Al Hakam - 3 November 2023

Important Announcement

Huzoor urges Ahmadis to intensify prayers amidst growing escalation in Palestine

Is Islam Antisemitic? A brief study in Quran and Hadith

Hazrat Ahmad’s response to allegations - Introduction

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THE WEEKLY

www.alhakam.org AL HAKAM | Friday 3 November 2023 | Issue CCXCIV Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL, UK info@alhakam.org | ISSN 2754-7396

If Israel-Palestine issue

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

persists, blocs will widen and evolve into a Third World War Ahmadis from Kosovo meet Khalifatul Masih V

Mohammed Ibrahim| Unsplash

On Sunday, 29 October 2023, Ahmadis from Kosovo had the blessed opportunity to meet Hazrat Mirza Masroor Ahmad,

Khalifatul Masih Vaa in a virtual mulaqat.

At the outset of the mulaqat, Huzooraa conveyed his salaam and called upon Alban Zeqiraj Sahib to recite the Holy Quran. This

was followed by its Albanian and English translation, presented by Shkëlqim Bytyçi.

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Conditions contrary to Allah’s Book are nullified

َ ْ َ َ​َ ُ ْ َ ْ َ ،‫ ﻋﻦ أﺑِﻴ ِﻪ‬،‫ﺎم ﺑ ِﻦ ﻋ ْﺮوة‬ ِ ‫ﻋﻦ ِﻫﺸ‬ َ َ َ ّٰ ْ َ َ ‫ﻋ ْﻦ َ�ﺎ�ِﺸﺔ ـ رﺿﻰ ا�� ُ� ﻋﻨﻬﺎ ـ ﻗ َﺎﻟﺖ‬ ْ ُ َ َ ْ َ َ​َ َُ َ َْ َ �ِ�‫ﻳﺮة ﻓﻘﺎﻟﺖ �ﺎﺗ ْﺒﺖ أﻫ‬ َ​َ ‫َﺟ َﺎءﺗ ِ�� ﺑ ِﺮ‬ ٌ َّ َ ُّ َ ْ ،‫ﺎم َو ِﻗﻴﺔ‬ ٍ �َ ‫اق �ِ� � ِﻞ‬ ٍ ‫� َﻠﻰ �ِﺴ ِ� أو‬ َ ُ ْ َ ُ َُْ ‫ ﻓﻘﻠﺖ ِإ ُ ْن أ َﺣ ّﺐ أﻫﻠ ِﻚ‬.��ِ ‫ﻴﻨﻴ‬ ِ َ ‫ﻓَﺄ ِﻋ‬ ُ َ َ َ َ ْ ُ َ َ َّ ُ ْ �ِ� ‫�ن َو��َؤ ِك‬ �‫أن أﻋﺪﻫﺎ ﻟ�� وﻳ‬ ُ َ ُ ْ َ​َ ْ َ ‫ َﻓ َﺬ َﻫ َﺒ ْﺖ َﺑﺮ‬.‫ﺖ‬ ،‫ﻳﺮة ِإﻟﻰ أﻫ ِﻠ َﻬﺎ‬ ِ َ َ ُ َ ْ َ ‫ﻓ َ َﻌﻠ‬ َ َ ْ‫ﺎء ْت ِﻣﻦ‬ َ َ َ َ �� ،‫ﻓﻘﺎﻟﺖ ﻟ� ْ� ﻓﺄﺑ َ ْﻮا �ﻠ ْﻴﻬﺎ‬ َ َ ُ ّ ٰ َّ َ َّ ُ ُ َ َ ْ ْ ْ ‫ِﻋﻨ ِﺪ�ِ� ورﺳﻮل ا�� ِ� ﺻﻠﻰ ا��� �ﻠﻴ ِﻪ‬ َّ ُ ْ َ َْ ّ ْ َ َ​َ ‫ﻓﻘﺎﻟﺖ َ ِإ�ِ�ﻗ ُﺪﻋ َﺮﺿﺖ‬،َ ‫َو َﺳﻠﻢ َﺟﺎﻟ ِ ٌﺲ‬ َ ْ َ َ ْ َّ ْ َ َ ْ ْ َ َ َ َ ‫�ن اﻟ َﻮ�� ُء‬ �‫ إ��أن ﻳ‬،‫ذﻟِﻚ �ﻠﻴ�ِ� ﻓﺄﺑﻮا‬ َْ َ ُ ّ ٰ َّ َ ِ ُّ َّ َ َ َ ْ ُ َ ‫ ﻓﺴ َ ِﻤﻊ اﻟﻨ ِ�� ﺻﻠﻰ ا��� �ﻠﻴ ِﻪ‬.��‫ﻟ‬ َّ َ َ َّ ُ َ َ ْ َ ْ َ َّ َ َ ‫وﺳﻠﻢ ﻓﺄﺧ� َ�ت �ﺎ�ِﺸﺔ اﻟﻨ ِ� ّ� ﺻﻠﻰ‬ َ َ َ َّ َ َ ْ َ َ ُ ّ ٰ َ ‫ﺎل « ُﺧﺬ‬ ‫ﻳﻬﺎ‬ ‫ا��� �ﻠﻴ ِﻪ وﺳﻠﻢ ﻓﻘ‬ ِ َ ْ َُ َ ْ َ َّ َ َ َ َ ْ ُ ُ َ ‫ ﻓ ِﺈﻧﻤﺎ اﻟﻮ��ء‬،‫َواﺷ� َ ِ� ِ�� ﻟ�� اﻟﻮ��ء‬ ْ َ َ​َ​َ َ َ ْ ْ َ َ َ‫ﺖ َ�ﺎ� َﺸ ُﺔﺛ ُ َّﻢﻗ‬ ‫ﺎم‬ ‫ﻓﻔﻌﻠ‬.«‫ﻟﻤﻦأﻋﺘﻖ‬ ِ َّ َ َ َ َ ُ ّ ٰ َّ َ َّ ُ ُ َ ِ ‫رﺳﻮل ا�� ِ� ﺻﻠﻰ ا��� � َﻠ ْﻴ ِﻪ وﺳﻠﻢ‬ َ َّ ْ َّ َ َ ‫اﻟﻨ‬ �ِ� ،‫ َ ��َ ِﻤﺪ ا�� َ� َوأﺛ َﻨﻰ َ�ﻠ ْﻴ ِﻪ‬،‫ﺎس‬ ِ َ َ ُ َ ‫ﺛ ُ َّﻢ ﻗﺎل «أ َّﻣﺎ َﺑ ْﻌ ُﺪ َﻣﺎ َﺑﺎل ر‬ ‫ﺎل‬ ‫ﺟ‬ ٍ ِ ْ ََْ ً ُ​ُ َ ُ َ َْ َ ‫ﺖ �� ﻛ‬ ‫ﺎب‬ ‫ﺘ‬ ‫�ﺸ� ِ�ﻃ‬ ِ ِ ِ ‫ﻮن ��وﻃ َﺎ ﻟ�ﺴ‬ ٰ َ َ َ ‫ﺎن ﻣ ْﻦ � ْ�ط ﻟ�ْ َﺲ �� ﻛ‬ َ � ‫ َﻣﺎ‬،�ّ��‫ا‬ ‫ﺎب‬ ‫ﺘ‬ ِ ٍ ِ ِ َ َِ َ َ َ ْ َ ٌ َ َ ُ َ ّٰ ،‫ﺎن ِﻣﺎﺋﺔ َ� ْ� ٍط‬ � ‫ا��� ﻓﻬﻮ ﺑﺎ ِﻃﻞ وإن‬ ُ َ ْ َّ ُ ْ َ َ ِ ُّ َ َ َّ ُ َ َ ،‫ و�� َط ا��� أوﺛﻖ‬،‫ﻗﻀﺎء ا�� ِ� أﺣﻖ‬ َ ْ َّ َ ْ .«‫َو ِإﻧ َﻤﺎاﻟ َﻮ�� ُءﻟ ِ َﻤ ْﻦأﻋ َﺘﻖ‬ Continued on next page >>

Friday 3 November 2023 | AL HAKAM

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Next, Artan Mavraj Sahib presented a poem of the Promised Messiahas in the Albanian language.

Next, a video was presented to Huzooraa, showcasing various footage of the Jamaat in Kosovo. This included scenes of the mission house, libraries, gardens, prayer halls, and various other aspects.

Huzooraa then enquired Jinahuddin Saif Sahib, President & missionary of Jamaat-eAhmadiyya Kosovo, about the programme.

Jinahuddin Saif Sahib said that members of Jamaat Kosovo wished to ask some questions.

The first question was asked by a tifl, Amar Zeqiraj, who is 9 years old. He asked Huzooraa why it is necessary to read the Holy Quran.

Huzooraa responded, “Allah the Almighty revealed the Noble Quran as the final sharia.”

Within it, we are taught what is necessary to be a good human being, a devout Muslim, the ways to worship Allah, and what it takes to become a true worshipper of Allah. It also contains guidance on various matters concerning life and the good morals one must adopt. This is the final sharia that Allah revealed to the Holy Prophetsa. Allah the Almighty has emphasised the importance of reading, understanding, and earnestly striving to implement its teachings. This is the reason we read the Holy Quran, Huzooraa explained.

Huzooraa emphasised that merely reading the Arabic text without implementing its teachings in one’s life holds no benefit. True benefit can only be derived from reading it when one actively puts into practice what they have learned from it and worships Allah.

Next, a Lajna member, Arbëreshë Sahiti Yvejsi Sahiba, shared with Huzooraa that she works as a saleswoman and has scheduled shifts at her job. She also mentioned that, as a result of her work, she often finds herself rushing through her prayers. She expressed concern that this has become a habit and asked Huzooraa for guidance on how to

address this issue.

Huzooraa replied that Allah has made the five daily prayers obligatory, to be offered at different times throughout the day, with the purpose of reminding people to remember God and fulfil their duty of worshipping Allah. Huzooraa explained that, as a saleswoman, she doesn’t work around the clock; her shifts typically last between 6 to 8 hours. He pointed out that during these shifts, only one or two prayers would coincide with her working hours. Huzooraa, referring to the prayers that don’t align with her work schedule, emphasised the importance of offering them attentively and with sufficient time.

Secondly, Huzooraa mentioned that the Holy Prophetsa also encouraged us to engage in nafl prayers, where individuals can fervently pray to Allah. Huzooraa also emphasised that she should not use this situation as an excuse to rush through the rest of the prayers.

Besmir Yvejsi Sahib mentioned that he entered into the bai‘t and became an

Ahmadi Muslim in 2015 and was a student of Islamic studies. He expressed that some of his fellow students would accuse him of converting solely to gain financial benefits from the Jamaat. He enquired how he should respond to such an accusation.

Huzooraa explained that the response to such an accusation is quite straightforward.

Since the Jamaat has never provided him with any financial support, he can confidently assert that he has received no money from the Jamaat. In fact, it’s the opposite; he contributes chanda as financial sacrifice. Thus, he can convey that he has not compromised his faith, but rather, he has adhered to the teachings of Allah and His Messengersa. He has willingly accepted the Imam Mahdi and Messiah of the age. He can further clarify that he believes in the same One Allah worshipped by all Muslims, the same Messengersa recognised as Khatamun-Nabiyeen, and the same Quran, which is the final Book of sharia.

It was the commandment of the Messenger that a Messiah and Mahdi would

appear in the Latter Days. Regarding chanda, Huzooraa explained that he contributes to it so that the Jamaat can utilise the funds for purposes such as tabligh, publishing literature, the Holy Quran, and translating it into various languages for wider dissemination.

Next, Rron Zeqiraj Sahib mentioned that Allah has blessed Huzooraa with profound insight into various matters and enquired about his perspective on the future of humanity.

Huzooraa responded by emphasising that Allah the Almighty has bestowed wisdom upon humanity. He explained that by using this wisdom to analyse global events and by taking into account historical perspectives, the current conditions and future prospects become evident. Huzooraa further indicated that the future of humanity is intricately tied to following God’s commands. He referenced God’s promise that those who adhere to His

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It is narrated by Hisham Bin ‘Urwah from his father, who narrated from Hazrat Aishara, that she said, “Barira approached me and mentioned that she has drafted an agreement with her masters to buy her freedom. The terms were that she would pay them an uqiyyah of silver annually. She requested my assistance in this matter. I responded by suggesting, ‘If your masters are amenable, I can pay them the entire sum upfront, under the condition that the right of wala’ [allegiance or inheriting of estate] after your emancipation belongs to me.’

Barira conveyed this to her masters, but they declined the offer. When she returned, the Prophetsa was present. She informed him about the stipulation her masters had made, insisting on retaining the right of wala’. Upon hearing this, the

Prophetsa instructed me, ‘Purchase her freedom and establish the condition that the right of wala’ belongs to you.

The right of wala’ always goes to the one who emancipates.’”

“Aishara did as instructed. Thereafter, Allah’s Messengersa addressed the people. After praising Allah, he said, ‘What is it with people who enforce conditions that are not present in the Book of Allah? Any such condition, even if they number a hundred, which does not adhere to Allah’s decrees, is null and void. The judgments of Allah are the only valid ones, and His conditions are the most steadfast. The right of wala’ always belongs to the emancipator.’” (Sahih al-Bukhari, Kitab albuyu‘, Bab idha ishtarata shurutan fi al-bay‘i la tahillu, Hadith 2168)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

Compassion “Bear in mind that God Almighty is greatly pleased with virtuous deeds, and desires that sympathy be shown to His Creation. Were He to favour malevolence, He would have encouraged wicked deeds. However, Allah the Exalted (‫ )ۡسِبًحاُنُہ ُتعالى َشَأُنُہ‬is Holy and far above such inclinations. [...] Hence, those of you who are affiliated with me, bear in mind that you should show empathy towards every individual, regardless of their religious convictions; treat all with

kindness and courtesy, for this mirrors the teachings of the Holy Quran:

َ� َ ۡ ُ ۡ ُ َ َ ً َ ‫الِط َع‬ ‫اِم َ​َعلٰي ُح �ِ​ِب ُٖہ َِم ًۡس ُِک ۡ​ۡيَّنا �َوۡيَ َِت ۡ​ۡي ًِما‬ ‫َوۡيِط ِعِمۡوَن‬ ً‫�َ​َواَۡسۡیَۡرا‬ ِ

“[And they feed, for love of Him, the poor, the orphan, and the prisoner. (Surah ad-Dahr, Ch.76: V.9)] “The majority of these captives and prisoners [during the Holy Prophet’ssa time] were non-believers.

Reflect, then, on the boundless compassion exemplified by Islam. In my view, no other moral teachings can match the perfection found in Islam.” (Al Hakam, 24 January 1905; Malfuzat [1988], Vol. 4, pp. 218–219)

AL HAKAM | Friday 3 November 2023

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ANNOUNCEMENT The Ahmadiyya Muslim Community International, under the guidance of its Caliph Hazrat Mirza Masroor Ahmad, is launching a global campaign #voicesforpeace to bring an end to the war in Gaza and establish peace.

Support our efforts by using #voicesforpeace to draw the attention of the world and leaders at all levels to the urgent need to de-escalate the conflict and establish peace before the war, God forbid, escalates even further. @pressahmadiyya

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guidance will receive His blessings and find relief from their difficulties. Conversely, those who disregard His guidance will experience loss both in this world and in the Hereafter.

Therefore, Huzooraa added, humanity finds safety in adhering to God’s commandments and acknowledging His Messengersa. Huzooraa emphasised our belief that in this era, the Holy Prophetsa is the final law-bearing Prophet, and the law with which he was sent will endure until the Day of Judgment, with no new sharia to be revealed. Moreover, in accordance with the Holy Prophet’ssa teachings, the Messiah and Mahdi was destined to come, and he instructed that when this promised figure arrived, he should be accepted.

Therefore, Huzooraa said, if the world commences to acknowledge their Creator – as Huzooraa said that he had repeatedly emphasised – and if they endeavour to fulfil both His rights and the rights of their fellow human beings, showing compassion, then the future of humanity is promising. Then, Huzooraa stated that if humanity disregards God’s commandments, neglects the rights owed to Him, denies the rights of others, and acts cruelly, then the future of humanity appears quite bleak.

“At present, it appears that humanity is unwilling to heed the Words of Allah or His Messenger, and they also seem unprepared to fulfil the obligations owed to Allah and His people,” Huzooraa said.

With regard to the current situation of the world, Huzooraa said, “If this persists,

blocs will widen, and, as I have warned previously, the situation will evolve into a Third World War, with grave consequences.”

Huzooraa emphasised that we should pray for Allah to bestow wisdom upon humanity, enabling them to fulfil both His rights and the rights of one another. When this occurs, humanity will be safeguarded.

Conversely, if this doesn’t happen, there will be nothing but a bleak future filled with destruction.

Rina Zeqiraj Sahiba enquired about how we can instil the habit of performing namaz in children.

Huzooraa answered that when one prays before their children and the children observe their elders praying with such fervour, they are likely to follow suit.

Additionally, one should pray for their children, asking Allah to keep them on the path of righteousness, to maintain their commitment to prayer, and to uphold good moral values. The Holy Prophetsa has emphasised that a mother’s prayers for her child are indeed answered.

Shkëlqim Bytyçi Sahib said that starting next year, Kosovo citizens will have the opportunity to travel to the Schengen area without requiring a visa. He then enquired about Huzoor’saa guidance for Ahmadis in light of this development.

Huzooraa responded that if there were no significant challenges for people residing in that region, they should stay in their country and actively promote Islam Ahmadiyyat.

However, if the conditions are marked by poverty, those who have the means may consider relocating. Nevertheless, it is important to maintain a connection with their home country and visit it regularly.

Ajan Zeqiraj Sahib, 6, asked if we can hug Allah the Almighty. Huzooraa replied: “You cannot hug Allah the Almighty since He does not possess a physical body.”

However, Allah does choose to manifest Himself in a manner of His own choosing to His chosen ones. One should pray that “may Allah shroud us in His mercy.”

Diellza Demaj Sahiba enquired Huzooraa about the key factors to consider in order to achieve success in business.

Huzooraa emphasised that a believer should prioritise the growth of their faith and their connection with Allah. Once this connection is firmly established, Allah, in His infinite wisdom, provides for those who uphold taqwa [righteousness].

Furthermore, Huzooraa pointed out that the Companionsra of the Holy Prophetsa were also engaged in business and achieved remarkable success because they never forsook their devotion to God. Huzooraa mentioned that the Promised Messiahas wrote that their hands were engaged in worldly endeavours, yet their hearts remained devoted to Allah.

Huzooras emphasised that one should share a portion of their earnings in the way of Allah, contribute to chanda and sadaqah, take care of those in need, and by doing so, Allah bestows His blessings upon their earnings. Additionally, one should make diligent and honest efforts in their work.

In the end, Huzooraa said, always remember Allah, work with integrity, shun deceit, contribute a portion of your earnings in the path of Allah, and put in earnest effort.

Alban Zeqiraj Sahib enquired from Huzooraa about the appropriate response

when a child engages in undesirable behaviour, seeking guidance on the appropriate action or punishment to help the child understand.

Huzooraa replied that if a child has misbehaved for the first time, it is best not to administer punishment initially. Expressing anger or punishing a child is not effective, as children are still learning. Therefore, it is advisable to teach them with kindness and compassion.

Huzooraa stated that the Promised Messiahas has explained that rather than resorting to punishment and anger, if parents pray for their children, it can positively influence their upbringing.

Furthermore, Huzooraa added, that if parents set a good example and ensure their children understand the difference between good and bad deeds, the child is less likely to engage in misbehaviour from the outset.

Nysret Ismajli Sahib expressed their desire for Huzooraa to visit Kosovo and enquired about the potential timing of such a visit.

Huzooraa advised that they should pray for Allah to grant and fulfil this desire.

Huzooraa mentioned that Allah has enabled all of them to accept the Messiah and Mahdi, as foretold by the Holy Prophetsa.

Now, Huzooraa encouraged them to also promote Islam Ahmadiyyat in their region, emphasising the importance of prayer, good deeds, and religious knowledge in this endeavour.

Hazrat Amirul Momineenaa then conveyed his salaam and the meeting came to a successful end.

(Report prepared by Al Hakam)

Friday 3 November 2023 | AL HAKAM

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Huzoor urges Ahmadis to intensify prayers amidst growing escalation in Palestine

As global tensions surrounding the conflict in the Holy Land escalate, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, continues to highlight the vital roles of prayer and justice in navigating these turbulent times.

During his Friday Sermon on 20 October 2023, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, drew attention to the seriousness of the ongoing conflict in the Holy Land and said: “At this juncture, I wish to speak again about the current global situation and reiterate the importance of prayer.

