Al Hakam - 8 December 2023

Polygamy: The case of Hazrat Mufti Muhammad Sadiq

American Wife and Daughter of Hazrat Mufti Muhammad Sadiq – Edith Sadiqah Sadiq & Edith Nurmahal Sadiq

Zikr e Habib: Paragon of humility and unpretentious simplicity

‘Listen to the one who speaks in the name of the Holy Prophet’: Hazrat Musleh-eMaud’s heartfelt advice to the Muslim world

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THE WEEKLY

www.alhakam.org AL HAKAM | Friday 8 December 2023 | Issue CCXCIX Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL, UK info@alhakam.org | ISSN 2754-7396

Salat: Cultivating spiritual fulfilment in a world of distractions In the fast-paced world we live in, it can be hard to take a step back and enjoy the ‘slower’ pleasures of life. When we start to read a book, why do we find ourselves within minutes reaching for our phones? We live in an era of distraction – the constant dopamine hits we receive endlessly scrolling through social media or flicking through TV channels have made us accustomed to quick fixes. Our attention spans are becoming shorter, and tasks which require our full concentration and focus are feeling harder by the day to carry out.

Salat is one of these tasks. The benefits are immense but the reality is that it can be hard to attain and maintain focus in our prayers with distractions all around us. The Promised Messiahas said, “The salat purifies the spirit and the fast illumines the heart” (Malfuzat, Vol. 4, pp. 256–257), and the Holy Prophetsa would describe the salat to be the delight of his eyes. But the question is: How can we too, living in the age of distraction, derive maximum pleasure from salat?

This very question was once posed to Hazrat Khalifatul Masih Vaa in a virtual mulaqat. He explained that the Promised Messiahas taught a very simple method for attaining this: “[The Promised Messiahas] said that one should bring about such an expression on their face as if they are crying. When a person physically displays certain facial expressions to reflect a particular emotion, then those intended emotions begin to develop from within the heart as well.”

(Virtual mulaqat of students of Jamia Ahmadiyya Ghana, 5 December 2020, “How Sam Riz | Unsplash

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

Ignorant clerics

ُ ُ َ ْ ْ ْ َ َ ْ ّٰ ُ ْ َ ‫ﺎص ﻳَﻘﻮل‬ ِ ‫ﻋﺒﺪ ا�� ِ� ﺑﻦ ﻋ� ِ�و ﺑ ِﻦ اﻟﻌ‬ َ َ ُ ّ ٰ َّ َ ّ ٰ َ ُ َ ُ ْ َ ْ ‫� ِ�ﻌﺖ رﺳﻮل ا��� ﺻﻠﻰ ا��� �ﻠﻴ ِﻪ‬ ٰ َّ ُ ُ َ َّ َ َ َ‫ا��ّ� ��َ ﻳ َ ْﻘ ِﺒ ُﺾ اﻟ ْ ِﻌﻠْﻢ‬ ‫ ِإن‬:‫وﺳﻠﻢ ﻳﻘﻮل‬ َ ُ ً �َ �ْ‫اﻧ‬ َ َ ‫اﻟﻨ‬ ّ ‫ا�ﺎ ﻳ َ ْﻨ�َ� ُﻋﻪ ِﻣ َﻦ‬ ‫� ْﻦ‬ ِ ِ �‫ﺎس و‬ ِ ِ ْ َّ َ َ َ ُ ْ ْ ُ َْ َْ َ ‫ﺾ اﻟﻌﻠﻤﺎ ِء ﺣﺘﻰ‬ ِ َ ‫ﻳﻘ ِﺒﺾ اﻟ ِﻌﻠﻢ ﺑِﻘﺒ‬ َّ َ َ ّ ً َ ْ ُ ْ َ ْ َ َ ُ ‫اﻟﻨ‬ ً ‫ﺎس ُر ُء‬ ‫وﺳﺎ‬ ‫ِإذاﻟﻢﻳ��ك�ﺎﻟِﻤﺎا��ﺬ‬ ْ ْ َ ْ َ ْ َ َ ُ ُ َ ً َّ ُ ‫ﺟﻬﺎ�� ﻓﺴ ِ���ا ﻓﺄﻓﺘﻮا ﺑِﻐ� ِ� ِ�ﻠ ٍﻢ‬ ُّ َ َ َ ُّ َ َ .‫ﻓﻀ��اوأﺿ��ا‬ Hazrat ‘Abdullah bin ‘Amr bin al‘As reported Allah’s Messengersa as saying: “Verily, Allah does not take away knowledge by snatching it from the people but He takes away knowledge by taking away the scholars so that when He leaves no learned person, people turn to the ignorant as their leaders; then they are asked to deliver religious verdicts and they deliver them without knowledge, they go astray, and lead others astray.” (Sahih al-Bukhari, Kitab al-‘ilm, Bab raf ‘i l-‘ilmi wa qabdhihi wa zuhuri l-jahli wa l-fitani fi akhiri z-zaman, Hadith 2673a)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

Gratitude for blessings “Indeed, showing compassion and empathy towards humanity is a significant form of worship and a Continued on next page >>

Friday 8 December 2023 | AL HAKAM

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powerful means to gain the pleasure of Allah the Exalted. However, I observe a notable weakness in this aspect. Others are often regarded as inferior and subjected to ridicule.

Looking after them and assisting in their times of trouble and hardship seems to be a distant concern. I fear for those who do not treat the

impoverished with kindness but rather deem them insignificant – they themselves might fall into such misfortunes. The true expression of gratitude for the blessings bestowed

by Allah the Exalted is to treat His creation with kindness and benevolence. One must not become arrogant due to divine favours, nor should they oppress the poor like savages.” (Al Hakam, 10 November 1905; Malfuzat [1988], Vol. 4, p. 439)

Photo courtesy of Suhaib Ahmad

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can one attain pleasure and delight in salat?”, www.alhakam.org) Discipline is paramount in attaining this pleasure. The advice of the Promised Messiahas goes to show that every one of us will face highs and lows in our spiritual journey. At times we may struggle to pray due to distractions around us, but we must practice self-discipline to remain consistent and strive to inculcate such emotions in salat. It is only when we do this physically that the soul will follow. Huzooraa carried on to explain: “When a person displays an expression of one who is crying and, whilst reciting Surah al-Fatihah, continues to repeat and ponder over the words ‘Thee alone do we worship and Thee alone do we implore for help’, then soon one will genuinely begin to cry. When one begins to cry and a state of heartfelt emotions and fervency begins to develop, then one will begin to attain pleasure and delight from salat. [...]

“Therefore, a person has to display the physical expressions that are required to reach the desired inner state. However, this can only be attained by undergoing a concerted effort and by striving. If a person endeavours to strive in this way, they will continue to derive pleasure from salat. And when a person experiences that pleasure and delight once, then they will always endeavour to stand before their Lord whilst weeping to attain the pleasure and delight from being in that state. The

pleasure that one attains by weeping before Allah in sajdah is far greater than any other pleasure.” (Ibid.)

