 50 km route as to the 100 km cycle. This initiative was taken to encourage new cyclists as well as to maximise the effort to fundraise for this year’s selected charity, the Irish Red Cross.

11 cyclists took part in the charity cycle and managed to raise over €1300 for the Irish Red Cross. The cyclists began their journey at the Maryam Mosque in their respective groups and cycled through various towns such as Athenry, Loughrea, Gort, and Oranmore before returning to the mosque.

byword, hence they are afraid of the only course that can lead them out of the dirty rut of wicked tradition. Is it impossible then to expect of the Ahmadiyya Community to make up their minds once and for all that they would not tell lies? For nobody can compel them to speak the untruth, it is all an imaginary fear, a bugbear they have learnt to fear but which has no actual existence. This change for the better will lead to the lengthening of their days, and

The 50 km group was led by Shaheryar Mirza Sahib and included four other cyclists, while the 100 km group was led by my humble self, which comprised five other cyclists.

This year two new cyclists joined the charity cycle and many more have shown interest and willingness to partake in the next year’s charity cycle.

make for that peace of mind and that happy life of contentment and serenity that will draw them nearer to God. I wish God, they understood it!

(Transcribed by Al Hakam from the original published in The Review of Religions, June, July & August, 1922)

Friday 8 July 2022 | AL HAKAM

22

The Essence of Eid-ul-Adha The seed of sacrifice that was sown by Abrahamas in a hidden manner was exhibited by the Holy Prophet, peace and blessings of Allah be upon him, in the form of flourishing crops – and this, in reality, is the great secret in this day. Abrahamas was even ready to slaughter his son to fulfil the commandment of God Almighty. This was a hidden indication of the fact that man ought to become wholly devoted to God; and one’s own life, and the blood of one’s children, and one’s kith and kin, ought to appear insignificant in the face of God’s command. Just observe the many great sacrifices that were offered in the era of the Messenger of Allah, peace and blessings of Allah be upon him, who perfectly exemplified each and every pure teaching.

(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 2, p. 206)

‘Playing in Islamabad was more prestigious than a Premier League football ground’: MKA UK hold National Football Tournament Final Abdul Rauf Lodhi Mohtamim Sehat-e-Jismani, MKA UK

By the grace of Allah, the National Football Tournament of Majlis Khuddam-ulAhmadiyya UK returned after three years

due to the pandemic.

In the build-up to the actual event, the Khuddam Football League earlier this year helped create some excitement among the 600 khuddam footballers across the South and the North of the country.

just a day earlier on 2 and 3 June 2022.

The facilities of Watford FC were of a very (peace uponand him) high be standard the players thoroughly enjoyed the experience of playing at such facilities of a Premier League football club.

In the first two match days, the group stages up to the semi-finals were completed with around 280 khuddam attending the event over two days. The regional teams Muqami, Fazl Mosque, Darul Amaan and The first two match days of the National Tahir made it to the final match day of the Football Tournament took place at Watford National Football Tournament which took FC Training Ground on 4 and 5 June 2022. place in Islamabad on Sunday 26 June.

This was a busy bank holiday weekend for We are extremely grateful as a Majlis to the MKA Sehat-e-Jismani Department as beloved Huzooraa for granting us permission the National Cricket Tournament took place to hold the final at this blessed site and also invite people to be part of this experience.

There was a large audience viewing the final including Lajna members and everyone thoroughly enjoyed the evening.

The feedback from khuddam players was that although the facilities of the first two match days were amazing, Islamabad would be the most prestigious ground to play for them and the main reason for this is the nearness to Hazrat Khalifatul Masihaa.

The attendance on the final match day was approximately 420 people, out of which 200 were Lajna members. It was great to see that all the spectators enjoyed the whole atmosphere of a football match day in Islamabad.

I met people from teams who brought their families hours before the first match just to offer prayers behind Huzooraa and that alone made their day, regardless of what the outcome of their match would be.

Being given such a great opportunity to serve members of the Jamaat is a great honour for the MKA Sehat-e-Jismani Department in the UK. We pray that we can exceed or at least meet the expectations of Hazrat Khalifatul Masihaa and that we are given more opportunities to host sporting events in Islamabad in the future to leave those whom we serve with memorable experiences.

23

AL HAKAM | Friday 8 July 2022

Friday Sermon 10 June 2022 Men of Excellence: Hazrat Abu Bakrra After reciting the tashahud, ta‘awuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa said:

With regard to the accounts of Hazrat Abu Bakr Siddiqra, the Battle of Yamamah was being mentioned. Further details in this regard are as follows.

Hazrat Abu Saeed Khudrira relates that he heard Abbad bin Bishr say, “O Abu Saeed!

When we finished [the military expedition] from Buzakhah, I saw in a dream that night as if the heavens had opened up and they were then closed upon me. This implies

martyrdom.” Abu Saeedra said, “Insha-Allah [God willing]! Whatever happens will be for the best.” He says, “I observed him on the day of [the Battle of] Yamamah. He was calling upon the Ansar to come towards him. Subsequently, 400 men returned to him. Among these men, Bara bin Malik, Abu Dujanah and Abbad bin Bishr were at the forefront and they continued to advance until they reached the gate of the garden. I

looked at Abbad bin Bishr after he had been martyred. There were many sword marks on his face and I was only able to recognise him from a particular mark on his body.”

There are also accounts in relation to Hazrat Umm-e-Amarahra. Umme-Amarahra was one of the extremely courageous female companions in the history of Islam. Her name was Nusaybah bint Kaab. She also participated in the Battle

of Uhud and fought with utmost fearlessness.

