Al Hakam - 29 July 2022

An appeal to the Muslim youth of undivided India

by Hazrat Musleh-e-Maud and a questionnaire for readers Page 6

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“Alas! Where has Nadir Shah disappeared?”: Afghanistan and a prophecy of Hazrat Mirza Ghulam Ahmad fulfilled

100 Years Ago...

Daily diary of Hazrat Khalifatul Masih II

Page 8

Answers to Everyday Issues Part XXXVII

Page 12

Page 4

THE WEEKLY

www.alhakam.org AL HAKAM | Friday 29 July 2022 | Issue CCXXVIII Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL, UK info@alhakam.org | ISSN 2754-7396

Jalsa Salana UK 2022: Sculpting our souls towards moral and spiritual reformation

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

The key to Paradise

َ​َ َ َ ً َُ َ َ ّٰ َ �ِ ��‫ ﻗﺎل ﻳَﺎ َر ُﺳ ْﻮل ا‬،��‫ أ ّن َر ُﺟ‬،‫ﻋ ْﻦ أ� ِ ْ� أﻳّ ْﻮ َب‬ ُ َ َ​َ َ َ ْ ُ ْ َْ ‫أﺧ ِ� ْ�� ِ ْ� ﺑِ َﻌ َﻤ ٍﻞ ﻳُﺪ ِﺧﻠ ِ� ْ� ا��َ ّﻨﺔ ﻓﻘﺎل َر ُﺳ ْﻮل‬ َّ َ ّ ٰ َّ ّٰ ‫ا�� ِ� َﺻﻠﻰ ا�� ُ� َ�ﻠ ْﻴ ِﻪ َو َﺳﻠ َﻢ‬ َ َ َّ ُ ْ ُ َ ً ْ َ ُ ْ ُ َ َ َ ّ ٰ ُ ُ ْ َ ��‫ﺗﻌﺒﺪ ا��� و�� ﺗ� ِ�ك ﺑِ ِﻪ ﺷﻴﺌﺎ وﺗ ِﻘ‬ ‫اﻟﺼ��ة‬ ُْ َّ ُ َ َ َ َ َّ ‫ا�� ِﺣ َﻢ‬ ‫َوﺗﺆ�ِ� ا���ﺎة وﺗ ِﺼﻞ‬ “Hazrat Abu Ayubra narrates that a person once asked the Holy Prophetsa, ‘O Messenger of Allah, tell me of a deed that will gain me admittance to Paradise.’ The Holy Prophetsa replied: ‘Worship Allah and do not associate any [partner] with Him, establish salat, pay the zakat and uphold the ties of kinship.’”

(Sunan al-Nasa’i, Kitab al-Salat, Hadith 468)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

Righteousness and Purity

The atmosphere of Jalsa Salana UK brings unique excitement and emotions. Where thousands will flock to Hadeeqatul Mahdi – following a few years of strict restrictions due to the pandemic – millions of others will experience the spiritual ambience of Jalsa Salana UK through the blessing of MTA International.

The convergence of multitudes of nationalities, ages and backgrounds at Jalsa Salana, weaved as one body through the

“rope of Allah” – Khilafat – to propagate the honour of Allah and gain His closeness brings a unique sight to the Muslim ummah.

The Promised Messiahas – and the Khulafa after him – have repeatedly emphasised that the purpose of Jalsa Salana is for spiritual reformation; unlike any hollow worldly festival. Jalsa Salana seeks to forge the human condition towards the Islamic path of taqwa – righteousness.

In a recent message to Jalsa Salana USA,

Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa summed up the objective of Jalsa Salana in the following words: “Indeed, the fundamental purpose for holding this Gathering is that you should acquire religious knowledge and spiritual training, and that after returning from the Jalsa, you should impart this guidance to others and also strive to fulfil diligently the obligations of your bai‘at.

Continued on next page >>

The Promised Messiahas said in a heartfelt manner, “Yesterday (i.e. on 22 June 1899), I received the revelation many times that ‘your community should become righteous and if you tread the subtle ways of righteousness, then God will be with you.’”

The Promised Messiahas said: “It grieves my heart immensely when I ask myself what I am to do so my community may adopt true righteousness and purity?”

Then, the Promised Messiahas said: “I pray so profusely that sometimes whilst engaged in prayer, Continued on page 2

Friday 29 July 2022 | AL HAKAM

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Continued from page 1

I am overcome by weakness, and on certain occasions I begin to feel a loss of consciousness and feel like I may even die.”

The Promised Messiahas also said: “Until a community becomes righteous in the sight of God, it can never receive divine succour.”

The Promised Messiahas said: “Righteousness is the essence of the teachings found in all divine scriptures – the Torah and the Gospel etc. The Holy Quran has expressed in a single word the greatest means by which one can act according to the will of God Almighty and attain His ultimate pleasure.”

The Promised Messiahas said: “I also think about selecting certain people from my community who are truly righteous, who give precedence to religion over worldly affairs, and who are devoted to Allah, so that I may assign them certain religious duties. Then, I will not care about those who remain absorbed in grief and pain for this world, and who waste away their lives seeking worldly carrion, day and night.” << Continued from previous page

“In this regard, the Promised Messiah has stated: “‘This system of bai‘at has been established solely to gather together a group of the righteous people in a Jamaat so that a substantial group of the righteous people should make a holy impact on the world.

The unity of these righteous people should be a source of blessings, grandeur, and positive results for Islam. The blessings of being united on one creed may enable them to perform noble and righteous services for the sake of Islam […] .’

“To take bai‘at means handing over your life to Almighty Allah. If each one of us recognises that, ‘My person does not now belong to me; I now have to abide by all injunctions of Almighty Allah under all circumstances and have to follow them faithfully and make all acts of mine subservient to the pleasure of Allah,’ that in fact is the summary of the ten conditions of bai‘at. […]” (Al Hakam, 24 June 2022, p.

18) Thus, the noble atmosphere of Jalsa Salana should create “unity” that “should be a source of blessings, grandeur, and positive results for Islam.” This blessed unity will be achieved when we truly hand ourselves to Allah and fulfil His rights and the rights of His creation.

At Jalsa Salana, as guests congregate to offer their prayers behind Khalifatul Masihaa and learn from his addresses, and the speeches of the Jalsa speakers, and occupy themselves with remembering Allah, they also practise and improve fulfilling the rights of mankind. From catering for the guests and respecting the hosts to conveying salaam to passers-by, Jalsa Salana becomes an arena for sculpting our souls to become more compassionate, merciful and loving to one another – thus creating a holy impact and becoming part of the “group of the as

29 July 29 July 2014: Hazrat Khalifatul Masih Vaa delivered the concluding dars of Ramadan 2014 at the Fazl Mosque, London. During this dars, Huzooraa delivered a commentary of the final four chapters of the Holy Quran.

Photo courtesy of Suhaib Ahmad

At night, the Promised Messiahas said with a sense of extreme pain: “Alas! At this time, I have no one but God. Strangers, and even my own, are bent on disgracing me. They lie in wait to see me afflicted by

righteous”.

Speaking of this act of worship, the Promised Messiahas said: “Being compassionate towards the creation of God is a remarkable act and God is pleased with it a great deal. What more could one ask for; God shows kindness towards the one who is kind towards His creation.

“It is generally acknowledged in the world that if a person’s servant goes to a friend of his and that friend does not look after his servant, the master of that servant will certainly not be happy with his friend.

Looking after the servant and treating him with kindness is like taking care of the master. God Almighty also dislikes that someone treats His creation coldly because He loves His creation. The person who is compassionate towards God Almighty’s creation wins the pleasure of God.” (Malfuzat, Vol. 4, pp. 215-216) This compassion and love for one another – an objective of Jalsa Salana – will originate from unadulterated worship that is pregnant with the love of Allah and His creation.

During Jalsa Salana, with each prostration and prayer, our hearts and souls must create a positive change from within, in that our character and morals become transformed and our soul becomes reserved for Allah’s worship and care for His creation.

The Promised Messiahas said: “As there are the obligatory acts of salat, the heart should also submit in the same way. When one physically stands [in salat], the heart should also show obedience in the same way. If one bows, the heart should also do the same. If one prostrates, the heart should also prostrate. The prostration of the heart should be such that it never abandons God.” (Malfuzat, Vol. 3, pp. 589-590) The hallmark of a true believer is, therefore, that they not only bow before

misfortunes and vicissitudes. Now if God Almighty does not help me, then I have nowhere to go.”

(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 2, pp. 23-24)

Allah with their body but submit their heart too and show absolute humility and begin to serve and love Allah’s creation as well.

Jalsa Salana is the ideal time to put these teachings into practice – worshipping Allah to a higher degree and uniting with His creation.

The Holy Prophetsa said: “Anyone who relieves a hardship for a believer in this world, Allah will relieve one of his hardships on the Day of Resurrection.

Anyone who makes things easy for a hardpressed person, Allah will make things easy for him in this world and in the Hereafter.

Anyone who covers up the faults and sins of a Muslim, Allah will cover up his faults and sins in this world and in the Hereafter.

Allah supports His slave as long as the slave supports his brother. For anyone who travels a path in search of knowledge, Allah will make an easy path for him to Paradise.

There are no people who gather in one of the houses of Allah, reciting the Book of Allah, learning it and teaching it, except tranquillity descends upon them, mercy covers them, the angels flock and hover around them, and Allah mentions them in the presence of those near Him. And anyone who lags behind in doing good deeds, his noble lineage will not advance him any faster.” (Sahih Muslim, Chapter: The virtue of gathering to read the Quran and to remember Allah, Hadith 2699a) This hadith exemplifies the spiritual and moral atmosphere Jalsa Salana aims to provide the training for. Where guests of the Promised Messiahas will be shrouded by the wings of angels and will partake of the blessed company of Hazrat Khalifatul Masih Vaa, they will also have the opportunity to excel in worshipping Allah (with body and soul) and opening the windows of their hearts to show compassion, mercy and love for mankind.

Huzooraa advised all Ahmadis to strive to continue studying the Holy Quran throughout the year. While commenting on the martyrdom of three Ahmadis in Gujranwala, Pakistan, Huzooraa said that the Jamaat bore each and every trial with patience knowing that such sacrifices would be rewarded by God Almighty.

Before leading everyone in silent prayer, Huzooraa asked for everyone to pray for peace in the world and also for the Muslim ummah to follow the peaceful teachings of Islam and create unity amongst them.

29 July 2016: During his Friday Sermon, Hazrat Khalifatul Masih Vaa condemned the terror attacks in Europe and called for peace. Huzooraa also addressed the disintegration of Muslim countries and also praised Pope Francis for saying the atrocities did not equate to a religious war.

Huzooraa said: “With each day that passes, the power and strength of the Muslim nations is continuing to decrease.

The fundamental cause is that Muslim leaders and their so-called religious scholars are blinded to Islam’s true teachings and are leading their nations on a destructive and ruinous path. […]

We see chaos and disorder in every Muslim country because the leaders are prioritising their self-interest over and above the rights of their people and the progress of their nation.” (“Head of Ahmadiyya Muslim Community condemns terror attacks in Europe and calls for peace in the world”, www. pressahmadiyya.com)

30 July 30 July 2014: Hazrat Khalifatul Masih Vaa delivered the Eid-ul-Fitr Sermon at the Baitul Futuh Mosque, London.

During his sermon, Huzooraa spoke about the true purpose and meaning of Eid and how spirituality and attaining God’s love was a never-ending process. Huzooraa again spoke about the martyrdoms of three Ahmadi Muslims in Gujranwala.

30 July 2017: Hazrat Khalifatul Masih

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AL HAKAM | Friday 29 July 2022

29 July - 4 August

This Week in History Vaa delivered the concluding address at the 51st Jalsa Salana UK, at Hadeeqatul Mahdi in Hampshire, UK, where more than 37,000 people attended the Jalsa Salana.

Huzooraa spoke of the consequences of the negative publicity Islam received in much of the world and how Jamaat-e-Ahmadiyya sought to counter the false narrative being perpetuated.

Huzoor said: aa

“When we, Ahmadi Muslims around the world, stand up and tell people about Islam’s true message of peace, the response invariably is one of surprise. People are shocked to see what Islam truly represents having previously only known what they had been fed by the media.

Sadly, the majority of media outlets focus solely on the actions of a tiny minority of extremists and have perpetuated the myth that Islam, God forbid, is a religion of violence”. (“More than 600,000 people join the Ahmadiyya Muslim Community”, www.pressahmadiyya.com)

31 July 31 July 2015: During his Friday Sermon, Hazrat Khalifatul Masih Vaa mentioned a darvesh of Qadian, Maulvi Khurshid Ahmad Sahib Prabhakar, who had passed away on 28 July 2015 at the age of 94. He was an Ahmadi by birth and visited Qadian for the first time in 1936 at the age of 16. Since he had not enough fare for a return journey, he travelled from Qadian to Lahore – around 95 kilometres – by foot. He joined the Wasiyyat scheme at the age of 19.

He had the opportunity to offer services towards the Jamaat’s agricultural lands in Sindh. In 1947, he devoted his life and moved to Qadian, and then after the partition of India, had the opportunity to protect Qadian as a darvesh.

He pursued education of the Hindi language and attained various degrees. He had a vast knowledge of the Vedas, Bible, Gita and Guru Granth. He wrote many articles on Hinduism, Sikhism and Christianity, and had the opportunity to translate the Holy Quran into Hindi. His articles were published in the weekly Badr of Qadian from 1952 to 2013.

1 August 1 August 2016: Hazrat Khalifatul Masih Vaa launched MTA Africa, a new television channel established specifically to cater for the needs of the African people.

2 August 2 August 2013: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa advised members of the Jamaat to save themselves from all kinds of evils. While speaking in detail about the vices and evils of this age, Huzooraa instructed that an Ahmadi ought not to tread close to such evils, as once a person gets closer to them, they are controlled

by Satan and are hugely influenced.

2016’s Ramadan Dars-ul-Quran in the Fazl Mosque, London

3 August 3 August 2007: During his Friday Sermon, Hazrat Khalifatul Masih Vaa narrated some impressions regarding Jalsa Salana UK 2007. Huzooraa said that he had come to know about the impatience of some attendees, which did not put a good impression on some new converts and external guests. Huzooraa said that members of the Jamaat should always remember that they belonged to such a Jamaat which was akin to a white cloth; even a small blemish or coloured stain would be very prominent. Thus, Huzooraa advised, every Ahmadi should present their best selves. Patience and courage were distinctive features of an Ahmadi Muslim.

Hazrat Khalifatul Masih Vaa launches MTA International Africa, 1 August 2016

4 August 4 August 2017: During his Friday Sermon, Hazrat Khalifatul Masih Vaa mentioned Shakil Ahmad Munir Sahib, former Missionary-in-Charge Australia, who had passed away on 31 July 2017 at the age of 85. He obtained his early education from Talim-ul-Islam College Qadian and in Lahore. He passed MSc physics from Dhaka. He joined the field of teaching and was employed for a long time in West Africa. He worked in Nigeria’s Federal Ministry of Education as the chief education officer. He wrote various books on Islam and Christianity, such as Islam

Jalsa Salana UK 2017

in Spain, Shroud and other discoveries about Jesus, The reform Taleem-elIslam Course Book, etc.

He sponsored the construction of a mission house in Nigeria, and as a result of a dream, he presented himself as a life-devotee. Hazrat Khalifatul Masih IVrh accepted his request and appointed him as the first amir and missionary-in-charge of Jamaat Australia. He moved to Australia on 5 July 1985. He played a huge role in the construction of the Baitul Huda Mosque in Australia.

He was later posted to Nigeria where he served as the principal of Jamia

Ahmadiyya in Ilaro.

In relation to the centenary celebrations of 1989, Hazrat Khalifatul Masih IVrh had instructed the Jamaat to translate selected verses of the Holy Quran into 100 different languages, and Australia Jamaat was assigned the Maori language.

Despite old age, Shakil Ahmad Munir Sahib learned the Maori language and completed translating the Holy Quran into the Maori language. When Hazrat Khalifatul Masih Vaa visited New Zealand in 2013, the complete Maori translation of the Holy Quran was presented to the Maori King there.

Friday 29 July 2022 | AL HAKAM

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Answers to Everyday Issues

Part XXXVII

Men wearing yellow, bad omens, reconciliation after the third divorce (talaq) Guidance regarding basic Islamic issues – which Hazrat Amirul Momineen, Khalifatul Masih Vaa has given on various occasions in his written correspondence and during MTA programmes – is being officially published below for everyone’s benefit.