“Nowadays, writers from the West, even some from the United States, have written in their newspapers that there should be a limit to retaliation. They opine that America and other Western countries should play their part in the conflict between Hamas and Israel, making efforts for peace and ceasefires.

“However, the same writers also lament that it seems these nations, instead of working to stop the conflict, appear to be fanning its flames.

“Similarly, there was a report from the United States where a senior official of the US Department of State resigned, stating that the oppression of innocent Palestinians has reached its limits and that the world powers should be mindful of this.

“Still, there are decent and noble individuals among them. Occasionally, it is reported in the media that some Jewish rabbis have also spoken out in favour of justice and against oppression.

“Russia’s Foreign Minister has warned that if these countries continue their current stance, this war could spread throughout the region.

“However, I believe it may spread globally, so these nations should exercise utmost prudence. Similarly, as I’ve previously mentioned, Muslim countries should speak in unity and with one voice.

If the world’s Muslim-majority nations,

often cited as 53 or 54 in number, were to speak as one, it would indeed be a powerful force and would make a significant impact.

Isolated voices, however, lack influence.

This is the only way to establish peace in the world and end this war. Muslim nations must make earnest efforts to prevent global destruction. May Allah grant them the ability to do so.

“Nonetheless, we must persistently pray.

May Allah bring an end to this war and protect the innocent, oppressed Palestinians.

Further, may no more atrocities befall them, and may Allah eradicate oppression from the world, wherever it exists. May Allah grant us the ability to pray earnestly.”

[Amin.]

In his Friday Sermon on 27 October 2023, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, urged Ahmadis to intensify prayers and raise awareness against oppression amidst the growing escalation of the ongoing conflict in the Holy Land and said: “Given the current state of the world, I am once again drawing attention to the importance of prayer.

“The conflict between Hamas and Israel is intensifying, resulting in an increasing number of innocent Palestinian women and children being martyred. With the pace at which the situation of war is escalating and the policies being apparently adopted by the Israeli government and major global powers, it seems as if a World War now looms large before us. Now, even the leaders of certain Muslim countries are openly stating, as have Russia and China, and similarly, Western analysts have begun to write and proclaim that the scope of this war seems to be broadening. If immediate, wisdom-based policies are not adopted, the world will face devastation. All of this is being reported in the news. All of you can see the circumstances.

“Therefore, Ahmadis must pay special attention to prayers; we must not

become complacent. At the very least, one prostration [sajdah] during every prayer [salat], or at the minimum in one of the prayers, should be dedicated to this cause while supplicating during it.

“No leader from the Western world, from any country, wants to deal with this matter justly, nor do they possess the courage to speak about it. Ahmadis should not get embroiled in debates about which country’s Prime Minister or leader is good and which is not, or in discussions about who should or should not have said something, or whether Muslims should or should not speak against someone. These are all futile matters. Until someone bravely strives for a ceasefire, they are invariably responsible for pushing the world towards destruction.

“Hence, in your respective circles, and along with your prayers, strive to spread the message of stopping oppression. If any Ahmadi has connections, explain this to them. This is real courage, and it is the standard of acting upon God Almighty’s command.

“Representatives of the Israeli government claim that Hamas has killed our innocents; hence, we will take revenge.

This revenge has now gone beyond all limits. The loss of Palestinian lives is four to five times greater than the loss of Israeli lives, which is reported. If their target, as they claim, is to eliminate Hamas, then why do they not directly combat them? Why are they targeting women, children, and the elderly? They have also deprived these people of water, food supplies, and medical care. All claims to human rights and the rules of warfare end when it comes to these governments.

“Indeed, some voices do draw attention to such matters, such as the former US President Obama, who recently stated that if one must wage war, one should adhere to the rules of warfare. There should be no atrocities committed against civilians. The UN Secretary-General had spoken in the

same vein. The Israeli government raised an uproar over this. Yet the global ‘advocates of peace’, who consider themselves the ‘ultimate champions’ or even the ‘paragons of peace’, not only did not support the statement of the Secretary-General; rather, they expressed their dislike for it.

“In any case, the situation is perilous and becoming more dangerous. Western media, on the one hand, exaggerates certain news, and, on the other, sidelines certain stories. For example, a story about a released woman who said she was treated well was pushed to the corner, while her statement saying ‘Hamas’ imprisonment was hell’ is constantly presented as major news. True justice requires presenting all scenarios and facts. Then, let the world decide who the oppressor is, who the oppressed are, how justifiable this war is, and where it should end. The entire situation should be laid out for the world, instead of one-sided coverage.

“Nonetheless, we should intensify our prayers. Pray for the end of oppression, make efforts within your means, and pray both for the oppressed Muslims as well as for the establishment of a comprehensive and longterm strategy by Muslim governments. We must feel profound empathy for the plight of Muslims. We believe in that Promised Messiahas, who – despite our being regularly afflicted by them, expressed the following sentiments for Muslims [in a Persian couplet]: “‘O my heart, be considerate towards them, “‘For they claim to love my Prophetsa.’

“Therefore, our love for the Holy Prophetsa demands that we pray intensely for Muslims. May Allah grant us the ability to do so and also to the Muslims. And may He bestow wisdom upon the world.” [Amin.]

Through his sermon, Huzooraa reinforces the Ahmadiyya Muslim Community’s steadfast commitment to peace and justice, resonating a call to action amidst a tumultuous global backdrop.

AL HAKAM | Friday 3 November 2023

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This Week in History

3 - 9 November

A glimpse into the rich history of the Ahmadiyya Muslim Jamaat 3 November 3 November 1904: On this day, after his successful and blessed stay at Sialkot, the Promised Messiahas began his journey to Qadian via train.

At the railway station of Wazirabad, a famous Christian missionary, Mr Scott, had the opportunity to meet Hazrat Ahmadas. Mr Scott was appointed to the Daska mission at that time. (Tarikh-eAhmadiyyat, Vol. 2, p. 369) 3 November 1989: On this day, Hazrat Khalifatul Masih IVrh announced an amendment in the system of auxiliaries of the Jamaat. He announced that in the future, every country will have its own president of each auxiliary, and would be directly answerable to the Khalifa of the time. Before this, the president of a certain auxiliary in Pakistan was in charge of the auxiliaries in the foreign countries as well. (Khutbat-eTahir, Vol. 8, p. 709)

4 - 5 November 4 November 1900: On this day, the Promised Messiahas issued a statement in the form of a written advertisement in which he mentioned that his community’s name should be “Musalman Firqa Ahmadiyya”.

(Majmu‘ah-e-Ishtiharat, Vol. 3, pp. 364-365)

Hazrat Hafiz Mirza Nasir Ahmadrh is ellected as Khalifatul Masih III

5 November 1905: The Promised Messiahas reached Ludhiana on this day while travelling back from Delhi.

Huzoor’sas train arrived at the station at around 11 am.

Thousands had gathered at the station to welcome the Promised Messiahas. The accommodation prepared for Huzooras was in a building situated near the main road of the city. (Tarikh-e-Ahmadiyyat, Vol. 2, p. 428) 5 November 1959: Acharya Vinoba Bhave visited Qadian on this day. He initiated the Bhoodan Movement or the Land Gift Movement. This was a voluntary land reform movement in India, which

attempted to persuade wealthy landowners to voluntarily give a percentage of their land to those with no land. (Tarikh-eAhmadiyyat, Vol. 20, p. 393)

6 - 7 November 6 November 2016: A special reception was held, on this day, to mark the opening of the newly built Baitul Aman Mosque in Lloydminster, Saskatchewan, Canada, at which Hazrat Khalifatul Masih Vaa delivered the keynote address. During his address, Huzooraa spoke of the true purpose of mosques and how the new mosque would not only be a place to worship God Almighty, but would also prove a means of serving and protecting all people.

He said that at a time when there was widespread fear of Islam, it was a sign of open-heartedness and “extraordinary courage” that the guests had attended an Islamic event. Both prior to and after the reception, Huzooraa personally met with a number of guests and also held a press conference with local media representatives. (“No need to fear true Mosques – Head of Ahmadiyya Muslim Community”, www. pressahmadiyya.com)

Baitul Mahdi Mosque in Bradford, UK

7 November 2008: On this

day, Hazrat Khalifatul Masih Vaa inaugurated the Baitul Mahdi Mosque in Bradford, UK, and narrated the history of Jamaat in Bradford. (Al Fazl International, 28 November 2008, pp. 4-9)

8 - 9 November 8 November 1965: On this day, Hazrat Musleh-eMaudra passed away in Rabwah, Pakistan. On the same day, after Isha prayer, the Electoral College held its proceedings and announced the election of Hazrat Hafiz Mirza Nasir Ahmadrh as Khalifatul Masih III. Hazrat Mirza Nasir Ahmadrh led the funeral prayer the very next day at around 4:30 pm, which was attended by thousands of people. He also delivered a short speech, which was followed by the funeral prayer.

Hazrat Musleh-e-Maudra was buried at Bahishti Maqbarah, Rabwah. (Tarikh-e-Ahmadiyyat, Vol. 23, p. 134) 9 November 1984: On this day, Hazrat Khalifatul Masih IVrh called the attention of Ahmadis towards financial sacrifices to help the needy people in Africa who were affected by a famine.

(Khutbat-e-Tahir, Vol. 3, p.

641)

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Is Islam Antisemitic? A brief study in Quran and Hadith Asif M Basit Ahmadiyya Archive & Research Centre

The term antisemitism has evolved in its meaning over many decades and is now only understood to be any statement, word or even a gesture, for that matter, that potentially incites hatred against the Jewish community.

Other conceptual terms, like Islamophobia, have also seen their genesis and evolution over the past couple of decades but have not gained the momentum (as well as popularity and general acceptance) that the term antisemitism has gained. While other terms of similar nature remain under the umbrella of discrimination, racism or sexism, antisemitism stands out and calls for detailed analysis.

In the current atmosphere, where Hamas and Israeli forces have locked horns once again and a lot of violence and destruction is being witnessed on both sides, the oft-asked question has come to the surface again: Is Islam intrinsically antisemitic?

Understanding the question The question here is whether the Holy Quran and the Hadith literature incite hate against the Jews. Or, to put it simply, do

Allah and the Holy Prophetsa hate Jews?

The one-word answer to this question is: No! Allah the Almighty refers to them as ahl al-Kitab – people of the Book – and mentions their virtues too, as well as the wrongdoings that some of them had committed by the time the final message and messenger of Allah were sent to them, alongside the rest of the human race.

To understand Islam’s stance towards the Jews, it is essential that we understand how the Holy Quran classifies them and then look into how these classes are addressed or mentioned.

The Jews in the Holy Quran The Holy Quran refers to Jews by a variety of terms: Children of Israel (banu Israel), the Jews (al-Yahud), and the people of the Book (ahl al-Kitab) – the last shared title with Christians.

Most of the references to them as banu Israel remain focused on Allah’s favours and bounties towards them – those that elevated their status above all other peoples of the world. Such references provide a narrative on the history of the Jews, drawing parallels with Biblical accounts while offering the Quran’s own unique perspective and interpretation.

References to them as ahl al-Kitab

revolve mostly around the message that they initially received from their prophets and scriptures and its continuity in the message given to them by the Prophetsa of Islam. Such references also point to common grounds between Islam and their faiths (Judaism and Christianity), and yet their rejection of the promised message when it reached them.

Such references to them, speaking of their deviation from their own teachings and their aversion to the latest message from God, highlight certain penalties that will be incurred upon them by Allah. For instance, Surah al-Bayyinah opens by mentioning their disbelief (kafaru), even when clear proofs had come to them (hata ta-tiya hum al-bayyina). The last part of this verse is to be particularly noted, as we will return to it later. The last verse of this pericope highlights them as being ahl al-Kitab and yet refusing to accept the continuity of the same message that they believed in. This brackets them with the idolaters (mushrikun), and are destined to hell, which will be their abode (khalidin-a fi-ha). Hence, those among the ahl al-kitab, who disbelieve, are classed as the “worst of the creatures” (sharr al-bariyya).

What readers need to remember here is that in matters of belief – or disbelief for that matter – Allah takes it upon Himself

to reprimand the Jews, or adherents of any other religion, and no penalty is to be incurred upon them by any human agency.

Some other verses, for instance, 6970 of Surah al-Ma’idah also instruct the Prophetsa not to grieve for those who rebel (tughyanun) and disbelieve from among the ahl al-Kitab, despite having received the latest message of God. The reasons for not grieving on their condition of rebellion and disbelief can be understood from the next verse, which states:

َ� ُ ‫ِ​ِا �َ​َّن اَّل�َ ِ​ِذۡيۡ َ​َن ٰ​ٰا َ​َم ُ​ُنۡوۡا َ​َواَّل�َ ِ​ِذۡيۡ َ​َن َ​َہ‬ �ٰ ‫اُد ۡ​ۡوا َ​َو‬ ‫الّٰص ِ​ِبُٔـ�ُۡوۡ َ​َن َ​َوالَّن ٰ​ٰص ٰ​ٰري َ​َم ۡ​ۡن‬ َ ٰ َ َ ۡ �ٰ ‫ٰ​ٰا َ​َم َ​َن ِ​ِبالّٰل ِ​ِہ َ​َواۡل َ​َيۡوۡ ِ​ِم اۡلٰۡا ِ​ِخ ِ​ِر َ​َو َ​َع ِ​ِم َ​َل َ​َصاِل ًًِحا َفَلَا َخۡوۡ ٌ​ٌف َ​َعَل ۡ​ۡي ِ​ِہ ۡ​ۡم َ​َوَلَا‬ ُ ۡ ‫ُ​ُہ ۡ​ۡم َيَۡح َ​َزُنۡوۡ َ​َن‬

“Surely, those who have believed, and the Jews, and the Sabians, and the Christians; whoso believes in Allah and the Last Day and does good deeds, on them shall come no fear, nor shall they grieve.”

(Surah al-Ma’idah, Ch.5: V.70) Once again, Allah takes responsibility for reprimanding their disbelief while assuring the Holy Prophetsa that the righteous ones from among the ahl al-Kitab will be saved from the grief and fear of the Hereafter, as long as they believe in Allah, the Last day and perform good deeds.

A very similar verse points to the possibility of salvation for the ahl al-kitab in Surah al-Baqarah where Allah the Almighty states:

ۡ �ٰ َ ٰ ٰ َ� َ ۡ ُ َ َ ۡ َ� َ ۡ ُ َ ٰ َ ۡ َ� َ� ‫الّٰص ِ​ِب ِ​ِئۡی َ​َن َ​َم ۡ​ۡن‬ ‫ِ​ِاَّن اَّل ِ​ِذۡیَن ٰاَمُنۡوا َواَّل ِ​ِذۡیَن َہاُدۡوا َوالَّنٰصٰری َو‬ ٰ ۡ َ َ​َ ۡ �ٰ ‫ٰ​ٰا َ​َم َ​َن ِ​ِبالّٰل ِ​ِہ َ​َواۡل َ​َیۡوۡ ِ​ِم اۡلٰۡا ِ​ِخ ِ​ِر َ​َو َ​َع ِ​ِم َ​َل َ​َصاِل ًًِحا َفَل ُ​ُہ ۡ​ۡم َا ۡ​ۡجُرُ ُ​ُہ ۡ​ۡم ِ​ِعۡن َ​َد‬ َ ُ ۡ َ ‫َ​َر �ِ​ِّب ِ​ِہ ۡ​ۡم� ۪ َ​َوَلَا َخۡوۡ ٌ​ٌف َ​َعَل ۡ​ۡی ِ​ِہ ۡ​ۡم َ​َوَلَا ُ​ُہ ۡ​ۡم َیَۡح َ​َزُنۡوۡ َ​َن‬

“Surely, the Believers, and the Jews, and the Christians and the Sabians — whichever party [from among these truly] believes in Allah and the Last Day and does good deeds — shall have their reward with their Lord, and no fear [shall come] upon them, nor shall they grieve. (Surah alBaqarah, Ch.2: V.63) Mufassirun (commentators of the Holy Quran) have understood both these verses regarding the possibility of salvation in various ways, although almost unanimously agreeing to no possibility at all unless they believe in the Holy Prophetsa.

Some, like al-Tabarsi, on the authority of Ibn Abbasra, have seen 2:63 as abrogated by the following verse:

ۡ ۡ ُ� َ َ ً َ َۡ ‫َ​َو َ​َم ۡ​ۡن �َّي ۡ​ۡب َ​َت ِ​ِغ َغۡي َ​َر اۡلِۡاِ ۡ​ۡسَلَا ِ​ِم ِ​ِدۡيًۡنا َفَل ۡ​ۡن ُّيۡق َ​َب َ​َل ِ​ِمۡن ُ​ُہ� َ​َو ُ​ُہَوَ ِفِي‬ ٰۡ ٰ ‫اۡلٰۡا ِ​ِخ َ​َر ِ​ِة ِ​ِم َ​َن اۡلٰخ ِ​ِس ِ​ِرۡيۡ َ​َن‬

Katalin Salles| Unsplash

“And whoso seeks a religion other than Islam, it shall not be accepted from him, and in the Hereafter shall be among the losers”. (Surah Aal-e-Imran, Ch.3: V.86) Since the verse from al-Baqarah was

AL HAKAM | Friday 3 November 2023 revealed in the earlier part of the Holy Prophet’ssa prophetic mission, and the verse from al-Maida in the latter part, the abrogation theory can be left aside.

In the remaining groups of commentators, we find two major schools: one that holds this verse to apply to the ahl al-Kitab who lived before Islam, the others who uphold the universality of the verse to apply to all times to come, but taking it to mean that belief in Allah necessitates belief in Prophet Muhammadsa – hence limiting salvation for only those who embrace(d) Islam.

But it seems that the element of this verse’s universality is only partially applied, as we shall see below.

Ahmadiyya concept of salvation in Islam The Ahmadiyya view of the Holy Quran is that no verse is, or can ever be, abrogated for the simple fact that Allah cannot be expected to alter His own injunctions – a belief that would leave serious questions on Allah’s Omniscience.

Another Ahmadiyya belief is that the Holy Quran was revealed as a final scripture for mankind and will remain applicable and relevant until eternity. For the latter, the verse in question is understood to apply to all ahl al-Kitab who have ever lived, or will ever live on earth.

Accordingly, this verse in the Ahmadiyya Muslim theology is seen to encompass any ahl al-Kitab to be the subject of the verse.

However, the understanding of this verse is as comprehensive as it is unique.

Hazrat Mirza Ghulam Ahmadas, the Founder of the Ahmadiyya Muslim Community, lays out a rule to understand, what he calls “synoptic” verses: “Divine practice in the Holy Quran is that at places there are details and at places, it employs synopsis. And it is necessary for the reader to interpret synoptic verses in such a way that they do not become opposed to the detailed verses. For instance, God Almighty has clearly declared that shirk [association of partners with God] shall not be forgiven. But the ‫�ا‬ Quranic verse: ‫[ ان اللہ یغفرالذنوب جمیع‬Surely, Allah forgives all sins. (Surah az-Zumar, Ch:39: V.54)] appears to contradict the verse that says shirk shall not be forgiven.

Therefore, it would be heresy to interpret this verse in a sense which is contrary to categorical and decisive verses.” (HaqiqatulWahi, pp. 209) In light of the above, Hazrat Ahmadas states that the verse in question “does not mean that salvation can be achieved without believing in the Prophet. Rather, what is meant is that salvation cannot be achieved without believing in Allah […] and in the Last Day. And complete belief in Allah is possible only when one believes in His Prophets […].” (Ibid., pp. 208-209) Hazrat Ahmadas calls to attention the two types of verses of the Holy Quran: The muhkamat (categorical) and mutashabehat (allegorical), where the former are clearly defined in their meaning, the latter allude to the details mentioned in the former. He classes the verse in question among the mutashabehat and derives its complete meaning from a verse that is clearly from the muhkamat: “Surely, those who disbelieve in Allah and His Messengers and desire to make

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a distinction between Allah and His Messengers, and say, ‘We believe in some and disbelieve in others’, and desire to take a way in between; “These indeed are veritable disbelievers, and We have prepared for the disbelievers a humiliating punishment.” (Surah an-Nisa, Ch.4: V.151-152) As we pair these two verses, in light of Hazrat Ahmad’sas commentary, we urge readers to note again that Allah reserves, yet again, the right to punish such people Himself (wa a’tadna).