For as long as the Muslims were victorious, she continued to fill the water-skins and handed them to the people to drink from.

However, when they faced defeat, she appeared before the Holy Prophetsa and was fully clad in armour. When the disbelievers advanced towards the Holy Prophetsa, she would stop them with her sword and arrows.

At a later stage, the Holy Prophetsa himself

Friday 8 July 2022 | AL HAKAM

24

said, “During the Battle of Uhud, I saw her fight on every flank.”

When Ibn Qami‘ah had reached the Holy Prophetsa, Umm-e-Amarahra came forward and stopped him. He struck her, which left Hazrat Umm-e-Amarahra with a deep wound on her shoulder. She also wielded her sword. However, it proved ineffective as he was wearing two layers of armour.

Nevertheless, this is the status of Umme-Amarahra in history. She relates that her son, Abdullah, killed Musailimah Kazzab.

On that day, Hazrat Umm-e-Amarahra was also participating in the Battle of Yamamah and her arm was severed during the battle.

The reason for Hazrat Umm-e-Amarahra participating in this battle has been stated as follows. When the Holy Prophetsa passed away, her son, Habeeb bin Zaidra, was in Oman along with Hazrat Amrra bin alAas. When this news reached Amrra, they returned from Oman and crossed paths with Musailimah on the way. Hazrat Amrra had already gone ahead and Habeebra bin Zaid and Abdullah bin Wahab were following behind. Musailimah captured both of them and said, “Do you bear witness that I am the messenger of Allah?” Abdullah bin Wahab replied, “I do!” Upon this, Musailimah instructed for him to be shackled with iron chains as he did not believe him and thought that he might have said so in order to save his life. Nevertheless, Musailimah then said to Habeebra bin Zaid, “Do you bear witness that I am the messenger of Allah?”

He replied, “I cannot hear you!” Upon this, he said, “Do you bear witness that Muhammad[sa] is the Messenger of Allah?”

He replied, “I do!”

Musailimah issued an order, resulting in him being dismembered, and whenever it was asked of him, “Do you testify that I am the messenger of Allah?” he would reply, “I cannot hear this.” And whenever he would be asked, “Do you testify that Muhammad[sa] is the Messenger of Allah?” he would reply, “Yes.” This continued until he cut his limbs off one by one. His arms were cut off at the shoulders. His legs were cut off above his knees, and then he was lit on fire. During this entire ordeal, neither did he deviate from his position, nor did Musailimah stop his cruelty until [Hazrat Habeebra bin Zaid] was martyred in the fire.

According to another narration, when Hazrat Habeebra took the letter to Musailimah, he killed him there and then by cutting off his limbs one by one and had him thrown in the fire. When news reached Hazrat Umm-e-Amarahra of her son’s martyrdom she swore that she would face Musailimah herself and either kill him herself, or be martyred in the way of Allah.

When Hazrat Khalidra bin Walid prepared the army to go to Yamamah, Hazrat Umm-e-Amarahra went to Hazrat Abu Bakr Siddiqra requesting permission to participate in the battle. Hazrat Abu Bakrra said, “Nothing can stop a woman like you from going to participate in the battle. Go forth in the name of Allah.” Another of her sons, Abdullah, also took part in this battle.

She narrates: “When we reached Yamamah, a fierce battle took place. The Ansar called for help and the other Muslims arrived to help. When

we reached the gate of the garden, there was a rush at the gate of the garden, whilst our enemy was gathered to one side of the garden, where Musailimah was. We forced our way in and fought them for a while. By Allah, I have not witnessed anyone defend themselves to the extent that they did. I then sought to search and find Musailimah, the enemy of God. I swore to Allah that if I saw him I would not let him go. Either I would kill him or I would myself be killed.

The people were fighting one another and their swords clashed, as though they had all become deaf and all they could hear was the sound of the swords striking. And then, I saw the enemy of Allah and I launched an attack upon him. One person came before me and struck my hand and cut it off. By Allah, I did not hesitate at all and continued till I could reach that wretched man and I saw him lying on the floor. I also saw my son Abdullah there as well, who had killed him.”

In another narration of Hazrat Umme-Amarahra it is also mentioned, “My son Abdullah was cleaning his sword with his cloth when I asked him if he had killed Musailimah. He answered, ‘Yes, mother.’

I performed a prostration of gratitude to Allah.” Hazrat Umm-e-Amarahra says, “Allah had cut the root of the enemy. When the battle ended and I had returned home, Hazrat Khalidra bin Walid brought an Arab physician to me. He treated me with some boiling oil. By Allah, this treatment was more painful for me than having my hand severed. Hazrat Khalidra took great care of me and treated us very well. He always had our rights in mind, and tended to the

instruction of the Holy Prophetsa in relation to us.”

Abbad says, “O my grandmother, were there a lot of people wounded during the battle of Yamamah? She replied, “Yes, my child. The enemy of Allah was killed but the Muslims were all wounded. I witnessed both my brothers wounded to such an extent that they seemed to have no sign of life left in them. The people remained in Yamamah for fifteen days. The battle had ended, yet very few among the Ansar and Muhajirin were able to perform the prayer with Hazrat Khalidra bin Walid.”

Hazrat Umm-e-Amarahra says, “I know that on that day, Banu Tayy had been put through a great trial. On that day, I heard Adi bin Hatim loudly proclaim, ‘Be patient, be patient! May my parents be sacrificed for you.’ My son Zaid also fought very bravely that day.”

In another narration, it is mentioned that Hazrat Umm-e-Amarahra was wounded during the Battle of Yamamah. Aside from one of her hands being severed, she had 11 wounds inflicted by swords and spears.