Men wearing yellow Someone wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa that according to the instruction of the Holy Prophetsa, men were not allowed to wear yellow clothes. However, there were some traditions about Hazrat Uthmanra which indicated that he used to wear this colour.

The person then asked how the two things could be reconciled.

In a letter dated 24 May 2021, Huzooraa provided the following reply to this question: “According to the books of hadith, the Holy Prophetsa forbade men from wearing clothes dyed with mu‘asfar [safflower], wars [a dye plant] or za‘faran [saffron] (which usually produced yellow, red or similar colours) as well as [clothes made of] pure silk or qassiy (another type of silk). (Sahih Muslim, Kitabu l-libasi wa z-zinah, bab annahyu ‘an lubsi r-rajuli th-thawba l-mu‘asfar & Sahih Bukhari, Kitabu l-marda, bab wujubu ‘iyadati l-marid & Sahih Bukhari, Kitabu l-libasi, bab ath-thawbu l-muza‘far) “However, asfar and sufrah (which indicates another kind of yellow colour) were used by the Holy Prophetsa himself, his rightly-guided Caliphs and other Companions, may Allah be pleased with them all. Hence, it is narrated in ahadith that the Holy Prophetsa wore a red and yellow robe (hullah hamra’). (Sahih Bukhari, Kitabu l-libasi, bab ath-thawbu l-’ahmar) “Hazrat Abdullah bin Umarra narrates that he saw the Holy Prophetsa dyeing his (hair and beard) yellow. That is why he also dyed his (hair and beard) with this colour.

(Sahih Bukhari, Kitabu l-wudu’i, babu ghasli r-rijlayni fi n-na‘layni wa la yamsahu ’ala n-na‘layn)

“Similarly, when the Holy Prophetsa saw Hazrat Abdur Rahmanra bin Auf wearing yellow, he asked him about it, upon which he replied that there was [a trace of] yellow on him as he had [recently] married. (Sunan al-Nasa’i, Kitabu n-nikah, babu t-tazwiji ‘ala nawatin min dhahab) “There are many types of colours and they have many shades. A study of the ahadith shows that the Holy Prophetsa forbade a specific type of yellow, which was used by the women in that region at that time. Hence, it is narrated that when the Holy Prophetsa saw Hazrat Abdullahra bin Amr bin al-Aas wearing a reddishyellow (bi ‘usfurrin muwarrad) garment, he disliked it, upon which Hazrat Abdullahra bin Amr burnt that garment. When the Holy Prophetsa came to know about it, he said that instead of burning it, he could have given it to one of his wives to wear. (Sunan Abi Daud, Kitabu l-libasi, babu fi l-humrah) “Or it is possible that the disbelievers used to wear that yellow colour. Therefore, the Holy Prophetsa temporarily forbade the Companionsra from using that colour to protect them from imitating the disbelievers (Sahih Muslim, Kitabu l-libasi wa z-zinah, babu n-nahyi ‘an lubsi r-rajuli th-thawba l-mu‘asfar) just as he temporarily forbade them from using certain vessels which were used for distilling wine in that region.

(Sahih Bukhari, Kitabu l-iman, babu ‘adai l-khumusi mina l-iman) “While explaining the colour of the cow of the Children of Israel, mentioned in Surah al-Baqarah, Hazrat Musleh-e-Maudra states: “‘Some colours bear a resemblance with each other, but different words are used to describe them when we view them from

different angles or in different settings. Dark yellow is one such colour. Some observers would call it yellow and others would describe it as red as is the case with saffron.

If saffron is placed in front of different people, some would call it red and others yellow.’ (Tafsir-e-Kabir, Vol. 1, pp. 505-506) “It may also be that garments dyed with mu‘asfar, wars or za‘faran used to be more valuable and, like in the case of silk garments, they were considered a symbol of pride and vanity in that age. Therefore, in view of the tarbiyat of his Companionsra, the Holy Prophetsa may have forbidden the use of such precious garments in order to attract them to the blessings of the Hereafter instead of worldly pleasures and to instil humility and meekness in them instead of pride. In contrast, he may have permitted the use of plain yellow colour or the use of plain yellow clothing which does not result in an inclination towards these evils and these worldly luxuries.

“This is the reason why the noble Companions, the tabi‘in, and the scholars and jurists who followed them differ regarding the use of this colour for men. The majority, including Hazrat Abu Hanifahrh, Hazrat Imam Malikrh and Hazrat Imam Shafi‘irh, have justified its use, while some have called it makruh tanzihi (i.e. an action, the prohibition of which is not stressed upon or as a result of abstaining from which one earns reward [thawab] and performing which does not incur any punishment).

“Thus, Hazrat Uthmanra never used the particular yellow colour or a shade thereof which the Holy Prophetsa forbade Muslims from using; rather, it was that yellow colour that the Holy Prophetsa as well as his Companionsra used. Therefore, the words asfar and sufrah have been used in these traditions for the colour of Hazrat Uthman’sra garments, not the words mu‘asfar or za‘faran.”

Bad omens A lady mentioned the interpretation done by the Promised Messiahas of the first part of the following hadith of the Holy Prophetsa to Hazrat Amirul Momineen, Khalifatul Masih Vaa: َ ْ َ َ ُ ْ ُّ َ َّ َ َ َ َ َ َ ْ َ َ َ​َْ ،‫ َواﻟ َ� ْ�أ ِة‬،‫س‬ ِ ��‫إﻧﻤﺎ اﻟﺸﺆم �ِ� ﺛ�� ٍث �ِ� اﻟ‬،ِ ‫�� ﻋﺪوى و�� ِﻃ��ة‬ َّ ‫َواﻟﺪا ِر‬ She then requested Huzooraa for an explanation of the second part of this hadith according to which “Misfortune or bad omen lies only in three things: a horse, a

woman, a house”, as people raised objections against it.

Hazrat Amirul Momineen, Khalifatul Masih Vaa, in his letter dated 29 May 2021, provided the following guidance on this issue: “Hadith commentators have interpreted this hadith in various ways: “For instance, Ibn Arabirh says that the things that have been specified in this hadith as being ominous, are not so by virtue of their intrinsic nature; rather, they are so due to their habits or circumstances. Moreover, it has also been said by some that if a bad omen is possible, then it can be in these three things.

“Similarly, it has been suggested by some that a woman’s not bearing any children, a horse’s not being used in war and a house’s having a bad neighbour are ominous aspects of those things.

“Ibn Qutaybah, on the other hand, states that it was during the jahiliyyah, the period of ignorance preceding the advent of Islam, that people believed in evil omens.

So, the Holy Prophetsa forbade [them from auguring based on] them and told them that evil omens were a myth. Nevertheless, they continued to hold on to the belief in the existence of evil omens in these three things.

(Fath al-Bari fi Sharh Sahih al-Bukhari, Kitabu l-jihadi wa s-siyari, babu ma uzkaru min shu’mi l-faras) “Some have also said that the Holy Prophetsa did not state his own point-ofview in this hadith but the belief of the people of that time. This interpretation is also supported by a narration of Hazrat Aishara according to which, when she was informed that Hazrat Abu Hurairahra had narrated that the Holy Prophetsa had said that there were evil omens in horses, women and houses, she became extremely angry and said that the Holy Prophetsa had never said any such thing; rather, the Holy Prophetsa had said that the people of jahiliyyah considered these three things to be the cause of misfortune. (Musnad Ahmad ibn Hanbal, Kitab baqi musnad al-ansar, bab baqi al-musnad al-sabiq, hadith no. 24841) “And according to another narration, Hazrat Aishara denied the statement of Hazrat Abu Hurairahra and said that Hazrat Abu Hurairahra had only heard the last part of the Holy Prophet’ssa statement and not the first part. She went on to say that the Holy Prophetsa had in fact said, ‘May Allah destroy those Jews who say that there are evil omens in these three things.’ (Musnad

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AL HAKAM | Friday 29 July 2022

Abi Dawud Al Tayalisi, Kitabu ‘ahadithi n-nisa’i, babu ’alqamata ibn qays ’an ‘Aisha) “Some have in fact interpreted this hadith to mean that it refutes the misconception of the time of jahiliyyah about bad omens and indicates that if one’s house is such that he dislikes living in it, or if one’s wife is such that he dislikes her company or if one’s horse is such that he dislikes riding on it, then he should separate himself from these things. Yet others have suggested that a violent horse, a wife who is unfaithful to her husband, and a house that is far from the mosque where the call to prayer is not heard are ill-omened. (Fath al-Bari fi Sharh Sahih al-Bukhari, Kitabu l-jihadi wa s-siyari, babu ma uzkaru min shu’mi l-faras) “Anyhow, these are the various interpretations that the commentators have done according to their own understanding.

However, if one ponders over this hadith while keeping the teachings contained in the Holy Quran and the hadith in mind, then this hadith can absolutely not be interpreted to mean that a woman, a horse or a house could be bad omens. This is so because the Holy Prophetsa liked all of these three things and praised them. Houses, as well as horses, were used by the Holy Prophetsa while he also had a very close relationship with the women in his life; his mother, wives and daughters. Hence, the Holy Prophetsa said about mothers that Paradise was under their feet. (Sunan al-Nasa’i, Kitabu l-jihad, babu r-rukhsati fi t-takhallufi li mun lahu walidah) “He said that a pious wife was the greatest blessing of this world. (Sahih Muslim, Kitabu r-rada’, babu khayri mata’i d-dunya al-mar’atu s-salihah) “He declared the good moral training and education of a daughter [by her guardians] to be a means of their entering Heaven and salvation from Hell. (Sahih Muslim, Kitabu l-birri wa s-silati wa l-adab, babu fadli l-ihsani ila l-banat) “He declared the husband who treated his wife well the best of men. (Sunan alTirmidhi, Kitabu r-rada’, babu ma ja’a fi haqqi l-mar’ati ’ala zawjiha) “And of the things of this world, he said, he loved women and perfume. (Sunan alNasa’i, Kitabu ’ishrati n-nisa’i, babu hubbi n-nisa’i) “Similarly, the Holy Quran has described horses as a source of beauty

for human beings (Surah al-Nahl, Ch.16: V.9). It describes the expression of Prophet Solomon’sas extraordinary love for horses as resulting in his remembering God. [He said, ‘The love of horses is dear to me because they remind me of my Lord.’] (Surah Saad, Ch.38: V.33-34) “Moreover, while referring to the extraordinary significance of horses, the Holy Prophetsa said that all kinds of good and blessings had been placed in the foreheads of horses till the Day of Resurrection. (Sahih Bukhari, Kitabu l-juhadi wa s-siyar, babu l-khayli ma‘qudun fu nawasiha l-khayru ila yawmi l-qiyamah) “Regarding houses, the Holy Prophetsa declared the houses of Banu Najjar, Banu Abd al-Ashhal, Banu Harith and Banu Sa‘idah to be the best houses of the Ansar.

(Sahih Bukhari, Kitabu l-manaqib, babu fadli duri l-ansar) “Then it is also mentioned in hadith literature that if one buys a new house, a new mount [i.e. vehicle] or welcomes a new bride, one should give charity. This is so that Allah may protect one from any evil aspects of these things and one may be blessed through them.

“Thus, the fact that the Holy Quran and the Holy Prophetsa have declared these things to be praiseworthy in this way, proves that the above-mentioned hadith cannot be interpreted or understood in any way that would make it objectionable.

“Apart from all these matters, the essential principle to understand this hadith is that which the Promised Messiahas, the Hakam ‘Adl of this Age, has stated in his work Nur-ul-Haqq, while interpreting [ta’wil] the first part of this hadith (which you have also quoted in your letter). He states, ‘All the effects of contagious diseases [‘adwa] etc. are in the hands of God Almighty and no one is able to affect anything in this circular world of generation and corruption except His command, intention and will.’ (Nur-ulQuran, Ruhani Khazain, Vol. VIII, p. 15) “That is, the good and bad effects of everything in the world are in the hands of God Almighty, and nothing can affect anything positively or negatively without God’s command and will.

“Therefore, according to this interpretation of Huzooras, the next part of the hadith under discussion will also mean that whether it is a woman, a mount or a

home, the good or bad effects of all these things can only influence another person by the permission of God Almighty. In other words, we can say that a man benefits or receives harm from his wife, his mount or his house only according to the will of God Almighty.

“Nevertheless, it is also worthwhile keeping in mind that this should not create the misconception that God was solely responsible for everything that happened, without man having to bear any responsibility for the good or bad outcome of his actions. It has been very clearly elucidated from various angles in the Holy Quran, the hadith and the discourse of the Promised Messiahas, that Allah Almighty produces the outcome according to Man’s own deeds. Hence, while addressing the believers in Surah al-Taghabun, He states: ‘Surely among your [spouses] and your children are [some that are really] your enemies.’ (Surah al-Taghabun, Ch.64: V.1516) “Then, in Surah al-Nur, it is said that bad (women) are for bad men, and bad men are for bad (women). And good (women) are for good men, and good men are for good (women) … (Surah al-Nur, Ch.24: V.27) “It is also mentioned in a hadith that a pious wife, a good house and a good mount are the cause of happiness and good fortune for a person and an evil wife, a bad house and a bad mount are the cause of misfortune for a person. (Musnad Ahmad ibn Hanbal, Musnadu l-‘asharati l-mubash-sharina bi l-jannah, musnad abi ishaqa sa‘ad ibn ‘abi waqqasinra, hadith no. 1368) “The Promised Messiahas states in this regard: “‘[E]very human action is followed by a corresponding action on the part of God. For instance, when a person closes all the doors and windows of his room, his action is followed by a divine action whereby the room becomes dark. All the inevitable consequences of our actions that have been appointed by God Almighty under the law of nature are all God’s actions, inasmuch as He is the Cause of causes. For instance, if a person swallows poison, his action would be followed by the divine action that he would suffer death. In the same way, if a person acts in some improper way which attracts an infectious disease, his action would be followed by the divine action that he would be afflicted with that disease. Thus, as we observe clearly that in our worldly life, there is an inevitable result for every action of ours, and that result is the act of God Almighty, the same law operates in religious matters also. For instance, it is said:

َّ َ َ َ​َ َ ‫الَّذیۡ َن َج‬ ؕ ‫اہ ُد ۡوا فِ ۡینا لَن ۡہ ِدیَن ُہ ۡم ُس ُبلنا‬ ِ “‘[“... (as for) those who strive in Our path – We will surely guide them in Our ways.” (Surah al-Ankabut, Ch.29: V.70)]

ُ ُ ّٰ َ َ َ ۤ ُ َ َ َ َ ؕ ‫فل ّما زاغوۡا ازاغ الل ُہ قلوۡبَ ُہ ۡم‬

“‘[“So when they deviated (from the right course), Allah caused their hearts to deviate.” (Surah al-Saff, Ch.61: V.6)] “‘This means that in consequence of the full striving of a person in seeking God, the inevitable act of God is to guide him along the ways that lead to Him. [In] contrast, it is said: When they deviated from the right course and did not desire to tread along the straight path, the divine action followed in that their hearts were made perverse.’

[The Philosophy of the Teachings of Islam (English), (Tilford: Islam International Publications Ltd., 2017), pp. 120-121]”

Reconciliation after the third divorce (talaq) Someone asked Hazrat Amirul Momineen, Khalifatul Masih Vaa about remarrying the same woman after having issued three divorces [talaq] to her.

Huzooraa, in a letter dated 8 June 2021, issued the following instruction in this regard: “In this matter, I have already provided you with an answer from an Islamic standpoint, based on the apparent fact that you issued three divorces [talaq] as you have admitted yourself. That answer was given to you in light of the commentary of the verse:

ٰ ُ َّ َ ‫الطلَاق َم ّرَت ِن‬

“[Such divorce may be (pronounced) twice. (Surah al-Baqarah, Ch.2: V.230)] mentioned in Tafsir-e-Saghir and Tafsire-Kabir by Hazrat Musleh-e-Maudra.

According to that, you have divorced your wife irrevocably [al-talaq al-battah].

“Thus, if your ex-wife’s parents are looking for someone else’s hand for their daughter, let them do it because in their view you have divorced their daughter irrevocably, regardless of whatever explanation you give for your actions.

“If you think that you divorced your wife in a state of insanity and you were not conscious at that time, then decide what you think is best for you, but if you make a mistake, then you alone shall bear the burden of your sin.”

(Compiled by Zaheer Ahmad Khan, Head of Records Department, Private Secretariat, London. Translated by Al Hakam)

Friday 29 July 2022 | AL HAKAM

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An appeal to the Muslim youth of undivided India by Hazrat Musleh-e-Maud and a questionnaire for readers

Ata-ul-Haye Nasir Al Hakam Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra had a huge desire to witness Muslim unity and thus, he proposed various schemes for the progress of Islam.