The Promised Messiahas was himself a living example of this advice. Hazrat Maulvi Abdul Karim Sialkotira, a companion of the Promised Messiahas, narrates an account from the days when the plague was rampant in the Punjab. This was the plague which had been manifested as a sign of the truthfulness of the Promised Messiahas and people were fast falling prey to this disease, but due to his love for mankind, he was engaged in prayer for them. The manner in which the Promised Messiahas was praying astounded Maulvi Sahibra. He said: “There was such grief and emotion in this prayer of the Promised Messiahas that the heart of the listener melted, and the Promised Messiahas was weeping before the Divine threshold in such pain just as a woman in childbirth. Upon listening more attentively, I noticed that the Promised Messiahas was praying for the salvation of mankind from the punishment of the plague. The Promised Messiahas was saying, ‘If these people are destroyed in this chastisement, who shall worship you?”

(Sirat Masih-e-Maud, Vol. 3, pp. 395) If we wish to attain maximum pleasure in our salat, this is the level we must strive to reach. Only then will we experience true peace in our lives, as described by the Promised Messiahas: “The greatest criterion of man’s life is salat. He, who keeps crying out to God in salat, lives in peace.” (Malfuzat, Vol. 2, pp.

45)

8 - 14 December

8 December

9 December

8 December 1905: The Promised Messiahas shared his thoughts about a separate graveyard for his followers during a private sitting with his Companionsra. Huzooras stated, “I desire that a piece of land be acquired to serve as a graveyard, a monument and a reminder [for the generations to come].”

Huzooras added, “It will be an impactful spectacle to see [members of a] Jamaat who were united during their lifetime also united after their demise. This is very good […].

It is not an innovation to add inscriptions on gravestones; in fact, this serves as a reminder and every gravestone will serve as a piece of history of the Jamaat.” (Malfuzat [1988], Vol. 4, p. 586) 8 December 2017: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa advised the governments of Muslim countries to make good political decisions, and called the attention of Ahmadis worldwide towards prayers for the Muslim ummah. (Al Fazl International, 29 December 2017, p. 5)

9 December 1944: Hazrat Musleh-e-Maudra addressed the younger members of the Jamaat belonging to the NorthWest Frontier region of the Indian subcontinent and urged them to devote their lives to the service of religion.

Huzoorra explained that a good method for preaching in this area was that the preacher should be a resident of the area and familiar with the customs and traditions of the people. (Tarikh-e-Ahmadiyyat, Vol. 9, p. 194) 9 December 1955: The Mubarak Mosque, the first purpose-built mosque in the Netherlands, was opened by Hazrat Sir Muhammad Zafrulla Khanra. This mosque, with three minarets and a capacity of 500 worshippers, was designed by Frits Beck and was completed with funds collected from Lajna Imaillah.

On 3 June 2006, Queen Beatrix of the Netherlands visited the Mubarak Mosque to commemorate the building’s 50th anniversary. (Al Fazl International, 2 June 2012, p.

9)

Right to Left: 1. Hafiz Qudrat Ullah Sahib, Missionary Holland 2. Prince Fahd Al-Faisal of Saudi Arabia 3. Hazrat Sir Muhammad Zafrulla Khanra

AL HAKAM | Friday 8 December 2023

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This Week in History A glimpse into the rich history of the Ahmadiyya Muslim Jamaat country.

13 December 13 December 1987: Maqbool Ahmad Zabih Sahib reached Malawi, to establish an Ahmadiyya mission there. He was the first Ahmadiyya missionary to reach this East African country. (Silsila Ahmadiyya, Vol. 4, p. 844) 13 December 1991: Hazrat Khalifatul Masih IVrh instructed that every country where the Jamaat is established should have a tabligh centre, with a fully equipped library of Jamaat literature and other related necessary reference books.

(Silsila Ahmadiyya, Vol. 4, p. 867)

Hazrat Khalifatul Masih Vaa addressing the convocation of Jamia Ahmadiyya UK

10 December 10 December 1894: The Promised Messiahas issued an announcement on this day for the eyes of the British Government, Queen Victoria – Empress of India, the Governor General of India, Lieutenant Governor of Punjab and other concerned influential figures.

This contained a rebuttal of an article, titled A Dangerous Fanatic published in the Civil and Military Gazette on 24 October 1894. The article had misrepresented and deceitfully portrayed the Promised Messiahas. (Majmu‘ah-eIshtiharat [2019], Vol. 2, pp.

123-131) 10 December 1901: The Promised Messiahas was extremely worried for the citizens of India as the plague continued to wreak havoc and claim lives in many parts of the Indian subcontinent. On this day, out of sheer sympathy, he issued a written announcement in three languages – Arabic, Persian and Urdu. – so that his message could reach as many locals as possible and they could safeguard themselves

from this rampant punishment of the plague. (Majmu‘ah-eIshtiharat [2019], Vol. 3, pp.

447-466)

10 December 1965: During his Friday Sermon on this day, Hazrat Khalifatul Masih IIIrh mentioned that in the next two to three decades the message of Ahmadiyyat will reach new heights. (Khutbat-e-Nasir, Vol. 1, p. 35)

11 December 11 December 1936: Hazrat Musleh-e-Maudra always reminded members of the Jamaat to turn towards God for every matter and to rely heavily on prayers. On this day, Hazrat Musleh-eMaudra instructed members of the Jamaat to engage in fervent prayers and seek forgiveness from God Almighty.

Whilst giving advice regarding prayer and repentance, Huzoorra said: “At least one day in a year, you ought to shed tears before God Almighty for your sins as opposed to merely asking Him to fulfil your desires.” (Tarikh-

e-Ahmadiyyat, Vol. 7, p. 324)

12 December 12 December 1911: On this day, in order to appease Bengali sentiments, Bengal was reunited

by Lord Hardinge. This was in response to the Swadeshi movement’s riots in protest against the policy and the growing belief among Hindus that East Bengal would have its own courts and policies. Years prior to this development, the Promised Messiahas publicised this event in a prophecy. (Tarikh-eAhmadiyyat, Vol. 4, pp. 383-384) 12 December 1979: Ahmadi theoretical physicist and Nobel Laureate, Professor Mohammad Abdus Salam Sahib received many awards from all over the world.

On this day, he was awarded with Nishan-i-Imtiaz by General Zia-ul-Haq, President of Pakistan.

Nishan-i-Imtiaz (Order of Excellence) is a state-organised civil decoration of Pakistan. It is the highest honour given to any civilian in Pakistan based on their achievements towards world recognition for Pakistan or outstanding service for the

13 December 2014: On this day, Hazrat Khalifatul Masih Vaa addressed the convocation of Jamia Ahmadiyya UK, in Haslemere.

In his address, along with many other instructions, Huzooraa emphasised the importance of du‘a in the life of a missionary. (Al Fazl International, 2 January 2015)

14 December 14 December 1902: On this day, the Promised Messiahas was in Qadian and it is reported that there were some guests in town, some from Lahore and some who had travelled all the way from Burma, to seek blessings from the company of Hazrat Mirza Ghulam Ahmadas.

(Malfuzat [1988], Vol. 2, p. 574) 14 December 1936: In order to connect Qadian with other large cities, telephone lines were set up.

On this day, the installation work was completed.