Hazrat Abu Bakrra would regularly come to ask about her wellbeing.

Kaab bin Ujrah fought fiercely that day.

That day, the people faced a great loss and fled from defeat to the extent that they left the contingent at the rear of the army behind them. Kaab announced, “O Ansar, O Ansar, come to the aid of Allah and the Prophetsa!” Whilst announcing this, he came to Muhakkim bin Tufail. Muhakkim struck him and severed his left hand. By Allah, Kaab was not at all staggered by this and continued to fight with his right hand whilst his left hand bled out – up until the point he reached the garden and entered it.

Whilst calling out to Aus, Hajib bin Zaid said, “O Ashhal!” Upon this, Thabit said, “Instead, say ‘O Ansar!’ for they are my army as they are yours.” Thus, he said, “O Ansar, O Ansar”. Upon this, Banu Hanifah launched an attack against them. The people scattered, and Hajib bin Zaid killed two opponents and was then martyred himself.

His post was then taken up by Umair bin Aus. He was also attacked by the enemy and was martyred.

Then, with regard to Abu Aqil it is narrated that “Abu Aqil was a confederate of the Ansar and on the day of Yamamah, he was the first to come forward for the battle. He was hit with an arrow that pierced through his shoulder and reached his heart.

He grabbed the arrow and pulled it out, but he was weakened by the wound. He heard Ma‘an bin Adi say, ‘O Ansar, regroup to attack the enemy!’”

Amr reports, “Abu Aqil stood up to go towards his people. Upon this, I asked, ‘Abu Aqil, what do you intend to do now? You no longer have the strength for battle and have become very weak.’ He replied, ‘The caller has summoned us and called out my name.’

I said, ‘They have only called out to the Ansar, which does not include those who are wounded.’ Abu Aqil replied, ‘I am from among the Ansar and I will surely hearken to this call, even if others show weakness.’”

Ibn Umar reports, “Abu Aqil rose up with great strength, took up a sword in his right hand and called out, ‘O Ansar! Regroup and attack as you did on the day of Hunain!’

Everyone gathered and formed a barrier for the Muslims before the enemy, to the extent that they were able to push the enemy back

25

AL HAKAM | Friday 8 July 2022 into the garden. The two forces converged, in other words, after entering [the garden] a fierce battle ensued and swords began to clash. I saw Abu Aqil, whose wounded arm was severed from his shoulder and fell onto the ground. He was wounded 14 times, due to which he was martyred.”

Ibn Umar relates, “When I came towards Abu Aqil, he was lying on the ground breathing his last. I called him and said, ‘O Abu Aqil.’ With stammering speech, he replied, ‘I am here.’ He then asked, ‘Who was defeated?’ I replied in a loud voice, ‘Rejoice, for Musailimah, the enemy of Allah, has perished.’ Whilst raising his finger toward the sky, Abu Aqil said, ‘All praise is for Allah’ and then he passed away.” Ibn Umar relates, “I recounted this whole incident to my father, Hazrat Umarra, and he said, ‘May Allah have mercy on Him. He always aspired for martyrdom, and to my knowledge, he was amongst a select few of the companions of the Holy Prophetsa, who accepted Islam at the outset.’”

One day, Muja‘ah bin Murarah – the chieftain of Banu Hanifah and whom I’ve spoken about previously – said, “Ma‘an bin Adi used to come to me during the lifetime of the Holy Prophetsa owing to our old friendship.” Muja‘ah continues, “When I came to Hazrat Abu Bakrra amongst a caravan after the conclusion of the battle of Yamamah, Hazrat Abu Bakrra was visiting the graves of the martyrs with his companions. I also accompanied him, during which time Hazrat Abu Bakrra and his companions visited the graves of 70 companions. I humbly submitted, ‘O Khalifa of the Messengersa, during the battle of Yamamah, there was no one amongst the companions who stood more staunchly before the barrage of swords than him, nor did I see anyone who attacked more fiercely than he did. I saw this person – may Allah have mercy on him – and he was my friend.

Hazrat Abu Bakrra (recognising who it was) asked, ‘Was it Ma‘an bin Adi?’ I replied in the affirmative. Hazrat Abu Bakrra was familiar with the friendship I shared with him. Hazrat Abu Bakrra then said, ‘May Allah have mercy on him. You have made mention of a righteous person.’ I replied, ‘O Khalifa of the Messengersa, it is as though I can still see him before my very eyes as I was tied up in the tent of Khalid bin Walid. The Muslims were losing their foothold to the extent that I thought they would not be able to regain their footing, and this is something I could not bear.’ Hazrat Abu Bakrra said, ‘By God, was it actually unbearable for you?’”

[He was asked this] because he had become an apostate and had thus been imprisoned.

Nonetheless, he continues, “I replied, ‘I swear by Allah that I could not accept that.’

Hazrat Abu Bakrra replied, ‘I praise Allah for that.’”

Muja‘ah continues, “I saw Ma‘an bin Adi who had tied a red cloth on his head and was returning to attack. His sword was placed on his shoulder, dripping with blood.

He was calling out, ‘O Ansar, attack with all your strength!’”

Muja‘ah continues, “The Ansar regrouped and attacked, and the attack was so severe that the enemy lost their foothold.

I was making rounds with Khalid bin Walid.

I was able to identify those killed amongst the Banu Hanifah and also saw the Ansar who were martyred and had fallen. Upon

hearing this, Hazrat Abu Bakrra began to cry until his beard became soaked with tears.”