In 1932, Huzoorra wrote an article, titled To the Youth of Muslim India, in which he granted valuable guidance to the youth of British India and urged them to play their role for the progress of Islam.

Huzoorra stated: “Friends, the present age, in spite of its loud protestations in the cause of peace, is in a state of constant war, and nations are matched against nations, ideas against ideas, sentiments against sentiments, and religion against religion and it is impossible for any individual dealing with his fellow-men to remain unaffected by these conflicting forces. But the community to which you happen to belong, stands alone without any arrangement for its protection and care.

No doubt, for such a state of things, you may well complain about your elders in the

words of Hafiz:

‫در ی‬ ‫ایم ِان رعقِ در ایا� ہتخت دنبم رکدہ ای‬ ‫ش‬ ‫ابز یم وگیئ ہک دانم رت نکم �ہ��ی�ار ابش‬

“‘Thou hast tied my plank in the middle of the sea; and still thou wouldst ask me to be vigilant and to keep my clothes dry.’

“But nevertheless, I cannot help pointing out with regret that you too, on your part, have not evinced that spirit of firmness which has always been the special characteristic of the Muslims. It seems that you have thrown down your weapons before the on-slaughts of contrary and opposing ideas without making one last effort.

“If we turn to Europe which is the birthplace of the present conflict of ideas, we may see there the young men still striving with their might and main to support a religion which has its basis in the divinity of a man. They have not yet thrown down their weapons. But in your case, you seem to have given up all hope of victory without even a struggle, and to have bowed down your heads in submission without even raising a voice in protest. [...]

“I cannot, however, help admitting

that in this matter your elders far more than yourselves have been to blame. It is they who neglected to take note of your difficulties and failed to furnish you with the means required to face them. Under such circumstances it occurred to me that I should come to your help in this struggle and assist you in winning victory in a battle which is not only raging all about you, but has also been going on within your minds.

“The first thing which I have to point out to you in this connection is that the new ideas which are being presented to you are not meant for you alone. They had their origin in Europe and particularly in the universities of that continent; but nevertheless, Europe has not yet bidden adieu to its religion. The Missionaries who are employed in proclaiming Christianity all over the world and whose number is well over a lac are all graduates of those universities.

“The Ministers who are attached to the church establishments are even considerably more in number. These also are graduates of the same universities. The majority of the people are believers in God to Whom they offer prayers and worship. They also have faith in the life after death. They also believe that their own salvation and the salvation of the world are linked with the question of religion. The same arguments and the same philosophy which are presented to you are also presented to them, perhaps in larger quantities and fresher forms, very often through the mouths of their first propounders, but they are not carried away by such arguments and philosophy.

“I do not mean to say that inasmuch as the young men of Europe do not believe in the new doctrines, such doctrines are necessarily false. Such a contention would obviously be absurd. What I mean to point out is that the new philosophy is not so established and verified a truth as not to admit of discussion of its merits; and that it can hardly be said that at the present time only such people do believe in the truth of religion as are not conversant with the new philosophy, and that there are many who are far more versed than yourselves in the new philosophy and yet have not been shaken in their belief in the truth of religion. It is therefore your duty to weigh carefully and impartially the merits of the new philosophy and not to accept it simply because it is associated with the name of some wellknown philosophers of the West.

“Professor Joad who is a well-known writer and whose works are read with great interest in literary circles has in his book, The Present and Future of Religion, furnished a very interesting diagram from which he has concluded that the present-day religions have failed to give any satisfaction to men.

The diagram is based upon the answers received from the readers of the Nation and the Daily News to certain questionnaires published in those papers.” (The Review of Religions, Vol. 31, May 1932, pp. 133-135) Professor Cyril Edwin Mitchinson Joad (1891-1953) was an English philosopher and broadcasting personality. He used to appear on a BBC Radio wartime discussion programme, titled The Brains Trust.

In 1926, a well-known periodical, the Nation prepared a questionnaire on the state of religious belief; for instance, “Do you believe in God?”; “Do you believe that Christ was divine?”, etc. The answers to these questions were then published in the Nation’s 16 October 1926 issue.

In regard to this, Professor CEM Joad wrote: “Those who gave affirmative answers to these questions, the sort of answers, that is to say, which would be given by persons generally in agreement with the main doctrines of the Christian religion, numbered between 30 and 35 per cent of the whole. The remainder were either agnostic or avowed atheists. The believers in organised religion as formulated in the tenets of a church numbered only 25 per cent.

“The Daily News, which shortly afterwards invited its readers to answer the same questionnaire, returned a poll of roughly 63 per cent affirmative answers.

Far more people believed that the Bible is inspired than that the first chapter of Genesis is historical. [...] In due course American newspaper readers were confronted with the same question; the returns showed an 80 per cent majority for orthodox belief.

“The inference is obvious: the Nation is read by the best educated classes in the community – by professors, by University men, by teachers, writers, scientists, and, presumably, by politicians; the Daily News by the lower middle classes, not so well educated, valuing respectability and anxious to do and think the right thing.

“The American figures, taken at their face value, are sufficiently startling. But, on reflection, one is inclined to wonder what their face value is worth. Many Americans who do not believe, desire to be [considered among those who are] thought to believe, and in a land which is notorious for irreligion it is more than the position of any public man is worth to profess doubt. Belief in God, moreover, like belief in natural purity and prosperity, is sedulously boosted by the Press, which is quite capable of suppressing evidence pointing to a state of affairs other than that which it makes it its business to profess to desire.

“Certainly the answers to a questionnaire prepared by the Institute of Social and Religious Research, indicating the attitude of American students to compulsory attendance at religious services, do not suggest that those who swell the congregations at college chapels are animated by genuine religious motives.”

(The Present and Future of Religion, Ernest Benn Limited, 1930, pp. 15-16) While quoting the results of these questionnaires, Huzoorra stated: “I quote some of those questions here.

One was, ‘Are you a believer in the existence of a personal God?’ Of the readers of the Nation, 743 answered ‘Yes’, and 1024 said

7

AL HAKAM | Friday 29 July 2022 ‘No’. But of the readers of the Daily News 9,991 said ‘Yes’, and 3,686 said ‘No’. Thus altogether, 10,754 were ‘Yea’s’, and 4,710 were ‘No’s’. Another question was: ‘Are you a believer in the immortality of the human soul?’ Of the subscribers of Nation 807 said ‘Yes’ and 882 ‘No’. Of the subscribers of the ‘Daily News’ 10,161 said ‘Yes’ and 3,178 said ‘No’. That is altogether 10,968 appeared to be believers and 4,060 to be deniers of the doctrine. Another question was: ‘Do you believe in the divinity of Jesus in a sense in which you are not prepared to believe in the divinity of any other man?’ Of the answers received by the Nation, 659 were ‘Yea’s’ and 1,136 were ‘No’s’. Of those received by the Daily News, 9,549 were ‘Yea’s’ and 4,179 were ‘No’s’. That is, altogether 10,208 were ‘Yea’s’ and 5315 were ‘No’s’.

“Whatever conclusion might be drawn

by Professor Joad from the above figures it is apparent that at present, even in Europe, the centre of atheism, not more than 33 per cent of the educated people are dissatisfied with their religion and that even now 2/3 of the people are believers in their own way in the existence of the Divine Being. Even the said Professor has been forced to admit that although at the present time religion has failed to bring any satisfaction to men, there is a strong current of public opinion supporting the need for religion; and that religious publications are still the bestsellers in Europe.

“Such being the condition of Christianity, should not the Muslim youngmen who possess a religion supported by reason and argument be far more firm in their faith? Certainly, they should be and there is no doubt about it that if they had the opportunity to study Islam and the Holy Quran their loyalty and attachment to their religion would have been beyond question.

But unfortunately, necessary material for such a study is entirely wanted nor does anybody care to provide it.

“It is not my intention in the present article to adduce arguments in support of the truth of Islam. My object here is to invite the attention of the Muslim Youth to the duty which rests upon them in this connection. I only wish to point out that a study of human psychology and human history goes to prove that religion exercises a powerful influence either for good or evil not only upon the spiritual condition of man, but also upon his intellectual and material condition; and that not only the truth or falsehood of a religion but also our own attitude towards it – right or wrong – has a good deal to do with the amelioration or deterioration of our condition.

“If we do not take religion seriously and our interest in it is only nominal, then it is useless and a very heavy burden which is sure even to bring disaster to an army. The struggle of life would never permit us to carry any such extra burden. We should either accept a religion whole-heartedly or reject it altogether. Having accepted a religion it does harm to our morals and injures our power of action if we remain indifferent to it. It does not, therefore, behove you to say that it is a matter of indifference to you in what religion you are born and that there is little need for you to give any serious thought to it or else to abandon it, because in such a case the necessary consequence would be a mental stagnation which would deprive you of the power of boldly facing

borne by the Anjuman-e-Taraqq-e-Islam, Qadian.

“From time to time I propose to publish questionnaires. Only such students who will answer these questionnaires will be supplied with the said tracts. The purpose of these questionnaires will be to ascertain the tendencies and mental inclinations of the students. For, it is clear that, in order to treat a disease, one must first be acquainted with its diagnosis. One such questionnaire is given at the end of this article. If any one of you should care to peruse this article, I will request him to fill in the questionnaire and return the same either to me or to the Secretary Anjuman-e-Taraqqi-e-Islam, Qadian. He should also state that he is willing to be a subscriber to the said tract.

“I may add that except in case the tract will have to be sent to you separately by post, the price of the tract would not exceed one pice [paisa] per month. If however the number of subscribers in a college is not such as to justify the appointment of an agent to distribute the tracts, in that case you will have to bear half of the postal charges also, which would amount one pice for a tract. Thus in order to save yourselves the cost of postage, you will have to secure at least two dozen fellow-subscribers. In that case the whole of the postal charges will be borne by the Anjuman-e-Taraqqi-e-Islam.

“Lastly I wish to add that all matters relating to the finance and management of these tracts will be in the charge of the Anjuman-e-Taraqqi-e-Islam.

My connection with the tract will be solely confined to its subject matter. Therefore all remittances should be made to the Secretary, Anjuman-e-Taraqqi-e-Islam, Qadian, and not to me.

Questionnaire

Title page, page 15, 223 and 224 of The Present and Future of Religion, mentioning the results of questionnaires published by The Nation and The Daily News

and overcoming difficulties not only in religious but also in worldly matters, and would implant in you the habit of shirking your duties.

“If you attach yourselves to a religion without caring to give serious thought to it or letting it in any way to influence the course of your actions, then you hang, as it were, a mill-stone around your neck which as long as it is there it would be sheer foolishness to expect to swim across the sea of life. Thus it is your plain duty either to accept Islam whole-heartedly or to reject it fully and completely so that you may not be a loser either in this world or in the next.

“No nation can progress without having a definite goal in view and no national goal can be fixed except with the help of religion or philosophy. When we accept merely in name those common principles which could furnish us with a common goal, we shut against ourselves, as it were, the door of unity. Under such circumstances, it is natural that every member would fix for himself a goal of his own. Such disharmony and disunity can lead nowhere but to defeat

and disaster.

“It is true that if we reject our present religion our attention must be devoted to the creation of a new point of union and contact and if we succeed in our objective, then we shall achieve our national goal.

Thus, the question of religion is not one to which we can afford to be indifferent. You must either establish a right relation with it or reject it altogether; otherwise you shall be throwing away without using the most powerful instrument of human progress and shall be casting yourselves at the mercy of your enemies.

“In the end, I wish to tell you that since the means at my disposal are not sufficient to approach you all, I propose to publish a series of monthly tracts dealing with the subjects bearing upon the need of religion in general and that of Islam in particular.

“I propose to distribute those tracts among such college students only as express their desire to have them and agree to bear half of their cost. For example, if the tract should cost an anna each, they would agree to pay half an anna, the other half being

“1. Do you believe in one God Who is the Creator of this Universe?

“2. Do you believe that God even now interferes in the affairs of this world?

“3. Do you believe man to be a free agent or a creature of circumstances?

“4. Do you believe in predestination?

“5. Do you believe that human soul will subsist after death?

“6. Do you believe the doctrine of the transmigration of the soul is worth consideration?

“7. Do you believe in worship and prayer to be a necessary instrument for the spiritual growth of man?

“8. Do you believe that the teachings of the Holy Quran are fit to be acted upon at all times?

“9. Do you believe that the Law of Islam can even now be followed in practice and ought to be followed?

“10. Do you believe that Islam will have a revival?

“11. Do you believe that Islamic culture possesses any such peculiar excellences that would justify special efforts and sacrifice on our part to preserve its distinctive and separate existence?

“12. Do you believe in the existence of angels as intelligent beings?” (The Review of Religions, Vol. 31, pp. 135-140, May 1932; Partially edited by Al Hakam)

Friday 29 July 2022 | AL HAKAM

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100 Daily diary of Hazrat Khalifatul Masih II: Years Virgin birth, tabligh by inviting someone over, a new objection about jizyah, and difference Ago... between miracles and mesmerism Al Fazl, 17 July 1922

A virgin birth Hazrat Khalifatul Masih II[ra] said: “Mufti Sahib wrote to me that a new study has been published in America and the evidence is proving it to be true that a child can be born without a father. If this study is examined and comprehensively proved, it will support us and the divinity of Jesus will be destroyed. At the same time, Maulvi Muhammad Ali’s mujaddadiat [status of a reformer] will end, as he said, ‘The Promised Messiahas [came and] demolished the belief that Jesus was alive, and I have [come] to demolish the second pillar of his divinity, i.e. his virgin birth.’ However, the Promised Messiahas has stated the virgin birth of Jesus as one of his beliefs.”

A new objection about jizyah [tax]

10 June 1922 Aina-e-Sadaqat (The Truth About the Split) On the mention of Maulvi Muhammad Ali Sahib’s yet-to-be-published treatise Haqiqate-Ikhtilaf [The Truth About the Dispute] in response to the book, Aina-e-Sadaqat (The Truth About the Split), Hazrat Khalifatul Masih [IIra] said: “This issue [of the dispute] was remaining. The issues of prophethood, etc., have been well discussed. This discussion will complete the history of our Jamaat. I think that he will mention the disagreements regarding the Anjuman, etc. However, he will not be able to deny the incidents mentioned in the book [Aina-e-Sadaqat].

No matter how much Maulvi Muhammad Ali Sahib goes to extremes in opposition, it is difficult to deny those events.

“Moreover, his response will be the same as the Promised Messiahas used to narrate the story of a Punjabi man who was fencing his field. A person said to him, ‘Brother!

Why are you putting up a crooked fence?

Put it straight?’ He replied that, ‘You have also married your daughter to someone.’

The person said, ‘What is the connection between these two things?’ He replied, ‘Arguments are drawn from various things.’

In the same way, Maulvi [Muhammad Ali] Sahib must have left the actual events and delved into arguments.”

The subsequent events proved that the response of Maulvi [Muhammad Ali] Sahib was the same [as predicted above by Hazrat Khalifatul Masih IIra]. (Editor, Al Fazl)

11 June 1922 Descendants of an Ahmadi father Regarding the religious supervision and improvement of the general state of the

preached to Hindus or not. He answered that he had not paid attention to that yet, but he would also preach to them in the future, insha-Allah. Hazrat Khalifatul Masih [IIra] said: “There is a great need to preach among the Hindus. After all, they are also our brothers.

I have brought to the attention of the Jamaat that a section [of our Jamaat] should be devoted to preaching the Hindus, because it has been observed that the converts from the Hindus, with some exceptions, are much more sincere. If considered, we will come to know that 70 million people of India have converted to Islam from Hinduism. The Muslims who have come to India from outside are very few. When Muslims thought that Hindus could not convert to Islam, they stopped converting. Those who came to this conclusion did not understand that so many Muslims converted to Islam from those very Hindus. Just as the downpour of fresh rainwater cleans the dirty water, so do new converts enter into the religion and bring new enthusiasm and new life, because in the previous people of that faith, the relationship with religion becomes merely ritualistic.”

descendants of a sincere and an early Ahmadi who had passed away, Hazrat Khalifatul Masih [IIra] said to an Ahmadi worker: “The deceased was a very sincere and an early Ahmadi. His sons should be taken care of. The youngsters are an asset of the Jamaat, if they are spoiled, then their respective jamaat will be held responsible.”

Tabligh by inviting someone over Mistri Allah Bakhsh Sahib Ahmadi, of Amritsar, reported about the preaching method of an Ahmadi woman that she invited women to her house, prepared some tea, etc. for them and also preached to them.