Hazrat Ahmadas does, however, elaborate on the understanding of the verse with exceptional circumstances where the message of the Prophet Muhammadsa has not been conveyed to someone sufficiently and appropriately. If it has, one’s denial would amount to kufr (disbelief) and leave him devoid of the right to salvation.

However, “the knowledge of whether sufficient evidence has been furnished lies with God Almighty alone.” (HaqiqatulWahi, p. 222) While most commentators lay the responsibility of Prophet Muhammad’ssa message being conveyed appropriately and sufficiently on the conveyer, Hazrat Ahmadas gives a unique angle by bringing into the equation the mental capability of the person that the message is being conveyed to: “… [R]eason demands that, since people are endowed with different capabilities and understanding, the furnishing of ‘sufficient evidence’, too, shall not take place in only one way.

“Therefore, if those who, on account of their intellectual capacity, can understand and recognise quite easily the divine arguments and signs and the merits of a faith, but reject the Messenger of God, they will belong to the foremost degree of kufr [disbelief].

“Those who do not occupy the same level of understanding and knowledge, but if, in the estimation of God, sufficient evidence has been furnished to them, in keeping with the level of their understanding, they too will be accountable for their disbelief in the Prophet, albeit to a lesser degree than the disbelievers of the first kind.”

(Haqiqatul-Wahi, p. 223) Hazrat Ahmadas ends this debate by taking the human element out of the matter of salvation: “Anyway, it is not for me to determine the disbelief of each and every individual or whether sufficient evidence was furnished.

Rather, it is the prerogative of the One who is All-Knowing.” (Ibid.)

As Hazrat Ahmadas has used the Holy Quran as the only source in this debate, he states that while one who has not been furnished the message adequately and appropriately, or one whose cognitive capabilities hinder them from understanding and accepting it, will remain kafir (disbeliever) in the strictest sense of the term, however: “He will not be deemed culpable in the estimation of God in the context of the �ٰ ُ � َ ُ َ ُ َ� ‫ِاَّل‬ ِ ‫الّٰل ُ​ُہ َن َ ۡ​ۡف ً​ًسا‬ verse ‫ُو ۡ​ۡس َ​َع َ​َہا‬ ‫ا‬ ‫ُیَکِّلُِف‬ ‫( ”َلا‬Ibid) (Allah burdens not any soul beyond its capacity, Surah al-Baqarah, Ch.2: V.287).

Hazrat Ahmad’sas Caliphs on salvation Since the caliphate of Hazrat Ahmadas

Masjid MABA| Unsplash

is there to uphold his understanding of the Holy Quran and to disseminate it, his caliphs have done so in the case of this verse too; they have however expounded the meaning for a better understanding in changing times.

Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra, the second Khalifa of Hazrat Ahmadas, having emphasised the condition of accepting Prophet Muhammad’ssa message for salvation, has further elaborated on the exceptional element: “We believe that hell is for those who deliberately and mischievously deny the truth […]. If one denies the prophets and their books, and his rejection is based on honesty for absence of proof (itmam alhujjah); such a person, in our opinion, is deserving of Allah’s mercy.

“Allah the Almighty categorically states in the Holy Quran that ‫رحمتی وسعت کل شیء‬, that my mercy envelopes everything; also that ‫وما خلقت الجن و الانس الا لیعبدون‬, that I have created every human to be my reflection, as my ٰ ‫فادخلی فی‬, that servant; also that ‫عٰبدی۔ ودخلی جنتی‬ whosoever is my servant, enters paradise.

“Muslims comprise one-third or onefourth of world religions. And according to Maududi, one in a thousand of these Muslims misunderstand Islam and are indulged in innovations of disbelief (rasumat-e kufr).

“This would mean that only around forty-thousand persons in the world understand Islam; yet it is unclear how many of those are truly Muslim, and how many are merely Muslim by name; meaning that in the whole world, there are only one in a thousand or so.

“If all others are hell-bound, then what ُ becomes of ‫رحمتی َ​َو ِ​ِس َ​َعت ُک �َ​َّل شیء‬, what meaning would be left of ‫وما خلقت جن والانس الا لیعبدون‬.

This would mean God’s defeat at the hands of Satan […]

“We have never used the word kufr in the way of Maulvi Saheb [Abu al-A’la Maududi]. We believe God to be Merciful and Benevolent; who is man to hinder salvation that comes from God?” (Maslae-Wahi-o-Nabuwat ke mut‘alliq Islami Nazriyyah, Anwar-ul-Ulum, Vol. 23, pp.

351-352) On another occasion, the second Caliph explained this issue as follows: “Paradise is not attained only through verbal acceptance of faith; it is rather

acquired through fulfilling a number of duties. Similarly, hell is not a result of verbal denial [kufr], but is also conditional with a number of conditions.

“No person can go to hell unless proof has been fully furnished to them [itmam al-hujjah], even if they deny the greatest of truths […].” (Ahmadiyyat ka pegham, Anwar-ul-Ulum, Vol. 20, p. 569) Hazrat Mirza Tahir Ahmadrh, the fourth Caliph of Hazrat Ahmadas, explained the universality of the verse in question. In his work “Islam’s response to contemporary issues”, he titles the debate: “Salvation cannot be monopolised by any single religion”, and condemns the claim of adherents of every religion that theirs is the only way to salvation: “When such a rigid, narrow-minded and non-tolerant view is expressed in provocative language as generally is by religious zealots, it is known to have produced violent riots […].

“But let me assure my audience that the attribution of this bigoted and narrow view to Islam has no justification. The Holy Quran has a completely different story to tell us in this regard. According to the Holy Quran, salvation cannot be monopolised by any single religion of the world. Even if new truths are revealed and new eras of light have dawned, those who live a life of ignorance through no fault of their own and those who generally try to lead a life of truth even if they inherited false ideologies, will not be denied salvation by God. The following verses from the Holy Quran elaborate this point further:

ۡ َ ۡ َ َ� ُ َ ُ َ َ ُ ۡ ُ َ ‫ِلُِک ُ �ِّل ُاُ �َ​َّم ٍ​ٍة َ​َج َ​َع ۡ​ۡل َ​َنا َ​َم ۡ​ۡن َ​َسًکًا ُ​ُہ ۡ​ۡم َن‬ ِ ِ‫اِسُکۡوُہ َفَلا ُي َُناِزُِعَّنَک ِفِي اۡلَاۡمِر‬ ِ ۡ‫َ​َو ۡاۡد ُ​ُع ِ​ِاٰلٰي َ​َر �ِّب َ​َک ۔ ِ​ِاَّن�َ َ​َک َل َ َ​َعٰلٰي ُ​ُہ ً​ًدي �ُّم ۡ​ۡس َ​َت ِ​ِقۡيٍم‬ ِ ٍ

(For every people, We have appointed ways of worship which they observe; so let them not dispute with thee in the matter of the Islamic way of worship; and call thou the people to thy Lord, for, surely, thou are the right guidance.)” (Islam’s Response to Contemporary Issues, p. 21 [Verse 22:68]) He goes on to quote the verse in question here to support his argument, before bringing in another verse of the Holy Quran about the ahl al-Kitab:

ُ َ ٌ َ ٌَُ �ٰ ۡ َ ً َ‫ۡيۡ ُ​ُسۡوۡا َ​َسَو‬ ‫ٓاًء ۔ ِ​ِم ۡ​ۡن َا ۡ​ۡہ ِ​ِل اۡل ِ​ِک ٰ​ٰت ِ​ِب ُا �َّمٌة َقٓاِئِ َ​َمٌة �َّي ۡ​ۡتُلۡوۡ َ​َن ٰ​ٰا ٰ​ٰي ِ​ِت الّٰل ِ​ِہ‬ ٰ ۡ ۡ َ ۡ َ �ٰ َ ۡ ُ ۡ ُ َ ۡ ُ ُ ۡ َ ۡ ُ َ ۡ َ� َ َ ٰ ‫ٰاَنٓاَء اَّلۡي ِ​ِل َوُہۡم َيۡسُجُدۡوَن ۔ُيۡؤ ِ​ِمُنۡوَن ِ​ِبالّٰل ِ​ِہ َواۡلَيۡو ِ​ِم اۡلٰا ِ​ِخ ِ​ِر‬

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ۡ َۡ ۡ ۡ ۡ ‫َ​َوَيَۡا ُ​ُمُرُ ۡ​ۡو َ​َن ِ​ِباۡل َ​َم ۡ​ۡعُرُ ۡ​ۡو ِ​ِف َ​َوَيَۡن َ​َہۡوۡ َ​َن َ​َع ِ​ِن اۡل ُ​ُمۡنَک ِ​ِر َ​َوُيُ َ​َساِرِ ُ​ُعۡوۡ َ​َن ِفِي‬ ُ ۡ َ َ َ ۡ �ٰ َ َ ٓ ُ َ َ​َ َۡ َۡۡ ‫۔َو َ​َما َيۡف َ​َعُلۡوۡا ِ​ِم ۡ​ۡن َخۡي ٍ​ٍر َفَل ۡ​ۡن‬ ‫اۡلَخۡي ٰ​ٰر ِ​ِت ۔ َوُاوٰٓل ِ​ِئَک ِ​ِمَن الّٰص ِ​ِل ِ​ِحۡيَن‬ ۢ ٰ ۡ َ � َ ُ ۡ � ۡ ‫�ُّيۡکَف ُ​ُر ۡ​ۡو ُ​ُہ ۔ َ​َوالّٰل ُ​ُہ َ​َع ِ​ِلۡيٌۡۢم� ِ​ِباۡل ُ​ُمَّت ِ​ِقۡي َ​َن ۔‬

(They are not all alike. Among the people of the Book are those who are very pious and God-fearing, and who stand by their covenant; they recite the Word of Allah in the hours of the night and prostrate themselves before Him. They believe in Allah and the Last Day, and enjoin good and forbid evil, and hasten to vie with one another in good works. These are among the righteous. Whatever good they do, they shall not be denied its due reward, and Allah well knows those who guard against evil.)” (Ibid.)

The times of Hazrat Mirza Tahir Ahmad’srh caliphate spanned from 1982 to 2003. He had witnessed the ebb and flow of the Middle East crisis and delivered a series of sermons on the dynamics of global geopolitics around the issue. He had closely observed the Israel-Palestine conflict – something very evident from his advice on salvation: “There is a great misunderstanding today, borne out of the recent political rivalries between the Jews and the Muslims, that according to Islam, all Jews are hellbound. This is totally false in light of what I have recited before you from the Holy Quran, and in light of the following verse:

َ َ ٌَُ ُ َ ۡ ‫َی ۡ​ۡع ِ​ِدُلۡوۡ َ​َن‬ ‫َّی ۡ​ۡہ ُ​ُد ۡ​ۡو َ​َن ِ​ِباۡل َ​َح � ِ​ِّق َ​َو ِ​ِب ٖ​ٖہ‬ � ‫ُا �َّمٌۃ‬ ‫ُمۡوۡ ۤ​ٰۤسی‬ ُ ‫َ​َو ِ​ِم ۡ​ۡن َقۡوۡ ِ​ِم‬

(Of the people of Moses, there is a party who guides with truth and does justice therewith.)” (Islam’s Response to Contemporary Issues, p. 23) Hazrat Hakeem Maulvi Noor-udDeenra, the first Caliph of Hazrat Ahmadas, commented on the above-quoted verse (3:116) where certain Jews are distinguished as those who perform good deeds and are God-fearing: “Since Allah alone has knowledge of who is God-fearing [muttaqin], their matter is in God’s hands and we have no right to conjecture”. (Haqaiq-ul-Furqan, Vol. 1, p. 523) He does, however, note that true fear of God, in ideal circumstances, results in one’s acceptance of the true faith by way of Islam.

Ben Ostrower| Unsplash

Hazrat Mirza Masroor Ahmadaa, the fifth Caliph of Hazrat Ahmadas, also clarifies the issue of salvation along the same line as that of Hazrat Ahmadas: “Although Allah the Almighty has sent the Holy Prophetsa for all mankind, and made it incumbent upon all to accept his call, and it is only through this acceptance that salvation is possible. However, if someone has not been furnished with proof, then, he would not be held accountable; because Allah does not burden any soul beyond its capacity.” (Hazrat Mirza Masroor Ahmadaa, Friday Sermon, 29 May 2009) The whole debate above clearly shows that the Ahmadiyya Muslim community, while deeming it essential for one to embrace the message of Prophet Muhammadsa, does acknowledge the fact that exceptions will always be there; just as they are with any rule and law in the world.

The Islam presented by the Ahmadiyya Muslim Jamaat does not, however, monopolise salvation, as discussed in detail above.

We now return to the early part of this article, where we discuss how Jews are categorised by the Holy Quran.

The political scenario of early Islam From the days of early Islam to the modern-day world, we see that contention between Jews and Muslims has revolved around political issues. Where the Holy Quran mentions their transgression in matters of faith, Allah takes chastisement into His own hands. However, in matters to do with this world – in the context of the contemporaneous polity of Medina and the rest of Arabia – Prophet Muhammadsa is advised to take action.

Readers ought to remember that Prophet Muhammadsa was, in the latter part of his prophetic career, a prophetstatesman, ruling and running the affairs of the State of Medina. Certain steps that he took must be understood in their political sense and not necessarily generalised as his prophetic teachings or tenets of faith.

We know from historical sources that the Holy Prophetsa had friendly ties with the Jews, especially on the eve of migration (hijrah) to Medina. Conflicting tribes of Aws and Khazraj – the guardians of various Jewish tribes – had invited him to migrate and settle in Medina as an arbitrator in their longstanding feuds.

Upon arrival in Medina, the Holy Prophetsa took immediate steps to establish what can be called a security-community, where no tribe was to fight mutually but to settle any disputes through peaceful means. This attempt culminated in the Sahifah – more commonly known as the Charter of Medina (mithaq al-Medina).

The Sahifah was signed by the migrating Muslims and the local Jewish tribes, as well as all other tribes residing in Medina. (“The Constitution of Medina by RB Serjeant”, in The Islamic Quarterly, VIII [Jan-Jun 1964], p. 3; Muhammad at Medina by M Watt, p.

225) Traditions have it that the Quraysh of Mecca had taken the migration and peaceful settlement of Muslims with a pinch of salt, and would conspire as to how this peace could be reversed. Their defeat in the Battle of Badr left their egos even more wounded, and the Quraysh sought ways of

igniting a civil war in the society of Medina where the nascent Muslim community now coexisted with Jews and polytheists in peace and harmony.

Since the victory in Badr had given the Holy Prophetsa and his community of Muslims a superior position, some Jewish circles in Medina, putting aside their contracts of peace with Muslims, challenged them to fight; the purpose being to prove their superiority and regain control over Medina. (Sunan abi-Dawud, Kitab al-Khiraj, Bab Kaifa kana ikhraju l-yahud [How the Jews were expelled]; Ibn Hisham) This, alongside similar factors, led to unrest with the Banu Qainqua and the subsequent war with them, making them the first Jewish tribe to breach the peace treaty signed with the Muslims. (Ibn Sa’d) We must remind readers here that all tribes of Medina, including Jewish ones, had agreed to the position of the Holy Prophetsa as their arbitrator and a de facto ruler of the State of Medina. The uprising of Banu Qainqua, and those of other Jewish tribes later on, were treated as treason against the state and not a result of religious or theological disagreement with the Jews.

The same applies to individuals like Asma bint Marwan and Ka’b ibn Ashraf, who were penalised not for their belief but for instigating rebellion against the State.

(Details: Bukhari in qatl Ka’b bin Ashraf and Abu Daud, kitab al-khiraj) Due to the propaganda of certain radical Islamic circles, the killing of the aforementioned members is boldly presented as a precedent for killing anyone who commits blasphemy against the Holy Prophetsa. Anti-Islam propagandists have taken advantage of this misinterpreted and misrepresented stance of Muslims to use it against Islam. However, the fact of the matter lies in the involvement of both individuals committing treason and instigating rebellion against the state and not in blasphemy; nor does it suggest Islam as having antisemitic tendencies.

The events leading up to the war with Banu Nadhir (Sahih al-Bukhari, Kitab alNadhir) and Banu Quraydha reveal how the Quraysh of Mecca had invited them to form an alliance against the State of Medina and both had fallen prey. Both battles were fought with the Jewish tribes in the face of a rebellion against the state and for breaches of peace treaties by both, respectively.

While one could choose to argue, as many orientalists have, whether the treatment forwarded to the Jewish tribes was justified or how it was executed for that matter, the fact remains unanimously agreed amongst historians, Muslim or otherwise, that the aforementioned Jewish tribes were penalised by the Holy Prophetsa for breaching contracts with the state and for instigating rebellion against it.

We conclude this section by emphasising, yet again, that the Holy Quran clearly assigns and reserves chastisement for matters of religious belief, or disbelief, for Allah in the Hereafter. However, in matters of state affairs, the Holy Prophetsa was instructed to reprimand those who conspired against the state – just as any state or its judicial system, even in the modern-day world, rightfully would.

This distinction is important to

understand that Islam does not preach hate or violence against any religion or faith for their belief or even disbelief – Jews being no exception.

Jews in Islamic eschatology Once this fact is established that the matter of anyone’s belief is with Allah and he alone reserves the right to punish or forgive in such matters, it becomes easier to dismantle the antisemitism associated with Islam in light of some ahadith of eschatological nature.

To avoid making the issue more complex instead of simplifying it, we take only two examples of such ahadith: 1. The last hour would not come unless the Muslims will fight against the Jews and the Muslims would kill them until the Jews would hide themselves behind a stone or a tree and a stone or a tree would say: Muslim, or the servant of Allah, there is a Jew behind me; come and kill him. (Sahih Muslim, 2922, Book 54, Hadith 6985) 2. The last hour would not come unless the Muslims will fight against the Jews and the Muslims would kill them until the Jews would hide themselves behind a stone or a tree and a stone or a tree would say: Muslim, or the servant of Allah, there is a Jew behind me; come and kill him. (Sahih al-Bukhari, 2926, Book 56, Hadith 139) The reason I chose to give both ahadith of the same meaning separately is to highlight the allegorical nature of ahadith that deal with eschatological issues.

Although the subject matter remains to be Muslims fighting Jews, the former has the tree tipping off the Jew hiding behind it in human language; the latter, a stone.

This tree/stone revealing a secret cannot be through inanimate objects communicating through human linguistic modes and can be seen as a reference to sophisticated weapons or surveillance technology.

The Jew hiding from Muslim attackers is better understood as a symbol of nations or individuals who betrayed the Holy Prophetsa in the early days of Islam.

These could be any people from any belief system, or, as the modern-world decorum suggests, could be people with no religious faith at all and standing in the way of the establishment of Allah’s kingdom on earth.

However, no one can say how the interpretation would transpire in the times to come, and only Allah knows best. But we know, as discussed above in detail, that there could be any basis for the conflict, but not any form of antisemitism based on the Holy Quran, as the Holy Quran does not incite violence against any religion merely on matters of faith and belief.

To conclude, we emphasise that just as the conflicts with Jews in early Islam were of a purely political nature, the same remains today in various geopolitical settings. There are examples of Muslims and Jews coexisting in many societies.

What we witness today in the case of the Palestine-Israel conflict, is not necessarily a Muslim-Jew conflict, but rather an ArabZionist combat where the former would be a clash on religious beliefs, the latter on geopolitical struggle.

AL HAKAM | Friday 3 November 2023

9

Responding Hazrat Ahmad’s response to to allegations allegations - Introduction A series looking into the allegations raised against Hazrat Ahmad’sas personality, writings,

Awwab Saad Hayat Al Hakam

With regards to the prophets of Allah, the Holy Prophet Muhammadsa says:

َ� َ� َ ُ َ ُ ٌ ْ ُ َ َْْ ُ ‫ َ​َو ُِدۡيَّن ُِہ ْۡم َ​َوا ِح ٌَد‬،‫ َ​َوَأ �َم َِہاَت ُِہ ْۡم َشَتى‬،‫اِت‬ ‫اَلَأُن ِ​ِبۡي‬ ٍ ‫اء ِ​ِإَخۡوَِة َِم ْۡن َ​َعَل‬

“Prophets are brothers in faith, despite having different mothers, as their religion is one.” (Sahih Muslim, Kitab al-fada’il, Hadith 2365c) That is, the mutual connection and bond of these prophets is akin to that of children and brothers, even though their mothers are different; however, they share the same faith. These prophets receive light, guidance, and assistance from the same source: Allah the Almighty.