Hazrat Abu Saeed Khudrira relates, “When it was time for Zuhr prayer, I entered the garden where a severe battle was underway. Hazrat Khalidra bin Walid summoned the caller for prayer, who gave the call to prayer on the garden wall. The people were occupied in battle which did not end until after the Asr prayer. Hazrat Khalidra bin Walid then led us in Zuhr and Asr prayers. He then sent the water bearers toward those who had been killed. I also accompanied them in making rounds. I passed by Abu Aqil who had been inflicted with 15 wounds. He asked me for water and I gave him some water to drink, but the water flowed out from his wounds and he embraced martyrdom. I passed by Bishar bin Abdillah who was sitting and asked me for water. I gave him water and he also embraced martyrdom.”

Mahmud bin Labid narrates, “When Hazrat Khalidra killed the people of Yamamah, many Muslims were also martyred amongst whom were a number of companions of the Holy Prophetsa. The majority of Muslims who survived were severely wounded.” (Al-Iktifa bima Tadmanuh min Maghazi Rasul Allah wa al-Thalathah al-Khulafa, Vol. 2, Ch. 1 [Beirut, Lebanon: Alam al-Kutub, 1997], p. 57) (Saeed Ansari, Siyar al-Sahabiyyat [Lahore, Pakistan: Mushtaq Book Corner], p. 122) (Muhammad

al-Salabi, Sayyiduna Abu Bakr Siddiqra Shakhsiyyat aur Karname [Khan Garh, Pakistan: Furqan Trust], p. 349) When Hazrat Khalidra bin Walid got news of the death of Musailimah, he took Muja‘ah along with him who was chained up so he could identify Musailimah. He continued to search for Musailimah amongst the dead but could not find him there. When he entered the garden, he saw a man of short height and yellowish complexion and with a flat nose. Muja‘ah said, “This is Musailimah, the man you have now got rid of.” Upon this, Hazrat Khalidra said, “This is the man who has inflicted all of this on you.”

Since Muja‘ah was imprisoned and was also a representative for the Banu Hanifah and their leader, for this reason, he wanted to save them. Most of the men had died, but to save the people inside the fort, he devised a scheme. He lied and entered into a peace treaty with Hazrat Khalidra. He said to Hazrat Khalidra bin Walid, “The people that came out to fight against you did so in haste, whereas the fort is full of warriors.”

Hazrat Khalidra bin Walid said, “May you be ruined for saying such a thing!” Upon this, Muja‘ah said, “By God! What I am saying is absolutely correct. Hence, enter into this treaty with me on behalf of my people.” He said all of this deceitfully, as will be explained later on. Having witnessed the losses sustained by the Muslims in this perilous battle and not wanting more harm to befall the Muslims, Hazrat Khalidra deemed this to be appropriate; especially since the chief of the Banu Hanifah and actual leader of the rebellion [i.e. Musailimah] and his comrades had been killed. And so, Hazrat Khalidra agreed to the peace treaty. Having sought the guarantee for this peace treaty from Hazrat Khalidra, Muja‘ah said that he would go and speak with them [inside the fort], and so he went to them. However, Muja‘ah knew very well that aside from women, children and the extremely elderly or frail, there was

nobody inside the fort. He got them to wear chainmail and said to the women that until he returned they should ascend the walls of the fort. He then returned to Hazrat Khalidra and said that they did not accept the terms of the treaty he had mentioned. When Hazrat Khalidra looked towards the fort, he saw that it was full of men. Muja‘ah had made sure the women were clad in chainmail and positioned them there. The Muslims had sustained heavy losses in the battle and it had become prolonged. For this reason, the Muslims wished to seal the victory and return, because they did not know what was going to happen next. For this reason, Hazrat Khalidra agreed to make peace on lighter terms; gold, silver, weapons and half of the prisoners. It is also mentioned that he agreed on the condition of one-fourth [of the property of Banu Hanifah].

When the doors of the fort were opened, there was nobody in there aside from women, children and the frail. Hazrat Khalidra said to Muja‘ah, “May you be ruined, you have deceived me.” Muja‘ah replied, “They are my tribesmen; it was vital that I save them. Besides this, what else could I have done?” After this, Hazrat Khalidra received a letter from Hazrat Abu Bakrra which said to kill every adolescent [male]. However, this letter was received when Hazrat Khalidra had already agreed to the treaty. For this reason, he fulfilled his pledge and did not act dishonestly as he had already agreed to the terms. (Ibn Athir, Al-Kamil fi al-Tarikh, Vol. 2 [Beirut, Lebanon: Dar al-Kutub alIlmiyyah, 2006], pp. 222-223)

Thus, Hazrat Khalidra bin Walid sent a letter to Hazrat Abu Bakrra explaining the conditions of the Muslims and the reason for entering into a treaty. Upon reading the letter, Hazrat Abu Bakrra was pleased and content.

When Hazrat Khalidra finished the treaty negotiations, he issued orders with regards to the fort and appointed men for [guarding] it. Muja‘ah swore in the name of Allah that out of what had been agreed in the treaty nothing would be kept hidden from Hazrat Khalidra, and if anything that was hidden was known to anyone, they would inform Hazrat Khalidra about it. Subsequently, the doors of the fort were opened; from inside the fort, they acquired a vast number of weapons, which Hazrat Khalidra gathered together in one place. Similarly, the Dinars and Dirhams that were found inside were also gathered in a separate place; as were the chainmail. Then the prisoners were brought outside and divided in two sections. Lots were drawn with regards to the spoils of war; the chainmail, shackles, gold and silver were weighed and a khumus [one fifth] was separated from it. One-fourth from the khumus was distributed amongst the people; horse riders were given two shares and one share was assigned to the owners of the horses. Khumus was set aside from all of these and the entire khumus was sent to Hazrat Abu Bakrra. (Al-Iktifa bima Tadmanuh min Maghazi Rasul Allah wa al-Thalathah al-Khulafa, Vol. 2, Ch. 1 [Beirut, Lebanon: Alam al-Kutub, 1997], pp.