Hazrat Khalifatul Masih [IIra] said: “When the Holy Prophetsa observed that the people did not listen to him, he realised that if they did not listen like that,

they would certainly listen to him when he would invite them over. Consequently, that method was adopted, but the people, instead of staying and listening to him, used to leave after eating. Hazrat Ali, who was a child at that time, said, ‘I will tell you another method. These people will listen in such a way that you preach them first and then offer food.’ In that way, though the people would become anxious, they used to listen to the Holy Prophetsa.”

Huzoor[ra] said: “The worldly invitation becomes a means for spiritual invitation. When relations with people will be established through this manner of invitation, they shall also listen to us.”

Tabligh to Hindus Huzoor[ra] enquired from Mistri Sahib if he

Maulvi Mutiur Rahman, a Bengali student of BA, Islamia College, Lahore, presented the objection of the Hindus that they say that by imposing jizyah [tax] on the non-Muslim nations, the Muslims had freed them from war and thus made them cowards.

Hazrat Khalifatul Masih [IIra] said: “It was not that they were stopped from war, only the conscription was discarded on the payment of jizyah. The Muslims were compelled to fight wars. However, the non-Muslims were not forced to fight.

It is questionable in the present system of government that the volunteers are not accepted, though history bears witness that the people of other creeds and religions used to take part in the war on behalf of the Muslims.”

It was asked whether those who joined the war were exempted from jizyah or not.

Hazrat Khalifatul Masih [IIra] said: “In spite of the war, they had to pay some of the taxes that the Muslims used to pay as well. Some of the Muslim kings waived jizyah. However, I do not know any such example during the time of the Holy Prophetsa and his Companions.”

I (assistant editor of Al Fazl) submitted, “This case does not seem objectionable. At first, they used to object as to why jizyah was imposed. Now, they object that they have made cowards by depriving them of military service by taking jizyah.”

Hazrat Khalifatul Masih [IIra] said: “This is human nature. If it rains, they say it is muddy and if it doesn’t, they say that it is scorching heat. Or, for example, when a person was asked for work, he said that he was hungry. When he was asked again after he had eaten, he said that his stomach was full. In both cases, he refused to work.

Likewise, the adversaries used to say about the Promised Messiahas that he only prophesied that such and such person would die or that a calamity would befall so-andso. However, when God Almighty showed a sign of the truthfulness of the Promised Messiahas by keeping a person alive, those people objected as to why he did not die.

So, if someone died, then they objected as to

9

AL HAKAM | Friday 29 July 2022 why he died, and if someone lived, they still objected as to why he did not die.”

Habs-e-Dam [holding one’s breath] and tawajjuh [attention] have nothing to do with nearness to God A friend asked what the connection of habse-dam [holding one’s breath for a long time, a practice of some fakirs who considered it a righteous act], etc., was with attaining closeness to God. Hazrat Khalifatul Masih [IIra] said: “It has nothing to do with it. I have come to understand that when the Muslims arrived in India and observed that the Hindu Sadhus practised tawajjuh and mesmerism and the people were falling into doubts about the real miracles, the saints of the ummah who had come to India also practised them to remove all the doubts and to tell the people that they were not at all miracles. In fact, it had nothing to do with tasawwuf [mysticism]. Just as philosophy was not related to ilm al-kalam [Islamic

scholastic theology] and it was introduced into ilm al-kalam to teach religion to the people, the teachers of mysticism introduce tawajjuh into tasawwuf, so that the people may not say that they did not know that art.

If those practices were a part of tasawwuf, they would have been found in other countries as well, but except for India and the saints of India, they were not taught in the books of the saints of Arabia, Iraq, Egypt and Iran. For example, Hazrat Abdul Qadir Jilanirh, Talib al-Makkirh, Bayazid Bastamirh, Junaid Baghdadirh, etc. From the accounts and books of the aforementioned [saints], we only come to know that they used to get up at night, beseech prayers and offer salat.

“It [the knowledge of those practices] is the same as the new sciences of today, though they are not related to religion, but we have to be aware of them. If we do not know them, then those who have the knowledge [of those sciences] will not listen to us about religion. If the knowledge [of those practices] was truly related to spirituality, non-religious people could not have mastered it and it would have been

Ahmadi missionaries defend and propagate Islam during Sweden’s Almedalsveckan 2022 event Kashif Virk Missionary, Sweden

Jamaat-e-Ahmadiyya Sweden took part in this year’s “Almedalsveckan”, the most famous social and political event in Sweden that gathers major representatives from political parties and NGOs. This year’s event was visited by more than 40,000 people.

Almedalsveckan is held on Gotland, which is the largest island in Sweden. The ferry journey to Gotland takes about three hours and the event’s duration is five days.

Jamaat-e-Ahmadiyya Sweden took part and promoted the Jamaat’s #FrågaEnMuslim (Ask A Muslim) campaign. With permission from Amir Sahib Sweden, Wasim Zaffar Sahib, three missionaries embarked on this journey, including the Missionary-incharge, Agha Yahya Khan Sahib, Rizwan Ahmad Afzal Sahib and my humble self. The journey started in Gothenburg on 4 July.

The caravan which was used carried the messages “The Messiah Has Come”, “Ask A Muslim”, and “Islam in The Media”. By the grace of Allah, it attracted the attention of bystanders wherever it went.

In this year’s programme in Almedalsveckan, many events had topics which were related to Islam in one way or another. For example, punishment for apostasy, religious free schools and so-called honour violence. In one of these events, a Christian apologetic misrepresented Islam by misquoting verses of the Holy Quran.

We happened to be nearby at just that moment and were able to respond to the

speaker and present the true message of Islam to the audience. This left the speaker dumbfounded.

We also visited one stall which had a theme of criticising injustices in Muslim countries. As we visited the stall and discussed with the organisers that what is happening in the Muslim world does not represent the true teachings of Islam, the screen of their stall started showing a video where Hazrat Khalifatul Masih Vaa was speaking at a conference on religious freedom in the UK. This was yet another sign of Divine intervention, and we were thus able to present the Ahmadiyya Muslim Community more effectively.

During our stay, we met with representatives from different political parties and NGOs and presented Islam’s true teachings. Our stall received much positive feedback from visitors and two members of parliament also came to visit it.

We also highlighted our stalls on different social media platforms.

The readers of Al Hakam are requested to pray that may Allah the Almighty enables us to spread the true teachings of Islam in Sweden. Amin.

found only in a true religion. However, its practice by the followers of every religion and every other person shows that it has nothing to do with the true religion.”

It was asked if it was permissible to learn it [such practices] or not.

Hazrat Khalifatul Masih [IIra] said: “It is permissible, but it is useless. I have learned it and it is a very trivial thing. The ignorant fakirs have made it their miracle, even though there is no such thing as a miracle, etc., in it. If one learns it, they should not use it on people as a means of deception.”

Difference between a miracle and mesmerism It was asked as to what was the difference between a miracle and mesmerism.

Hazrat Khalifatul Masih [IIra] said: “A master of mesmerism can perform this spectacle whenever he wants and every person can master it, but a miracle cannot be shown all the time and not every person can show it. Mesmerism can be taught but how to perform miracles cannot be

taught. Moreover, there are many external differences as well.”

Shaq-ul-Qamar [the miracle of the splitting of the moon] was a divine vision and a prophecy It was asked whether the miracle of Shaqul-Qamar [the splitting of the moon] was shown on the demand of the disbelievers.

Hazrat Khalifatul Masih [IIra] said: “It contained a prophecy that the Arab kingdom would come to an end. The moon was not actually split into two parts, but it was shown in a divine vision. A vision can be such that others also join in it. Thus, the people of that gathering saw the moon split into two parts and a king of India also saw it as a testimony for the future. The idea that the moon was actually split in two is not correct. If it had happened, the astrologers sitting in the observatories would have seen it, but they did not record it.”

(Translated by Al Hakam from the original Urdu published in the 17 July 1922 issue of Al Fazl)

Canada Day event at Baitun Naseer Mosque, Ottawa, Canada Farhan Iqbal Missionary, Canada

On 1 July 2022, Jamaat-e-Ahmadiyya Ottawa East and Ottawa West, Canada held a successful event in celebration of the birth of Canada. This programme has been held annually for many years but the difference in this event was that it was being held in person for the first time in three years. Due to the pandemic, the last two events were held virtually with only the speakers present at the mosque for the livestream.

The preparations for the event started two to three months prior to the event.

The external affairs department worked hard in planning and preparations of the event. Various teams were formed and worked hard in a well-coordinated manner for various tasks such as devising the programme, invitations, publicity, fund raising, mosque tours, refreshments, vendor stalls and security.

The final setup was done a day earlier, on 30 June 2022, by a large number of volunteers of all age groups. The volunteers included ansar, khuddam, lajna and atfal, who spent many hours on the grounds of Baitun Naseer Mosque in order to help set up the stage, gazebos, stalls and banners and for the cleanup.

On the day of the event, a large crowd of guests had assembled and the ceremony began with the recitation from the Holy Quran, followed by opening remarks by Sharjeel Ahmad Sahib, Secretary External Affairs Ottawa East. This was then followed by the Canadian national anthem recited by nasirat.

After this, I spoke on “Gratefulness on

Canada Day.” We were also grateful for the presence and remarks given by several dignitaries, which included Marie-France Lalonde (MP for Orleans), Stephen Blais (MPP for Orleans), Laura Dudas (Councillor and Deputy Mayor Ottawa), Matt Luloff (Councillor for Orleans ward), Mike Laroche (President, Cumberland Lions Club), Blake Small (representative for St. Andrews United Church Cumberland) and Kevin Foley (Deacon at St. Faustina Parish, Cumberland). Other than these, we had Francis Drouin (MP for Glengarry — Prescott — Russell) come for a visit earlier in the morning.

The ceremony concluded at about 12 pm and this was followed by flag hoisting and cake cutting. To entertain our guests, we had free BBQ and drinks on offer. There were also food stalls setup. For children, there was a large bouncy castle as well as balloons on offer.

Since Canada Day fell on a Friday this year, after 1:30 pm, preparations began for Jumuah prayer.

The media was also present for this event. An article was published in Ottawa Citizen providing coverage and photos of the event. Similarly, my humble self had the opportunity to give a radio interview to CityNews related to our event and what it means to be a Canadian immigrant and celebrating Canada Day. Altogether, there were about 700 people in attendance, including Jamaat members, neighbours and dignitaries.

Friday 29 July 2022 | AL HAKAM

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100 A poem by Ummesalam (E Mandling), new Years converts, Jesus’ escape from the cross, and Ago... celibacy in Islam The Moslem Sunrise, July 1922 Hazrat Mufti Muhammad Sadiqra (1872-1957)

A Prayer Allah in the highest, listen to my prayer: Let the Moslem Sunrise spread truth every where.

Into the darkest nature’s all yet unheard of Thee; Let the Sunrise penetrate, swift, effectually.

Sunshine the purifier, health and life-giving beams; With thy pure light exposing all that hateful seems.

Sunbeams on the waters dancing with each wave; Giving unnumbered values, souls for beauty crave, Allah in the highest listen to my prayer; Send the Moslem Sunrise into everywhere.

(Ummesalam – E Mandling)

Jesus was crucified, but did not die on the cross – A survey of the literature on the subject Among the older philosophers or sects which support the view that Jesus did not die on the cross may be mentioned the Essenes, the Basilidians, Corinthians and the Carpocratians (cf. Dictionary of Islam,

by Thomas Hughes BD; Charles Scribner 1908). Interesting data may be obtained by consulting Encyclopedias on Essenism, Philonism and Agnosticism, also in some of the esoteric writings, Talmud and Mishnaic Rabbi.

With reference to later sects and philosophers leaning to such a belief, a brief reference to certain French writers in the 18th century must be made. Some explain Jesus and Christianity as a mythical religion of antiquity, and that Jesus’ person and death take on a shadowy form.

French writers – Volney (Les RuinesParis 1791) [and] Dupois (Origine de Tous les Cultes – Paris 1794). German writers – cf.

Bahrdt works [and] also Bauer. In America – consult WB Smith. Also see Arianism, Socinianism, [and] Unitarianism.

For an extended bibliography on the historicity of Jesus consult “The Historicity of Jesus” by Shirley Jackson Case, University of Chicago Press, 1912.

In addition to the above references, the following suggest useful data: What was He?, or Jesus in the light of the 19th Century by William Denton, published

by W Denton in 1877, Wellesley, near Boston.

It is a study of the gospel accounts of Jesus, giving an outline of what psychometry reveals regarding the parentage, life and resurrection of Christ. It tends to prove that the occurrences of the gospel may be readily accounted for without impugning

the motives of the Evangelists and without supposing Jesus to have been either a God or an imposter. Christ was crucified on Friday, remained three to six hours on the cross, and appearing to be dead, his bones were not broken. His body was taken down

by Joseph, a member of the Sanhedrin who was friendly to Jesus, and it was taken to a new sepulchre near the place of crucifixion.

During the preparation of the body according to the burial customs of the Jews, Joseph discovers signs of life, and this fact he conceals from the others. He places the body in the sepulchre and rolls the stone in place but later returns with the gardener and takes Jesus to his house. By Sunday, Jesus sufficiently recovers from hand wounds, (others claim feet were not spiked), to journey to Galilee. Nothing more is heard of Joseph of Arimathea who was very friendly to Jesus before the crucifixion. His silence is suggestive. It is to be noted also that Christ appeared to believers only – very seldom and for short periods of time: all this suggesting weakness.

Naked Truth of Jesusism by Lyman F George. The George Book Pub. Co., Pittsburgh, Penna., 1914, History and Mss. A criticism of Jesusism altogether, claims Jesus did not die on the cross, even as Luke without suspecting says (in Luke 24:3943): “Behold my hands and my feet that it is I myself, handle me and see: for a spirit hath not flesh and bones as ye see me have […] and they gave him a piece of broiled fish and of a honeycomb.” Dead corpses do not eat. The author then quotes from The Life of Saint Issa, the Best of the Sons of Men, claiming it to be more authentic than one written three hundred years later.

Also quotes that the Masonic Fraternity in Germany possesses Mss [manuscript] written seven years after the crucifixion, by a friend of Jesus, this Mss gives a detailed account of rescue of Jesus from the cross by Joseph of Arimathea and Nicodemus. This was the report of those who actually saw the rescue and not an account of hearsay

witnesses (Luke and Mark) who wrote about what they heard. The author makes comparisons from various crucifixions, the time for death extending anywhere from thirty-six hours to a week, claiming that Jesus was robust and healthy, living an outdoor life and being temperate in all things. It seems improbable that he should die in three to six hours. Furthermore, only John’s gospel gives an account of a spear wound, Jesus himself never referring to it after the resurrection as he does in the four gospels. The fact is that he merely swooned, etc.

Toledoth Jesus, Hebrew manuscript, R Carlile, Pub. London, 1823, states that Jesus was not crucified but stoned. Based on Talmudic references.

The Christ Myth by Elizabeth E Evans, Pub. Truth Seeker Co., 28 La Fayette Place, 1900, page 67, claims that on the cross is a lingering death, requiring several days to a week, and then death is due more to starvation than pain. Furthermore, no such place as Gethsemane or Calvary are found near Jerusalem.

Encyclopedia of Religion and Ethics, Chas.

Scribner & Sons, 1908. Under Arianism, page 786 – As Unitarians maintain, a mere man eminent for goodness but subject to human limitations, etc. This being so, Christ could not have died inasmuch as he lived again after the crucifixion.

Crucifixion of Jesus, by an Eye witness, Mass. Austin Pub. Co., Los Angeles, 1919, claims Jesus a brother of the Essenes. Jesus received assistance and protection from the Essenes (page 50). When crucified, he only had nails in hands. Joseph and Arimathea, with Pilate’s permission, spread salve on wounds, took him to the sepulchre and after thirty hours or so he was still alive and recovered. Made a journey to Emmanus.

Consult the Brook Kerith by George Moote, Pub. McMillan Co., 1916, Fiction.

We quote here to two of scientific possibilities suggested by a writer to support the above data:

A. The theory of suspended animation may readily account for an apparent complete loss of being and bodily activity.

Suspended animation is not a fictitious piece of imagery, but a scientifically proven fact, – experimental investigation having been made by the medical service of the RAMC in India. Apparent cessation of life resembling death can be maintained for periods of weeks without food or breathing.

B. After a period of three days, the internal chemical constitution of the body would have so changed, the blood so clotted and various stages of disintegration would have so far advanced as to render it unreasonable to suppose that such an altered body could be compatible with life.