Likewise, there is a hadith concerning the righteous souls that believe in the prophets:

ٌ َ� ُ َ ‫اَلَأ َْر َ​َو ُاح ُۡجَّن ٌۡوُد َُم َجَّن َ​َدِة‬

“Souls are like recruited troops.” (Sahih al-Bukhari, Kitab ahadithi l-anbiya’, Hadith 3336) This hadith was narrated by Hazrat Aishara.

If we examine the same mutual connection, it becomes evident that those who oppose the paths shown by Allah the Almighty, those who inflict unjust suffering upon the prophets and their followers, and those who aim to eradicate these religions at their core share a common perspective. The Holy Quran states:

َ� َ َ َ ٰ َ َ​َ ُ​ُ َ ۡ َ ‫ال ال ِ​ِذۡيۡ َۡن َِم ۡ​ۡن َق ِۡب َِل ِ​ِہ ۡ​ۡم �َِمْث َ​َل َقۡوۡل ِ​ِ​ِہ ۡ​ۡم � َتﺸاِبَ َِہ ۡت َقَلۡوِۡبُ ُِہ ۡ​ۡم‬ ‫ﻛِذل َِک َق‬

“Likewise said those before them similar to their saying. Their hearts are alike.”

(Surah al-Baqarah, Ch.2: V.119) It has been over a century since the inception of the Ahmadiyya Muslim Jamaat. Hazrat Mirza Ghulam Ahmadas of Qadian declared himself to be the Promised Messiah and Imam Mahdi after being told so by Allah the Almighty.

Upon witnessing the claims and mission of the Promised Messiahas, Hindus, Aryas, Christians, and even some Muslims became actively engaged in opposing him. They began raising various objections, questions, and ridicule. They objected to the writings, prophecies, and revelations of the Promised Messiahas, as well as his family. These actions involved disrespect, vile accusations, and the dissemination of disrespectful remarks.

The Promised Messiahas and his Companionsra refuted all the questions raised, provided answers and supported their points with references on every matter, and clarified the truth.

However, today, more than 100 years

later, it is evident that the opponents have not changed their approach. Selecting a word or phrase from the writings of the Promised Messiahas out of context and using it to create a tweet as an objection, then mocking it during a live stream, appears rather peculiar. Is it not ironic that the interpretation and explanation of the seemingly objectionable matter – which they take out of context – can often be found within the works of the Promised Messiahas himself, either within the same work or in another place?

It is now evident that individuals on the internet who claim to be religious scholars in the present era, and who are profiting from it, are neither honest nor genuine academics.

In today’s era, if a person reads a book

by Hazrat Ahmadas and encounters an objection, reading the entire book should resolve the objection. Allegations often arise when matters are taken out of context or not understood in their actual place.

This applies to all theological books. It is academic dishonesty to simply read a single line and raise an objection when one has not even read the entire page, let alone the chapter or the entire book.

It appears that this era’s objectors themselves do not read a single page of the books of the Promised Messiahas. Instead, they simply come before an audience with items or notes made by their older generation. In British India, some so-called religious scholars used to accept a big chunk of agricultural land from the English government in exchange for a favour, or an unspecified service. It seems that even today, such people still exist who have now turned the internet into their cheapest source of income.

Thus, in light of this, Allah the Almighty states in Surah al-Waqi‘ah:

َ ُ‫ۡوَن َر ِْز َ​َق ُ​ُک ْۡم َأَُن�َ ُ​ُک ْۡم َتُ َُک �ِذِب‬ َ ُ َ ‫ۡوَن‬ ِ ‫َ​َوَت ْج َعَل‬ ِ

“And do you make the denial thereof your [means of] livelihood?” (Surah alWaqi‘ah, Ch.56: V.83)

Postponement and fulfilment in Divine Will As an example, below we shall share some of the revelations of the Promised Messiahas that some objectors object to due to their ignorance, wickedness, or lack of knowledge, and Hazrat Ahmadas himself provided answers to them.

In this modern age, conducting research from the comfort of one’s chair has become effortless. If an adversary of the Jamaat, without conducting sincere research, merely

The Philosophy of Divine Revelation [Haqiqatul Wahi]

revelations, and prophecies, along with the answers he has provided

reiterates a commonly voiced objection and shares it amongst individuals, he knowingly misguides well-intentioned souls.

For example, on 9 February 1903, among the many revelations that came to Hazrat Ahmadas, one of the phrases was:

ُ​ُ َ ‫اَخ ِ​ِط ْﻲ َ​َو ا َِص ْۡي ُِب‬

This revelation was first published in Al Badr, on 13 February 1903, and in Al Hakam on 6-14 February 1903.

While explaining this revelation, the Promised Messiahas writes that in this revelation, Allah the Almighty states: “I [...] will postpone or cancel My decree at certain times and will fulfil it at other times.” (The Philosophy of Divine Revelation [Haqiqatul Wahi], pp. 123-124) In this way, as the person to whom these words were revealed has explained the revelation, we know the meaning and significance, and how the matter concerning God Almighty, that sometimes He leaves His intention unfulfilled and sometimes He carries it out, can be observed in practice in the world. It is evident in many instances.

For example, when the men and women of a nation continuously engage in evil deeds and deserve severe punishment, but due to the repentance and reformation of some individuals from that nation, God Almighty changes His intention to punish the entire nation. One needs only to consider the people of Jonahas.

Further, Ahmadas explained: “The words of this divine revelation literally mean that I will sometimes miss and at other times I will do as intended; meaning that sometimes I will do as I wish and at other times I will not. And sometimes my intent would be implemented, and other times not. Such words do occur in the discourse of God Almighty as is reported in ahadith [that Allah the Almighty says]: ‘I hesitate to take the soul of a believer’;

whereas Allah is free from hesitation. This divine revelation that ‘Sometimes My intent misses and at others not’ has a similar import. It means that sometimes I cancel My decree and intention, while at others that intent is fulfilled as I had desired.”

(Ibid.)

Now, as the one who received this revelation himself is explaining and interpreting the words and meaning of this revelation, the need for interpretations and criticisms by other individuals, especially opponents and enemies, diminishes. It is an accepted fact that when an author uses a specific word in one of his writings and later explains or interprets that word, phrase, or idiom in another context, no critic has the right to question it.

The hadith mentioned by the Promised Messiahas is also provided below. It can be found in Sahih al-Bukhari:

ْ ْ َ ْ َ ُ� َ َ ُ ُ َ َ َ ْ َ ْ َ ُ ْ َ� َ َ َ َ ‫س ال ُِم ْۡؤ َِم ِۡن‬ ِ ‫َوَما َتُرُدُدِت َعۡن َشى ٍء َأُنا َفا َِعَلُہ َتُرُد ُِدي َعۡن َنۡف‬

Meaning that Allah says that He has never hesitated as much about anything as He does at the time of seizing the soul of a believer. (Sahih al-Bukhari, Kitab al-riqaq, Hadith 6502) It is commonly understood that hesitating to do or not to do something, being in doubt, or being indecisive, is a human trait. However, when such words are attributed to God Almighty, their meaning will be entirely different, and these words should not be interpreted based on human conditions and knowledge. As mentioned earlier, these words are inspired, and it is further supported by the fact that the Promised Messiahas has explained and interpreted the words of this revelation in two places. Despite this, persistently objecting to God’s word with limited human knowledge and reason is the approach of adversaries, while righteous individuals do not hold such an attitude.

Friday 3 November 2023 | AL HAKAM

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‘O heart, be considerate towards them’ The Promised Messiah’s sympathy for Muslims Ata-ul-Haye Nasir Al Hakam

Kindness to all beings is our true nature; without it, we lose our humanity. Hazrat Mirza Ghulam Ahmadas of Qadian, the Promised Messiah and Imam Mahdi, peace be upon him, admonished his Community in the following words: “Be mindful that, in my estimation, the scope of sympathy is very wide. One should not exclude any group or individual. I do not say – like the ignorant people of this age – that you should limit your kindness to only Muslims. I say that you should have sympathy for all of God’s creation no matter who they are, whether a Hindu, a Muslim, or someone else. I never approve of the words of such people who wish to limit sympathy only to their own people.” (Malfuzat [1988], Vol. 4, p. 217) However, he also instructed his Community – and set it as a prerequisite for being an Ahmadi – to be especially considerate of Muslims because they claim to love our beloved Master, the Holy Prophet Muhammadsa, despite the severe opposition the ignorant among them have shown to the Ahmadiyya Muslim Community.

Against the backdrop of the current ongoing conflict in Palestine and the challenges faced by Muslims, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, in his Friday Sermon on 27 October 2023, poignantly reminded Ahmadis to offer prayers for Muslims, stating: “We must feel profound empathy for the plight of Muslims. We believe in that Promised Messiahas, who – despite our being regularly afflicted by them – expressed the following sentiments for Muslims [in a Persian couplet]: ‫اےدلوتزیناخِرطِاانیںاگنہدار‬

‫ِّبُحربمیپم‬ �ّ� � ‫�آكآرخدننكدوعٔی‬ “‘O heart, be considerate towards them; For they claim to love my Prophetsa.’ [Izalae-Auham, Ruhani Khazain, Vol. 3, p. 182] “Therefore, our love for the Holy Prophetsa demands that we pray intensely for Muslims. May Allah grant us the ability to do so and also to the Muslims. And may He bestow wisdom upon the world. [Amin]” During his Friday Sermon on 30 November 1917, Hazrat Musleh-e-Maudra spoke about the helpless situation of Muslims and said that the Holy Prophetsa had prophesied that there would be a time

when the Muslims would divert from the true teachings of Islam and “they were to get stranded in such a ‘swamp’ [of ignorance] that none of the worldly efforts could save them. Therefore, the Holy Prophetsa said, at that time the Messiah would come to save those who would be about to drown [spiritually]. In such a situation, the only effective remedy is the help from God, as He sends down a ‘rope’ from Heaven. Since prophets are hablullah [rope of Allah], God sent the Promised Messiahas at that time to save the world. But alas, when God sent down this hablillah, the people attempted to terminate that ‘rope’, instead of holding fast to it. [...]

“They [opponents of Ahmadiyyat] desire to efface us, however, we sympathise with them and only pray for them. The Promised Messiahas has also said: ‫اےدلوتزیناخِرطِاانیںاگنہدار‬

‫ِّبُحربمیپم‬ �ّ� � ‫�آكآرخدننكدوعٔی‬ “After all, they are claimants of the love for the Quran, Islam, and the Holy Prophetsa.

For this reason, we pray for them that ‘O our God, open their eyes so that they may see and benefit from that [spiritual] sun, which You have raised for their benefit, and may they hold fast to the habl [rope] which has been sent by You to save those who are about to drown [spiritually].’” (Khutbat-eMahmud, Vol. 5, pp. 600-604) On 22 February 1920, during a lecture in Amritsar, Huzoorra mentioned the opposition faced by the Promised Messiahas from his fellow Muslims and said: “The world opposed him, and the ones who claimed to be believers in the majesty and greatness of Muhammadsa, also created obstacles. […] Numerous forms of oppression were inflicted upon him; stones were hurled at him [such as in Amritsar on 9 November 1905], and he endured various hardships. However, despite all this, he would say: ‫اےدلوتزیناخِرطِاانیںاگنہدار‬

‫ِّبُحربمیپم‬ �ّ� � ‫�آكآرخدننكدوعٔی‬ “It meant that, ‘Regardless of how badly they treat me despite the fact that I have stood up to propagate the teaching [of Islam] which they themselves claim to love, I remember to show sympathy to them because, after all, they claim to love that Prophet[sa] of whom I am a servant.’” (“Truthfulness and progress of Islam: Hazrat Musleh-e-Maud’s lecture at the Vande

‘O heart, be considerate towards them; For they claim to love my Prophetsa.’ [Izala-e-Auham, Ruhani Khazain, Vol. 3, p. 182] Sardar Faizan| Unsplash

Mataram Hall in Amritsar, 1920 – Part 2”, Al Hakam, 16 June 2023, Issue 274, p. 13) During his Friday Sermon on 16 May 1930, Huzoorra said: “The current circumstances of the Muslims and the helplessness which has encompassed [the followers of] that religion which came to reform the world and to grant them progress, is evident to everyone who holds even the slightest of love for Islam in their heart. There is no doubt that this era is filled with such impacts which are against religion, and Christianity, Hinduism, Sikhism, Judaism, and Islam, in fact, none of them is unaffected by the dangerous waves which are prevalent against the religion.

However, there is a huge difference between the attacks which are carried out against other religions and the ones which are done against Islam, and that difference is so prominent that everyone can easily realise it.

“Currently, there is no religion on the face of the earth other than Islam, whose followers have their revealed Book in its pure form, and no religion other than Islam has ever claimed that their revealed Book

is present in its original form and will be guarded forever. […] The endeavours and efforts which are required from the Muslims in current circumstances are of such a high level that one cannot even imagine it. […]

These are the days of great turmoil for Islam. […] Vicious storms of opposition are erupting, but the Muslims have turned a blind eye to it so much so that they do not even realise the situation. […]

“You [Ahmadis] have been graced

by God Almighty that He has saved you from this trouble by sending His Ma’mur [appointee], otherwise, you would have faced the same situation as confronted by those who have not boarded the [spiritual] ark which has been established by the Noahas of this era. However, you should remember the following saying of the Promised Messiahas regarding them: ‫اےدلوتزیناخِرطِاانیںاگنہدار‬ ‫ِّبُحربمیپم‬ �ّ� � ‫�آكآرخدننكدوعٔی‬ “Since certain troubles were to come, for this reason, he stated that during the time of such calamities and turmoils, you ought to take care of those people, because,

AL HAKAM | Friday 3 November 2023 after all, they are amongst the ummah of the Holy Prophet Muhammadsa. Therefore, it is our duty to make every possible effort to safeguard the Holy Prophet’ssa ummah. […] It is only our Jamaat which is moving forward on the right path, and we are required to preach Ahmadiyyat to them since this is the only way to their salvation.”

(Khutbat-e-Mahmud, Vol. 12, pp. 400-407) During his Friday Sermon on 14 May 2021, Hazrat Khalifatul Masih Vaa mentioned a speech of Hazrat Muslehe-Maudra, delivered on 26 November 1950, in Bhera, Pakistan. In that speech, Hazrat Musleh-e-Maudra spoke about the intensifying opposition to Ahmadiyyat. He also mentioned the severe opposition faced by the Promised Messiahas and said that when the opposition was at its peak, the Promised Messiahas received a revelation in the form of the following couplet: ‫اےدلوتزیناخِرطِاانیںاگنہدار‬

‫ربمیپؐم‬ ؐ ‫ِّبُح‬ �ّ� � ‫�آكآرخدننكدوعٔی‬ Hazrat Khalifatul Masih Vaa stated that even though this revelation has not been found in any narration as yet; however, Hazrat Musleh-e-Maudra has stated that this was a revelation.

Hazrat Musleh-e-Maudra elaborated on this revelation as follows: “In other words, ‘O Our ma’mur [appointed one]! Even if the Muslims hurl abuse at you, you should still have consideration for them because, after all, why is it that they hurl abuse at you and try to attack you? They attack you and hurl abuse at you because of [their love for] the Holy Prophetsa. Thus, it is important you still have consideration for them.’ [...] If such people were to realise that the flame of the Holy Prophet’ssa love which is in my heart is not even present in millions of their people, they would immediately fall at the feet of Ahmadis. These people oppose us because they think that we ‘oppose’ the Holy Prophetsa, but this opposition is owing to the misunderstandings on their part. [...]

“If people oppose us and say wrongful things against me, the Founder of the Ahmadiyya Community or you, the members of the Jamaat should remember that these are your fellow brothers and are embroiled in a misunderstanding. Therefore, instead of being angry, you should pray for them and try to inform those who oppose you of the true reality. Once you inform them of the true reality, they will come to know that we are not the enemies of the Holy Prophetsa; rather, we are his true lovers and those very people who are eager to kill us would be ready to sacrifice their lives for our sake.” (Bhera ki Sarzameen mein Eik Nihayat Imaan Afroz Taqrir, Anwar-ulUlum, Vol. 22, pp. 85-86, Al Hakam, 11 June 2021, Issue 169, p. 27) Hazrat Khalifatul Masih Vaa mentioned another excerpt from a Friday Sermon of Hazrat Musleh-e-Maudra, dated 18 July 1952, in which Huzoorra said: “God Almighty addressed the Promised Messiahas in a revelation, saying: ‫اےدلوتزیناخِرطِاانیںاگنہدار‬ ‫ربمیپؐم‬ ؐ ‫ِّبُح‬ �ّ� � ‫�آكآرخدننكدوعےئ‬ “In this [revelation], God Almighty addresses the heart of the Promised Messiahas and makes him profess: ‘O my heart! Look out for the feelings and sentiments of the people, lest their hearts

11

become estranged. It should not be the case that you become frustrated and pray against them as they love your Messengersa and it is owing to this love for the Messengersa that they hurl abuse at you.’

“This is the real essence of the matter.

We know that amongst those who oppose us, one group is opposing us unjustly, but the other group is opposing us because they have become caught up in the trap of the former. As such, their opposition is due to the love of our Master [the Holy Prophetsa].

When they understand that we love the Holy Prophetsa, they will then realise that we strive to establish the honour of the Holy Prophetsa and that they ought to help us. We will certainly see this day, insha-Allah, for how long will this misconception last?

“A Western author has written, ‘One can deceive the entire world for a few days or one can deceive a few people continuously, but you can never deceive the entire world forever.’ This means that it may be possible to deceive all the people for a few days, or 10 people forever, but it cannot be the case that one deceives the entire world forever.”

(Khutbat-e-Mahmud, Vol. 33, pp. 221-223, Al Hakam, 11 June 2021, Issue 169, pp. 2728) During his address at the Jalsa Salana Rabwah, on 27 December 1953, Hazrat Musleh-e-Maudra spoke about the problems faced by the Muslim World and called the attention of Ahmadis to pray for the betterment of the Muslim Ummah. Huzoorra said: “Apparently, it is not in our hands to solve these problems, and in regards to the matters in which we cannot do anything, we still have the means of prayer [du‘a].

Therefore, I expect every Ahmadi to specially pray for [the solution of] these complex issues and problems prevailing in the Muslim countries [...] so that Allah the Almighty may alleviate these troubles with His grace.

“In addition to prayer, there is another method which can be utilised for [solving] these matters, and that is to provide appropriate advice to people, in order to instil within the nation a spirit to understand and solve their issues. Wherever you go, always give appropriate advice to the people around you, and tell them that these are the days to leave aside the internal disputes, to unite, and to offer sacrifices for their respective country’s interest.

“Always remember that Allah the Almighty has given you the responsibility to protect and serve Islam, for this reason, your hearts need to be filled with love and care for Islam. You are always required to keep in mind this love, no matter what circumstances you face, and sympathy for the Muslims should be your distinctive feature. In order to exhibit practical proof of this sympathy, you are required to pray for them and to give them apt advice as well.

“The Holy Quran states:

ۡ � َ َ َ� ۡ ‫الِّذۡک ٰ​ٰری‬ ِ ‫ِ​ِاۡن َّنَفَع ِ​ِت‬

“‘So keep on reminding: surely, reminding is profitable.’ [Surah al-A’la, Ch. 87: V. 10) “Another way which you can utilise to eradicate these problems is to be ever ready to face any kind of circumstances. Every Ahmadi needs to make a determination that if, God forbid, their [respective] country is faced with any kind of affliction,

they will give precedence to the country’s protection and sovereignty, even at the cost of sacrificing their wealth, property, land, or in fact anything.

“Remember, do not ever underestimate the power of will and determination, it is very crucial, and this is the factor which will prepare you for practical efforts at the time of need. There is a big difference between ‘being ready with full strength’ and ‘being ready at the right time’. Therefore, get ready right now, and be determined to be at the forefront to protect your [respective] country at the time of any affliction.

“In short, the current state of the Muslim world is just like the tongue between 32 teeth, which demands from the Muslims to unite by removing their internal disagreements. [...] Members of the Jamaat are required to realise the gravity of this situation and to fulfil their responsibilities. Meaning that, on one hand, they should pray [for the Muslim world] and instil within the people a national spirit by giving them appropriate advice, and on the other hand, get ready to face the difficult circumstances.” (Al Fazl, 5 January 1954, p. 4) During his Friday Sermon on 14 May 2021, Hazrat Khalifatul Masih Vaa mentioned the opposition to the Jamaat and said: “Despite listening to their harsh statements, we continue to pray for the Muslims in general. We are pained by their suffering and this indeed is due to the teachings of the Promised Messiahas and

this was the very instruction given to him

by Allah the Almighty as well. The cruelties which they perpetuate are owing to their misunderstanding and due to their love for the Holy Prophetsa, which they claim to have, irrespective of whether they actually demonstrate it or not, but nonetheless, this is what their claim is.” (Al Hakam, 11 June 2021, Issue 169, p. 26) Huzooraa further said: “We ought to pray for our opponents.