70-71)

After this, all of the Banu Hanifah gathered together to pledge allegiance and declare that they had severed all ties to Musailimah’s prophethood. All of them were brought to Hazrat Khalid bin Walidra, where they pledged allegiance and announced

that they had entered Islam once again.

Hazrat Khalidra bin Walid sent a delegation from among them to Hazrat Abu Bakrra in Medina. When they reached Hazrat Abu Bakrra, he expressed astonishment – Hazrat Abu Bakrra expressed great astonishment as to how could they have been deceived by the trap of Musailimah and strayed away from the right path. They replied, “O Khalifa of the Messengersa! You are fully aware of everything. Neither could Musailimah benefit himself, nor did his relatives and tribe benefit anything from him.” (Muhammad Husain Haikal, Hazrat Abu Bakr Siddiqra, p. 206)

There is mention of a dream of Hazrat Abu Bakrra. When Hazrat Abu Bakrra sent Hazrat Khalidra to Yamamah, he saw a dream that he was presented dates from Hajr – the name of a settlement. Hazrat Abu Bakrra ate one of the dates and found that it was in fact a date stone that looked like a date – it was not a date; rather, it was a hard date stone. Hazrat Abu Bakrra chewed it for a while and then threw it out. Hazrat Abu Bakrra interpreted this dream to mean that Hazrat Khalidra would face grave opposition from the people of Yamamah, but Allah will certainly grant victory at his hands. (Al-Iktifa bima Tadmanuh min Maghazi Rasul Allah wa alThalathah al-Khulafa, Vol. 2, Ch. 1 [Beirut, Lebanon: Alam al-Kutub, 1997], p. 72)

Hazrat Abu Bakrra would eagerly await news from the Battle of Yamamah and as soon as a messenger would arrive from Hazrat Khalidra, he would immediately ask for the information. One day, Hazrat Abu Bakrra left in the afternoon in the scorching heat; he would usually go to Sarar, which was located at a distance of three miles from Medina. Accompanying him were Hazrat Umarra, Hazrat Saeed bin Zaidra, Hazrat Talha bin Ubaidillahra and a group of the Muhajirin and the Ansar. Hazrat Abu Bakrra met with Abu Khaithamah Najjari, who had been sent by Hazrat Khalidra. When Hazrat Abu Bakrra saw him, he said, “O Abu Khaithamah! What news do you bring?” He replied, “O Khalifa of the Messengersa! I bring good news; Allah has granted us victory in Yamamah.” The narrator states that Hazrat Abu Bakrra went into prostration. Abu Khaithamah said, “Khalidra has sent a letter for you.” Hazrat Abu Bakrra and the other companions glorified Allah, after which Hazrat Abu Bakrra said, “Tell me about the events of the battle.” Abu Khaithamah began informing him of what Khalidra did and how he arranged his army, as well as the injuries suffered by the Muslims and which of them were martyred. Hazrat Abu Bakrra began reciting:

َ ۡ َ َّ َ ّٰ َّ ‫اج ُعوْ َن‬ ِ ‫إِنا لِل ِہ وإِنٓا إِلی ِہ ر‬

[“Surely, to Allah we belong to Him shall we return”] and praying for them to be bestowed with mercy. Abu Khaithamah further said, “O Khalifa of the Messengersa!

We are bedouins, they were beating us and treating us in a manner which displeased us greatly. After this, Allah the Almighty granted us victory.” Hazrat Abu Bakrra said, “I had seen a dream which upset me greatly. A thought crossed my mind that Khalidra would certainly come up against a formidable enemy. If only Khalidra had not entered into a treaty with them and kept them on the edge of his blade. After the [Muslim] martyrs, what right do the people of Yamamah have to live? The comrades

Friday 8 July 2022 | AL HAKAM

26

Siddiq [i.e. Hazrat Abu Bakr Siddiqra]. It was not possible for anyone else to have been able to take care of this dangerous situation. All of the companions were present at the time, but no one stated that this was their duty. They could see that flames [of disorder] had erupted and so who would want to enter into it? In these circumstances, Hazrat Umarra extended his hand and pledged allegiance at the hands of Hazrat Abu Bakrra and thereafter, one by one, everyone else pledged allegiance to him as well. It was his sincerity that enabled him to put an end to the disorder and kill those who were perpetrating cruelties.

Musailimah had an army of 100,000 people and he was introducing a change in the Islamic laws. (He was making certain things lawful within the Islamic Shariah and people were entering into his fold on account of this. There were many things which were prohibited and he was declaring them to be permissible. And this was mentioned once before as well.) Upon witnessing this, people were entering his religion; however, God Almighty proved who He was with and alleviated all the difficulties.’” (Malfuzat, Vol. 1, pp. 378-379)

of Musailimah Kazzab will remain in trial owing to him until the Day of Judgement, unless Allah saves them.” Subsequently, a delegation of the people of Yamamah and Hazrat Khalidra came to see Hazrat Abu Bakrra. (Al-Iktifa bima Tadmanuh min Maghazi Rasul Allah wa al-Thalathah al-Khulafa, Vol. 2, Ch. 1 [Beirut, Lebanon: Alam al-Kutub, 1997], pp. 72-73) (Sayyid Fadl al-Rahman, Farhang-e-Sirat [Karachi, Pakistan: Zawwar Academy, 2004], p. 172)

With regard to the number of people who died in this battle, it is said that approximately 10,000 apostates were killed.