At the request of the Government of India, Hazrat Musleh-eMaudra inaugurated the installation by making the first call to Hazrat Chaudhry Sir Zafrulla Khanra, who then had the portfolio of Railways and Commerce in the Government of India. Mr Kapoor, a Subdivisional Officer of Telegraphs, and Mr Radol, a telephone engineer, worked hard and diligently to get this phone line up and running at the earliest. (Al Fazl, 16 December 1936, p. 2)

Friday 8 December 2023 | AL HAKAM

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Polygamy: The case of Hazrat Mufti Muhammad Sadiq Asif M Basit Ahmadiyya Archive & Research Centre, London

Polygamy remains one of the permissible practices of Islam brought under strict scrutiny by the modern Western world. The primary criticism rests on modern moral standards which again are set by none else but the West.

Before looking at how the provision of polygamy emerged in Islam, it is important to understand the moral standards of preIslamic Arabia – a melting pot of various religions and their ethics, and also of the absence of both.

Where men would feel free to take as many women as they liked, even without any legal marital contract, Islam emerged with strict rules on marriage and the maximum number of women that could be taken into a legal matrimonial contract at a time.

This is agreed by historians as one of the revolutionary social standards set by Islam in its contemporaneous world.

In a time when peace was only established through military conflicts, scores of female prisoners of war posed another threat to society by being seen as a class that was a free-for-all commodity. Where preIslamic society saw illegitimate births and diminished parental responsibility through this class of women, Islam provided a legal framework for men to take guardianship of such women by upholding their rights, should a man decide to take one or more of them as concubines.

Hence it can justifiably be said that Islam, through polygamy, imposed restrictions on a primitive society that thrived on free-sex, just as much as the modern Western world does. This leaves one wondering whether modern society is opposed to polygamy as a mode of free-sex, or, on the contrary, a restriction on any such modes.

A society where men and women can cohabit without any legal contract and feel free to have children, and part their ways when they like can only be critical of Islamic polygamy for the reason that it restricts, and not that it allows such freedom.

That Islam takes into account the psyche of men and women in its permissibility of polygamy is another debate which is important to this brief study. The stark difference in the functionality of male and female sex-drives is a factor that cannot be ignored when discussing polygamy in its historical context, just as much as it cannot be ignored with reference to modern society.

Even in early Islam, permission and injunction were always weighed in to maintain the equilibrium of the social structure. Mut‘ah, or temporary marriage, remained permissible in Islam but was forbidden at or around the time of the Battle

of Khyber (c. 628CE).

Similarly, polygamy was never seen as an injunction for Muslim men, but more as a permission to facilitate the shunning of moral vices that could potentially develop into social evils. The Holy Quran, when issuing permissibility, clarifies that upholding justice among all wives is paramount, and also that this justice is not an easy goal to achieve.

As mentioned earlier, conflict and war remained a permanent feature of the early days of Islam. While women were not permitted to actively participate in combat, men remained away from home on military expeditions. This meant that they were away from their wives for long periods of time.

No other means of satisfying carnal desires were permissible in Islamic teachings other than by way of nikah, or announcement of marital contract, between a man and a woman.

However, in the time of Hazrat Umarra, the Second Caliph of Prophet Muhammadsa, it was felt that married men and women should not be kept apart for longer than four months. Tradition has it Hazrat Umarra, having overheard a sad song of a woman longing for her husband who was at war, did not hesitate to approach his own daughter Hafsah and ask how long a woman could reasonably live without her husband. It was upon her reply that he decreed that men were not to be kept away on the battlefield for longer than four months.

However, marriages of Muslim men, including those of the Prophetsa himself, have remained a favourite area of debate for modern historians of Islam. One of the well-known marriages hugely criticised is that of Hazrat Khalid ibn al-Walidra with the widow of Malik ibn Nuwayrah. He is criticised for having killed ibn Nuwayrah to marry his wife which, Islamically speaking, would be an un-Islamic act. Historical data suggest that this was far from the truth, but, unfortunately, we live in times where scandal is held higher than plain truth.

Colonial West and Polygamy Western Christendom remains to this day behind many norms of the modern Western world. Despite the population of the modern West steadily turning away from faith and giving up any religious belief systems, certain Christian phenomena still dictate its social dynamics. Festivity remains rooted in Christian concepts of Christmas, Easter, Harvest and Thanksgiving etc.

The West’s strict aversion towards polygamy can also be traced back to Western Christendom while arguments given against it are those given in favour of a free society where no form of legal contract is required for a man and woman to cohabit.

Western legal systems, inspired by Christian

ideals, have seen polygamy as a crime on the grounds that “it fosters inequity, confuses children, and jeopardizes marital consent”. (John Witte Jr, The Western Case for Monogamy over Polygamy, Cambridge University Press, NY and Cambridge, 2015) The fact that the same does not apply to cohabiting, where couples live together without any marital contract, having children out of wedlock, and the confusion of the latter over parental ownership is a clear indication that the West has got it all wrong in understanding the concept of Islamic polygamy.

John Witte Jr, in his detailed work The Western Case for Monogamy over Polygamy, highlights how the balance in the West is tilting more towards polygamy. He believes that “polygamy will come to dominate public deliberation and litigation in many Western countries in the near future”. (Ibid.)

Gallup survey shows that in America alone, the tide seems to be turning where the moral acceptability of polygamy is witnessing a constant uptick. From 7% in 2004, the trajectory of moral acceptability has gone up to 20% in 2020, and is still creeping upwards.

The Case of Hazrat Mufti Sadiqra Speaking of America, we take the case of Hazrat Mufti Muhammad Sadiqra, the first Muslim missionary to arrive in modern America in 1920.

As soon as Hazrat Mufti Muhammad Sadiqra set foot on American soil, he was detained by immigration authorities on account of being a Muslim who would preach polygamy. He had to assure the authorities that polygamy was an option in Islam and not an obligation. He also wrote to newspapers to have his voice heard, one of which was the Evening Public Ledger: “I am detained because I must show my authority as an Ahmadi preacher […] and because I come from a country and nation which allows polygamy. I am going to appeal. I am not a polygamist myself, having only one wife, who is in India with our four children […]” (Evening Public Ledger, Philadelphia, 20 February 1920) This one wife of his was Imam Bibi whom he had married in India, as we understand from his various biographical accounts.

(Zikr-i-Habib [an autobiographical account], Mufti Muhammad Sadiq, p. 173) The Ipswich Star, on 19 November 2023, has published an account by some newfound grandchildren of Hazrat Mufti Muhammad Sadiqra with evidence that he married their grandmother, Ethel Maud Bassett, during his stay in England (1917 – January 1920). He also fathered her child, Frederick A Bassett, who was born in May 1920 – about five months after his departure from England to America.

Hazrat Mufti Muhammad Sadiqra

The family, in their quest for their grandfather, have collected a number of documents to piece the jigsaw together.

Many pieces, however, remain missing. Also in their possession are a number of letters written by Mufti Sadiq to his son Frederick – whom he addresses with the Muslim name Farid – where he fondly advises his long-lost son about good and bad, dos and don’ts of life.

In February 1947, Hazrat Mufti Muhammad Sadiqra sent his “dear son Farid” a book that he had recently authored, titled “Lataif-i-Sadiq” (anecdotes of Sadiq).

He also advises him that being in the Urdu language, he might not be able to read it.

However, we know from other father-to-son letters that Hazrat Mufti Muhammad Sadiqra advised his son to visit the Fazl Mosque in London and meet with the missionary Mushtaq Bajwa Sahib; we know from the letters that he did. So, Frederick could have had the book read if he chose to do so.