Life in science is dependent upon, if not the sum total of chemico-physical processes throughout the body. Any physicochemical alteration of the slightest degree is immediately associated with deranged function. Many of the processes occurring after death are chemically irreversible, hence if one did live and function after three days, such a one could not have undergone postmortem changes, i.e. he could not have died, – hence he either underwent a condition of suspended animation or merely swooned.

Tomb of Jesus Finally, the tomb of the Prince Prophet Jesus discovered in Srinagar, India, decisively settles the question altogether. The tradition and History of the Kashmere [Kashmiri] State which was in old days a Jewish Colony in India proves that Jesus Christ after he escaped death on the cross travelled to India and died there when he was about 120 years old. […]

Real enemies of the Bible Mr William Jennings Bryan, the famous president-nominate, has written a pamphlet The Bible and Its Enemies in which he counts enemies of the Bible, as four in number, viz. the Agnostic, the Atheist, the Higher Critic and the Evolutionist. With all respect to Mr Bryan for his religious zeal and abilities, we beg to point out that the earned writer has missed the real enemies of the Bible.

Agnostics and so forth are indifferent to the Book because they cannot reconcile its story with the geological and other scientific facts. They are not to blame much for what they could not understand. But, the real enemies of the Bible are those who claim it to be a Divine Law from God to man and do not care to follow the commandments given therein.

The Bible is divided into two parts: First, the law and the rules laid down by Moses and other Prophets. This whole big volume is discarded by the Christian saying that law is a curse.

The second part contains the ethical teachings given by Jesus for the members of His Esoteric Essenes Order. No Christian practices them as they are impracticable in everyday life. Suppose there is a Book of Laws and Regulations made by the Congress and Senate of the United States and finally passed by the President, but no one in the country acts according to those laws. Now, who is to blame for insulting the law-makers – the people who live in the country and call that law their Charter, or those who have left the country and belong to it no more.

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AL HAKAM | Friday 29 July 2022 My dear Mr Bibler, either act on the first part of your book and make no second and third gods with one, eat nothing unclean, circumcise your male child, remember the Saturday Sabbath as holy, keep fasts and feasts, or if you cannot do this – then act on the second part of the book – love your enemies, resist no evil, keep no army and police, make yourself eunuchs, allow no divorces, keep no money and never prepare for the morrow.

But when you neither do this nor that, then your scriptures are merely a burden on your shoulders and excuse me to say, “Thou art thyself the greatest enemy of the Bible.”

Another gain to the Moslem principles “There is no celibacy in Islam,” voiced the Master-Prophet Muhammad[sa], “to save the world from the injuries and the dangers of the ascetic life forced by the Catholic Church discipline on her priests.” Long experiences of practical life have last proved that it is not good for man and many intelligent and sincere workers of the Christian Church have been protesting against this and other false dogmas. Thus arose the various branches of the Protestant Churches. Now, according to the recent news from Europe, 600 French priests have been expelled from the Roman Catholic Church for marrying.

“We consider marriage,” they proclaim, “a necessary safeguard for a great number, and it is an indispensable liberty for all.”

Good, but did not Jesus say, “Some have made themselves eunuchs for the kingdom of heaven’s sake. He that is able to receive it, let him receive it.” Yes, it is only Islam, which being a universal religion does not introduce or encourage celibacy, monkhood, priesthood and such like degenerating institutions. Why not a step further dear priests and adopt the whole of Islam. Better throw away the garment which has so many times proved faulty and defective and always requires to be mended with the patches borrowed from other religions.

Hafiz Mirza Nasir Ahmad Of all the sacred books of various religions in the world, it has been the privilege of the Holy Quran alone to be so widely committed to memory by its votaries. The whole of the Quran is every year in the month of Ramadan (Fasting) recited from the beginning to the end, without looking at the book, to the congregation by one of the hafizes, and there are thousands of hafizes in each Moslem country all over the world.

Hafiz is an Arabic word and means a guardian, a preserver. One who preserves the whole of the Quran in memory and thus protects its text from being perverted.

As there have been hafizes in Islam from its very beginning therefore the Moslem Bible

has ever remained safe from alterations, additions and subtractions, unlike the Christian Bible, whose text is now far from being genuine and original.

Many Moslem boys learn to recite Quran before they are 12 years old. Nasir Ahmad (about 12 years old), the eldest son of our present Leader [Hazrat Mirza

Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra], is now a hafiz. He recited the whole Quran during the last fasting month to the congregation in the Mosque, reciting a part every evening.

The above photo of the promising lad was taken when he was saying his prayers in the Mosque.

May Allah bless Nasir and all his relatives, Amen.

False stories against Islam Some prejudiced Christian priests have spread many false stories against Islam and the Orient, and those stories have unfortunately taken such a firm root in the Western literature that with all the spread of knowledge these days, many a person is still blindly believing in those stories as true.

Arthur Brisbane in his Sunday editorial (Chicago Examiner, 2 July 1922) writes: “Muhammad kept women out of Paradise.”

It is a pity that a man of such a vast literary knowledge as Mr Brisbane is supposed to be, a man who always insists on others’ gaining their first-hand knowledge, makes such a blunder by stupidly accepting what some bigoted enemy of Islam might have fabricated in the old days of ignorance. To refute this false charge, we just quote a few lines from a European author, Sir Arthur N Wollaston’s “The Religion of the Koran” (Published by John Murray, 1917): Page 16 – “The idea that women will not be admitted into Paradise is a libel upon Islam.”

Page 43 – “But he who doeth good works, be it male or female, and believes, they shall enter into Paradise, and they shall not be wronged a jot.” The Koran, Chapter IV, Verse 28.

Page 44 – “God has promised to believers, men and women, gardens beneath which rivers flow, to dwell therein for aye; and goodly places in the garden of Eden but good-will from God is the greatest of all, that is the mighty happiness.” The Koran, Chapter IX, Verse 73.

Page 55 – “And whoso does right, by be it male or female and a believer, these shall enter into Paradise, they shall be provided

therein without count.” The Koran, Chapter XL, Verse 44.

Now, let us see, if Arthur Brisbane has a sense of justice to correct his mistake.

Blessed are those who see their faults and are not ashamed of making amends.

Long live the Amir of Afghanistan The kingdom of Afghanistan is making great progress under the auspicious command of its present ruler His Majesty Amir Amanallah Khan, who has granted the religious freedom to his subjects. No one will now be persecuted there for being an Ahmadi Moslem, as used to be in the days of the late Amirs. Some of our dear brethren were butchered or stoned to death in Afghanistan under the orders of the priests – who have been antagonistic to the Prophets and the Holy Teachers of all ages.

They [our brethren] glorified the name of Allah and gave their blood-witnesses to the proof of the truth of their faith. They are ever-living martyrs – Syed Abdul Latif and his companions.

[Note: This freedom of religion was shortlived as only two years later, another Ahmadi, Maulvi Nematullah, was martyred in Afghanistan, during the reign of King Amanullah Khan. For more details, please see Hazrat Musleh-e-Maud and freedom of faith: A unique campaign at a global scale, published in the 14 February 2020 issue of Al Hakam — Editor Al Hakam]

The Review of Religions Our monthly magazine, The Review of Religions now edited by Maulvi Muhammad Din BA, contains in the combined number of January and February 1922, very instructive and useful material in various short and pithy articles printed under the following headings: Ahmad; Note and Comments; A Buddhist Journal; The Pedigree of Christmas Day; True Love; Father and Son; Muhammad; What is Required of an Ahmadi; The Vedas; What Humanity Owes to Islam; The Pope is Dead; Islam and Christianity in Africa; Dowie and Ahmad and A Sermon.

Annual Subscription 2 dollars. Single copy 25c. Address: Quadian, Gurdaspur, Punjab, India.

Mr JL Mott (Shaikh Abdullah Din Muhammad) [Mr JL Mott (Shaikh Abdullah Din Muhammad) is] an influential gentleman of a very respectable (Franco-Irish) American family, a zealous and sincere Ahmadi Moslem, a political leader in the city, educated as a lawyer and engaged in secret service work, and a member of the United Spanish War Veterans, the Masonic and several other fraternal organizations. [He is] the proprietor of the Ahmadia American Asiatic agency (export and import) at New Orleans, [and] an esteemed friend of the editor of this magazine. Sallamahullah. […]

Sheikh Ahmad Din Mr P Nathaniel Jonson [Sheikh Ahmad Din], a zealous worker for Islam, appointed a sheik to work among his people in the district of St. Louis and vicinity. He has already secured many converts to Islam in Ahmadia Movement.

The tomb of Prophet Jesusas in Srinagar, Kashmir. Hazrat Mufti Muhammad Sadiqra can be seen standing in the middle

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

Friday 29 July 2022 | AL HAKAM

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“Alas! Where has Nadir Shah disappeared?”: Afghanistan and a prophecy of Hazrat Mirza Ghulam Ahmad fulfilled

Jazib Mehmood ‫آہ اندر اشہ اہکں یا‬ ‫ایگ‬ Student, Jamia Ahmadiyya International (peace be upon“Alas; him) where has Nadir Ghana

The Promised Messiah’s prophecies have always been subjected to great scrutiny.

Ill-intentioned people seek to disprove the divine nature of the Promised Messiah’s claim, and in doing so, they try to tear apart the prophecies of the Promised Messiahas, which are undoubtedly one of the greatest proofs of his truthfulness. However, such people cannot deny a prophecy when it is fulfilled in a manner that is manifestly clear to the world.

Sometimes, such prophecies only manifest themselves when they are fulfilled.

This makes them truly remarkable. Since the one making the prophecy is himself unaware of the manner in which it would be fulfilled, the divine origin of the prophecy is proven beyond all doubt. As the Promised Messiahas states, “a prophecy is only truly explained once it has come to pass.”

(Barahin-e-Ahmadiyya Part V [English], p.

118) One such prophecy was made by the Promised Messiahas in 1905. This prophecy had international implications, and its subtlety makes it a truly remarkable aspect of the divine origin of the Promised Messiah’s claim. On 3 May 1905, Allah revealed the following to Hazrat Ahmadas:

Shah disappeared?” (Al Hakam, 10 May 1905, Vol. 9, No. 16, p. 1, Tadhkirah [English], p. 748 [2018]) No one knew what this meant. Hazrat Ahmadas did not elaborate or offer any explanations as to whom Nadir Shah was and how he had disappeared. This revelation remained unexplained for nearly 25 years.

It was only when events suddenly shifted in Afghanistan that this prophecy came to mind, and Hazrat Musleh-e-Maudra declared it fulfilled and wrote a detailed article about the happenings in Afghanistan, and how Allah had continuously revealed to the Promised Messiahas about events that would occur there in the future.

For further details about the prophecy that are not discussed here, please see Hazrat Musleh-e-Maud’sra article in the original Urdu: Aah, Nadir Shah Kahan Gya, Anwar-ul-Ulum, volume 13, pages 121– 140, originally published in 1933 in Al Fazl Qadian on 9, 21, 30 November 1933, or an English translation – Kabul Witnesses a Sign.

Who was Nadir Shah?

There are two Nadir Shah’s popular in modern history. One is the Nadir Shah who was the founder of the Afsharid dynasty of Iran and one of the most powerful rulers in

Iranian history, ruling as shah of Iran from 1736 to 1747. (The Sword of Persia: Nader Shah, from Tribal Warrior to Conquering Tyrant by Michael Axworthy) The Nadir Shah we intend to discuss started out in life as Nadir Khan. He was a relatively unknown man who was born and grew up in British India.

Although his family were descendants of Afghan aristocrats, they had been exiled from Afghanistan by the reigning monarch, Amir Abdul Rahman after he realised their aspiration for power. In 1900, he returned to Afghanistan when his grandfather was authorised to return from exile. (A History of Afghanistan, [London: Macmillan & Co. Ltd. (1940)], Vol. 2, p. 322) Soon afterwards, in 1901, the king died and crown-prince Habibullah was crowned king. Habibullah Khan had nothing against Nadir Khan. He was appointed to command a regiment of Household Cavalry and was promoted to general, and sent to suppress the Mangal rebellion in 1912 (Ibid). This was a success and he was made commanderin-chief of the Afghan army. (Afghanistan: A History from 1260 to the Present Day [London: Reaktion Books. (2018)], p. 418) Speaking about his early life in Afghanistan, Hazrat Musleh-e-Maudra writes: “Nadir Khan was gifted with intelligence and sagacity in such an unusual measure that he proved his extraordinary fitness for the military post to which he was appointed. Moreover, God brought about his rapid promotion in this way. Rebellion broke out in the southern provinces and the Royal forces that were despatched to quell it suffered a heavy defeat.

“Thereupon Nadir Khan was entrusted [with] this difficult task. His efforts to suppress the rising met with signal success. Resultantly, Nadir Khan received a promotion and began generally to be looked upon as one of Afghanistan’s wisest generals.” (Kabul Witnesses a Sign, p. 9) Later, Habibullah even married one of Nadir Khan’s sisters, thus solidifying their relations, and consequently, the Nadir family moved to Afghanistan. (A History of Afghanistan, [London: Macmillan & Co. Ltd. (1940)], Vol. 2, p. 266, footnote)

1260 to the Present Day [London: Reaktion Books. (2018)], p. 451) A short while later, however, he was exonerated by the court and reappointed as Commander-in Chief, Minister for War and Tribal and Frontier Affairs. Nadir’s three brothers also suffered no penalty and retained their military rank. Shah Wali Khan, Nadir’s youngest brother, even married one of King Amanullah Khan’s daughters.

Although the family largely escaped punishment, Amanullah kept Nadir Khan far away from Kabul, posting him first to Khost and later to remote Qataghan. The most likely reason for them not facing any punishment is that they were popular with the army, and any rash moves against them might have incited the army to revolt. (Ibid)

The new king’s enmity for Nadir Khan

government precincts of Kabul, changed the traditional Friday weekly holiday to Thursday, required compulsory coeducation in elementary schools and prohibited polygamy among government officials.

(Afghanistan, [Princeton, New Jersey: Princeton University Press (1980)], p. 468) He also pushed to abolish the veil, and to end segregation of men and women.

Condemning the existing religious structure, he said he was determined to

Habibullah Khan was assassinated in 1919, causing the new King of Afghanistan, Amanullah Khan, to condemn Nadir and his brothers – his own half-brothers – for treason, since they were said to be responsible for his safety. Nadir Khan was therefore arrested and sent to Kabul under heavy guard. (Afghanistan: A History from

Amanullah Khan’s radical changes Meanwhile, Amanullah began making radical changes in Afghanistan. He styled himself a “revolutionary ruler”, and among other things, demanded that Afghans wear Western-style suits and hats in the

Mohammad Nadir Khan

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AL HAKAM | Friday 29 July 2022 “purge the practice of Islam in Afghanistan of its folk ways, traditional taboos, and superstitions”. (Afghanistan: A Cultural and Political History [Princeton, New Jersey: Princeton University Press, (2010)], p. 189)

Nadir Khan moves to France Nadir Khan was an uneasy spectator to these events. He, like many conservatives in Afghanistan, had reservations about Amanullah’s radical changes. He felt that Amanullah was being too quick-minded, and that the king ought to hold consultations before making moves.

In 1924, he expressed his feelings to the king. However, this did not go well, and an angry Amanullah Khan sent Nadir into what was, in effect, exile; appointing him ambassador to France. About a year later, when the king annulled the engagement of his sister to Nadir Khan’s brother, Nadir resigned his post in response and retired to Nice. (Afghanistan: A History from 1260 to the Present Day [London: Reaktion Books.

(2018)], p. 480)

The king is overthrown – but Nadir Khan falls sick A few years passed, and in 1929, Habibullah Kalakani (commonly referred to as Bachae-Saqqa), an army officer of the Afghan Army, overthrew Amanullah Khan. Nadir Khan, who was recovering from an attack of pleurisy at Nice, immediately made plans to return to Afghanistan, despite his ill health.

According to the memoirs of Shah Wali Khan, Nadir Khan’s brother, Nadir was not at all well during the journey. He writes that he “was too weak to leave his bed or even sit properly, and had a high temperature”. (My Memoirs by Shah Wali Khan [Kabul, 1970], p. 43) It got to the point that Nadir feared the worst, and asked his brothers to bury him in any Islamic city along their journey, and to devote themselves to “quelling the uprising and extinguishing the flames of civil war […]”. (Ibid, p. 44) The next morning, however, his health greatly improved and the group continued their journey at ease. However, when they reached Peshawar, the soon-to-be king’s health took a bad turn. Although he desperately wanted to return home, his health prevented him from making the journey, and he was forced to remain in Peshawar for fifteen days.