According to another narration, 21,000 has also been reported. On the other hand, five to six hundred Muslims were martyred.

According to various other narrations, the number of Muslims who were martyred during the Battle of Yamamah has been reported as 700, 1,200 and also 1,700. (Ibn

Kathir, Al-Bidayah wa al-Nihayah, Vol. 3, Ch. 6 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2001] p. 321) (Imam Abu al-Hasan Ahmad bin Yahya al-Buladhari, Futuh al-Buldan [Dar al-Kutub al-Ilmiyyah, Beirut, 2000], p. 63)

According to one narration, amongst those who were martyred, more than 700 were huffaz of the Quran. (Badr al-Din Mahmud

Ibn Ahmad Aini, Umdat al-Qari Sharh Sahih alBukhari, Kitab Fada’il al-Quran, Bab Jam‘ al-Quran, Vol. 20 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2001], p. 23)

Among those who were martyred were some prominent companions and huffaz of the Quran, who possessed a very lofty status amongst the Muslims and their martyrdom was a huge tragedy. However, it was the martyrdom of these huffaz of the Quran which then led to the compilation of the Quran [into a single book form].

Some of the well-known companions who were amongst the martyrs are as follows: Hazrat Zaidra bin Khattab, Hazrat Abu Huzayfa bin Utbahra bin Rabi‘ah, Hazrat Salim, the freed slave of Abu Huzayfara, Hazrat Khalidra bin Usaid, Hazrat Hakamra bin Saeed, Hazrat Tufailra bin Amr Dausi, Hazrat Saibra bin Al-Awam (the brother of Hazrat Zubairra bin al-Awam), Hazrat

Abdullahra bin Harith bin Qais, Hazrat Abbadra bin Harith, Hazrat Abbadra bin Bishr, Hazrat Malikra bin Aus, Hazrat Suraqahra bin Kaab, Hazrat Ma‘anra bin Adi, Hazrat Thabitra bin Qais bin Shammas who was the orator appointed by the Holy Prophetsa, Hazrat Abu Dujanahra, Hazrat Abdullahra bin Abdillah (the sincere and devoted companion and who was the son of Abdullah bin Ubayy bin Sulool – the chief of the hypocrites) and Hazrat Yazidra bin Thabit Khazraji. (Imam Abu al-Hasan Ahmad bin Yahya al-Buladhari, Futuh al-Buldan [Beirut, Lebanon: Mu’assisat al-Ma’arif, 1987], pp. 124-126)

According to some historians, the Battle of Yamamah took place in Rabi’ al-Awwal, 12 AH and according to others it took place towards the end of 11 AH. Both dates can be reconciled in this way that the actual battle commenced in 11 AH and ended in 12 AH.

(Ibn Kathir, Al-Bidayah wa al-Nihayah, Vol. 3, Ch. 6 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2001] p.

322)

Hazrat Musleh-e-Maudra states: “All of those who claimed [prophethood] – and against whom the companions fought – were all such people who rebelled against the Islamic government and declared war against it. […] During the lifetime of the Holy Prophetsa, Musailimah wrote to the Holy Prophetsa in which he stated that he had been commanded that half of the Arab land was his and half for the Quraish. And after the demise of the Holy Prophetsa, he expelled Thumamah bin Uthal, who had been appointed as the governor of Hajr and Yamamah, and instead became the governor of that area himself and attacked the Muslims. He also captured two companions who had come from Medina, Habeebra bin Zaid and Abdullah bin Wahb, and forced them to accept his prophethood. Out of fear, Abdullah bin Wahb complied with what he said, however Habeebra bin Zaid refused to accept. Upon this, Musailimah cut him limb by limb and burnt him.

“Of those who had been officially appointed by the Holy Prophetsa in Yemen, he imprisoned some and also handed out strict punishments to some others.

Similarly, Al-Tabari has written that Aswad Ansi also rebelled and began to give trouble to those who had been officially appointed as governors by the Holy Prophetsa and commanded that the wealth from the Zakat be taken from them. He also attacked Shahr bin Badhan in Sana’, who had been appointed as the governor of the city by the Holy Prophetsa. He killed many Muslims, ransacked the area, killed its governor and then married his wife against her will.

The Banu Najran also rebelled and they joined Aswad Ansi and they expelled two companions from their area; Amr bin Hazm and Khalid bin Saeed.

“From this, it is evident that they did not fight against these people because they claimed prophethood from among the Ummah of the Holy Prophetsa and claimed to spread his faith; in fact, the companions fought against them because they were trying to abrogate the Islamic laws and establish their own laws instead. They claimed to be the rulers of their respective areas, and not just that, they also killed the companions.” (Maulana Maududi Sahib ke Risalah “Qadiani Mas’allah” ka Jawab, Anwar-ul-Ulum, Vol. 24, pp. 12-14)

They attacked the Muslims’ lands, rebelled against the existing government and announced to be completely free and independent.

The Promised Messiahas states: “When the Holy Prophetsa passed away […] the Bedouins began to apostatise.