Frederick might not have known Urdu, but the author can confirm that this autobiographical account of Hazrat Mufti Muhammad Sadiqra carries no mention of Frederick’s mother, Ethel.

This, combined with his statement that he only had one wife who was in India, suggests that the marriage between Ethel Bassett and Hazrat Mufti Muhammad Sadiqra might have only been a very short episode.

Since some demand legal registry documents to prove marriage, it must be clarified that the only requirement of marriage in Islam is nikah – a public announcement before four witnesses that a man and woman have agreed to live together as husband and wife, under a matrimonial contract.

AL HAKAM | Friday 8 December 2023 The same applies to divorce in both Islamic modes – talaq where a husband divorces the wife, or khula‘ where a wife divorces the husband. It has to be publicly announced that the two are breaking the wedlock and will no longer be living together as man and wife.

There are, however, legal requirements that ensue a divorce where the husband is required the dowry in the case of talaq or that the woman cannot be divorced if pregnant at the time.

Frederick was born on 20 May 1920 which is exactly five months after Hazrat Mufti Muhammad Sadiq’sra departure for America (January 1920). This means that Ethel must have been four-months-pregnant at the time of his departure.

Hazrat Mufti Muhammad Sadiq’sra statement to the authorities and open letters to the American press suggest that he was not in nikah with Ethel, nor was he aware that she was pregnant with his child. But since the pregnancy must have happened while they were Islamically in nikah, it means that the divorce must have happened in the preceding four months, but right at the very onset of the pregnancy when both were unaware that she had conceived.

Another hypothesis suggests that if they were aware of the pregnancy, Ethel must have exercised her Islamic right to divorce by way of khula‘.

Whatever the case, Hazrat Mufti Muhammad Sadiq’sra statement makes it clear that he was only married to Imam Bibi at the time of his arrival at the American port. Had he arrived in America with the intention to marry American women, he had no reason to plainly declare his marriage in India, especially at a time when there were no means for facts to be verified

by American authorities.

The only assurance that the American authorities required was that Hazrat Mufti Muhammad Sadiqra would not preach or practice polygamy while in America.

Whether he was polygamous already or not was not the question.

Moreover, had he intended to be polygamous in America, marriage to Ethel would have been a perfect precedent to present to American immigration control – more so with a child on the way.

Also suggesting that the marriage with Ethel had ended in divorce is the birth registration of Frederick where he is listed with the surname “Bassett”. In his baptism certificate, in the column asking for his parents’ names, the only name given is “Ethel Maud Bassett”.

Had the marriage been still on, there was no reason for Ethel not to give Hazrat Mufti Muhammad Sadiq’sra name as the father of the child. Even in the case of a divorce, there was no apparent reason to conceal the father’s name.

In light of what we know so far, Ethel abandoned Frederick by sending him to an orphanage-style care system of Barnardo’s, which is evident from the documents in possession of Frederick’s children and published by Ipswich Star.

But this happened later on. From the time of his birth, Frederick was deprived of his true identity by concealing his father’s name. He was baptised, despite the fact that Ethel Bassett had converted to Islam, confirmed by Hazrat Mufti Muhammad Sadiq’sra report published in the Al Fazl Qadian, on 10 June 1919, where it said:

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England and Wales Civil Registration Birth Index 1916-2007, Courtesy of www.ancestry.co.uk

London, Church of England Births and Baptisms, 1813-1923.

“Two respectable ladies, by the names of Ms Bassett and Mrs Sals have accepted Islam at the hand of Hazrat Mufti Muhammad Sadiqra, missionary of Islam. Their Muslim names are Majidan and Fatimah. Praise be to Allah.”

The Review of Religions, in its issue of May, June, and July 1919 published the same in English: “Five English Ladies and Gentlemen joined the fold of Islam in the month of May. Their names are Miss E Maud Besset [sic.], Mrs Alice Sals, Mrs Gurr, Miss Bysouth, and Mr Scott.

“They have been respectively given the Muslim names of Majidan, Alia, Amina, Mariam and Abraham, and their applications for initiation into the Ahmadia Movement have been forwarded to His Hazrat Khalifat-ul-Masih.”

The above report, published in the Al Fazl of 10 June 1919, is dated 7 May 1919.

We can safely assume that Ethel converted to Islam sometime in early May. The marriage must have happened in the Summer of 1919 before she conceived Frederick around September (counting back from his birth in May 1920).

It is around the same time that marriage seems to have fallen apart. No one can say for sure, but the little amount of evidence that we have supports the assumption that Ethel abandoned Islam and her husband who was also the father of her unborn child.

The evidence the author uses here is the baptism certificate of Frederick A Bassett (baptism dated 24 August 1920).

Had Ethel remained a Muslim, Baptism would have not been anywhere in the equation. The same applies to the name Frederick which is very much a Christian name and not a Muslim one.

That Hazrat Mufti Muhammad Sadiqra later made an effort to establish contact with his son Frederick, fondly addressing him as

Farid, shows that he did not abandon his child. The mother of the child seems to have kept him from making any contact with the father.

While there is no registry document to prove the legal marriage of Hazrat Mufti Muhammad Sadiqra and Ethel Maud Bassett, there is sufficient evidence to believe that Islamic marriage did take place. The letters written to Frederick by Hazrat Mufti Muhammad Sadiqra advise him to visit the Fazl Mosque in Southfields, London, and stay in contact with the missionary there.

Letters suggested that he visited the mosque and remained in touch with the mosque before losing contact.

Had there been no nikah and the child was born out of wedlock, Hazrat Mufti Muhammad Sadiqra would never have made any effort to, firstly, find this child of his and, secondly, to get him in touch with the mosque where everyone knew Hazrat Mufti Muhammad Sadiqra as their pioneering missionary and held him in very high esteem.

The story of Hazrat Mufti Muhammad Sadiqra and his son Frederick is a sad one. It hurts to see that ever since the publication of the article in Ipswich Star, some Social Media users have been using foul language about this child, his mother and his father.

They lived in a time when life was much different than as know it today.

Ethel was not a bad lady. Hazrat Mufti Muhammad Sadiq’sra report published in the aforementioned issue of The Review of Religions mentions her as someone who was helping Hazrat Mufti Muhammad Sadiqra in his missionary activity. He writes: “I am still suffering from granular eyelids which has rendered me unable to do any reading or writing work. Some English Muslim friends (such as Mrs Jameela Shah, Mrs Abasi and Miss Besset [sic.] and Abdul Rahim Alabi Smith, a young

Nigerian Ahmadi, have been of great help in disposing of my correspondence. May God be their reward.” (The Review of Religions, May, June, July 1919, p. 229) We can only wonder what might have led Ethel (or Majidan) away from Islam. Those were very challenging times for Muslims living in the West. In the book that Hazrat Mufti Muhammad Sadiqra sent to his son in London, he narrates a very interesting anecdote: “A tough situation arose for Hazrat Mufti Muhammad Sadiqra in America, but God saved him miraculously. Hazrat Mufti Muhammad Sadiqra had been preaching Islam to a young American girl who was almost ready to accept the message. Her mother was a bigoted and stubborn woman who tried to stop her daughter from converting to Islam through every possible effort. Having failed, she filed a false lawsuit against Hazrat Mufti Muhammad Sadiqra, accusing him of being part of a dangerous mission where girls are abducted and then married off to Muslim men; and that the same was happening to her daughter.