As I mentioned earlier, this is what the Promised Messiahas has taught us that we ought to pray for them and it is from among these people that such ardent devotees will emerge and accept [the message].” (Ibid., p.

27) Huzooraa continued: “When these people oppose us, it is beneficial for us; through this [opposition], the message of Ahmadiyyat is reaching those places it had never reached before, or we did not have the means to spread the message there. Subsequently, some people from among them make contact with the Jamaat. Therefore, it is our responsibility to pray and remain patient and this is the best way which will grant us success, insha-Allah.

It is our task to ensure our thoughts and sentiments are free from any malice against our fellow Muslims. Continue to pray for them – may Allah the Almighty quickly open their eyes and may they recognise and accept the Imam of the age.” (Ibid, p. 28)

Jamaat-e-Ahmadiyya Sweden takes part in national book fair Kashif Virk Missionary, Sweden

From 28 September to 1 October 2023, the National Book Fair of Sweden was held in Gothenburg. On this occasion, publishers, NGOs, government authorities and media outlets among others partake and arrange exhibitions. The event is visited by around 100,000 people annually.

Jamaat-e-Ahmadiyya Sweden regularly takes part in the event. This year, the focus was to highlight the teachings of the Holy Quran (#KoranenLär) and invite visitors to #AskAMuslim (#FrågaEnMuslim). These efforts to create dialogue are gaining wider recognition in Swedish society day by day.

Around 40 copies of the Holy Quran were distributed. Several copies of World Crisis and the Pathway to Peace, Life of Muhammad, as well as other books, were provided to the visitors. Hundreds of people had long conversations with us and asked a wide range of questions. Many stopped by just to express their appreciation for our initiative. We had interesting one-to-one discussions and several of them went on for more than half an hour. Around 1,500 people engaged with us over the course of four days.

At the stall, several talks were held with invited panellists on different topics

related to the ongoing topic of burning holy scriptures. The topics included themes such as sacred scriptures, hate speech and Swedish law. Several hundred visitors watched these talks at our exhibition.

Among the invited panellists were notables such as the Archbishop of Sweden Martin Modéus, famous writer Christer Sturmark, police inspector Ulf Bostrom, former minister of justice Thomas Bodström, columnist Henrik Jalalian, professor of political science Bo Rothstein and national secretary for the Humanist society in Sweden Ulf Gustafsson.

Before each panel, a Khadim recited the Holy Quran. This attracted a lot of people.

Among other visitors at our stall were Anders Arborelius, Cardinal of the Catholic Church, Louise Thunström, member of parliament, as well as several bishops, priests and professors.

An inspiring incident that happened at the stall was when an atheist approached us and asked us what the stall was about. When we informed him that the aim was to convey the teachings of the Holy Quran, he said that it was of no benefit to him since he was not a believer. After a brief discussion, he left. Later, he came by the stall and said that he wished to buy a copy of the Holy Quran.

MTA Sweden provided coverage of the event and recorded the talks held at the stall.

Friday 3 November 2023 | AL HAKAM

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The Promised Messiah’s Ilm al-Kalam and method of argumentation - Part I Aizaz Khan Missionary, Canada

ْ َ َ ٌ َ ‫َ​َو ِ​ِا �َّن َکَلَاِم ِ ْ​ْي ِ​ِمْث َ​َل َ​َس ْ​ْی ٍ​ٍف َقا ِ​ِطٌع‬ � ُ ُ� ْ ْ َ َ َ� َ ‫الُّصُخوِرِ ُيُ َ​َؤ ِ​ِّث ٗ​ٗر‬ ‫َو ِ​ِاَّن َبَیاِنِْي ِفِْي‬

“Indeed, my discourse is powerful like a sharp sword, And surely, my arguments even penetrate the hardest hearts.” (Hamamatul Bushra, Ruhani Khazain, Vol. 7, p. 332)

Introduction One day, in April of 1893, two highly reputable Christian missionaries were having a dispute about an upcoming debate between Christianity and Islam. Their dispute went something like this: Dr. Henry Martyn Clark: Some men from Qadian are here to settle the date and conditions of a debate. Come, let’s settle the matter with them.

Abdullah Atham: What have you done, Dr. Clark? If you had chosen any of the other one hundred maulvis, I would not care at all. But why have you deliberately put your hand in a wasp’s nest? To meddle with Mirza Qadiani is not easy at all—in fact, it is extremely difficult! Near impossible! You’ve caused this chaos, so go handle it yourself! I will not go now; nor will I be a part of this debate!

Dr. Henry Martyn Clark: Abdullah!

You are the warrior of Christianity, and only you can handle this task. I’ve gone through the trouble of helping arrange this event by placing my trust in you […] and yet you have the audacity to refuse to be a part of it?

Mark my words, you will certainly be a part of this debate!

Hearing this, Abdullah Atham reluctantly followed Dr. Clark back to his home, where some companions of the Promised Messiahas were awaiting their arrival. As soon as he sat to settle the date of the debate, the following words escaped his lips: “Oh! I am indeed a dead man!!” (Hayate-Tayyibah, p. 150) This exchange occurred prior to the famous “Jang-e-Muqaddas” (Holy War) debate between Christian missionaries and the Promised Messiahas in 1893. The natural question that arises here is, why was Abdullah Atham so terrified of debating the Promised Messiahas? What was it about the Promised Messiahas that instilled fear into the hearts of his opponents? A significant part of the answer to this question is what this article will attempt to elucidate: The Promised Messiah’sas Ilm al-Kalam (scholastic theology or dialectics) and method of argumentation.

Purpose of Ilm al-Kalam – Resolving religious disputes

An important note It must be clarified here that the Promised Messiahas, when addressing the maulvis, would occasionally adopt their style to counter their arrogance and presumed knowledge. However, he typically did not adhere to their pre-set criteria; instead, his discourse was devoid of any affectation (takalluf) and stood out as uniquely beautiful and impactful. The Promised Messiahas was not a mutakallim (one who dialogues) in the colloquial sense, nor did he ever claim to be; rather, as a prophet sent for the revival of Islam and to bring about its ultimate victory, the Promised Messiah’sas status is unimaginably beyond the rank of a mere debater. Bestowed the title of Sultanul-Qalam (The champion of the pen) by Allah Himself (Tadhkirah [English], p. 91), the Promised Messiah’sas Ilm al-Kalam – as we refer to it for the sake of consistency and familiarity – was established and inspired by Allah the Almighty and is in a rank of its own. The Promised Messiahas writes: “I particularly experience God’s miraculous power when I put my pen to paper. Whenever I write something in Arabic or Urdu, I feel as if someone is instructing me from within.” (Nuzul-ulMasih, Ruhani Khazain, Vol. 18, p. 434)

What is Ilm al-Kalam?

The term Ilm al-Kalam comprises two separate words: Ilm and Kalam. The meanings of the word Ilm include: knowing, finding out, and enquiring. It can also mean knowledge, wisdom, intelligence, and acquaintance (Feroz-ul-Lughaat, Urdu Jami’, p. 845). The word kalam, literally, means ‘discourse’ or ‘to converse’. In the Urdu lexicon, kalam has been defined as, ‘speech, discourse, and conversation’ (Ibid, p. 939).

Al-Munjid, the Arabic lexicon, has defined the literal meaning of al-kalam as ‘al-qawl’ (saying or discourse) (Al-Munjid, p. 695).

In terminology, when the words ‘ilm and kalam are used together as a compound word, a particular category of ‘ilm or knowledge is implied. Syed Suleiman Nadvi writes in the preface to Allama Shibli Nomani’s book, “Al-Kalam”: “Ilm al-Kalam is an art in which rebuttals are given to allegations and doubts raised by opponents of religion and in which the truthfulness of religious doctrines is proved using traditional and rational evidence.”

(Preface to the book Al-Kalam, 2012) In essence, Ilm al-Kalam is the method used by religious scholars to defend Islamic doctrine through powerful and well-grounded responses and to prove the truthfulness and superiority of Islam as a divinely revealed religion.

Religious dialogue and the use of Ilm alKalam are the first steps in resolving religious disputes and completing an argument (‫ِمامتا‬ ‫ )تجح‬on an opposing party. The Promised Messiahas states: “This has been the way to resolve all religious issues from time immemorial: that when two parties differ, they first try to decide on the basis of the record [i.e., traditions] available in the scriptures. When a decision cannot be reached on the basis of written evidence, they turn to reason and try to decide with rational arguments. Then, when an issue cannot be resolved with reason, they seek a heavenly decision and take the heavenly signs as the arbitrator.” (A Gift for the Queen, p. 24)

The Promised Messiah’sas principles of argumentation The Promised Messiahas has not expressly defined the term Ilm al-Kalam in his writings. However, if we analyse his writings as a whole, we find that his method of argumentation comprises – but is not limited to – the following foundational components: 1.

Every statement during a dialogue must be based on viable proof, and every tenet of faith (‫ )عقیدہ‬must be proven with clear and manifest arguments.

2. Both traditional or textual (‫ )یلقن‬and rational (‫ )یلقع‬arguments should be presented during dialogue; only logical arguments should be presented to those who are not confined to, or bound by, any revealed book.

Note: The word ‫“( یلقن‬traditional”) refers to arguments extracted from a religious scripture or text that someone is bound by and cannot dismiss or refuse to accept, i.e., the holy books and sacred texts of various religions.

3.

Whereas refutations must be presented to arguments posed by the opposing religions, the superiority and greatness of one’s own beliefs should also be proven. (Kasr-e-Saleeb, Ataul Mujeeb Rashed, p. 11) The importance of these foundational components of argumentation can be understood from the fact that the Promised Messiahas argues that there are only three ways of satisfying the human intellect, without which a person’s erroneous beliefs, which have been passed on to them and inherited through generations, simply cannot be rectified. The only three ways to emancipate the human mind are:

• Traditional proofs (‫ )یلقن داللئ‬i.e. first the Holy Quran and then those Ahadith that are in harmony with Qur’anic teachings and principles • Rational proofs (‫)یلقع داللئ‬ • Heavenly proofs, i.e., fulfilled prophecies or miracles that one witnesses. (Malfuzat, Vol. 3, pp. 293-296 (1988 edition)

Reformation of religious dialogue In the time of the Promised Messiahas, and in the era before his advent, religious scholars would engage in inter-religious dialogue with the sole intent of embarrassing their opponents, not with the intent of guiding them. Furthermore, scholars would pick points from external sources and attribute them to their own religions, thereby forcing appeal and attraction in an artificial and deceitful manner. Consequently, seekers after truth were unable to decide between the various religions. The Promised Messiahas reformed this style of religious dialogue and proposed a process by which the truth of a certain religion could be determined.

Hazrat Musleh-e-Maudra states, regarding this, that the Promised Messiahas turned the tables on this useless tactic and stated that by exposing the weakness of a person, the truth of a religion cannot be established, and also that debating on one single matter cannot manifest the truth of a religion. The process by which one recognises the truth of a religion should comprise the following points: 1. Witnessing/Personal Experience: for example, if the purpose of the religion is to grant someone closeness to Allah, then it should prove that by following it, nearness to God will be attained. Simply Continued on next page >>

AL HAKAM | Friday 3 November 2023 << Continued from previous page

a few moral and philosophical teachings cannot prove a religion to be true.

2. The claim and the support for that claim should both be present within the revealed book of the religion—the wisdom behind this is that God’s word cannot be without supportive evidence. “It shall, however, never be allowed that one should make up some argument oneself to try and help the Revealed Book in a way similar to the help offered to a weak and helpless man, or a corpse that is put in motion with the support of one’s own arm and one’s own hand.” (The Holy War [Jang-e-Muqaddas], p. 28) 3. Every religion that claims to be universal should prove that its teaching satisfies every natural inclination of man and that it fulfils every need of man. (Hazrat Masih-e-Maud Ke Karnamay, Anwar-ulUlum, Vol. 10, pp. 192-193)

Revolutionary Method of Argumentation The methodology outlined above was such that whether or not the opponents accepted its conditions, their own faiths were suddenly in danger. The second condition alone (to prove each and every single one of their arguments from their own revealed scriptures, with claims and supports) put opponents in a dilemma. Hazrat Musleh-eMaudra writes: “This was such a solid principle that advocates of other religions could never reject it. If they did, they would in effect be admitting that the claims they make on behalf of their religion are not to be found in their scriptures. And, if the claims are to be found in the scriptures, then why are the arguments missing from them?” (Invitation to Ahmadiyyat, pp. 167-168) Opponents of Islam used to make up stories and attribute them to their faiths deceitfully in order to appeal to the general population. The thing they feared most was that they would be exposed, and they thus wished not to accept this condition of dialogue. Hazrat Musleh-e-Maudra states, regarding this, that: “When this principle was applied to other religions, it was found that almost 90% of their claims could not be found in their respective scriptures. As for the claims that were found in the scriptures, almost 100% were without accompanying arguments.”

(Ibid., p. 168) Further, regarding the magnificence of the Promised Messiah’sas Ilm al-Kalam, Hazrat Musleh-e-Maudra says: “They [the opponents] were so dispirited that to this day they have not found a way to counter this point, nor will they ever do so. This theological discourse is so perfect and superior that it cannot be rejected, nor can falsehood be upheld in its presence. As this criterion is employed more and more, advocates of false religions will withdraw from the field of religious debate, the vulnerability of these religions will become further apparent to their followers, and the world will witness the fulfilment of God’s promise that Islam will triumph over all religions.” (Ibid., pp. 168-169) (To be continued …)

13

A single drop of water can quench the flames of war M Adam Ahmad Al Hakam

A fire raged in the middle of a huge forest, threatening to consume everything in its path. Amidst this chaos, a sparrow took flight to a nearby stream. Collecting a single drop of water in its beak, it began to play its part in extinguishing that blazing inferno.

Observing her insignificant efforts, an eagle mocked this little bird and said: “With so little water, how can you possibly hope to put out the fire? You must save yourself and fly away, as there is nothing you can do.”

The sparrow replied: “I don’t care if I die, as my contribution to putting out this fire – even if it’s just a single drop of water – is what matters, not what I can accomplish.”

The clouds in sight were so much moved by this small yet very powerful deed, that they poured out rain as soon as she finished speaking, saving the entire forest from the impending catastrophic fire that was about to destroy everything.

This parable conveys a very profound lesson about the strength of seemingly insignificant efforts that can ultimately make a huge difference. As Mother Teresa once said, “I do not agree with the big way of doing things. What matters is the individual.

If we wait till we get the numbers, then we will be lost in the numbers, and we will never be able to show that love and respect for the person.” (Stories Told by Mother Teresa, by Edward Le Joly and Jaya Chaliha, p. 122) In the current plight of Palestine, we,

Tabligh exhibition held in Malaysia Abdul Aziz Bin M Ibrahim Secretary Tabligh, Jamaat-e-Ahmadiyya Malaysia

Jamaat-e-Ahmadiyya Penang, Malaysia, held an informative exhibition in Penang.

This event aimed to shed light on the life and teachings of the Holy Prophet Muhammad, peace and blessings of Allah be upon him, offering a bridge of understanding to the non-Muslim community of Penang.

Set against the spacious backdrop of a well-lit hall, the exhibition showcased elegantly designed banners. The exhibition table displayed an array of pamphlets and literature, inviting attendees to learn more.

While the event was not bustling with attendees at the captured moment, its serene environment provided a quiet space for contemplation and learning.

as concerned citizens of the world, must acknowledge that even minute efforts – like a single drop of water – can eventually lead to a resolution and peace in the region.

Allah the Almighty says:

ُ َ َ َ َۡ​َ ُۡ ۡ َ ۡ ُ ۡ ُ َ َ ‫اَن َذا ُق ۡ​ۡرٰبٰی‬ ‫َو ِ​ِاَذا ُقۡلُتۡم َفاۡع ِ​ِدُلۡوا َوَلۡو َک‬

“And when you speak, observe justice, even if the person concerned be a kinsman.”

(Surah al-An‘am, Ch.6: V.153) This verse emphasises how important it is to uphold justice, even when doing so requires one to go against the interests of their closest friends and relatives. It is a poignant reminder that justice must always be adhered to, disregarding completely one’s own preferences or allegiances. People are urged to put their moral principles above their affiliations and loyalties in order to pursue righteousness and guarantee that justice is served. This principle attests to the obligation of standing up for what is right regardless of one’s vested interests or conflicting associations.

The founder of Islam and the greatest upholder of justice, Prophet Muhammadsa advised mankind not only to help the oppressed but also the oppressor by preventing him from committing acts of cruelty. (Sahih al-Bukhari, Kitab almazalim, Hadith 2444) It is thus our moral duty to speak out against injustice and actively assist the oppressed, as in another hadith, the Holy Prophetsa is reported to have said that if people witness an oppressor and do not stop them from committing oppression, it is very likely that Allah shall punish all of them.

(Jami‘ at-Tirmidhi, Kitab al-fitan, Hadith 2168) Currently, many social media platforms are rife with support for the disproportionate response by Israeli forces against the October 7th attack by Hamas. Meanwhile, thousands of innocent civilians, mostly women and children, are being brutally killed in Palestine. Apparently, the IDF is “literally bombing everything but Hamas inside of Gaza”, an American political commentator, Jackson Hinkle, said.

It might be difficult to speak up against injustices committed by people who are close to us, but “some Jewish rabbis have also spoken out in favour of justice and against oppression [of Palestinian people].”

(Friday Sermon, 20 October 2023) It is imperative that we take the first step, small as it may be, because these little efforts act as catalysts for change. Leading by example, Hazrat Khalifatul Masih V, may Allah be his Helper, openly spoke against the atrocities being perpetrated against the Palestinian people, and advised that, “Muslim countries should speak in unity and with one voice. If the world’s Muslimmajority nations, often cited as 53 or 54 in number, were to speak as one, it would indeed be a powerful force and would make a significant impact.” (Ibid.)

We might not see a sudden shift, but history has shown that persistent efforts, no matter how small, can eventually bring about a huge change. Similar to the bird that brought water to the forest fire, our little actions can have a big impact on the process of bringing about peace in the IsraelPalestine issue.

Jalsa Seerat-un-Nabi held in Villarrica, Paraguay Mishaal Baten Paraguay Correspondent

On 1 October 2023, a group of Ahmadi and non-Ahmadi friends gathered at the Asunción Mission House in anticipation of a road trip. We headed to Villarrica, a city nestled in the heart of Paraguay to celebrate Jalsa Seerat-un-Nabi. Villarrica is located 150km from the capital and a 3-hour bus ride. 22 passengers boarded the bus to attend this blessed event.

This was a historic event as Jalsa Seeratun-Nabi was being celebrated in Villarrica for the first time. The event was well organised with the active participation of local members and contacts. Just before the event commenced, participants partook in lunch followed by the Zuhr prayer.

The formal event started shortly after and began with the recitation from the Holy Quran with its translation, followed by an Arabic qaseedah, hadith, and an introduction to the life of the Holy Prophetsa.

After this, Ataul Ghalib Sahib, the missionary in Villarrica, delivered a speech on “The Holy Prophet’ssa Treatment of non-Muslims.” An address was delivered by missionary-in-charge Paraguay, Abdun Nur Baten Sahib on “The Holy Prophetsa, a Mercy for Mankind.”

The event was concluded with silent prayer and refreshments. The event had a good turnout with a total of 37 attendees.

The participants had the opportunity to stop by the local mission house before heading back to Asuncion.

Friday 3 November 2023 | AL HAKAM

14

An Islamic view of magic and occult sciences Oyekola Nabeel-Ahmad Student, Jamia Ahmadiyya International, Ghana

Recently, a British University, the University of Exeter, has started a postgraduate course in Magic and Occult Sciences. According to The Guardian, it said the aim of the university “is seeking to harness growing interest in the subjects with a course that will explore the history and impact of witchcraft and magic around the world on society and science.” (www.theguardian.com/education/2023/ oct/04/exeter-university-masters-degreemagic-occult) Leader of the course, Professor Emily Selove, said: “A recent surge in interest in magic and the occult inside and outside academia lies at the heart of the most urgent questions of our society. Decolonisation, the exploration of alternative epistemologies, feminism, and anti-racism are at the core of this programme.” (Ibid.)

The concept of magic, charms, witchcraft, amulets, superstitions, and so on is not new to our societies. We can find traces of such beliefs deeply rooted in all nations; from the Americas to Europe, Asia to Australia to Africa; all pre-modern and modern cultures are replete with the concept of witchcraft, magic, or the occult.