This extremely perilous situation has been described by Hazrat Aishara as follows: “‘When the Messengersa of God passed away, some people falsely claimed prophethood and some abandoned prayer and began to change in their conduct. In such a state and in the face of such a trial, my father became the Khalifa and successor of the Holy Prophetsa. My father had to endure such calamities that if they befell upon a mountain it would crumble. But to not lose strength and courage despite the immense hardships is not possible for any ordinary man. Indeed, such fortitude required sincerity and this was demonstrated by

The Promised Messiahas further states: “It is no secret to historians that the Caliphate of Abu Bakrra was a time of fear and trials. A host of trials and difficulties befell Islam and the Muslims after the demise of the Holy Prophetsa. Many hypocrites became apostates and the apostates became bold in their speech. One group made a claim to prophethood and many Bedouins flocked around them, to the extent that Musailimah, the liar, amassed nearly 100,000 ignorant and wicked people around him. Trials erupted, afflictions increased, calamities engulfed all near and far, and the believers were shaken severely. All of the people were tried in that time, and a dreadful and shocking set of circumstances had developed. The believers were so helpless that it seemed as though brands of fire were lit in their hearts or as though they had been slaughtered with a knife. At times, they would weep due to their separation from the Greatest of Creationsa, and at other times, due to the trials which had emerged in the form of an intensely burning fire. There was not even the slightest hint of peace. The mischief-makers had spread all over like plants sprouting on a pile of dirt. The fear and concern of the believers had increased manifold, and their hearts were completely filled with dread and restlessness. During such precarious times, Hazrat Abu Bakrra was appointed the leader of the time and the Caliph of the Seal of the Prophetssa.

Witnessing the behaviour, conduct and ways of the hypocrites, disbelievers and apostates caused him to drown in sorrow and grief. He would weep like a continuous downpour of rain, his tears would flow like a running fountain, and he would supplicate to Allah for the betterment of Islam and the Muslims.

“It has been narrated by Hazrat Aishara, ‘When my father was appointed as Khalifa and Allah granted him leadership, right from the outset of his Khilafat he was faced with the upsurge of disorder from every direction, the efforts of the false claimants to prophethood and the rebellion of the hypocrites and apostates. The number of calamites he had to face was such that if they were to befall upon a mountain it would

27

AL HAKAM | Friday 8 July 2022 cause it to immediately be crushed and crumble to the ground. However, he was granted patience like that of the prophets.

Eventually, Allah the Almighty bestowed His succour and the false claimants to prophethood and apostates were killed. The disorders and dangers were put to an end, the situation was resolved and the institution of Khilafat was firmly established. Allah the Almighty saved the believers from the calamity, transformed their state of fear into peace and established for them their religion, He established the entire land upon the truth and utterly humiliated those who sought to create disorder. Allah fulfilled His promise and granted support to His servant, Hazrat Abu Bakr Siddiqra, and destroyed the leaders of the rebellion and their idols. The hearts of the disbelievers were completely overawed and they ultimately repented.

This indeed was the promise of Allah, Who is the All-Powerful and Most Truthful.

Thus, ponder how all the characteristics and hallmarks of Khilafat were fulfilled in the person of Hazrat Abu Bakr Siddiqra.’” (Sirr alKhilafah Urdu Translation], Ruhani Khazain, pp. 47-50, Nazarat Ishaat)

It has been stated with regard to Hazrat Khalidra that upon the completion of the expedition to Yamamah he was still there when Hazrat Abu Bakrra wrote to him that he should set out towards Iraq. (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2012], p. 307)

In another narration it is mentioned that Hazrat Ala bin Hadrami requested Hazrat Abu Bakrra for reinforcements. He then wrote to Khalid bin Walidra instructing him to immediately depart from Yamamah towards Ala in order to help him, and so he did. Hutam was killed after which he joined forces and lay siege to Khut. Khut was a town in Bahrain of the Abd Al-Qais tribe where there was an abundance of dates. Thereafter, Hazrat Abu Bakrra instructed him to go to Iraq and so he left Bahrain for Iraq. (Imam Abu al-Hasan Ahmad bin Yahya al-Buladhari, Futuh al-Buldan – Translated [Karachi, Pakistan: Nafees Academy], p. 135) (Yaqut Ibn Abd Allah al-Hamawi, Mu‘jam al-Buldan, Vol. 2, p. 233)

With regard to the questions raised about Hazrat Khalid’sra marriage to the daughter of Muja‘ah bin Murarah, it is recorded in books of history that upon the completion of the Battle of Yamamah and after the treaty was formed with the remaining people of Banu Hanifah, there is mention of Hazrat Khalidra bin Walid’s marriage. According to historians, when Hazrat Abu Bakrra learned of this marriage, he was upset with Hazrat Khalidra; however, when Hazrat Khalidra wrote a letter to him containing a detailed explanation, Hazrat Abu Bakr’sra was no longer displeased with him. According to the details, after the treaty was formed, Khalidra requested Muja‘ah to marry his daughter to him. Muja‘ah was aware of the incident regarding Lailah Umm-e-Tamim, who was the wife of Malik bin Nuwairah and also Hazrat Abu Bakr’sra displeasure with Hazrat Khalid’sra marriage. Hence, he advised that he should wait, otherwise he would become the means of great difficulty for him and he himself would not be safe from the displeasure of Hazrat Abu Bakrra.

However, Hazrat Khalidra said that he should marry his daughter to him and so he did. Hazrat Abu Bakrra would constantly await news from Yamamah and he would anticipate Hazrat Khalid’sra message bearer.

One day, he was at a certain place with a group of Muhajirin and Ansar where he met Abu Khaithamahra, Hazrat Khalid’sra message bearer. When Hazrat Abu Bakrra saw him, he asked him what the news was?