Hazrat Musleh-e-Maudra, speaking of Nadir Khan’s illness, writes: “If he had not been taken ill and had joined Amanullah Khan at once in his struggle against Bachcha-e-Saqqa and had defeated him, Amanullah Khan would evidently have remained King of Afghanistan and all possibility for Nadir Khan to have become the Shah of that country would have been totally eliminated.

“But God prolonged his illness and did not give him victory over Bachcha-e-Saqqa until Amanullah Khan, after suffering a crushing defeat, made a hurried exit from Afghanistan. The protracted illness of Nadir Khan in Peshawar and his inability to proceed at once to Afghanistan was a divine plan to fulfil the Promised Messiah’s prophecy and constituted, thus, by itself a remarkable and standing miracle.” (Kabul Witnesses a Sign, p. 11)

An unprepared Nadir Khan With Amanullah Khan out of the picture, it was a battle between Habibullah Kalakani and Nadir Khan. However, Nadir suffered many defeats and it was immediately apparent that he had started his expeditions on a wing and a prayer. Shah Wali Khan writes: “We fully knew that Habibullah, our opponent, was formidable and in full possession of the royal treasury and arsenal, while our insignificant caravan was totally devoid of everything that could help us in the gigantic task lying ahead.

“We had no money and no weapons, and had to fight a powerful army, fully equipped and well organized. But we were hopeful of our final victory; to us it was a struggle against ignorance and tyranny.”

(My Memoirs by Shah Wali Khan [Kabul, 1970], p. 54) And it was a struggle indeed. Nadir had been in Afghanistan for nearly five months or more, but had suffered only defeats.

However, he did not back down. A historian writes: “Many men would have thrown up the sponge at these repeated reverses, but Nadir, in spite of his bad health, remained undismayed.” (A History of Afghanistan, [London: Macmillan & Co. Ltd. (1940)], Vol. 2, p. 320) His first actual victory was in late August 1929, when he had been furiously fighting for many months. (Ibid) Hazrat Musleh-eMaudra also constituted his lack of resources to be a sign. He writes: “With such limited and confined means to fight and inflict a crushing defeat on an enemy like Bachcha-i-Saqqa who had vanquished the ex-King Amanullah Khan with all his mighty forces; armaments and ammunitions, was no ordinary business and constituted alone a great and wonderful sign.

“It was to fulfil the revelation that God had vouchsafed to His Messenger and Messiah long ago that conditions in Afghanistan so shaped themselves that in spite of his complete helplessness and broken health, and in spite of disorder, chaos and anarchy that reigned in the country Nadir Khan was successful in defeating Bachcha-iSaqqa.” (Kabul Witnesses a Sign, p. 12)

Kingship is thrust upon him Nadir Khan had declared that he only wanted to “establish peace and liberate my people from tyranny” and it was up to the tribes to decide who became king. Therefore, for the longest time, he refused multiple offers to become king of Afghanistan. (My Memoirs

by Shah Wali Khan [Kabul, 1970], p. 47) An article in Islah, a weekly paper Nadir Khan had established in Afghanistan, said: “Nadir Shah and his family did not arrive in Afghanistan to reign but rather to save the country. He did not want to become King. Kingship was thrust upon him ‘in the presence of the delegates of the nation and the diplomatic corp’. It was under the repeated pressures of the jirga [council] that he accepted the burden of his reign.” (The Emergence of Modern Afghanistan: Politics of Reform and Modernization [Stanford, California: Stanford University Press (1969)], p. 289) Consequently, Habibullah Kalakani was able to cling to power in Kabul for nearly

nine months. Fighting continued and on 10 October 1929 Kabul was captured. Nadir Khan arrived in the city on the 15th and finally announced he was prepared to accept the throne if it was the wish of “popular opinion”. (Afghanistan: A History from 1260 to the Present Day [London: Reaktion Books. (2018)] p. 508) Hazrat Musleh-e-Maudra remarks: “At last it came to pass exactly as was decreed long ago. That is to say, more than 25 years after the prophecy (referred to above) Nadir Khan, for whom, six months before there was not the remotest possibility ever to acquire this very exalted position, was unanimously elected by the Afghan people as their King and the arbiter of their destinies.

“In spite of the fact that he had no desire for the throne and in spite of the fact that he left the decision fully and completely in the hands of the Afghan people to choose their own Ruler, the lot fell upon him and he alone was considered fit to discharge fully and adequately the very high and critical responsibilities attached to the office of a king; and who could, in reality, be considered fit for this very exalted position except he whom God had singled out for it?” (Kabul Witnesses a Sign, p. 13)

Nadir Khan becomes “Nadir Shah” On 16 October 1929, the victorious chiefs acclaimed Nadir Khan as the new ruler.

A full loya jirga – grand council – later endorsed the choice in September 1930, naming him Nadir Shah. (A Brief History of Afghanistan, 2nd ed. [New York: Infobase Publishing (2010)], p. 114) In mid-November 1929, the British formally recognised Nadir’s rule and began providing him with money and arms to stabilise his government. (The Origins of Conflict in Afghanistan [Westport, Connecticut: Praeger (2003)], pp. 51–60) Two years into his rule, peace reigned in Afghanistan. Nadir Shah rescinded the secularisation of the laws and the abolition of purdah which Amanullah had so radically placed. He felt the necessity for reforms, but grasped the fundamental importance of “hastening slowly”. (A History of Afghanistan, [London: Macmillan & Co. Ltd. (1940)], Vol. 2, p. 324)

Why did Nadir Khan change his name?

The prophecy was about Nadir Shah. If Nadir Khan had chosen to maintain his name, the prophecy could have been disputed. However, when Nadir took over the country, he deliberately changed his name to Nadir Shah and had a ceremony to commemorate the occasion.

But why did he change his name?

Since Nadir Khan’s family had never exactly been considered royalty before, it is most likely for this reason Nadir renamed himself Nadir Shah. While according to some, he needed to “symbolically distance himself from Amanullah’s line because they had a stronger claim to the throne than his people did. A change in titles made that a bit less obvious.” (Afghanistan: A Cultural and Political History [Princeton, New Jersey: Princeton University Press. (2010)], pp.

195–196) Hazrat Musleh-e-Maudra, commenting on this, writes:

Mohammad Nadir Shah |Courtesy of the British Museum

“Indeed by virtue of being the ruler and monarch of this independent country Nadir Khan was a King in the real and full sense of the word. But in the word of God he was not designated as Shah Nadir Khan but as Nadir Shah.

“If Nadir Khan had only assumed the title of Shah Nadir Khan, even then the prophecy, to all intents and purposes, would have been considered by every sane and dispassionate person to have been fulfilled and it would have legitimately been believed that in the revelation Shah Nadir Khan had been described for brevity’s sake as Nadir Shah.

“But God had so willed that this great prophecy should become literally true. He, therefore, provided extraordinary means to bring it about and Nadir Khan himself came to conceive a desire that he should in future be known as Nadir Shah.” (Kabul Witnesses a Sign, pp. 13–14) Huzoorra further stated: “O ye who love truth! Dare you deny that this unusual change of Nadir Khan into Nadir Shah was in compliance with the design and plan of the Great God […]

The same God who had in His revelation given Nadir Khan the name of Nadir Shah made Nadir Khan and his nobles conceive the idea that though it was contrary to the established practice, though the word ‘shah’ could be and was actually used before the name of a King, though Amanullah in spite of being the first ‘Shah’ of Afghanistan did not propose to be known as Amanullah Shah and though the use of the word ‘Khan’ is not incompatible with and derogatory to the dignity of a King, yet Nadir Khan should be known and called Nadir Shah so that in accordance with the divine prophecy not only should Nadir Khan become a king but should take for himself the name of Nadir Shah.” (Ibid, pp. 14–15)

A prophecy fulfilled At this juncture, it is necessary to point out that when Nadir Khan renamed himself Nadir Shah, the Ahmadiyya Muslim Community took immediate notice. Many affirmed that the prophecy of the Promised Messiahas had been fulfilled.

Hazrat Musleh-e-Maudra had absolutely

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“You did not forget the people in unequal positions”: Humanitarian services by Ahmadis in Bulgaria

<< Continued from previous page

no doubt that this prophecy had already manifested itself at this stage. At his direction, Hazrat Maulvi Sher Alira wrote an article in The Review of Religions detailing the prophecy and its fulfilment.

Hazrat Maulvi Sher Alira wrote that when the king was overthrown, people were crying out for Nadir Khan (literally asking, “Where is Nadir Khan?”), who they believed could save them from disorder and chaos in their country. This he did, and since the prophecy was about Nadir Shah, not Nadir Khan, his ascension to the throne was most definitely a fulfilment of the prophecy.

Incredibly, however, Maulvi Sher Alira Sahib believed that this prophecy had two aspects; one aspect has been mentioned above, and the other was yet to be fulfilled.

He wrote: “The second rendering conveys the idea that some misfortune will befall the person named and his loss will be deeply mourned.”

(The Review of Religions, February 1930, Vol. 29, No. 2, p. 44)

Assassination It was 8 November 1933, and the king was on the grounds of the Dilkusha Palace. He had ruled the country for almost exactly four years. And on this day, he was holding an awards ceremony for some high school students in the palace. (Afghanistan: A History from 1260 to the Present Day [London: Reaktion Books. (2018)], p. 528) The ceremony was going just fine, but a student who had held a personal grudge against the king, had noticed that security was lax. He had quickly wound up a gun in a handkerchief, and was determined to kill the king.

Abdul Khaliq, who killed Mohammad Nadir Shah on 8 November 1933

During the ceremony, he stepped forward and shot Nadir Shah three times at point-blank range. Nadir Shah was instantly killed. Abdul Khaliq was a sixteen-yearold eighth-grader in a local German high school when he committed the murder.

(Afghanistan, [Princeton, New Jersey: Princeton University Press (1980)], p. 476) As the king fell to the ground, chaos ensued. Khaliq shouted that he was the one who killed Nadir when soldiers detained the students. Evidently, he did not want innocent students to suffer. (Dynamics of Political Development in Afghanistan: The British, Russian, and American Invasions, [New York: Palgrave Macmillan (2010)], p. 43)

The Times (London), 9 November 1933 | Courtesy of the Hamburg World Economic Archive (HWWA)

Upon his assassination, Hazrat Muslehe-Maudra sent a telegram to Mohammed Zahir Shah, Nadir Khan’s son and successor as king. Huzoorra expressed his remorse at the death of his king, and hoped that although the circumstances were grim, the new monarch would continue the generous works of his father, Nadir Shah. (Al Fazl Qadian, 14 November 1933, Vol. 21, No. 59, p. 1) In reply, the Shah thanked Huzoorra for his sentiments, recognising the Ahmadiyya Muslim Community and Hazrat Muslehe-Maudra as its leader. (Al Fazl Qadian, 28 November 1933, Vol. 21, No. 65, p. 2) Thus did the reign of Nadir Shah come to “an abrupt end”. (Afghanistan: A History from 1260 to the Present Day [London: Reaktion Books. (2018)] p. 508) In this way, a magnificent prophecy of the Promised Messiahas was fulfilled in the most remarkable circumstances.

Hazrat Mirza Bashir Ahmad Sahibra, commenting on this prophecy, writes, “The untimely and sudden death of Nadir Shah prompted many Afghans and others in the world to say: ‘Alas, where has Nadir Shah disappeared[?]’.” (Tadhkirah, p. 748 footnote [2018]) Speaking about the majesty of this prophecy, Hazrat Musleh-e-Maudra writes: “To predict the rise to the throne of an ordinary person by itself constitutes a great sign. But to predict, in addition, that he shall rise to it on the ruin of the old royal family and shall rule effectively the country [whose] people are quite unused to reform, and by the good and solid work he shall do for the peace, progress and prosperity of his country he shall continue to rise in the esteem and affection of his people and when he shall die, his death shall be received with feelings of deep and intense grief, is a sign whose grandeur and majesty it is impossible to deny.” (Kabul Witnesses a Sign, pp. 17–18)

Ata Ul Hayee Sohail Mohtamim Ishaat MKA Bulgaria

With the support of Humanity First, Jamaate-Ahmadiyya Bulgaria had the opportunity to donate hygiene products and food on 7 July 2022 to the Centre for Accommodation for Children with Disabilities and Protected Housing for Adults with Mental Disabilities in Bulgaria, Valkovo village, Sandanski municipality.

Doors to new friendships were opened and new contacts were established. For example, we met the mayor of this village, Mr Anton Khandzhiyski, who thanked us for the attention and help we provided at the social care home. As a sign of gratitude to us, he personally attended and distributed packages of meat directly to people’s houses with us in the village.

All employees in the social centre expressed gratitude and desire for more frequent events of such nature.

The social housing director, Lyubka Spanevikova expressed her thanks with the following words: “The management, staff and users of the residential care social services […] Valkovo village, Sandanski municipality, express sincere thanks to you for the fact that in exceptional times of trials, difficulties and

challenges, you did not forget the people in unequal positions. Thank you for the efforts you made to support people with disabilities, both materially and morally. With respect and appreciation for the efforts you make, we wish you health, strength, prosperity and countless successes.”

On the occasion of Eid-ul-Adha, in collaboration with Humanity First, Jamaate-Ahmadiyya Bulgaria fed thousands of families by distributing meat to the homes of vulnerable people and families in some of the most isolated and poor areas of Bulgaria such as Sandanski, Mikrevo, Valkovo, Yavornitsa, Dzhigurovo and Blagoevgrad.

We also distributed meat to Ukrainian refugees, pensioners, orphans, widows, disabled people, and social services in various municipalities, and also personally distributed ready-made food to homes, hospitals, emergency departments and fire stations.

Volunteers from Ukraine participated in the preparation of the food and volunteers from the local region worked tirelessly for hours in serving and delivering the food.

We also organised a dinner for over 300 people in the village of Dzhigurovo.

The people were delighted and expressed their gratitude for this service.

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AL HAKAM | Friday 29 July 2022

Friday Sermon 1 July 2022 Men of Excellence: Hazrat Abu Bakrra After reciting the tashahud, ta‘awuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa said:

Accounts relating to the expeditions against the apostates and rebels during the era of Hazrat Abu Bakr Siddiqra were being narrated. In this regard, the ninth expedition was being mentioned, which took place in Bahrain.

Further details of Hazrat Alara bin Hadrami mobilising his army towards Hutam are as follows; it is recorded that Hazrat Alara sent an order to Hazrat Jarudra

to take the tribe of Abd Al-Qais in order to confront Hutam and to set up camp in the neighbouring area of Hajr. Hence, Hazrat Alara took his army in order to fight Hutam and set up camp in this area. Aside from the people of Darin, all idolaters gathered around Hutam. Likewise, all the Muslims rallied around Hazrat Alara bin Hadrami.

Both armies dug trenches ahead [of their camps]. They would cross the trenches daily,

attack the enemy and then return from battle and cross the trenches again. The battle was fought in this manner for one month.

During this time, one night, the Muslims heard a great hue and cry emanating from the enemy camp. Hazrat Alara said, “Is there anyone who can investigate the actual state of the enemy?” Hazrat Abdullahra bin Hazaf replied, “I will go and perform this task.” After returning, he said, “Our enemy

is intoxicated and is uttering complete nonsense in this state. They are the ones creating this noise.”

When the Muslims heard this, they immediately launched an attack on the enemy. They penetrated their camp and started killing them fearlessly. The enemy ran towards their trenches, some of whom fell in and perished, whereas others remained safe. Some of them became fearful

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and several were either killed or captured.

The Muslims seized all of the belongings in their camp. Those who were able to escape, could only do so with items that they had with them. Among those who managed to flee was Abjar. Out of fear, the state of Hutam was such that he appeared lifeless.

He advanced towards his horse, by which time the Muslims had already entered the [camp of the] idolaters. Although he was still heavily intoxicated, Hutam escaped from the Muslims and was about to mount his horse. As soon as he placed his foot in the stirrup, it snapped and Hazrat Qaisra bin Asim killed him. After seizing everything in the camp of the idolaters, the Muslims crossed their trenches and pursued them.

Hazrat Qaisra bin Asim came close to Abjar, but Abjar’s horse was stronger than that of Hazrat Qaisra. He became anxious lest he would escape from him. Hence, he struck his spear into the back of Abjar’s horse and wounded it. Nevertheless, it is recorded that Abjar manage to escape. In one narration, it is recorded that Hazrat Qaisra struck Abjar’s head and that it pierced his helmet.