“The lawsuit was horrific but was dismissed in its very early stages, hence relieving Hazrat Mufti Muhammad Sadiqra of a burdensome worry.” (Lataif-i Sadiq (being the autobiography of Hazrat Mufti Muhammad Sadiqra), ed. Sheikh Muhammad Ismael Panipati, published by Tajir Kutab Qadian, 1946) Such were the times when being Muslim was a thorn in the West’s eye. The resilience of Muslim missionaries becomes even more commendable in such circumstances.

Their families shared the burden of their sacrifice and must have received their share in the rewards from God Almighty.

Note from author: The above is based on the data and information so far available. As more comes to light, further research will be carried out and presented.

Friday 8 December 2023 | AL HAKAM

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American Wife and Daughter of Hazrat Mufti Muhammad Sadiq – Edith Sadiqah Sadiq & Edith Nurmahal Sadiq Mahmood Kauser Missionary USA

As the 100 years since the arrival of the first Muslim Missionary to America came to a close, more and more about the days of his missionary work have come to light.

Among the many challenges he faced and the triumphs he achieved in that short while; God blessed this disciple of the Promised Messiahas with many supporters to continue the mission of Islam in America.

One important aspect of teaching Islam to new Muslims is the training and education of a vital segment of society; women. One such method of teaching the women of a society is outlined by the sunnah of the Holy Prophet Muhammadsa in the blessed examples of his wives. For example, the Holy Prophet Muhammadsa married Hazrat Safiyyara who was of Jewish descent. Similarly, his wife Maria alQibtiyyara (Maria the Copt) was originally from Egypt. She is the wife who bore the Holy Prophet Muhammadsa a son named Ibrahim who died in his infancy. Each of his wives played a pivotal role in the education and training of other women of their time.

It is therefore likely that under the same direction, Hazrat Mufti Muhammad Sadiqra also wed in various places during his global mission. (“Hazrat Mufti Muhammad Sadiqra [Urdu]”, p. 263, www. alislam.org) Recently, an article was published regarding his grandchildren in the United Kingdom reconnecting with the Ahmadiyya Muslim Community to learn about their grandfather, Hazrat Mufti Muhammad Sadiqra. It seems, from the reports, that this marriage was likely short-lived, and although a child was gifted as a result of this union, Hazrat Mufti Muhammad Sadiqra only reconnected with him after the child attained the age of maturity. He even gave the name Fatima to one of his granddaughters. Additionally, his next tour was in the United States from 1920 to 1923. During this visit, he also wed a newly converted American by the name of Edith Hoffman. Details of her life are presented in greater detail in this article. And lastly, on his return to Qadian, India in 1927 he also wed Hidayat Budd, a Dutch woman who travelled with Hazrat Mufti Muhammad Sadiqra on his journey back to Qadian and settled there with him. (“Early days of the Holland Mission”, www. alhakam.org)

Therefore, the story begins on the shores of Philadelphia when Hazrat Mufti Muhammad Sadiqra was denied entry into the United States and subsequently detained for seven weeks. The charges were based on a fear of preaching polygamy.

The very act itself was already outlawed in the US, therefore it was the promotion and propagation of the custom that was the cause of his refusal to enter as a missionary.

The Immigration Officers initially gave Hazrat Mufti Muhammad Sadiqra an ultimatum, “either return on the same ship you came” or face the consequences of a decision from the President himself.

His response is important to understand the magnanimity of the work of this man of great fortitude and integrity. He said, “I will not leave for my Khalifa has told me to enter this country and help those who are looking for faith.” This earned him a place in a detention centre in New Jersey. (Hazrat Mufti Muhammad Sadiqra, “Khilafat-eThania Kay Karnamay”, Al Hakam (Khilafat Number), 21-28 December 1937, p. 6) After seven weeks, he was finally released and permitted to work as a missionary. He began his mission in New York City. He then moved to Detroit where he started the Moslem Sunrise Magazine, finally settling in Chicago, IL. He spent the first two years devoted to establishing the mission of Islam Ahmadiyyat from sea to shining sea. It was by this time that over 500 new converts had joined the Movement. In October of 1922, an American woman by the name of Edith Hoffman also stepped forward to take the leap of faith. She was born in Altoona, Pennsylvania in 1895 and had served abroad in the Red Cross in 1921 during the Greco-Turkish war. (The Philadelphia Inquirer, 22 August 1923, p.

12) After she had returned, she came across the Mission of the Ahmadiyya Muslim Community and eventually embraced it as her own. She was given the name Sadiqah.

Hazrat Mufti Muhammad Sadiqra wrote to Hazrat Khalifatul Masih IIra for permission for a second nikah. After receiving the blessings of Hazrat Khalifatul Masih IIra, in December of 1922 the nikah (Muslim marriage ceremony) was held which officially united in holy matrimony Hazrat Mufti Muhammad Sadiqra and Edith Sadiqah Hoffman, now named Sadiqah Sadiq. (Philadelphia Inquirer, 31 August 1923, p. 6) They later registered their marriage in Cook County on 3 March 1923. (Ancestry. com, Cook County, Illinois Marriage

Indexes, 1912-1942 [database online]; Provo, UT, USA: Ancestry.com Operations, Inc., 2011) Since it was a well-known fact through the news media at the time that he already “had a wife in India,” getting his marriage registered was a very significant step to draw a clear picture for us today.

International relations and immigration status’ were not the same as they appear in this day and age. The fact that he was able to successfully register his marriage reveals he was not in violation of USA polygamy laws. Additionally, there were no criminal charges levelled against him as a result of this marriage registration to indicate otherwise.

Thereafter, Edith Hoffman, now Sadiqah Sadiq, continued her work as a devout Muslim American. (Moslem Sunrise, 1923, Issue 1, p. 169) She not only preached Islam but also served mankind in every possible way. Hazrat Mufti Muhammad Sadiqra in the second quarter of 1923 in the Moslem Sunrise mentions that “Mrs. Sadiqah Sadiq, being a graduated registered nurse and having vast experience in that branch of medical science, will be glad to help the Moslem sisters in the country by her valuable advice personally or through correspondence.

Address all communications to 4448 Wabash Ave. Chicago Ill.” (Moslem Sunrise, 1923, Issue 2-3, p. 214) In addition, she also contributed to the Berlin Mosque that has now been built in only recent years and has been named Khadija Mosque.

(Moslem Sunrise, 1923, Issue 2-3, p. 196) By this time, Hazrat Musleh-e-Maudra had already sent another missionary to carry on the work of the Mission in the USA; Hazrat Muhammad Dinra. He had begun his work as the chief editor of the Moslem Sunrise, for which Hazrat Mufti Muhammad Sadiqra also mentioned in the following words: “I gratefully acknowledge the assistance rendered by M. Mohammad Din, B. A., and Sadiqah Sadiq, R. N. in the preparation of this issue of the magazine.”

(Moslem Sunrise, 1923, Issue 2-3, p. 190) His work had seen great fruition, but it was time for him to return to Qadian.

Anyone not familiar with the sacrifices that go along with the life of an Ahmadi Muslim missionary would not be familiar with the ability to leave your family behind while the missionary carries on the Mission.