So, what does Islam say about such concepts? Is there any reality in magic, witchcraft, etc.?

Islam’s stance on magic The Holy Prophetsa of Islam, who was sent to the Arabs to reform them of their wrong practices and to establish the Unity of God on earth, dispelled them of this concept of magic, occult sciences and superstition.

Allah the Almighty declares this belief or practice to be of no benefit to humankind whatsoever. The Holy Quran says:

َ​َ ُ َ� ُ ْ ُ َ َ ‫الَّساِح ُُِر َ​َح ْ​ْيُث َأَتى‬ ‫َوَلا ُيْف ِ​ِلُح‬

“And a magician shall not thrive, come where he may.” (Surah Ta Ha, Ch.20: V.70) A question was posed to Hazrat Mirza Tahir Ahmad, Khalifatul Masih IVra, during his visit to Nigeria in 1988 regarding magic, witchcraft, etc. He answered: “The Holy Quran does not permit witchcraft and, in fact, does not recognise it.

In reality, the Holy Quran mentions a kind of witchcraft or, let us call it magic, in one particular instance, and explains the nature of magic there.

“Having understood this point, we have no right to misinterpret this notion because the Holy Quran has made it manifestly clear as to what magic is. I am referring to the

incident of Moses when he was confronted by the ‘magic’ of Pharaoh and his magicians.

“Referring to the magicians, the Holy Quran states that what they did was not real – it was not that they converted the ropes into snakes, they applied magic to the eyes of the onlookers, to the eyes of the observers: “‘They enchanted the eyes of the people.’

[Surah Al-A’raf, Ch.7: V.117] “It was made to appear to them that the ropes had turned into snakes. This ‘magic’ has been analysed by the Holy Quran itself.

It was, in fact, a kind of hypnotism that does not bring about a real change in the matter created by God.” (www.alislam.org/questionanswer/islam-and-witchcraft/)

Ill-omens Those who practise or believe in magic hold this notion that they can target people as if they possess the power to cast evil or good upon anyone they wish. However, the Holy Quran strongly rejects this belief, as it states:

َ� َ � ً ْ ْ ُ َ ُ ْ َ َ َ َ ُ َْ َ ‫الَّس َ​َم‬ ‫اِت‬ ‫ّلِّه َما لَا َيْم ِ​ِلُك َلُهْم ِرِْزًقا ِ​ِّمَن‬ ِ ‫وِن ال‬ ِ ‫اَو‬ ِ ‫َ​َوَيْع ُ​ُبُدوَن ِ​ِمن ُ​ُد‬ َ َ ‫يُع‬ ُ ‫َ​َوالَأَ ْ​ْرِض َش ْ​ْي ً​ًئا َ​َولَاَ َيَ ْ​ْس َ​َت ِ​ِط‬ ‫وَن‬ ِ

“And they worship beside Allah such as have no power to bestow on them any gift from the heavens or the earth, nor can they [ever] have such power.” (Surah anNahl, Ch.16: V.74) Similarly, misfortunes are trials from Allah and should not be seen as a result of magic, witchcraft, etc. In one narration, the Holy Prophetsa warns against such beliefs, saying:

َ� َ� َ� ً َ ٌ ُ � ٌ ْ َُ​َ � ‫ ُ َ​َو َ​َما ِ​ِمَّنا ِ​ِإَّلا َ​َوَل َ ِ​ِك �َ​َّن الَّل َ​َه‬،‫ َثَلَاًثا‬،‫الِّطَي َ َ​َرُة ِ​ِش ْ​ْرٌك‬ ِ ،‫الِّطَيَرُة ِ​ِشْرٌك‬ ِ � َ َ� ُ ُ ْ ُ ‫ُيْذ ِ​ِهُبُه ِ​ِبالَّتَوُّك ِ​ِل‬

“Taking omens is shirk [polytheism]; taking omens is shirk; taking omens is shirk.

Every one of us has some, but Allah removes it by trust [in Him].” (Sunan Abu Dawud, Kitab at-tibb, Hadith 3910) Thus, it is also not right to consider days and dates to be ‘evil’, as some tend to do. The decree of good and evil is in the hands of Allah and likewise, the stars and rotation of the heavenly bodies are under the laws and direction of Almighty Allah. (Surah al-A‘raf, Ch.7: V.55) Hence, one should keep supplicating to Allah and also continue to give charity for one to be safeguarded from the ill effects of one’s actions and calamities. It is reported in Sahih Muslim:

ً َ َ َ ْ َ ٌ َ َ ُ َ ْ َ ْ ُ ْ َ ْ َ ْ َ ُ َ َ َ َ ً َ� َ َ َ ْ َ ‫يَن َل َ ْ​ْيَلًة‬ ‫َمْن َأَتى َعَّراًفا َفَسَأَلُه َعْن َشْي ٍ​ٍء َلْم ُتْقَبْل َلُه َصَلاٌة َأْرَب ِ​ِع‬

“He who goes to one who claims to tell about matters of the Unseen and believes in him, his prayer will not be accepted for forty days.” (Sahih Muslim, Kitab as-salam, Hadith 2230)

Evil eye About the effect of an ‘evil eye’, a popular narration of the Holy Prophetsa is usually cited wherein he states:

ّ ْ ْ ‫اْل َ​َعْي ُ​ُن َ​َح �ٌّق‬

“The effect of an evil eye is a fact.” (Sahih Bukhari, Kitab at-tibb, Hadith 5740) Similarly, Hazrat Musleh-e-Maud, Khalifatul Masih IIra, once stated: “There is surely impact in the casting of the eye of man and it is established in the ahadith. Its solution is prayer. It is also medically proven that there is power in the eye.” (Al Fazl, 13 May 1916, p. 8) But what does this mean exactly? Hazrat Khalifatul Masih IVrh explains: “Some people believe in the concept of the casting of the evil eye. However, what I have observed is that concentration can indeed have an influence. This phenomenon is known as mesmerism.” (Meeting with Lajna, recorded on 7 November 1999, Al Fazl Daily, 1 July 2000, p. 4) Huzoorrh went on to say that in reality, the correct interpretation of this is that it is a form of mesmerism, but the rest of the superstitions are futile. Claims that the evil eye has prevented someone from having a child are false.

Similarly, Hazrat Khalifatul Masih Vaa also explains: “Being affected by an evil eye or the supplication of the oppressed has nothing to do with shirk because in both cases, the result is effectuated by God Almighty and not the one who casts an evil eye nor the oppressed person. The beholder of the evil eye merely expresses an unintentional desire and a sigh arises from the pain of the oppressed person which God accepts and sets it into action.” (Al Hakam, Issue 145, 25 December 2020, p. 11)

Amulets and charms The use of amulets, charms, and other superstitious beliefs also has no basis in Islam. Explaining this, Hazrat Mir Muhammad Ishaqra states: “The reality is that amulets, or charms, are not useful and helpful means; they are mere superstition. The sharia [Islamic law] does not prohibit using worldly means while also acknowledging that core trust and reliance should be placed in God Almighty above any other means. After trust has been placed in God, worldly means can be used but not amulets, bad omens or superstition.

“It is clear from the Holy Quran that the disbelievers are those who take bad omens:

ُ َ َ� َ َ َ� ‫ِ​ِاَّنا َتَطَّی ْ​ْرَنا ِ​ِبُک ْ​ْم‬

“(They [disbelievers] said, ‘Surely we

Julius Drost| Unsplash

augur evil fortune from you…’)

“In this manner, Islam prohibits erroneous superstitions and useless worldly means. On the other hand, making use of the proper means to counteract illnesses has neither been prohibited by God Almighty, nor his Prophet, peace and blessings of Allah be upon him. […]

“Using true and proper worldly means is not only allowed but is stressed upon

by Allah the Almighty and his Prophet, peace and blessings of Allah be upon him.

In turn, they have prohibited erroneous and delusional superstitions and have labelled those who use such superstitions as disbelievers and irreligious. (Al Hakam, Issue 97, 24 January 2020, p. 9) Once, a person requested the Promised Messiahas to pray for him. The Promised Messiahas replied, “Alright, I shall pray for you.” The person was a little perplexed and asked, “You have not answered my request.”

The Promised Messiahas replied, ‘I have already said that I shall pray for you.’ The person said, “Do you not give any amulets?”

The Promised Messiahas said, “It is not my practice to give charms and amulets. My job is only to supplicate before Allah.” (Malfuzat [English], Vol. 10, pp. 253-254) This indicates that come what may, our sole responsibility and duty is to pray to God the Almighty, to protect us from all types of evils.

In conclusion, only prayers and taking recourse to Allah have been enjoined in Islam. Charm, evil incantation, amulets, sorcery, magic, witchcraft, divination, geomancy and consulting with them are all polytheistic by-products. The Holy Quran is full of prayers, divine words and names and attributes of Allah that we can invoke to beseech Him on all affairs and at all times.

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100 Missionaries of Islam in St Louis,

Years Ago...

Auckland and Huntington The Moslem Sunrise, October 1923

Very truly yours, ET Clark, Secretary.

Hazrat Maulvi Muhammad Dinra (1881-1983)

St. Louis Post-Dispatch

Notice to subscribers

In the language of a writer of popular songs, Ahmad Din is the kind of a Sheik who does his sheiking [i.e., holding lectures and sermons] once a week. Not before a movie camera, but before a devout group of [African Americans], Turks, and a sprinkling of whites, who gather at Sheik Ahmad Dins’ Moslem Mission at 2658 Olive Street on Sunday nights to hear him preach the doctrine of “Alhamdolillah Rabbil ‘Alamen,” or “All praise belongs to Allah, Lord of the Worlds.”

The Sheik explained to a Post-Dispatch reporter after the services that Friday is the regular day of worship for Moslems, this being the birthday of Adam, or “adum,” who was the first prophet, not the first man as many believe, he said.

With this number, the second volume of Moslem Sunrise is complete, and with the January issue will begin the third volume.

Subscribers who have not already cleared their arrears must pay up all the monies due from them and the subscription for the third volume should be sent in advance. We intend to turn the quarterly into a monthly journal. If by the end of December 1923, we can secure a fairly good number of subscribers, or we are assured of it, then the January 1924 number will be the first of the monthly edition. If not, it will, as usual, be the first of the quarterly issue. Will our readers and patrons help us in this direction? The monthly rates, we hope, would vary very little from the present rates. Anyway, we will see to it that no undue burden is imposed.

Final announcement in this behalf we shall make with the January issue. But we assure our subscribers that the increase, if any, will amount only to a fraction of the present rates. All correspondence and remittance should be addressed to: The Manager, Moslem Sunrise, 4448 South Wabash Ave., Chicago, Ill., USA.

“No color line in Islam” “There is no color line in Islam, all are brothers in the sight of Allah. Our requirements are few. We keep in communion with God, hold one month’s fast during the year – during this time we eat at night instead of in the day – join the Holy Annual Assembly at Mecca at least once in our lifetime, and say five prayers a day – the Fajr in the morning, the Zuhr in the afternoon, the Asr later in the afternoon, the Maghrib at sunset and the Isha at bedtime.

“When we get well established here, the meetings will be held on Friday. Then we’ll go through the regular Salat. I have one hundred converts to the faith in St. Louis, and I’ve been here six months. I hope soon to have the necessary facilities to perform wuzu [ablution] before our Salat.

“There is but one and the same God of all ages, all countries and all nations; who through His grace and mercy sends the prophets, sacred guides and holy reformers.

Such were Zoroaster of Persia, Confucius of China, Jesus of Palestine and the MasterProphet Mohammed of Arabia [peace be on them].

“But we must not worship any of them.

Worship God alone. Christ is worshiped by many as the son of God. He is but a prophet.

He did not die on the cross. He was taken down from it, revived, and carried to the little town of Sirinager, [Kashmir], a shelter for refugee Jews, south Afghanistan on the River Indus. Here he lived, and died full of days, at the age of 130 years. His tomb is visited by thousands.”

Joey Csunyo| Unsplash

“In a pamphlet published by Moslem Society, the [African Americans] are told that Christianity is a failure and cannot bring true brotherhood to the nations. ‘So now leave it alone,’ it says, ‘and join Islam, the real faith of Universal Brotherhood.’”

Condolence on Mr Harding’s death Letters of condolence were sent to the widow of the late President Harding and the new President, Mr Coolidge, who duly acknowledged. We give here the letters and the reply: The Ahmadia Mosque, 4448 Wabash Ave., Chicago, Ill., 10 August 1923.

Dear Madam, The loss of your beloved husband is indeed a keen and poignant grief for you, but you can find this consolation that the one whom you mourn was the darling of the whole world, since there is no nation that is not sympathizing with your nation in their bereavement. Your loss is shared by all the world. Yet the One who has called him is dearer than all, hence I would ask you to look to Him the Giver of life and the Taker of it, for He does not do anything in vain. His ways are inscrutable indeed, yet there is Mercy everywhere. I as a representative of the Ahmadia Moslems of America on behalf of my community convey to you the sincerest condolences of all and pray to God that He may give you fortitude and patience and may He be your comfort and consolation in your hour of sad bereavement.

I beg to remain, dear madam, your most obedient servant.

Muhammad Din,

Muslim Missionary.

Letter to President Dear Mr President, Through the inscrutable will of God, the mantle of presidency has fallen upon your shoulders. It is a great office and a high honour, hence I on behalf of the Ahmadia Moslems of America, the majority of whom are American subjects, congratulate you on the assumption of this office and I pray to God that He guide you aright in the discharge of its onerous duties.

That you were the right hand man and a trusted friend of WG Harding, whose sad demise the whole world is mourning, I deem it proper to express my deep sympathy with you and with Mrs Harding through you, whose loss, I am sure you feel no less keenly than any. I close it with the prayer that Allah may direct you in the path of rectitude.

I beg to remain, dear Mr President, your most obedient servant.

Muhammad Din, Muslim Missionary.

Reply The White House, Washington, 13 August 1923.

Mr Muhammad Din, The Muslim Sunrise, 4448 Wabash Ave., Chicago, Ill. My dear Mr Din, The President has received your kind letter, and has asked me to express to you his sincere appreciation.

Such a message is a source of both encouragement and help at this time, and only the urgent press of other matters prevents a personal acknowledgement.

The Review of Religions The only magazine of its kind published in India every month dealing with important religious questions, offering a fair and impartial review of the prominent religions of the world and removing misunderstandings about Islam.

Subscription, $2 per annum; for sample copy write to the Manager, [The] Review of Religions, Qadian, Punjab, British India.

The Muslim A monthly magazine in English to uphold and maintain the honour of Islam. It publishes articles on the message of the Quran, and the life of the Holy Prophet Muhammad[sa], and boldly refutes all calumnies against Islam. It attempts to give a clearer idea of God and religion generally.

Annual subscription, post free, $4 (foreign 10 shillings). Apply to the honourary secretary Aujuman-e-Islam, No. 52, Kerban Road, Singapore.

Opinion by Mr Wilcox of Love Mission Muhammad was a great sensitive medium who got his message from the spiritual world. He was a wonderful man and one of

Friday 3 November 2023 | AL HAKAM

16

the greatest benefactors of humanity. He had absolute faith in the Unity of God and the brotherhood of man. He was a man of great ability and capacity and he won the hearts of men by his true and deep sympathy for mankind at large. […] He left his mark on the page of history by establishing the great commonwealth of Islam. – Mr Wilcox of the Church of Love Mission, Chicago. […]

New converts Indianapolis: Miss Laura B Howard, Aaminah; Miss May Lee Curtis, Azeezah; Miss Ado Streffer, Amatulghani; Miss Bettie Saunders, Amatur Rehman; Miss Lillian Hall, Amatur Rehman; Miss Cauders Williams, Amatul Muqsit; Miss Virginia Jackson, Mughni; and Mrs. Anna James, Amatul Muhyee.

Buffalo: Miss May Hasan, Ameenah.

Ross: Mrs Rossenna Forhat, Wardy.

Trinidad: Mr AES Mondizie, Shaikh Mohammad Ibraheem.

Illinois: Mrs Sarah Daniels, Bushra; Mr Cleveland Gober, Azhar; Mr Edward Berry, Bilaal; Mr William Johnson, Mobashir; Mr Charles Zachaway, Omar; Mr Washington Branch, Noor Ahmad; Mrs Meggie Bell, Siddiqa; Mr Henry Peory, Noor; Mrs Mary L Bell, Mariam; Mr Joe Davis, Dana; Mr Guss Reed, Raza; Mr Will Washington, Ahmad; Mrs Mary A Washington, Madia; Mr Samuel Lanier, Abdul Momin; Master Sammel D Lanier, Abdullah; Mr Joe Williams, Yusuf; Mr Frank Edwards, Fazal; Mr David J Logan, Daood; Mr Robert Riley Gaston, Abdullah; Miss Mary Tucker, Mariam; Mr Robert Campbell, Ibraheem; Mr JL Logan, Abdur Rahman; Miss Tessona Terrier, Saleema; Mr William S Hopkins, Soleiman; Mr Atlas Terrier, Lateef; Mr William, Robinson; Mohibbur Rehman; Mr Augustus Dacus, Mubarik; Mr James Justus, Yacoob; Mr Homer McQuire, Abdul Mannan; Mr Cowasjee Karachi, Karam Ilahee; Mr Peter Jones, Jan Muhammad; Mr James H Brown, Hajee; Mr Robert Conty, Rehmatullah; Mr Thomas, Abdullah; Mr Emley Stanton, Aamil; Mrs Jewel elAmmeh, Amatullah; Miss Lena Dotson, Ameenah; Mr Sylvester Stanton, Saleem; Mr Huston Chamblee, Mukhlis; Mr Henri R Francois, Abdul Haq; Master Francis, Abdullah; Mrs Amelia Francois, Ayesha; and Margarette M Francois, Omama.

Ohio: Rev. B Jackson, Junaid; Mr Davis, Dabeer; Mr Milton Looke, Lall; Mr John Adkin Hill, Hameed; Mr Edward Rodgers, Rehmat; Mr CR Parker, Payinda; Mr BN Poket, Pnaah; Mr Elijah Aiken, Aleem; Mr William Brewer, Behram; Mr Marrell Payne, Murad; Mr Cato Clark, Karamat; Mr Bosken, Bakhsee; Mr W. MH, Hammaad; Mr Green Thomas, Tameem; Mr Marshall Cook, Qaim; Mr Sules Michel, Mukhlis; Mr Walter B Laires, Lateef; Mr J Hall, Haamid; Mr J Johnson, Yehya; Mr J Leo Marsl, Mateen; Mr Henry H Hill, Hameed; Mr Win Williams, Waly; Mr William J Malley, Mufeed; Mr Daniel Malley, Danial; and Mr William Coleman, Ghulam Ahmad.

Pennsylvania: Miss Sophia Zasky, Kareema; Mr Melvin Hofmann, Shareef; and Miss Delfina Segoviano, Saleema Saleeman.

Missouri: Mr William Gassoway, Khaleel; Miss Jessia Perkins, Saeeda; Charlie Wong Hing, Hasan; Mr Charlie Jones, Jaalib; and Mr Joseph William Reynoud, Wali Muhammad.

Iowa: Miss Mary Allick, Mariam.

Minnesota: Mr Hyde, Alee Haider; Mrs Nellie E Bernard, Nimat; Mr Paul Jordan, Peer; and Mr WR Lauder, Rehman.

Michigan: Rev. RD Sutton, Rasool; and Mr James Warfield, Ishaaq.

Honduras: Mr RD Meggs, Sadiq Ahmad.

West Virginia: Miss Golda Boraby, Zahabee; Miss Lula Hymore, Looloo; Miss Sallie McCoy, Laeqah; Miss Lula Duty, Laila; Mr JD Gibson MD, Muhammad; Mrs Annie Ackison Shaheen, Sajida; and Miss America Cowford, Aalia.

Kentucky: Mrs Smiley, Ayesha.

The following Moslems have joined the Ahmadia Movement: 1. Guialudin Piang of Philippines.

2. Hassan bin Hajee Fadhell of Java.

3. Mr WM Mansoor.

Press “Dr Mufti Sadiq, Native of India, Tells of Faith” “Ashland today entertains a Moslem missionary, a man seeking converts for the faith of Mohammed[sa], a man doing in this country a similar task to the men and women America sends to Africa, India and Burma, a learned man who is the head of the Moslem faith in the United States.

“As he walks about the streets of this city, attention is attracted by the bright green turban adorning his head, his heavy grey beard and his general demeanor.