Following this, Hazrat Qaisra struck him again in such a manner that it left him bleeding heavily. (Tarikh al-Tabari, Vol. 2, pp. 288-289, Dar-ul-Kutub Al-Ilmiyyah Lebanon, 2012) (Al-Kamil Fi Al-Tarikh, Vol. 2, p. 277, Dar-ul-Kutub Al-Ilmiyyah, Beirut Lebanon, 2003) (Kitab La-Riddah, Waqidi, p. 163, Dar-ul-Gharb Al-Islami, 1990) The following morning, Hazrat Alara distributed the spoils of war among those that participated in the battle, and those that demonstrated particular bravery during the

battle were given the valuable clothing of the leaders that were killed. This included Hazrat Afifra bin Mundhir, Hazrat Qaisra bin Asimra and Hazrat Thumamara bin Uthal. Among the garments given to Hazrat Thumamahra was a valuable, black printed cloak belonging to Hutam, which Hutam used to wear and strut around with great pride. (Tarikh al-Tabari, Vol. 2, p. 289, Darul-Kutub Al-Ilmiyyah Lebanon, 2012) Hazrat Abu Bakrra was informed of the success of this expedition. Hazrat Alara wrote to Hazrat Abu Bakrra informing him of the defeat of those in the trenches and how Zaid and Mu‘ammar killed Hutam. He also wrote in the letter, “Thereafter, Allah the Blessed and Almighty ensured that our enemy’s judgement became clouded.

He took away all their might by way of the wine which they were drinking that day.

We infiltrated having crossed the trenches and found them to be intoxicated. We slew them all save a few. Thus, Allah disposed of Hutam.” (Tarikh al-Tabari, Vol. 2, pp. 290291, Dar-ul-Kutub Al-Ilmiyyah Lebanon, 2012) Hazrat Alara gained control over Hajr and the surrounding areas, but many of the local Persians remained in opposition to the new government. They would often try to strike fear in them by spreading the news that the Medinite government in Hajr will at any moment be overthrown, and that Mafruq Shaibani was bringing the armies of his people from Taghlib and Namir. News of this reached Hazrat Abu Bakrra, so he wrote to Hazrat Alara stating, “If, after investigation, it turns out to be true

that Banu Shaiban bin Tha‘labah”, whose leader was Mafruq, “was planning to launch an attack upon you, and that the mischiefmaking people are spreading this news, then in order to punish them you must send the army to destroy them and cast fear into those tribes behind them in a manner whereby they will no longer have the courage to raise their heads again.” (Hazrat Abu Bakrra Ke Sarkari Khutoot, p. 49, Idaara Islamiyat, Lahore) (Tarikh al-Tabari, Vol. 2, p. 291, Dar-ul-Kutub Al-Ilmiyyah, Lebanon, 2012) The apostates gathered in Darin. In relation to this some historians have written that the battle of Darin took place during the Khilafat of Hazrat Abu Bakrra; however, some other historians are of the opinion that the battle of Darin took place during the time of Hazrat Umarra. In any case, the apostates gathered at this place. (Tarikh al-Tabari, Vol. 2, p. 285, Dar-ul-Kutub Al-Ilmiyyah, Lebanon, 2012) (Futuh AlBuldan, p. 117, Beirut, 1987) Darin was an island in the Persian Gulf, situated a few miles away from Bahrain.

Christian families had settled from earlier times. Having suffered defeat by Hazrat Alara, a large part of the defeated rebels who escaped boarded ships to Darin, whilst others returned to their own tribes. Hazrat Alara bin Hadrami wrote to the people of the Bakr bin Wa‘il tribe who remained Muslims to confront them. Hence, he ordered Hazrat Utaibahra bin Nahas and Hazrat Amirra bin Abd al-Aswad to remain there and to keep a lookout from every direction to face the apostates. He ordered Hazrat Mismara to go forth and confront the apostates. He also

ordered Hazrat Khasafah Taimira and Hazrat Muthannara bin Harithah Shaibani to go and confront the apostates.

Hazrat Muthannara bin Harithah played a vital role in extinguishing the fire of apostasy in Bahrain. He supported Hazrat Alara bin Hadrami with his army and headed north from Bahrain. He gained control over Qatif and Hajr. He continued in this mission until they overcame the Persian army and their personnel who supported the apostates in Bahrain. In order to confront the apostates, the local people who remained firm upon Islam joined the army of Hazrat Alara bin Hadrami. They continued north along the sea coast and when Hazrat Abu Bakrra enquired about Hazrat Muthannara bin Harithah, Hazrat Qaisra bin Asim said, “He is not some unknown, of an unknown background or a dishonourable person.

He is Muthanna bin Harithah Shaibani.”

Thus, Hazrat Muthannara bin Harithah held the positions and kept watch on all routes in order to stop the apostates. Some of the apostates repented and accepted Islam, which was accepted of them, whilst others refused to repent, persisting in their apostasy, and so they were refused permission to return to their homelands.

They, therefore, returned to the path where they came from, until they reached Darin by boat.

In this manner, Allah gathered them all in one place. In order to confront the army of the idolaters, Hazrat Alara was still there when he received the replies to the letters that he had written to the Bakr bin Wail tribe. From those replies, it became clear that they would follow the commandments of Allah and act in accordance with it. When Hazrat Alara learnt of this positive news, i.e. that they were Muslims and were not going to rebel or fight, and he was convinced that after his departure, the people of Bahrain would not face any untoward incidents, he said that all of the Muslims should head towards Darin, and thus he invited them to join them on the expedition to Darin. The details of this incident – which are about to be presented – and what has been narrated in the accounts relating to the way they crossed the sea seems to be implausible. It could be possible that there is some truth to certain parts of the incident, whereas other parts of the account have been exaggerated.

But if there is some truth to this, then what is the explanation? I will expound on this later.

Nonetheless, it is mentioned that the Muslims did not have any boats with which to cross over to the Island. Upon this, Hazrat Alara bin Hadrami gathered the people and addressed them saying, “Allah has gathered the various troops of Satan and pushed the war up to the sea. God has demonstrated His signs for you on land and now it is so that you may also witness them in the sea.

So head towards your enemy and advance in a way you cut right through them because Allah has gathered them in one place for you.”

They all replied, “By God, we shall do this. Having witnessed the miracle of the valley of Dehna, until we are alive, we will not be scared of them.” This narration has been mentioned in Al-Tabari. The miracle, which has been mentioned before, was where even the camels belonging to the Muslims that had runaway returned to them and a spring gushed forth. They made

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AL HAKAM | Friday 29 July 2022 reference to this incident stating that they had witnessed that already, and now they would witness the miracle of walking on water. Then, Hazrat Alara and the Muslims walked from this place up to the sea. Hazrat Alara and his comrades were beseeching God by reciting: َ َ َ ْ َّ َ َ ْ َ َ َ َ ‫�ﺮﻳْ ُﻢ ﻳَﺎ َﺣﻠِ ْ� ُ� ﻳَﺎ اَ َﺣ ُﺪ ﻳَﺎ َﺻ َﻤ ُﺪ ﻳ‬ ‫ﺎﺣ ُّﻰ ﻳَﺎ‬ ‫اﺣ ِﻤ�� ﻳﺎ‬ ‫ﻳﺎ ارﺣﻢ‬ ِ ��‫ا‬ ِ َ ْ َ َّ َ ٰ َ ُ ْ ُّ َ َ ُّ َ َ ْ َ ْ َ ْ ُ َ‫ﺎرﺑَّﻨﺎ‬ َ َ‫ﺖ ﻳ‬ ‫�� ِﻴﻰ اﻟﻤﻮ ِت ﻳﺎ ﺣﻰ ﻳﺎ ﻗﻴﻮم ��اِ�� اِ�� اﻧ‬ “O most Merciful of those who show mercy, O benevolent One, O most Forbearing, O God Who is One, the Independent and besought of all, the Living and One Who grants life to others and those who are dead, O God, who is living and grants life to others, the Self-Subsisting and Self-Sustaining, there is none worthy of worship except You, O our Lord.”

Nonetheless, it is narrated that Hazrat Alara told all members of his army to recite this prayer and put their mounts in the sea.

Thus, following suit of their commander and chief, Hazrat Alara bin Hadrami, the Muslims mounted their horses, donkeys, camels and mules and entered the sea and owing to the power of God, they crossed this gulf without any harm. It seemed as though they were walking on soft sand, on which water had only been sprinkled so that the feet of the camels did not sink. Nothing of the Muslims was lost in the sea. It is mentioned that a small sack of the Muslims was lost, but that was picked up by Hazrat Alara.

Nonetheless, it is mentioned in the narrations that they crossed from the shore to Darin, which usually would be crossed by boat over a period of one day and one night, yet this army crossed it in one day in a very short space of time. (Tarikh al-Tabari, Vol. 2, p. 289, Dar-ul-Kutub Al-Ilmiyyah, Lebanon, 2012) (Syeduna Hazrat Abu Bakr Siddiqra Shakhsiyyat Aur Karnaame, Muhammad Ali Al-Sallabi, pp. 344-345, Maktabatul Furqan, Muzzafargarh, Pakistan) (Hazrat Abu Bakr Siddiqra, Muhammad Hussein Heikal, pp.

241-242, Islami Kutub Khana, Lahore) This is the explanation of the incident as mentioned in Tarikh al-Tabari. However, some contemporary scholars give an explanation to the crossing of the sea in the following manner; [they state] it is possible that it was a time of low tide in the Persian Gulf or that the accounts have been exaggerated. It is possible that the Muslims managed to procure boats from the local residents, and using them they managed to cross the sea. Nonetheless, there is no mention of this in the narrations.

Different people have quoted this narration and have mentioned the crossing of the sea; regardless, there is no doubt that the Muslims reached Darin. (Hazrat Abu Bakr Siddiqra, Muhammad Hussein Heikal, pp.

242, Islami Kutub Khana, Lahore) How they reached there, Allah knows best. With regard to miracles in general, in his commentary [of the Holy Quran], Hazrat Musleh-e-Maudra has written a fundamental principle which can serve as guidance for this; which was in relation to the incident of Prophet Mosesas; I will mention that incident. Hazrat Musleh-eMaudra has written about the parting of the sea during the journey of Mosesas, which has been recorded in the Holy Quran.

Expanding on this incident, Hazrat Muslehe-Maudra states: “The circumstances surrounding the

incident as mentioned in the Holy Quran is that the Israelites were making their way towards the Holy Land when the army of Pharaoh caught up with them. Upon seeing them, the Israelites became apprehensive that they would now certainly be caught.

However, Allah the Almighty bestowed solace upon them through Mosesas and informed him to strike his staff in the sea, which resulted in a path being created in the sea. They managed to cross using it; the water on both sides appeared to them as huge mountains. Pharaoh’s army chased after them; however, after the Israelites had crossed over safely, the tide came in as a result of which the Egyptians drowned.”

Hazrat Musleh-e-Maudra further writes: “In order to understand this incident, it is important to understand that according to the Holy Quran, all miracles are from God and no human has a hand in it nor the power to alter it. Thus, Mosesas lifting his staff and striking it in the sea was symbolic; it was not the case that the staff of Moses had any power to control the tide of the sea.

“Similarly, it should be remembered that there is no instance in the Quran which mentions that the sea was split into two parts through which Mosesas passed through; rather, in relation to this, the Quran uses َ َ َ​َْ two words: ‫[ � َ�ق‬faraqa] and ‫[ ِا�ﻔل َﻖ‬infalaqa] which means to become distanced or separated. Therefore, the wording of the Holy Quran used in relation to this incident proves that at the time the Israelites crossed, the sea separated, meaning that it became distant from the shore, and owing to the dry land underneath, the Israelites managed to cross. This is often witnessed on sea shores.

“Thus, it is written in the life of Napoleon that when he invaded Egypt, he descended into the Red Sea at low tide with his army and whilst they were crossing it, the tide began to come in and he managed to escape with great difficulty.

“The miracle in this incident, i.e. the incident of Mosesas was that Allah the Almighty ensured that the Israelites reached the sea when the tide was low. As soon as Prophet Mosesas raised his hand, the water began to recede upon the commandment of Allah the Almighty. However, when the army of Pharaoh entered the sea, they were faced with such extraordinary hurdles that the pace of his army’s pursuit of the Israelites slowed down greatly. The army of Pharaoh was still in the sea when the tide began to rise causing the enemy to perish.

The sea continuously experiences a low and high tide, and thus, at times, the water recedes a great deal from the edge of the shore, and at other times, covers the land [when the tide comes in]. The parting of the sea was in fact in relation to this very phenomenon of a high and low tide. When Prophet Mosesas passed through the sea, the tide was low and the water had gone away from the shore. Pharaoh arrived afterwards, and owing to the fact that he had left at least one day after Prophet Mosesas, he marched towards the sea and by that time, Prophet Mosesas had crossed most of the dry land that had emerged out of the sea. Upon seeing them crossing the sea, Pharaoh quickly took his chariots into it; however, the wet sand proved to be fatal for him and his chariots began to get stuck in it. It took so long to cross that the time for the high tide approached and the water began to rise. Now, both scenarios were difficult for

them; they could neither go further ahead and nor turn back. Consequently, the sea engulfed them from all sides and he, as well as many of his companions, perished at sea.

Since it was the time for the high tide and the water was rising towards the shore, the water pushed their bodies towards the land.”

(Tafsir-e-Kabir, Vol. 1, pp. 419-422) In any case, the Muslims also managed to somehow reach Darin. And as I mentioned, it is possible that they also experienced a similar incident of the high and low tide phenomenon. Upon reaching Darin, an extremely intense battle ensued between the Muslims and the rebel apostates and all of the rebels were killed. Not a single person escaped who could even relay the news of what had transpired. The Muslims captured their women and children as prisoners and also seized their wealth. The horse riders were given 6,000 dirhams each while the foot soldiers were given 2,000 dirhams as their share of the spoils of war. It took an entire day for the Muslims to reach them from the coast and as well as engage in a battle against them. Upon defeating them, they all returned.

With regard to the incident of Hazrat Thumamara bin Uthal’s martyrdom, it is written that Hazrat Alara bin Hadrami brought everyone back, except for those who desired to remain there. Hazrat Thumamara bin Uthal was also among those who returned. Abdullah bin Hazaf relates that they were gathered at a water spring of the Banu Qais bin Tha‘labah and the people of that tribe saw that Hazrat Thumamara was wearing the cloak belonging to Hutam. This was the same cloak that Hazrat Thumamara was given as part of his share of the spoils of war after Hutam was killed. The people of the tribe sent someone to enquire from Hazrat Thumamara as to where he got that cloak from and whether he was the one who killed Hutam or was it someone else.

This was because Hutam was their leader.

The person went and enquired from Hazrat Thumamara about the cloak and told him that he received it from the spoils of war.

He then asked whether he was the one who killed Hutam. Upon this, Hazrat Thumamara said that he did not kill Hutam, although it was his desire to kill him. The person then asked Hazrat Thumamara where he got the cloak from and Hazrat Thumamara replied that he had already told him that he received it as part of the spoils of war. This individual then returned to the people of his tribe and informed them of his conversation with Hazrat Thumamara.

Following this, they all surrounded Hazrat Thumamara and alleged that he was the one who killed Hutam. Hazrat Thumamara stated that they were lying and that he did not kill him, but nevertheless, he did receive Hutam’s cloak in his share of the spoils of war. They replied that the individual who killed someone [in battle] was the one who then acquired his possessions as well.

Hazrat Thumamara explained that cloak was not worn by Hutam, but was instead found on his mount or from among his provisions.

However, the people continued to claim that he was lying and then martyred him. (Tarikh al-Tabari, Vol. 2, pp. 289-290, Dar-ul-Kutub Al-Ilmiyyah Lebanon, 2012) In relation to the 10th expedition that was sent against the apostate rebels it is written that it was led by Hazrat Suwaidra bin Muqarrin. Hazrat Abu Bakrra gave one

flag to Hazrat Suwaidra bin Muqarrin and instructed him to go Tihamah in the region of Yemen. (Tarikh al-Tabari, Vol. 2, p. 257, Dar-ul-Kutub Al-Ilmiyyah Lebanon, 2012), According to the lexical meaning of Tihamah, it is also defined as intense heat and the lack of flow of the wind. Another meaning is low terrain. (Lisan-ul-Arab, Definition of the root word: Tahama) There is a strip of land with a very low terrain situated towards the southwest of Yemen and on the coast of the Red Sea, which is known as Tihamah. The region consists of a series of mountains on a very low terrain of the land. The northern border of Tihamah was close to Mecca and the southern border was situated around 350 miles from the capital of Yemen, Sana.