There are countless examples in the history of Ahmadiyyat in which missionaries had to sacrifice distances and decades away from their families for the purpose of

establishing the Mission. It is not done out of cruelty or neglect, but out of sacrifice and service. These examples are in line with the example set by Hazrat Ibrahimas when he had to leave his wife and son behind in a barren land for the sake of Allah. Therefore, the life of Hazrat Mufti Muhammad Sadiqra was one of sacrifice for the sake of faith.

In the early part of 1923, Hazrat Mufti Muhammad Sadiqra received his summons from Hazrat Musleh-e-Maudra and began work to transfer the many organs of the mission to the newly arrived missionary, Hazrat Muhammad Din. At this time, the members of the USA Jamaat wrote a special letter that was published in the Moslem Sunrise asking Hazrat Mufti Muhammad Sadiqra for any chance to stay back. However, Hazrat Mufti Muhammad Sadiqra must continue to the next place on the commands of his Khalifa.

At this point, Hazrat Mufti Muhammad Sadiqra and Edith Hoffman (Sadiqah) are preparing to welcome a great gift to their world; the birth of their daughter. It was in August of 1923 that Nur-Mahal Sadiq was born. At this same time, they were preparing to depart for Qadian together.

It is reported “Dr. Sadiq expects to return to India with his wife and daughter. He will take up the work of increasing the educational facilities there for women.” He met his daughter at the age of two weeks for the first time in Philadelphia. “It is a poor time for lectures and sermons, besides I had a small daughter whom I had not seen. Although my wife is American, she belongs to my faith and we decided to name the child Noor, the Arabic name

AL HAKAM | Friday 8 December 2023 for ‘Child of the light’”. (The Evening News, Wilkes-Barre, PA, 22 August 1923, p. 3) On her birth certificate, it was written Edith Nurmahal (Noor-Mahal) Sadiq. His wife and daughter were at the time residing at 3940 Walnut Street in Philadelphia. (The Philadelphia Inquirer, 22 August 1923, p.

12) It seems though that legal issues were raised which prevented Edith Hoffman (Sadiqah) from leaving with Hazrat Mufti Muhammad Sadiqra on his scheduled voyage back to India. This entire ordeal is captured in a newspaper report which also included the photos of Edith Hoffman and the newborn. Charges were made against Edith Hoffman on what is known as “bigamy.” This is known as the criminal offence of marrying one person while still legally married to another. At the time, Hazrat Mufti Muhammad Sadiqra was in Massachusetts. The article highlights the defence of Edith Hoffman (Sadiqah), “She had been informed by an attorney in Chicago that she was legally divorced.”

Additionally, she reports that “she met her first husband in Europe in 1921 while she was serving a Red Cross contingent in the Near East […] the couple later met in New Orleans and were married.” She adds that “she left her husband a few days after the marriage and has never lived with him since.” To draw a clear picture of the kind of ex-husband he was, she tells the paper that after their marriage ended, “he, however, trailed her from one city to another […] trying to force her to return to him.” Concluding, “In Chicago, she said, she applied for a divorce and later learned it had been granted.” After several months, she ended up hearing a lecture by Hazrat Mufti Muhammad Sadiqra which convinced her of the truth of Islam, allowing her to officially embrace the faith.

Such attempts to halter the initial progress of Islam were seen often during these first three years. One such example was at the very beginning of the mission of Hazrat Mufti Muhammad Sadiqra when he first moved to New York City. He mentions in his own words “After my arrival in America, I rented a house that was owned by a lady. I was once praying in the house when a person saw me through the glass door and presumed I was performing

7

magic. He reported this to the homeowner and she came hurriedly and told me to vacate her house immediately while I was still praying. After finishing my prayer, I told her this is how we meditate, but she did not hear a word from me. Thus I was forced to vacate the house.” (Shaikh Muhammad Asmaeel Paani Pati, Lataife Sadiq, Jamaluddin Anjum, 1946, p. 138139) The same seems to have occurred again when Sadiqah Sadiq (Edith Hoffman) was charged by her first husband who outrageously claimed that she was still his wife even though she had made clear to the court that she had divorced him.

In the end, Hazrat Mufti Muhammad Sadiqra had to return to India and was unfortunately not able to take his wife and child back with him. His desire was always to preach and establish Islam across the globe. He embodied the sunnah of the Holy Prophet Muhammadsa by marrying those of different nations so that he could train them and educate them about the true essence of Islam and through them train and educate not only a specific segment of society but the future generations as well.

Therefore by September of 1923, Hazrat Mufti Muhammad Sadiqra left the USA, stopping briefly in England on route back to India. (Ancestry.com, UK and Ireland, Incoming Passenger Lists, 1878-1960 [database online], Lehi, UT, USA: Ancestry. com Operations Inc, 2008.) After this, very little is known about the whereabouts of his wife and daughter other than the fact that in the 1930s census, they are reported to have been living in San Francisco, California. Later even his daughter is reported to have lived at 504 Laura Ann CT, Bay Point, CA, 94565 which is less than a mile and a half from our current Bay Point Mosque. (The Philadelphia Inquirer, 31 August 1923, p. 6) Nothing much is known from then on other than the fact that Edith Nurmahal Sadiq, daughter of Hazrat Mufti Muhammad Sadiqra, died on 14 April 1992 in Contra Costa, California. (Ancestry. com. U.S. Public Records Index, 19501993, Volume 2 [database online]. Provo, UT, USA: Ancestry.com Operations, Inc., 2010. xiii Ancestry.com Number: 207-140524; Issue State: Pennsylvania; Issue Date: Before 1951) To Allah we belong and to Him we shall return.

Ahmadis in Ecuador offer Arabic courses to public Abdul Basit Khawaja Missionary, Ecuador

Jamaat-e-Ahmadiyya Ecuador has been offering an Arabic course for the past seven years. The course originally began to help Ecuadorian converts read the Holy Quran and learn the salat, but with time, many other Ecuadorians expressed a keen interest in learning Arabic for themselves.

The Arabic course has been open to the public for five years now. Each course consists of 12 classes over three months and

concludes with a final exam and a graduation certificate. Throughout the classes, students learn the Arabic alphabet, numbers, 40 Arabic words, and 10 commonly used phrases.

This year, the course began in September with 40 students. Among them were 14-yearold Anthony Nejib Dargham Yusti and his mother, Doris Yusti, who are Venezuelans living in Ecuador; who told me that their grandfather was from Syria.

Hearing their names for the first time, I was surprised to hear the name Nejib, an

Arabic word.

They explained to me that their grandfather was originally from Syria, had migrated to Venezuela, and was now living in Ecuador. Their reason for joining the Arabic course was due to their Arab background.

Anthony said, “I want to learn Arabic so that I can speak to my grandfather.”

By the grace of Allah, the course concluded in November with 16 students graduating. Doris and her son Anthony – who are among the graduates – are eagerly waiting for the next opportunity to join the

advanced Arabic course.

One amazing benefit of this course is that it piques students’ interest in the Holy Quran, and many students purchase their own copies of the Holy Quran so that they can keep practising their Arabic. This year, six of the 16 graduates purchased their own copies of the Holy Quran.

Being one of the only sources to acquire the Holy Quran in Arabic with Spanish translation in Ecuador, the Ahmadiyya Mission has seen many Ecuadorians happily purchase their own copies. Alhamdulillah.