“A passerby nudges his companion, whispering, ‘Who is that man?’ The answer that he is a Mohammedan missionary increases instead of satisfies natural curiosity. “‘A Mohammedan missionary? Why, what is he doing here?’ These questions are not unexpected as the friend explains that the man is in Ashland to convert men and women to the Moslem faith. Perplexity grows as the passerby remembers that only a few Sundays ago, he made a contribution in his church to send a missionary to Arabia, the home of the Mohammedans.

Who, what, why, etc.?

“Surely, there is something unexplained, is his natural thought, as he puzzles over the situation.

“But the answer to his unspoken question lies in his own mind. What is so puzzling about Americans sending missionaries to foreign lands to secure converts for Christianity? In the same vein, is it not natural for Mohammedans to attempt to secure converts for their religion? Theirs would not be a religion without faith among its members, and its millions of followers in India, Arabia, Africa and numerous other countries attest to their faith.

Here three years “Dr Sadiq has been in the United States for three years, and spent the same length of time in England before coming to this country. His stay in these two countries is apparent after a moment’s conversation with him. He speaks English fluently his oriental accent being noticeable only on certain words.

“Dr Sadiq is a careful student of

government and seems enlightened with conditions in many countries of the world.

His home is in Qadian, Punjab, India.

During his conversation yesterday, he spoke of the great passive resistance to British government movement and said that he believed it would have no wide effect as the English are permitting home rule in India as rapidly as possible.

“The missionary will be in Ashland for a few days more and then will go to Williamson, W. Va., to visit Mohammedans in that mining center. He is touring the central states at present and says that he is being accorded a wonderful reception in every city.

“Dr Sadiq spoke of the broadmindedness of the American people relative to religion and said this characteristic was much more noticeable here than in England. He said that in the United States, the citizens were willing to listen to his or any preacher’s remarks and to accept or not as their minds dictated. “‘Seven hundred citizens of this country have become converts of my faith,’ said the missionary. ‘There are about a million Mohammedans in the United States, with the majority of them in the eastern states.

I go out and visit their largest cities about twice a year and in that way, I keep in touch with them continually.’

“In addition to his travels about the country, Dr Sadiq conducts regular services when he is in Chicago. The Ahmadia movement has bought a house in Chicago and converted it into a church. The Mohammedans call it a mosque, and to make it more realistic of their life in their native countries, they have built a large dome on the top of the house, enabling it to serve as a minaret for them. Mohammedans observe Friday as their Sabbath. On this day, the call for prayer is heard from the minaret, and the Moslems gather in their mosques for two hours of prayer.

Basic tenants “They believe that [Jesusas] Christ was a wonderful prophet, but do not believe that he was the son of God, nor that he was divine, nor that he died on the cross. They believe that he was a prophet, and according to their belief, no prophet dies on the cross.

“They believe in God as the Divine Being, but they do not believe in the trinity, their faith in this regard approaches somewhat the views of the Unitarians of this country.

They believe that Christ, Confucius, Moses, Buddha, David, Abraham, and Zoroaster were great prophets, but that Mohammed[sa] of Arabia was the greatest Master-Prophet of all.

“They read and study the Christian Bible, but obtain their religious faith from the Koran and the laws laid down by Mohammed[sa].

“The Moslem faith, too, has its movements, as does Christianity, but the Ahmadia movement, which Dr Sadiq represents, is the only one which sends out missionaries to foreign lands. This movement was started by the prophet Ahmad[as] of India.” (Ashland Daily Independent, Kentucky, by Vernon C Bailey)

The Sunday Advertiser, Huntington, West Virginia “Mufti Muhammed Sadiq, a Moslem

missioner of the Ahmadia movement and lecturer on Islam and Oriental subjects, arrived in Huntington [on] Saturday and will deliver several lectures in this city during the coming week. In view of the fact that there is so little information available at first hand on the religion generally referred to as Mohammedanism it is expected that his lectures will be attended by many Huntington people.

“Sadiq is the editor of the ‘Moslem Sunrise,’ a paper published in the interests of the religion he represents, and he has six degrees. Among his degrees, he has the degree Doctor of Divinity from St. Louis and a Doctor of Literature from the University of Chicago.

“In an interview with an Advertiser reporter [on] Saturday, he stated that the name of his religion was Islam and not Mohammedanism as it is called by writers on this continent and the continent of Europe. ‘We follow Muhammed[sa],’ he said, ‘but he was not God, nor the son of God, just a man like ourselves and a prophet of God. You ask why we should ascribe ourselves to a man. Muhammed[sa] was the greatest of all teachers. He gave us a complete law and a complete religion. “‘Our sacred book is the “Quran.” It should not be spelled with a capital “K” as it is commonly spelled in this country,’ he continued.

“When asked if the followers of Islam believed in Christ, he replied that they did.

‘We believe in Jesus Christ and a prophet, and in one of the teachings of Christianity that has been attached by some Christians, we believe in His virgin birth. We also believe in his miracles, but we do not believe that He was God or the son of God.’ “Upon being questioned about the origin and meaning of the word Islam, the name he gives to his religion, he said that it meant ‘resignation of our will to God.’ ‘According to Islam,’ he continued, ‘we have to say five prayers daily, fast for one month every year, give two per cent of our income to charity once a year and make a pilgrimage to Mecca once in our life.’

These are the main precepts of the religion, according to Sadiq.

“In reply to the quest as to whether or not he thought that Islam had any superiorities to other religions, he said, ‘Yes, because Islam is a progressive religion.

Every century sees an inspired reformer in my religion. The prophet of this century is prophet Ahmad[as] of India, the founder of the Ahmadia movement.’

“Sadiq stated that in the three years that he has spent in this country he has converted 700 people to his faith. He has a Moslem church which he calls a mosque, in Chicago, at 4448 Wabash Avenue which he said was his headquarters at the present time. It is here that he publishes his papers, the ‘Moslem Sunrise.’ His visit to Huntington will be short, as he says that he must hurry back to his paper and church, but that while here he would be glad to give anyone an interview who is interested either in his religion or in the Orient. He is staying in Huntington at 1955 Eighth Avenue.

“The dates of his addresses will be announced later.”

(Transcribed and edited by Al Hakam from the original, published in The Moslem Sunrise, October 1923)

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Friday Sermon Mubarak Mosque, Islamabad, Tilford, UK

6 October 2023 Muhammadsa: The Great Exemplar After reciting the tashahhud, ta‘awwuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:

The incident regarding the killing of ‘Asma was mentioned in the previous sermon, and I also mentioned that there is another similar incident. The other incident also seems to be a mere fabrication. The second incident is about the killing of a Jewish man, Abu ‘Afak. It is mentioned that the killing of Abu ‘Afak, is another fictitious incident that has been recorded in the books of history.

The details are as follows.

One day, the Holy Prophetsa said to the companions, “Who can settle the matter of this wretched man (i.e. Abu ‘Afak) on my behalf?” That is, who can kill him? Abu ‘Afak was an extremely old man, and it is said that he was 120 years old. However, this individual would instigate people against the Holy Prophetsa and would use foul and abusive language in his poetry against the Holy Prophetsa. Upon this instruction of the Holy Prophetsa, Hazrat Salim bin ‘Umairra stood up. He was among those people who would weep profusely due to the fear of Allah the Almighty. He also participated in the Battle of Badr. Hazrat Salimra said, “I vow to either kill Abu ‘Afak, or I will die trying.” Hence, following this, Hazrat Salim bin ‘Umairra remained in search of the right opportunity. One day, at night, in the intense heat, Abu ‘Afak was sleeping in the garden, in the courtyard of his house, Hazrat Salimra came to know of this, and he immediately set off. When Hazrat Salimra reached his house, he placed his sword over the liver of Abu ‘Afak and pushed it down with all of his weight, so much so that it pierced his stomach and got stuck in his bed. At the same time, the enemy of God, Abu ‘Afak let out a harrowing scream.

Hazrat Salimra left him in this very state and departed. Hearing Abu ‘Afak’s scream, people immediately came running, and some of his friends immediately took him inside. However, this enemy of God was unable to recover from this deep wound

and died. (Al-Sirah al-Halabiyyah, Vol. 3, p.

300, Dar al-Ma’rifah Beirut, 2012) This incident has been recorded as such in one of the books of history. This is another incident that has not been related through a reliable chain. It is not mentioned in the Six Authentic Books of Hadith either.

It can, however, be found in some books of history, such as Sirat al-Halabiya, Sharh alZurqani, Tabaqat al-Kubra by Ibn Sa’d, Sirat al-Nabawiyyah by Ibn Hisham, Al-Bidayah wa al-Nihayah, Kitab al-Maghazi by Waqidi and Subul al-Huda wa al-Rishad etc.

However, it is not recorded in most books of history, such as al-Kamil fi al-Tarikh, Tarikh al-Tabari, Tarikh Ibn Khaldun etc.

However, as stated earlier, it is mentioned in some books of history.

Similar to the incident of ‘Asma, people have testified in relation to this incident [about Abu ‘Afak] that he would incite people to oppose and be hostile towards the Holy Prophetsa. Following the Battle of Badr, his malice and rancour intensified, and he openly began to rebel.

The contradictions within the narrations relating to the killing of Abu ‘Afak also make this incident doubtful. First of all, there is a discrepancy regarding the person who killed him. According to Ibn Sa’d and Waqidi, Salim bin ‘Umair killed Abu ‘Afak, whereas in some other narrations, Salim bin ‘Umar is mentioned, and according to Ibn ‘Uqba, Salim bin ‘Abdullah bin Thabit Ansari killed him.

Secondly, there are discrepancies in the reasons stated for the killing. According to Ibn Hisham and Waqidi, Salim killed him out of his own passion, whereas according to some narrations, it was upon the instructions of the Holy Prophetsa that he killed him. (Sharh al-Zurqani, Vol. 2, p. 347, Dar al-Kutub al-Ilmiyya, Beirut, 1996; Ibn Hisham, Al-SIrah al-Nabawiyyah, p. 887, Dar al-Kutub al-Ilmiyyah, Beirut, 2001;

Kitab al-Maghazi li al-Waqidi, Vol. 1, p. 163, Dar al-Kutub al-Ilmiyya, 2013; Subul alHuda wa al-Rashad fi Sirah Khair al-‘Ibad, Vol. 6, p. 23, Dar al-Kutub al-Ilmiyyah, Beirut, 1993) This has also been written by Ibn

Hisham.

The third aspect is regarding difference [of opinion] about the religion [of Abu ‘Afak]. According to Ibn Sa’d, Abu ‘Afak was a Jew, whereas Waqidi was of the opinion that he was not a Jew. (Ibn Sa’d, Al-Tabaqat

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Friday 3 November 2023 | AL HAKAM

al-Kubra, Vol. 2, p. 21, Dar al-Kutub alIlmiyyah, Beirut, 1990; Kitab al-Maghazi li al-Waqidi, Vol. 1, p. 163, Dar al-Kutub alIlmiyyah, 2013) There are also discrepancies in the time of the killing. According to Waqidi and Ibn Sa’d this incident took place after the killing of ‘Asma bint Marwan, while according to Ibn Ishaq and Ibn Hisham, etc., this incident took place prior to the killing of ‘Asma. (Ibn Sa’d, Al-Tabaqat alKubra, Vol. 2, pp. 20-21, Dar al-Kutub alIlmiyyah, Beirut, 1990; Kitab al-Maghazi li al-Waqidi, Vol. 1, p. 161, 163, Dar al-Kutub al-Ilmiyyah, 2013; Ibn Hisham, Al-Sirah alNabowiyyah, pp. 886-887, Dar al-Kutub alIlmiyyah, Beirut, 2001) It is evident from these clear contradictions that this incident is fabricated, fictitious, and not based on reality. If, for argument’s sake, it is considered that Abu ‘Afak was indeed killed, then his other crimes, such as inciting to kill the leader of the state, reciting satirical couplets whilst provoking war, endangering public peace, and igniting the flame of war, were all sufficient for the death penalty.

Even today, the death penalty is enacted if it is proven that a person has committed treason against the government. It cannot be that mere cursing was the reason for his being sentenced to death. Likewise, just as was the case with the incident of ‘Asma, there is no evidence of the Jews taking any action upon the [supposed] killing of Abu ‘Afak. Certainly, there would have been some sort of reaction from the Jews upon his killing, yet there is no record of such a reaction. Hence, their silence upon this incident is conclusive proof that it has been fabricated.

It is also noteworthy that it is said that these incidents took place prior to the Battle of Badr or immediately after. They either happened sometime before, or just after. All of the historians agree that the very first altercation between Muslims and Jews was the Ghazwah of Banu Qainuqa’.

And so, if some other incident had taken place before the Battle of Badr, then historians would have mentioned it in this context. As a result, based on the killings of Abu ‘Afak and ‘Asma, the Jews could have been justified in saying that the Muslims

“As a matter of fact, the practice of some muhaddithin and most historians was that they would honestly include within their collections any narration at all that reached them regarding the Holy Prophetsa and his Companions (may Allah be pleased with them), even if it was weak and unreliable, both in terms of riwayat and dirayat. They would then leave it to the judgement of theologians and research scholars of later times to distinguish between authentic and weak narrations for themselves.

Moreover, in doing so, their intention was that anything at all that was attributed to the Holy Prophetsa and his Companions, whether it seemed to be true or false, should not be omitted from inclusion. It is for this reason that all kinds of reliable and unreliable narrations have been gathered in the early works of history. However, this does not mean that all of it is acceptable; rather, now it is our work to differentiate between the weak and authentic. In any case, there is not even an iota of doubt that any Muslim muhaddith or historian ever disregarded a narration merely on the basis that apparently it seemed at odds with the greatness of the Holy Prophetsa or his Companions, or because an allegation fell upon the Holy Prophetsa or Islam as a result.

“As such, the executions of Ka‘b bin Ashraf and Abu Rafi‘, the Jew, which completely resemble the so-called incidents of ‘Asma’ and Abu ‘Afak, have been mentioned in all the books of ahadith and history with full clarity and detail, and no Muslim narrator, muhaddith or historian has neglected to mention them. In these circumstances, since the execution of ‘Asma’ and Abu ‘Afak, the Jew, have not been mentioned in any Hadith, and then, the various historians from among the early historians are also silent with regards to this issue, it is almost clearly established that these are fabricated tales that have somehow found their way into various narrations, and thus become a part of history.

“Then, if one studies the details of these tales, their fabricated nature becomes even more evident. For example, in the tale of ‘Asma’ the name of the assassin as related by Ibn Sa‘d and others, is ‘Umair bin ‘Adiyy. However, in contrast, the name of the assassin, as related by Ibn Duraid is not ‘Umair bin ‘Adiyy, rather, the name is Ghishmir. Suhaili declares both of these names as being incorrect and asserts that in actuality, ‘Asma’ was killed by her own husband, whose name has been related as Yazid bin Zaid in various narrations. Then, in other narrations, it is related that none of the above-mentioned people killed ‘Asma’, rather, the assassin was an anonymous person who belonged to her own people.

Ibn Sa‘d and others have named the victim as being ‘Asma’ bint Marwan, but there is a statement of ‘Allamah Ibn Abdul-Barr that she was not ‘Asma’ bint Marwan, but in fact, ‘Umair killed his own sister whose name was Binti ‘Adiyy.

“Ibn Sa‘d has written that the killing took place in the middle part of the night. However, the narration of Zarqani establishes that the account took place during the day, or at most, in the early part of the night, because the narration mentions that at the time, the victim was selling dates.

(I have mentioned all these details already.)

“The second incident (which is currently under discussion) is the execution of Abu

were the ones to initiate conflict. However, there is no mention anywhere of the Jews of Medina bringing forward these incidents or raising such an allegation.

Hazrat Mirza Bashir Ahmadra has written in The Life and Character of the Seal of Prophetssa regarding the fabricated incidents about the killings of ‘Asma and Abu ‘Afak: “After the events of the Battle of Badr, Waqidi and other historians have written two incidents, which are nowhere to be found among the books of ahadith and authentic historical records. Even if a person contemplates in terms of Dirayat, they do not prove to be correct. However, since they furnish an apparent means for levelling an allegation against the Holy Prophetsa, various Christian historians, as per their habit, have alluded to these instances in a very unpleasant manner. The first of these fabricated incidents relates to a lady named ‘Asma’ who used to reside in Medina (there is mention of ‘Asma here once again) and was a staunch enemy of Islam. She would speak ill of the Holy Prophetsa and would greatly incite people against the Holy Prophetsa through her provocative couplets and inflame people to murder the Holy Prophetsa. Finally, in his rage, a blind companion named ‘Umair bin ‘Adiyy killed her whilst she was in her home at night, during her sleep. When the Holy Prophetsa was informed of this occurrence, the Holy Prophetsa did not reprimand him; rather, in a way, he even commended the action. (However, to say that the Holy Prophetsa commended his action does not mean that he actually did commend it. In fact, I have already proven this incident to be false.)

“The second incident, that has been mentioned, is that of an elderly Jewish man named Abu ‘Afak, who lived in Medina.

This person would also recite provocative couplets against the Holy Prophetsa and would incite the disbelievers to wage war against the Holy Prophetsa and assassinate him. Eventually, he too was killed by a Companion named Salim bin ‘Umair in his fury, during the night, whilst he was in the veranda of his own home.” This is what has been narrated. Hazrat Mirza Bashir Ahmadra further writes:

“Waqidi and Ibn Hisham have even written some of the provocative couplets which ‘Asma’ and Abu ‘Afak had composed against the Holy Prophetsa. Sir William Muir and others have embellished their books with these two incidents in a very unpleasant manner. (The orientalists have taken these incidents and used them as an excuse to show how much injustice was perpetrated.) However, the truth is that, in the face of scrutiny and criticism, these incidents cannot even be proven to have occurred at all. The first argument, that puts the authenticity of these two incidents into question is that they are nowhere to be found among the books of ahadith. In other words, there is not a single Hadith in which an occurrence of this nature has been related, along with the names of the assassin or victim. As a matter of fact, putting the ahadith to one side, even various historians have not alluded to these incidents; whereas if incidents of this nature had actually taken place, there was no reason for the books of ahadith and various books of history to be empty of their mention.

At this instance, it cannot be speculated that since an allegation fell upon the Holy Prophetsa and his Companions, may Allah be pleased with them, the muhaddithin and various historians probably omitted these occurrences. The reason is that, firstly, the circumstances in which these occurrences took place are not objectionable. (If one takes into consideration how much he was provoking and inciting against the government, even then, it would not have been objectionable had this actually taken place. Therefore, it is incorrect to allege that the historians and muhaddithin did not mention this on the basis of it being a criticism of the Holy Prophetsa.)

“Secondly, any individual who possesses even an elementary study of the ahadith and history cannot be oblivious to the fact that the Muslim muhaddithin and historians have never omitted a narration merely on the basis that it may apparently seem to raise an objection against Islam or the Founder of Islam. Their sure practice was that they would never be reluctant at all in relating whatever they found to be authentic in terms of riwayat, merely due to its subject matter.

AL HAKAM | Friday 3 November 2023 ‘Afak. For this occurrence, Ibn Sa‘d, Waqidi and others have written that the assassin’s name was Salim bin ‘Umair. However, in some narrations, his name has been recorded as Salim bin ‘Amr, while Ibn ‘Uqbah has mentioned the name Salim bin ‘Abdullah.

Similarly, with respect to the victim, Abu ‘Afak, Ibn Sa‘d has written that he was a Jew, while Waqidi has not described him as such. Then it is ascertained from both Ibn Sa‘d and Waqidi that Salim killed Abu ‘Afak out of anger by his own accord. However, in one narration, it has been related that he was executed upon the instruction of the Holy Prophetsa. Even with respect to the time of the execution, Ibn Sa‘d and Waqidi place it after the execution of ‘Asma’. However, Ibn Ishaq and Abur-Rabi‘ state that it occurred prior to the execution of ‘Asma’. All of these contradictions result in the strong doubt that these tales are fabricated and false, or if there is some truth in them, it is so obscure that a statement cannot be passed with respect to its details and nature.

“Another argument that establishes these incidents as being false, is that the era in which both these tales are said to have taken place, is one with respect to which all historians are unanimous that, until that time, no confrontation or dispute had yet arisen between the Muslims and Jews.

History establishes that the Ghazwah of Banu Qainuqa’, was the very first battle, that took place between the Muslims and Jews, and that the Jews of Banu Qainuqa’ were the first ones to practically step forward in their enmity towards Islam.