Tihamah was a province in Yemen which comprised of many villages and towns.

(Hazrat Abu Bakrra Ke Sarkari Khutoot, pp.

40-41, Idaara Islamiyat, Lahore) This was a description of the area of Tihamah.

An introduction to Hazrat Suwaidra bin Muqarrin is as follows: Hazrat Suwaid’sra father was Muqarrin bin Aaiz and belonged to the Banu Muzainah tribe and his title was Abu Adi and is also reported as Abu Amr. Hazrat Suwaidra bin Muqarrin accepted Islam in 5 AH and participated alongside the Holy Prophetsa in the Battle of the Trench and all the subsequent battles. He was the brother of Hazrat Numanra bin Muqarrin, who achieved great feats in the battles against the Persians. (Usdul Ghaba, Vol. 2, p. 600, Darul-Kutub al-Ilmiyyah, Beirut, 2008) (AlTabaqat-ul-Kubra li ibn Saad, Vol. 6, p. 97 & Vol. 1, p.222, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) Among the historical records, there are no further details mentioned of Hazrat Suwaidra bin Muqarrin’s expedition towards Tihamah and fighting against the apostates.

However, the circumstances and incidents of the people of Tihamah who apostatised and rebelled is found in the books of history, which have been mentioned as follows: After the Hajjatul Wada in 10th AH, the Holy Prophetsa appointed various people to collect zakat in the region of Yemen. The Holy Prophetsa divided the region of Yemen into seven areas and appointed Tahirra bin Abu Hala in Tihamah. Apart from some Arabs of ordinary standing, two prominent tribes dwelled there; Akk and Ash‘ar. (Hazrat Abu Bakrra Ke Sarkari Khutoot, p. 41, Idaara Islamiyat, Lahore) It is written in Tarikh al-Tabari that Hazat Attabra bin Usaid and Hazrat Uthmanra bin Abi al-Aas were amongst the first people to inform Hazrat Abu Bakrra that the apostates in their area had launched an attack against the Muslims.

As mentioned previously, these people did not just merely apostatise but they would also attack and fight against the Muslims.

And the same situation was taking place there as well. Hazrat Attabra sent his brother, Hazrat Khalidra to crush the rebellion of the people of Tihamah. In Tihamah, a large group from among the Banu Mudlij tribe as well as various groups from the Khuza‘ah, Kananah had become apostates and gathered to fight against the Muslims under the leadership of Jundub bin Sulma, who belonged to the people of Banu Shanuq, which was part of the Banu Mudlij tribe.

The two armies clashed and Hazrat Khalidra

Friday 29 July 2022 | AL HAKAM

18 bin Usaid defeated the apostates and they all dispersed and many of them were killed.

Most people who were killed belonged to the Banu Shanuq and after this incident they were left with very few in number. Through this incident they were also able to eradicate the rebellion from the area of Hazrat Attabra, and Jundub fled from there but later reentered the fold of Islam. (Tarikh al-Tabari, Vol. 2, p. 294, Dar-ul-Kutub Al-Ilmiyyah Lebanon, 2012) (Al-Kamil Fi Al-Tarikh, Vol. 2, p. 230, Dar-ul-Kutub Al-Ilmiyyah, Beirut Lebanon) According to one narration, after the demise of the Holy Prophetsa, the tribes of Akk and Ash‘ar were most fierce in their rebellion in the area of Tihamah. The details of this are that when these tribes received news of the Holy Prophet’ssa demise, various people from among them gathered together along with the tribe of Khazam. They set up camp in A‘lab, which was towards the coast. They set up their camp in A‘lab and all those soldiers who did not serve under any commander also joined them. A‘lab is a place situated between Mecca and the coast [of Hijaz], where the Akk tribe resided. Hazrat Tahirra bin Abi Halah informed Hazrat Abu Bakrra of the developments and left in order to crush the rebellion. He informed Hazrat Abu Bakrra about his departure as well.

Along with Hazrat Tahirra was Masruq AlAkki, and those people from the Akk tribe who did not become apostates. They reached A‘lab, where a fierce battle ensued and Allah the Almighty granted them victory over the enemy. The Muslims killed them with ease.

The stench from the dead bodies spread across far and wide, and Allah granted the Muslims a magnificent victory.

Whilst mentioning the events that took place in Tihamah, a historian writes: “The first and foremost on the list of those who suppressed the tide of rebellion in Tihamah – the homeland of the tribes of Akk and Ash‘ar – was Tahirra bin Abi Halah, who was appointed as the governor of Tihamah on behalf of the Holy Prophetsa.

Then, Hazrat Abu Bakrra instructed Okashara bin Thaur to settle in Tihamah and gather its residents and await further instructions” from Hazrat Abu Bakrra. “At the time of the demise of the Holy Prophetsa, Hazrat Okashara was acting as the governor of two regions of Hadhramaut, namely Sikasik and Sukun. Hazrat Abu Bakrra sent Jarirra bin Abdillah Bajli back to the tribe of Bajilah to gather those among his nation who were firm upon Islam and fight against those who had become apostates. Furthermore, they were also instructed to go to the tribe of Khasam and fight against the apostates there. Jarirra set out on his expedition and fulfilled the instructions given to him by Hazrat Abu Bakrra. Only but a few people came to challenge him. He killed [most of] them and the rest fled and scattered. (Tarikh al-Tabari, Vol. 2, pp. 294-295, Dar-ul-Kutub Al-Ilmiyyah Lebanon, 2012) (Al-Kamil Fi Al-Tarikh, Vol. 2, p. 230, Dar-ul-Kutub Al-Ilmiyyah, Beirut Lebanon) (Syeduna Hazrat Abu Bakr Siddiqra Shakhsiyyat Aur Karnaame, Muhammad Ali Al-Sallabi, p.

303, Maktabatul Furqan, Muzzafargarh, Pakistan) (Mujam-ul-Buldan, Vol. 1, p. 263) Currently, I am speaking about the expeditions that took place. In the future, insha-Allah, I will continue from the eleventh expedition.

At this time, I would like to make

mention of some deceased members.

Among them are two youths from Burkina Faso.

On the evening of 11 June, the Dori region in which they resided was attacked by extremists. Many people were killed as a result, including our two Ahmadi khuddam who were working in their shop at the time.

Bullets were fired and they were martyred on the scene.

َ ْ َ َّ َ ّٰ َّ ‫اج ُعوْ َن‬ ِ ‫ِانا لِل ِہ و ِانا ِالی ِہ ر‬

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

One of them was Dicku Zakariya, who was 32 years of age. He had the opportunity to serve as the regional qaid of Majlis Khuddam-ul-Ahmadiyya in the Dori region. He also enrolled in the Madrasat-ulHifz in Ghana to memorise the Holy Quran.

He studied there for some time and then returned.

He was always prepared to render services to the Jamaat. He would always answer the call to serve and present himself.

He was very regular in offering his five daily prayers. He also regularly offered voluntary prayers and the Tahajjud prayer.

He would regularly give chanda on his monthly income and for any other income he received. He truly loved the Jamaat and Khilafat and listened to the Friday Sermon

on a regular basis. He also enjoyed watching other programmes on MTA. The local missionary there says that he ardently desired to meet the Khalifa of the time and eagerly awaited the moment that he could do so. The mu‘allim there has written to me that he was an exemplary Khadim. He is survived by his wife, two daughters and one son.

The second martyr is Dicku Mussa Sahib, who was 34 years of age. At the time, he was the qaid of Khuddam-ul-Ahmadiyya in his local jamaat, Seytenga. He was most active in participating in all Jamaat events in his local jamaat and would encourage others to participate as well. He was regular in offering prayers and giving alms.

There was no mosque in his local jamaat, and so he was trying locally to build a shaded area where prayers could be offered. He also regularly wrote letters to me. He would host and entertain anyone who travelled there from the capital; he would accompany them and help them in their work.

He is survived by two wives and three daughters. May Allah the Almighty grant them forgiveness and show them mercy and elevate their status.

In regard to both these martyrs, the amir of the jamaat there writes: “Both these khuddam were the brothers of our local missionary, Dicku Amadou

Bourema Sahib, who is in charge of Radio Ahmadiyya in Dori at the moment.

Ahmadiyyat started in their family with their father Ibrahim Bonti Sahib. He was a very sincere and passionate member who would invite others to the path of Allah.

He was also previously the zaeem of Majlis Ansarullah in Dori and passed away in 2011.”

The amir of the jamaat further writes for prayers for the terrorist attacks that have been taking place in Burkina Faso since 2015. The northern region of the country has seen great destruction. More than two million people have been displaced from their homes.

May Allah the Almighty establish peace there. The social and political climate of the world today is increasing the chances of terrorism. Only Allah the Almighty can bestow His mercy upon mankind and grant them wisdom.

The second mention is of Muhammad Yousuf Baloch Sahib, son of Ibn Noorum Khan Sahib, from the village of Sadiqpur in Umerkot District, Sindh. He also passed away a few days ago.

َ ْ َ َّ َ ّٰ َّ ‫اج ُعوْ َن‬ ِ ‫ِانا لِل ِہ و ِانا ِالی ِہ ر‬

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

He was a Baloch and originally from Dera Ghazi Khan which is also his birthplace.

His family accepted Ahmadiyyat through the preaching efforts of Hazrat Maulana Ghulam Rasul Rajeki Sahibra in 1934.

After the establishment of Pakistan, he migrated to the land acquired under the scheme of Tahrik-e-Jadid, namely Sadiqpur in Umerkot. He also resided in Rabwah for approximately six years and served as the caretaker for the mosque in his area.

By the grace of Allah, he was also a musi.

He is survived by his wife, seven sons and four daughters. One of his sons, Shabbir Ahmad Sahib, is a missionary serving in Ivory Coast. Due to serving as a missionary in the field, he was unable to attend the funeral of his father. The deceased also has two grandsons who are also serving as missionaries.

His son, Shabbir Sahib, who is a missionary, writes: “He possessed many good qualities. Ever since our childhood, we observed him to be regular in offering Tahajjud prayers. Every day, following the Fajr prayers, he would recite the Holy Quran aloud. His love for Khilafat was boundless.”

He further states, “Whenever I would visit my home, he would call me and tell me to remember two things from him; to always remain loyal to Khilafat and to duly fulfil my life dedication.” He further states, “He was also very hospitable. He would bring people he met outside to his home [and serve them]. Many people not from among the Jamaat including Hindus came to offer condolences for him and spoke very highly of him. They said that it was as if their own father had passed away because he would offer immense help to the poor.”

The third mention is of Mubariza Farooq, a waqifa-e-nau from Rabwah who was the daughter of Farooq Ahmad Sahib.

She too passed away recently.

َ ْ َ َّ َ ّٰ َّ ‫اج ُعوْ َن‬ ِ ‫ِانا لِل ِہ و ِانا ِالی ِہ ر‬

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

19

AL HAKAM | Friday 29 July 2022 When she was eleven years old, she touched a high-tension electrical cable which caused both of her arms to become paralysed resulting in both of them having to be amputated. Despite this condition, she never gave up hope.

She continued her education; first she practised writing by holding a pen in her mouth and then she would practice writing by holding a pen between both of her elbows. Thus, in a matter of months, she began writing very neatly. She continued her education and after some time, this family moved to Rabwah, where she further continued her education. She obtained her BA degree in 2013 with good grades after which she obtained her Masters in Arabic from the Talim-ul-Islam College. She served in the Tahir Heart Institute for some time in her capacity as a waqifa-e-nau. She learned the Holy Quran with correct pronunciation and its translation and would always obtain 100 per cent marks in this subject. She would also hold classes in her local area for learning the translation of the Holy Quran.

She is survived by her parents, two brothers and two sisters. May Allah the Almighty grant her forgiveness and mercy and grant her parents patience and forbearance.

The next mention is of respected Aanzumana Wattara Sahib, who was a local missionary of the Ivory Coast in the area of Massadougou. He too passed away recently:

َ ْ َ َّ َ ّٰ َّ ‫اج ُعوْ َن‬ ِ ‫ِانا لِل ِہ و ِانا ِالی ِہ ر‬

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

The missionary-in-charge writes: “He was of a simple nature, regular in offering prayers and keeping fasts, unobtrusive, devoted to prayer, virtuous, and a pious elder. He offered a great deal of voluntary prayers and was regular in keeping voluntary fasts every Monday and Thursday. Many of his prayers would also be answered. He had profound love for Khilafat. He was an excellent missionary. He accepted Ahmadiyyat in 1997 after seeing a dream. In the dream, he found himself in a forest and he was going towards a village called Nasiyan. He was holding a sword in order to clear his path ahead and he recited the Kalimah aloud as he did so.”

He says, “After seeing this dream, one day he learned that an Ahmadi Missionary named Umar Muaz Sahib had come to Nasiyan in order to preach. He too went to Nasiyan and upon hearing the message of the Jamaat, he pledged allegiance and said that this was the very message which Allah had directed him to accept through this dream and so he had to strive to get to that village where he would receive the message of faith.”

In any case, a short while after accepting Ahmadiyyat, he devoted his life and became a local missionary and began serving the Jamaat. When a civil war broke out in the country in 2002, communication with the markaz could not be maintained from where he was. However, the local missionary maintained communication with the village he was in and surrounding Jamaats and continued the work of educating and the moral training of the members of the Jamaat irrespective of the circumstances and kept in touch with the markaz.

Similarly in his village, he built a mosque in his home from where he conducted the work of tending to the education and

training of members of the Jamaat. He would also undertake long journeys to partake in programmes organised at a national level.

In 1998 he had the opportunity of attending Jalasa Salana UK. He was blessed to meet Hazrat Khalifatul Masih IVrh, and also had the opportunity of being present in a French Mulaqat programme on MTA with Hazrat Khalifatul Masih IVrh, which made him very happy and he would tell people that this meeting was the most beautiful moment of his life which he could not express in words.

He met me in 2004 when I visited Burkina Faso. He said that his meeting with me was because of the fact that he had been granted a new life and that it was because of my visit that Allah the Almighty bestowed His blessings upon him the bounties of which he was reaping. He said that two months earlier, he had been severely ill to the extent that his family thought those were his last moments. At that time, he saw me in a dream and saw me running my hand over his head and he says that within his dream he felt as if the entire sickness was leaving his body. He says that when he woke up it so happened that the illness had disappeared and his health was restored. In any case, when I was visiting there he asked me to physically fulfil what he had seen in his dream and moved his head forward so

that I may pass my hand over it and was very happy about this. He had a relationship of complete loyalty to Khilafat and he would tell others that the life which he had was only so that he may serve the faith and that he would spend his remaining life doing so; an oath which he indeed fulfilled. He lived to the age of 94 and was active and healthy until his last day. Despite his old age, he would go on tours of neighbouring Jamaat on his own. He met me a second time as well in 2008 when I went to Ghana. He also went there and took part in the Jubilee Jalsa upon which he was very happy.

Bandoqo Shahid Sahib, who is a missionary, says: “He had a special love for missionaries from Pakistan. He would meet them with great humility and treat them with respect and honour. He was also always at the forefront of offering financial sacrifices and regularly offered his chanda.”

He says, “When I went to visit his village this year at the end of January, the local missionary [deceased] told me that he was departing this year. I asked him whether he was travelling somewhere. He replied saying that he would depart from this world because he was very happy this year.” The missionary says, “He then said that he spent his entire life working for the sake of Allah” – he had firm conviction in Allah the Almighty –

“and was going to Him to get his salary. A week before his passing, he told his family that he had a week-long contract remaining with Allah the Almighty.” He says, “On the next Friday a week later, he woke up in the morning and as per his routine before the Tahajjud prayer he performed the ablution.

He had just completed his ablution when he felt dizzy and fell, following which he passed away..”

Hence there are also such selfless people filled with loyalty and sincerity residing in far-off countries who have been granted to the community of the Promised Messiahas by Allah the Almighty, and they are spreading the message of Islam to the world. May Allah the Almighty continue to grant the Jamaat such selfless people who are ready to serve.

He is survived by five sons and six daughters, all of whom are Ahmadis by the grace of Allah the Almighty. May Allah the Almighty grant them steadfastness and enable them to follow in their father’s footsteps.

After the Friday prayer, I will lead the funeral prayers in absentia of all these members.

(Official Urdu transcript published in Al Fazl International, 22 July 2022, pp. 5-9. Translated by The Review of Religions.)

Friday 29 July 2022 | AL HAKAM

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The Happenings at Karbala

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