Friday 8 December 2023 | AL HAKAM

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The Holy Prophet Muhammad: A love that transcends time Remembering the Holy Prophet’s compassion in a world struggling with division and hate compassion for humanity comparable to that bestowed upon the Holy Prophetsa. It is he who has been uniquely blessed with this unparalleled degree of empathy for all of humanity, even for those who are yet to come, and the life of the Holy Prophetsa serves as testimony to this claim.

The Holy Prophetsa endured tribulation after tribulation throughout his entire life.

He was orphaned at a young age; suffered the loss of his beloved grandfather; faced persecution from his own people; witnessed the slaughter of his Companionsra; endured the heart-breaking loss of the mother of his children; and was driven out from his homeland. He was the victim of many episodes of violence, including suffocation, strangulation, and physical assaults. The agony continued as his children, with the exception of one, passed away during his lifetime. His daughter was martyred, and the child she carried did not survive. Stones were hurled at him until his shoes were drenched in blood, and he was compelled to flee the town of Taif.

However, it was the Holy Prophetsa, the Mercy for Mankind, who proclaimed:

Ehtesham A Arif Student Jamia UK

In these tumultuous and uncertain times, it is easy for individuals to succumb to anger and harbour animosity towards those with differing views. People find themselves making adversaries very quickly, and a sense of consideration and empathy for others is gradually eroding in our society. The surge of hate speech and racism is becoming more prominent and fostering an environment where disagreements lead to heated conflicts and divisive tensions.

Yet, the exemplary life of our beloved master, the Holy Prophet Muhammadsa, stands as a testament to a love so profound that God Almighty forever immortalised the affection and empathy he held not only for Muslims, but for all of humanity:

ُ ُ َ� َ َ ۡ َ� ٌ َ َ� ۡ ‫َل َ َ​َعَّلَک َبَا ِ​ِخٌع َّنۡف َ​َسَک َاَّلا َیَُکۡوُۡنۡوۡا ُ​ُم ۡ​ۡؤ ِ​ِم ِ​ِنۡی َ​َن‬

“Haply thou wilt grieve thyself to death because they believe not.” (Surah AshShua’rah, Ch.26: V.4) ٌ The term ‫ َبَا ِ​ِخٌع‬is derived from the rootَ َ� َ َ َ َ​َ word ‫َبَخَع‬. In Arabic, ‫ َبَ​َخَع الَّذ ِ​ِب ْ​ْی َ​َحَة‬conveys the act of “slaughtering the beast with remarkable efficacy, completely severing the bone of the neck” — an action performed with exceptional skill and energy. Thus, the verb َ َ ‫ َبَ​َخَع‬signifies the execution of any task to an extraordinary extent and degree. The lexicons also illustrate that when expressing َْ َ َ ‫َبَ​َخَع َنْف َ​َس ٗ​ٗہ‬, it denotes the complete annihilation of oneself due to overwhelming grief.”

(Dictionary of the Holy Quran, Malik Ghulam Farid MA, p. 57) Keeping this in mind, the above verse clearly demonstrates the fact that the Holy Prophetsa had reached such a level of compassion and empathy, that he would be in a perpetual struggle against profound grief for the entirety of humanity. His heart, completely pure and untainted, did not allow him to harbour any hate for his adversaries, rather it overflowed with an abundance of empathy towards them that they may be rightly guided.

This incredible level of compassion for mankind is perfectly surmised by Hazrat Musleh-e-Maudra in the following words: “Indeed, Allah’s Messengersa did not just prove his superiority in the realm of intellect, but he also excelled beyond all lovers in the

Sardar Faizan | Unsplash

realm of emotions. His excellence was such that no other lover could match him in love.

Leave aside his love for Allah Almighty, for that is beyond the reach of all. But consider human sympathy: Majnun was merely a lover of a woman, his love carried a selfish motive; he desired to indulge in her beauty and to benefit from it. In stark contrast, the sympathy of Muhammad, the Messenger of Allah, peace and blessings Allah be upon him, transcended such worldly desires and gains. His sympathy and compassion were not limited to one or two, not confined to friends or the beloved, not just for the beautiful, but it extended to all, and even more profoundly towards those who were less fortunate in appearance.

“Accordingly, Allah Almighty declares:

ُ ُ َ� َ َ ۡ َ� ٌ َ َ� ۡ ‫َل َ َ​َعَّلَک َبَا ِ​ِخٌع َّنۡف َ​َسَک َاَّلا َیَُکۡوُۡنۡوۡا ُ​ُم ۡ​ۡؤ ِ​ِم ِ​ِنۡی َ​َن‬

“O Muhammad (peace and blessings be upon him)! Perhaps you would destroy yourself in grief, not merely for those beautified in faith like Abu Bakrra and Umarra, but rather for those of unsightly and

grotesque appearance, whose sight invoked disgust, individuals such as Utbah, Shaybah, and Abu Jahl. You agonised over your inability to benefit them. What is Majnun’s love in comparison? He loved one whose appearance he found pleasing. In stark contrast, the sympathy and compassion of the Holy Prophet Muhammadsa extended even to those whose spiritual appearance was distasteful to him. His sympathy and compassion were not limited to one or two, to friends or beloved ones, nor to the beautiful alone, but it embraced all, including those unattractive in appearance.

“As Allah the Almighty says:

َ ُ ْ َ ْ ‫َ​َو ٰ​ٰاَخ ِ​ِرْیْ َ​َن ِ​ِمْن ُ​ُھ ْ​ْم َل َ �َّما َیَْل َ​َحُقْوْا ِ​ِب ِ​ِھم‬

“In other words, Muhammad, peace and blessings be upon him, did not wish to confer benefits only upon those of his era, but also sought to extend his grace to those yet unborn.” (Tafsir-e-Kabir [2023], Vol. 9, pp. 313-314) None among the prophets has been endowed with a magnitude of mercy and

ْ � َ ‫اْغِف ْ​ْر ِل َِقَْوِْمِي َ​َفِإَّن�َ ُ​ُه ْ​ْم لَاَ َيَ ْ​ْع َ​َل ُ​ُم‬ ‫وَن‬ ِ ‫َ​َر ِ​ِّب‬ ِ

“O My Lord! Forgive my people, for they do not know.” (Sahih Muslim, Kitab al-Jihad wal-Sair, Hadith 1792a) ُ ُ َ� َ َ ۡ َ� ٌ َ َ� ۡ In essence, ‫َل َ َ​َعَّلَک َبَا ِ​ِخٌع َّنۡف َ​َسَک َاَّلا َیَُکۡوُۡنۡوۡا ُ​ُم ۡ​ۡؤ ِ​ِمِنِۡی�ن‬ reflects the remarkable compassion embodied by the Holy Prophetsa which extended to all of humanity. He spent his days and nights with the grief and compassion he harboured for mankind that it would well-nigh draw him to the brink of death. He remained indifferent to his own sustenance, showing no concern for rest or sleep. Instead, throughout the night, he would fervently beseech his Lord to safeguard mankind from the abyss of misguidance. So much so, that his prayers for their salvation persisted until his feet swelled.