How then can it be accepted that prior to this ghazwah, such killing and bloodshed had taken place between the Jews and Muslims? Furthermore, if such events had in fact transpired prior to the Ghazwah of Banu Qainuqa’, then it was impossible for them to not have been listed among the factors, etc., leading up to this ghazwah.

(These incidents have not been cited as reasons leading to the battle. However the killing of these two people should have been mentioned.) At the least, the Jewish people, who could have capitalised on an apparent opportunity to raise an allegation against the Muslims on the basis of these events, that it was the Muslims who initially provoked physical conflict, would have raised an outcry over these incidents.

Yet, in no historical record, and even in the works of those historians who have transmitted these tales, there is absolutely no mention whatsoever that the Jews of Medina ever raised such an allegation. If someone believes that perhaps they did raise an objection, but Muslim historians conveniently omitted it, then this would be an erroneous and baseless notion. For as already mentioned, no Muslim muhaddith or historian has ever placed a veil upon any allegation levelled by an opponent. For example, in the incident of the Sariyyah of Nakhlah, when the idolaters of Mecca raised an objection against the Muslims for dishonouring the sacred months, Muslim historians recorded this allegation in their books with unprecedented integrity. Hence, if any such allegation had been raised by the Jews on this occasion, historical records would not have been empty of its mention.

Therefore, these tales do not prove to be correct from any perspective of analysis. It seems as if a hidden enemy of Islam either related these tales, whilst attributing them

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to some Muslim, and then they found way of inclusion in the narrations of the Muslims; or perhaps a weak Muslim included these narrations into the historical record in order to attribute the false pride towards his own tribe that such men as were related to him killed various harmful disbelievers.

Allah knows best.

“This is the actual reality which is ascertained with respect to these incidents.

However, as it has been indicated previously, even if these occurrences were true, they cannot be considered objectionable under the circumstances in which they took place. In those days, the vulnerable state with which the Muslims were confronted, has already been described above. Their state was exactly like that of a person who becomes surrounded in such a place that is engulfed by a dangerously blazing fire on all four sides to as far as one can see, and he has no place of escape; and such people are standing beside him who are thirsty for his blood. In this extremely vulnerable state of the Muslims, if an evil and mischievous person incites people against their Master and Chief by reciting provocative couplets and provokes his enemies to assassinate him, what other solution could there have been in the circumstances of that era, except for putting an end to such a person?

“Then, this action was performed by the Muslims only in a state of extreme provocation – a state in which a minor killing cannot be considered enough for retribution. As such, even an individual like Mr. Margoliouth (he is also an orientalist), who generally takes an opposing stance on every matter, does not hold the Muslims worthy of condemnation on account of these incidents.

“Hence, Mr. Margoliouth writes: “‘Since, if the verses ascribed to ‘Asma be genuine, she had deliberately incited the people of Medinah [sic] to a murderous attack on the Prophet, her execution would not have been an inexcusably ruthless measure, judged by any standard; and it must not be forgotten that satire was a far more effective weapon in Arabia than elsewhere…and from the fact that only the culprit suffered, it was a decided improvement on the existing system (only the perpetrator was killed, and not others as well), by which satire on an individual meant war between whole tribes. In place of this the principle that each person shall suffer for his own fault and not their friends or relatives was introduced by Islam instead.’

“If Mr. Margoliouth has any objection with respect to these executions, it is only with regards to the manner in which they were carried out. In other words, why were they not officially executed after the formal announcement of their crimes? The first answer to this is that even if these incidents are deemed as being true, they were the individual actions of certain Muslims themselves, which were committed by them after they had been immensely provoked.

The Holy Prophetsa did not order these actions, and this is categorically established by the record of Ibn Sa‘d.

“Secondly, if hypothetically, it is accepted that the Holy Prophetsa had ordered these actions, even still, the circumstances of that era were most definitely such, that if an official judgement had been formally passed with regards to the execution of

‘Asma’ and Abu ‘Afak, and the relatives of the criminals were to have been informed in advance that their people were to be executed, this could have entailed dangerous consequences. Furthermore, there was also strong apprehension of the fact that these incidents could have set ablaze a vast fire of war between the Muslims and Jews, and even between the Muslims and idolaters of Medina.”

Hazrat Mirza Bashir Ahmadra writes, “It is strange that while Mr. Margoliouth has considered the mere action of killing to be permissible in light of the specific circumstances of Arabia at the time, why then with respect to the method of execution was his observation unable to take into account the specific circumstances of that era? In this regard as well if he had taken into account the specific circumstances of that era, perhaps he would have been convinced that the method employed (if in fact these killings did take place) was most appropriate and necessary for the circumstances of that era and in the interest of the public peace (but none of this actually happened.) […] In summary, firstly, the incidents of the execution of ‘Asma’ and Abu ‘Afak, the Jew, do not even hold to be true in terms of riwayat and dirayat. Then, if they are hypothetically accepted as being true, they cannot be considered objectionable in light of the circumstances of that era. Then, whatever the case, may be these killings were the individual actions of certain Muslims, which were committed by them after they had been seriously provoked, and the Holy Prophetsa did not issue any such order.” (The Life and Character of the Seal of Prophetssa, Vol. 2, pp. 266-273) To allege that the Holy Prophetsa gave the orders to kill them is completely baseless.

These are all fabricated statements that have been attributed to the Holy Prophetsa.

The historians have documented all these accounts; however, later on, the accounts ought to have been properly assessed. We are thankful to Allah the Almighty, and it is His favour upon us that He has enabled us to accept the Imam of the Age. As a result, we carefully assess and reflect over every matter and present it after understanding the true facts of the matter. And we strive to provide a rebuttal against any allegation that is levelled against the Holy Prophetsa. May Allah the Almighty grant wisdom to these academics, who spread [such false notions] in order to fulfil their vested interests and defame Islam. They claim to be serving Islam, yet in reality, their actions have led to extremism. May Allah the Almighty grant them wisdom.

I shall now mention the details of some deceased members. The first mention is of Professor Dr Nasir Ahmad Khan, who was more commonly known by the name of Pervaiz Parvazi. He recently passed away in Canada at the age of 87:

ۤ َ� �ٰ َ� ‫ٰر ِ​ِج ُ​ُعۡوۡ َ​َن‬ ٰ ‫ِاَل َ ۡ​ۡی ِ​ِہ‬ ِ ‫ِلِّٰل ِ​ِہ َ​َو ِ​ِاَّنۤا‬ ‫ِ​ِاَّنا‬

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

He was born in Qadian. His father’s name was Maulana Ahmad Khan Naseem, who was a missionary. He served as Additional Nazir Islah-o-Irsahd Muqami for a long period of time. He had a very bold personality and had helped organise the various jamaats. The deceased’s mother was Rehmat Bibi. Parvazi Sahib attained

his early education in Qadian. After his matriculation exams, he did not go to college because, at the time, the Talim-ulIslam College was in Lahore. Later, when the college relocated to Rabwah, he enrolled in the college. In 1958, he attained a BA (Hons) degree, and in 1960, he obtained his MA from the University Oriental College. He then obtained his PhD from Punjab University in 1968. Professor Nasir Parvazi also obtained an MA in Urdu and was appointed as a lecturer thereafter. He began his teaching career at a government college in Muzaffargarh. He also began to make literary contributions and his articles were published in Al Fazl, the Monthly Misbah, Khalid, etc. He also had a keen interest in poetry and produced very good poetic works. When the Talim-ul-Islam College was established in Rabwah, he dedicated his life to the service of Islam and joined the college and he continued to serve as a lecturer until 1969. He was appointed Head of the Urdu Department at Talim-ul-Islam College, Rabwah from 1969 to 1975. From 1975 to 1979, he worked as a visiting professor in Japan at Osaka University in its School of Foreign Studies.

During his tenure, he made a great effort to strengthen the relationship between Pakistan and Japan. He also helped with the establishment of the Jamaat in Tokyo. He returned to Pakistan in 1979, and after the nationalisation of the colleges, he worked at different colleges in Pakistan as an assistant professor. From 1986 to 1990, he taught as an assistant professor at Government College Faisalabad. Due to being an Ahmadi, he had to endure a lot of hardships during this period. Eventually, when the situation worsened to the point that he was even arrested, he left everything and came to the UK. He met Hazrat Khalifatul Masih IVrh and upon his instructions, he migrated to Sweden where he worked as a professor in Uppsala University in Sweden from 1991 to 2001. During his tenure in Sweden, he also had the opportunity to be a member of the Noble Prize Committee for Literature and continued to serve in this role for 16 years. In 2003, he migrated to Canada. He is well-known in the fields of literature and academia. His wife is Amatul Majeed Sahiba, the daughter of Maulvi Muhammad Ahmad Jaleel. Allah the Almighty blessed them with two sons and three daughters.

His wife says, “We were together for 63 years, and he continuously gave me full support in every moment, in prosperity and hardship; happiness and sadness. Since, I was the eldest daughter of my parents and remained in Rabwah, Professor Parvazi never stopped me from serving them. In fact, he served them even more than me.

He was an excellent example of upholding familial relations with my family members, i.e., relations from the wife’s family, in an exemplary manner. He would treat all his relations with great love and sincerity. He would take part in all their occasions of happiness and sadness.

His son, Tahir Ahmad Khan, says: “Whatever the circumstances may be, he always had a smile on his face. He had immense love for the Ahmadiyya Caliphate.

Until his last breath, he had this connection (with me) and would request prayers.”

Recently, his health took a turn for the worse and the doctors had given up hope. It was very difficult for him to write, initially

Friday 3 November 2023 | AL HAKAM

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he sent messages [for prayers], and then at times he would send a handwritten letter, which was barely legible, that he would write whilst laying down in his bed. He had a bond of great loyalty and sincerity. With regards to his stay in Japan, his son writes: “My father won a prize of an encyclopaedia, which was a prestigious award at the time.

He later donated it to the Khilafat Library.

In the 80’s, he was awarded the Allama Iqbal Gold Medal for Literature, but because he was an Ahmadi, he was not called [for the ceremony] and instead, his medal was sent home.”

His daughter, Amatul Wadood, says: “My father loved the Holy Quran dearly. He would recite one part of the Quran every day without fail. If I ever needed a reference for an article or a speech, in an instant he would tell me to search for such and such verse and chapter. Our father instilled the love of the Caliphate within us. He gave us confidence that we could express what was in our hearts and establish a bond with the Khalifa.”

His other daughter, Sadia, says: “My father was an ardent devotee of the Khilafat.

Through his actions and his conduct, one would always sense a deep bond of love and respect for the Caliphate. We have seen that before every action, our father would write a letter to the Caliph requesting prayers. In his final days of illness, when the doctors had expressed their concerns and were not very hopeful, as soon as he left the doctor’s room, he asked for a pen and paper. Despite the fact that his hands were weak and were shaking, he wrote a letter for prayers. (As I have mentioned earlier, he would write regularly.) He would sacrifice a lot in giving alms. Whatever amount he would have, he would give it away in charity.”

His maternal granddaughter, Naila, says: “Through my Nana [maternal grandfather] I learnt what the meaning of faith is and how one can truly love Allah the Almighty. One can see how a person can truly love Allah.”

She further says: “I was surprised to see his condition and how, until his last breath, he would constantly recite ‘All praise belongs to Allah, All praise belongs to Allah’ by raising his index finger. He was reciting ‘All praise belongs to Allah’ until the very end.” She then says: “Upon seeing his love, a flame was lit within me, and I desired that the love he had for Allah the Almighty, the Holy Quran, and the Caliphate, should be instilled within me as well.”

May Allah the Almighty bestow His forgiveness and mercy upon the deceased, and may his children and progeny be able to carry on his virtuous deeds.

The second funeral is of Shareef Ahmad Bhatti, son of Ameer Khan Bhatti of Rabwah. He passed away recently at the age of 88.

ۤ َ� �ٰ َ� ‫ِاُنا لِّٰل ِ​ِہ َ​َو ِاُنا ِال َ ۡ​ۡي ُِہ َٰر ِۡج ُعۡوۡ َ​َن‬

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

The deceased was a musi. He is survived by his wife, two sons and two daughters.

One of his sons works in the Hifazat-eMarkaz and the other son, Tahir Ahmad Bhatti, is serving as a missionary in Sierra Leone.

His son, Tahir Bhatti, who is a

missionary, writes: “My father used to tell us that when the prophecy of the death of Lekhram was fulfilled, at the time his own father, respected Ameer Khan Bhatti, was a young boy. He would say that when this prophecy was fulfilled, the truthfulness of Ahmadiyyat became etched in his heart, but owing to his young age, he was unable to go to Qadian and was unable to pledge allegiance. Later, he pledged allegiance at the hands of Hazrat Khalifatul Masih Ira and entered the fold of Ahmadiyyat. In 1974, owing to the disturbances and riots against Ahmadis, he had to leave Lalian and settled in Rabwah. He used to work in textile mills, but he never kept the fact that he was an Ahmadi hidden from anyone. Wherever he would work, he would tell them from the first day that he was an Ahmadi; if they wish to associate with him, then that is fine, as he would always identify as an Ahmadi.”

His brother Latif Ahmad, who resides in Germany, says, “He used to work in a textile mill. An opponent of Ahmadiyyat came into his department and said to him, ‘I have come to know that you are an Ahmadi.’ He replied by saying that indeed he was an Ahmadi, upon which the man started to speak ill against the Promised Messiahas. [The opponent] said, ‘Now, either you will stay in this mill or I will,’ and he made great efforts to persuade the owner of the mill and to create unrest.

[The deceased] immediately began to pray, supplicating, ‘O Allah, help me for the sake of Your Promised Messiahas and cause this mischief to fail.’ After a while, someone came to him and informed him that the person who had been disrespectful to him earlier was sitting outside the mill in distress. The owner of the mill caught him stealing during one of his transactions and fired him from the mill. The deceased was regular in offering the Tahajjud prayers [pre-dawn voluntary prayer] and the five daily prayers, and always remained engaged in supplication. He read the literature of the Community extensively, and especially after his retirement, he started to read even more. A book from our Community’s literature was always by his bedside and he remained engaged in studying it. Whenever the Caliphs of Ahmadiyyat would draw attention to particular prayers, he would immediately take part. He recited the Durood Sharif [salutations upon the Holy Prophetsa] very frequently.” His son, who is a missionary, says, “When I was in sixth grade, he would tell me to recite the Durood Sharif on my way to, and from school. He also referred to himself, as saying that, by the grace of Allah the Almighty, he recited the Durood Sharif more than 1000 times in a day.” May Allah the Almighty grant him forgiveness and mercy, and may He enable his children to carry on his virtues.

The next mention is of Professor Abdul Qadir Dahri, the former Amir Jamaat of the Nawabshah District. He passed away at the age of 92.

through the deceased’s late father, Raees Muhammad Muqim Khan Dahri. Abdul Qadir Sahib was very a brave and honest person.” His son further writes, “He never hesitated to sit amidst the lower class of society, even though it was considered objectionable according to the customs of that area to have the poorer class sit amongst you equally. He acquired a Master’s degree in Sindhi literature from the university. In that era, there was a shortage of educational institutions in Sindh, and so, owing to his passion for education, he began working as a lecturer at a college in Hyderabad.

Upon witnessing his passion for teaching, the principal there told him to open an educational institute in Nawabshah and hold evening classes there. Thus, those classes commenced and found great success.

Thereafter, the institute became a college and was numbered amongst the renowned colleges of Sindh – all due to his efforts.

Similarly, he also had very good relations with the Sindh’s major politicians and their families. He would openly tell them that he was from the Ahmadiyya Community, and he also advised his children never to conceal their faith in Ahmadiyyat. He always said, in the Sindhi language, that they were wearing the jewels of Ahmadiyyat, which was their distinguishing quality.

He also had the honour of translating the Holy Quran into the Sindhi language upon the instruction of Hazrat Khalifatul Masih IIIrh. Also, upon the instruction of Hazrat Khalifatul Masih IIIrh, he had the opportunity to translate Tafsir-e-Saghir into the Sindhi language, which comprised two volumes. Due to the translation of the Holy Quran and the publication of a pamphlet on selected verses of the Holy Quran, under Section 295C, a lawsuit was filed against Hazrat Khalifatul Masih IVrh and four other individuals, including him. Apart from the Sindhi language, he had extensive expertise in the Urdu language, to the degree that whomever he wrote to was greatly impacted by his writing. He was also a member of the Fazl-e-Umar Foundation. PhD students from universities would come to seek consultation from him. He had a vast circle of acquaintances. He wrote a book in the Sindhi language that holds great importance in terms of guiding teaching experts and students alike. Furthermore, there were some words of mockery used in the dictionary whilst referring to the Dahri tribe in Sindh. In light of the commandments of the Holy Quran, he persuaded government officials with many arguments and had those discriminatory terms permanently removed from the dictionary. May Allah the Almighty grant him forgiveness and grant His mercy. May He also enable his children to carry on his virtues.

Another mention is of Professor Doctor Muhammad Sharif Khan, who had been residing in the USA. He passed away at the age of 84.

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

He is survived by his son and five daughters. Sammar Ahmad, his son, writes, “His family entered the fold of Ahmadiyyat

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

By the grace of Allah the Almighty, he was a musi. He was born in 1939 in Tanzania.

Ahmadiyyat was introduced to his family

ۤ َ� �ٰ َ� ‫ِاُنا لِّٰل ِ​ِہ َ​َو ِاُنا ِال َ ۡ​ۡي ُِہ َٰر ِۡج ُعۡوۡ َ​َن‬

ۤ َ� �ٰ َ� ‫ِاُنا لِّٰل ِ​ِہ َ​َو ِاُنا ِال َ ۡ​ۡي ُِہ َٰر ِۡج ُعۡوۡ َ​َن‬

through his father, Doctor Habibullah Khan, who accepted Ahmadiyyat in Tanzania. Sharif Khan obtained his primary education from Qadian. As a result of the sermons delivered by Hazrat Musleh Maudra in 1954-1955, he dedicated his life [to serving Islam] when he was in the eighth grade. Then, in 1963, he obtained his MSc in Zoology with a gold medal. Then in 1996 he completed his PhD in Zoology from Punjab University. According to the instructions of Hazrat Khalifatul Masih IIIrh, he served at the Talim-ul-Islam College from 1963 until his retirement in 1998. He served for 35 years. The deceased had about 250 research papers published in publications around the world. His first research paper was published in 1972 and was on the subject of reptiles. He used to do a lot of research. He had done a great deal of research on snakes, lizards, insects and other animals. I was also his student.

He would take our class outside, and he would show us various aspects of nature and the various insects found therein, along with their various types. In 2002, he was awarded “Zoologist of the Year” in Pakistan. Mujibullah Chaudhry of the USA writes, “In 2008, I spoke to him about collecting funds for the mosque, to which he said, ‘We don’t have anything to offer’, however he invited me to their home.

When I went to their home, his wife placed a bundle of jewellery before me, including whatever she had received from her parents or her in-laws, saying that this should be accepted on their behalf.” He was very kind and humble. He always treated his students like his friends. May Allah the Almighty grant him His forgiveness and mercy.

His eldest son, Zafarullah Sahib, writes (these details were sent in later on), “Some scientists from the USA and Canada came to Rabwah to meet Professor Doctor Sharif Khan. According to those scientists, there was no greater expert in Pakistan than Sharif Khan Sahib when it came to reptology, or the study of reptiles.” He was a great expert. His son Rashid Zubair says, “He was regular in offering Tahajjud and keeping fasts from a young age. He would even lead prayers in the Qamar Mosque. Aside from offering prayers in congregation, he also regularly recited the Holy Quran and had a passion for studying its commentary. His studies in this regard were vast.” His grandson, Mashood Ahmad Khan, says, “Our grandfather was a very spiritual person and had deep scientific knowledge; he taught us that the proof for God’s existence can be found in one’s nature. He placed great emphasis on offering prayers on time and studying the Holy Quran. He had a great deal of love for the Ahmadiyya Khilafat. He would always write letters to the Khalifa of the time. Not only did he listen to the sermons himself, but he also drew the attention of those living at home towards this and would encourage them in this regard. May Allah the Almighty enable his children to carry on his good deeds.

(Official Urdu transcript published in the Daily Al Fazl International, 27 October 2023, pp. 2-7. Translated by The Review of Religions.)

Editor-in-chief: Qaasid Muin Ahmad | Executive editors: Ataul Fatir Tahir, Aqeel Ahmed Kang | Research coordinator: Awwab Saad Hayat | Associate editors: Jalees Ahmad, Ata-ul-Haye Nasir Translations: M Adam Ahmad | Design: Tahmeed Ahmad | © Al Hakam 2023