He said, “It is good news, O Khalifa of the Messengersa. Allah the Almighty granted us victory at Yamamah. Here is the letter sent

by Khalidra.” Hazrat Abu Bakrra immediately fell into prostration of gratitude and said, “Tell me how the battle unfolded.” A narration regarding this has already been mentioned previously. In any case, Abu Khaithamahra gave details about the battle and explained what Khalidra did, how the army was organised, which companions were martyred, how the enemy dispersed and how they had to become accustomed to things which they previously weren’t.

Then there was also mention of Hazrat Khalid’sra marriage. Hazrat Abu Bakrra wrote him a letter saying, “O son of Umme-Khalid, you thought of marrying women while the blood of 1200 Muslims had not yet dried from your battlefield. What’s more, Muja‘ah deceived you into a treaty whereas

Allah the Almighty had given you complete authority over them.” When Hazrat Abu Bakr’sra displeasure on account of the treaty with Muja‘ah and marriage to his daughter reached Khalidra, he wrote a letter in response and sent it to Hazrat Abu Bakrra in which he explained his point of view and presented his justifications. Hazrat Khalidra wrote, “I swear by the faith, I did not marry until the happiness [of victory] was complete and certain. I married the daughter of a person who would not have refused had I sent the proposal from Medina. Forgive me as I felt it appropriate to send the proposal from my current location. If this union displeases you from either the religious or worldly perspective, then I am prepared to act according to your desire. As for the matter of condolences for the slain; if someone’s pain and grief could keep someone alive or bring back the dead then my pain and grief would keep people alive and bring back the dead. I attacked in a way that I had no regard for my life and was certain of my death. As for the matter of Muja‘ah’s deception, then in my opinion, I was not wrong; however,

I do not have knowledge of the unseen.

Whatever happened, Allah made it to be in favour and for the betterment of Muslims.

He made them inheritors of the land and the ultimate victory is for the righteous.” When Hazrat Abu Bakrra received this letter, his anger was subsided and a group of Quraish along with the bearer of Hazrat Khalid’sra letter sought pardon on his behalf upon which Hazrat Abu Bakrra said, “You have spoken the truth” and he accepted Hazrat Khalid’sra explanation and his apology. (AlIktifa bima Tadmanuh min Maghazi Rasul Allah wa alThalathah al-Khulafa, Vol. 2, Ch. 1 [Beirut, Lebanon: Alam al-Kutub, 1997], pp. 69-70) (Muhammad alSalabi, Sayyiduna Abu Bakr Siddiqra – Urdu Translation, p. 367, 368)

The rest will be mentioned in the future, insha-Allah. One aspect of the accounts related to the apostates is now complete.

(Official Urdu transcript published in Al Fazl International, 1 July 2022, pp. 5-9. Translated by The Review of Religions.)

Friday 8 July 2022 | AL HAKAM

28

َ َ َ َ َ َ ُ ْ َ َ َ َ َ ْ ّ َ َ َ َّ َ ْ َّ َ َ َ َ َ َ َ ْ َّ َ َ ْ َّ َ َّ ُ ّٰ َ ْ َّ َ ‫النعمۃ لک و المک لا ش ِریک لک‬ ِ ‫ إن الحمد و‬،‫ لﺒیک لا ش ِریک لک لﺒیک‬،‫لﺒیک اللہم لﺒیک‬

The Rituals of Hajj First day of

Second day of Hajj 9 Dhul-Hijjah

Third day of Hajj 10 Dhul-Hijjah

Fourth day of Hajj 11 Dhul-Hijjah

Fifth day of Hajj 12 Dhul-Hijjah

Depart from Mecca to Mina in the state of ihram

After offering the Fajr prayer in Mina, travel to Arafat

After offering the Fajr prayer at Muzdalifah and the sojourn at Arafat, travel to Mina

In Mina, repeat Rami al-Jamrat anytime between noon to sunset

In Mina, repeat Rami al-Jamrat anytime between noon to sunset

On this day, in Mina:

Sojourn at Arafat after noon

First: Perform Rami al-Jamrat at Jamrah al-Sughra (the small pillar)

First: Perform Rami al-Jamrat at Jamrah al-Sughra (the small pillar)

Offer Zuhr prayer

Offer Zuhr & Asr prayers in Arafat

Perform Rami alJamrat (the act of throwing pebbles at three stone pillars in Mina) at Jamrah al-Kubra (the big pillar)

Hajj 8 Dhul-Hijjah

Offer Asr prayer

Offer Maghrib prayer

At sunset, travel to Muzdalifah

After arriving at

Offer animal sacrifice

Shave or trim hair and open ihram

Then: Perform Rami al-Jamrat at Jamrah al-Wusta (the middle pillar)

Then: Perform Rami alJamrat at Jamrah alKubra (the big pillar)

Muzdalifah, at Isha time, offer Maghrib Offer Isha prayer

Spend the night in Mina

and Isha prayers

Spend the night in Muzdalifah

You can go to Mecca to offer Tawaf and Sa‘ee

Spend the night in Mina

If you did not perform Tawaf and Sa‘ee yesterday, then you may do it today

Spend the night in Mina

Then: Perform Rami al-Jamrat at Jamrah al-Wusta (the middle pillar)

Then: Perform Rami al Jamrat at Jamrah al-Kubra (the big pillar)

If you did not perform Tawaf and Sa‘ee yesterday, then you may do it today

If one intends to stay till 13 Dhul-Hijjah, then one may perform Rami al-Jamrat before noon.

PLEASE NOTE: THIS IS A BRIEF OUTLINE OF THE MANASIK (RITES AND CEREMONIES) OF HAJJ. FOR A DETAILED READ AND FURTHER UNDERSTANDING, PLEASE REFER TO FIQH-E-AHMADIYYA

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