After the passing of our beloved master, the Holy Prophetsa, his Khulafa assumed the role of true advocates for mankind. Whether it be with Hazrat Abu Bakrra, who made it his duty to feed and clean the house of an elderly blind woman, or Hazrat Umarra who Continued on next page >>

AL HAKAM | Friday 8 December 2023

9

‘Your Imam from among you’

The Messiah and Mahdi

Jalees Ahmad Al Hakam

Amid the ongoing Palistaine-Israel conflict, social media has become inundated with posts by Muslims expressing the urgent need, plead and call for the Mahdi, the guided one, who was to come to bring the Muslim ummah under one leadership, voice, and Jamaat.

Lo and behold! Let it be known the Holy Prophet Muahammadsa has provided signs to identify the Mahdi in his ahadith — weather through occurrences of the sun and moon eclipse (Sunan al-Daraqutni, Kitab al-‘eidain), or his facial features and complexion (Sahih al-Bukhari 3441, Kitab

<< Continued from previous page

refused to pray in a church in Jerusalem, lest it be made into a mosque in the future. We also find that Hazrat Uthmanra earned the esteemed title of al-Ghani for his incredible disposition of generosity and noteworthy sacrifices for those in need, and the exemplary efforts of Hazrat Alira stand out, as he consistently strived to maintain peace within the Muslim world despite all of the mischief of the hypocrites.

Undoubtedly, the greatest Khalifa, admirer, follower, and servant of the Holy Prophetsa, the Promised Messiahas, was blessed by God Almighty with the same profound quality of compassion and advocacy. Similar to the Holy Prophetsa, he too faced severe persecution, enduring violence and abuse. As mentioned earlier, the compassion of the Holy Prophetsa surpassed all eras and times, and this compassion was once again embodied by his greatest devotee, the Promised Messiahas. He states:

ahadithi l-anbiya, Hadith 3441), or even his designated tasks (Sahih al-Bukhari, Kitab ahadithi l-anbiya, Hadith 3448), just to list a few aspects. There are many more ahadith about the Mahdi that require detailed explanation and understanding, though this is not the ideal place to delve into them.

For now, however, I ask you to ponder sincerely: even if all these signs were to manifest before your very eyes, do you believe you would recognise him? Imagine if someone informed you today that the Imam Mahdi has arrived—would you be able to identify him? History reminds us that whenever a prophet is sent to his people, there is always a group that rejects

both the prophet and the accompanying signs. One only needs to recall the case of Prophet Noahas, Prophet Salehas, Prophet Jesusas, and even the chief of them all, Prophet Muhammadsa.

Thus, before we recognise the Imam Mahdi, we must see to and cater to our spiritual lens and pray to Allah that He may grant us the ability to recognise the truth.

Let us remember the words of our beloved master, the Holy Prophet Muhammadsa, who said:

“The principle to which we adhere is that we have kindness at heart for the whole of mankind. If anyone sees the house of a Hindu neighbour on fire and does not come forward to help extinguish the fire, most truly I declare that he does not belong to me. If anyone of my followers, having seen someone attempting to murder a Christian does not endeavour to save him, I most truly declare that he does not belong to us.” (Siraje-Muneer, Ruhani Khazain, Vol. 12, p. 28) On another occasion, the Promised Messiahas stated: “I declare to all Muslims, Christians, Hindus, and Aryas that I have no enemies in the world. I extend my compassion to humanity with a compassion akin to that of a caring mother for her children, and perhaps even more so. My only adversaries are the false doctrines that extinguish truth.

It is incumbent upon me to empathise with fellow humans. My guiding principle is to shun falsehood, repudiating paganism, wrongdoing, misconduct, injustice, and immorality.” (Arbaeen, Ruhani Khazain,

Vol. 17, p. 344) Even in the face of persecution and relentless opposition from within the Islamic world, the Promised Messiahas still found himself compelled to compose the following couplet: ‫اےدل!وتزیناخِرطِاانیںاگنہدار‬

ُْ ُ​ُ َ ‫اُمُك ْ​ْم ِ​ِمْنُك ْ​ْم‬ ‫ِ​ِإَم‬

“The Imam will be amongst you” (Sahih Muslim, Kitab al-iman, Hadith 155d)

‫ربمیپؐم‬ ؐ ّ�‫اکرخدننکدوعےئِّبح‬ “‘O heart, be considerate towards them; For they claim to love my Prophetsa.” (Izalae-Auham, Ruhani Khazain, Vol. 3, p. 182) In the present era, the embodiment of true compassion and love for all of humanity is none other than our esteemed Khalifa, Hazrat Mirza Masroor Ahmadaa.

He has dedicated himself day and night to the peace in the world. Over the course of two decades, he has consistently reiterated a message and warning to global leaders and the public alike, detailing the imperative need to unite for the establishment of peace, or else face a war with unprecedented consequences and loss of life.

He has travelled to every corner of the

These words were said by the Holy Prophetsa to explain to the Companionsra at that time that the coming Messiah would be among the Muslims and not from another faith, as the final law and shariah that was established by the Holy Prophetsa was to last till the Day of Judgement.

However, pondering over these prophetic words, we see that they can apply to the Muslims of today as a message from the Holy Prophetsa stating that the Messiah, the Imam Mahdi is among you.

When the Imam Mahdi arrives, as you deem, what do you desire to see?

Do you want him to establish a Jamaat?

Do you want to see him establish Khilafat?

Do you want him to explain to the world how to reconnect with God, explain the reality of revelation, the blessings of prayer, and the need for the Imam?

Or maybe you would like to hear the message of peace, see him demonstrate heavenly signs, or hear him explain how we can achieve the victory of Islam.

Most of all, I am sure, no, I’m certain, the Muslim ummah would like to see him bring forth points in favour of the Holy Quran, the Holy Prophet Muhammadsa, and demonstrate the superiority of Islam over all other faiths with powerful and logical arguments.

Know, O fellow Muslims of today, the Imam you await has already appeared from among this ummah. Hearken the words of the Holy Prophet Muhamamdsa and observe how they echo in all ages and, even today, see how Muhammadsa, the Messenger of Allah speaks to you, through the ahadith, and tells – or reminds – the ummah, Imamukum Minkum.

world with the same timeless message of love and compassion, and he has blessed the people and leaders of countless nations whilst delivering this counsel to unite and establish peace.

It is Hazrat Khalifatul Masih V’saa voice, the champion of peace, that stands alone as the true advocate for justice, as he has been urging world leaders to awaken to the dire need for genuine justice and freedom for the Palestinian people, who have endured relentless bombardment by Israel for over a month.

Hazrat Khalifatul Masih Vaa states: “Before sleeping at night there is no country of the world that I do not visit in my imagination and no Ahmadi for whom I do not pray whilst sleeping and whilst awake.

I am not doing any favour because this is my duty and may Allah enable me to ever increase in assuming my responsibilities.”

(Friday Sermon, 6 June 2014, “World Muslim Leader explains true Concept of Khilafat”, www.alislam.org)

Friday 8 December 2023 | AL HAKAM

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Paragon of humility and unpretentious simplicity This series, Zikr-e-Habib, explores the life of Hazrat Mirza Ghulam Ahmadas, the Promised Messiah and Mahdi, and his sayings, shedding light on his noble character and the impact of his teachings on his followers and the world at large.

M Adam Ahmad Al Hakam

In our journey through life, worldly titles and positions are like fleeting shadows.

No matter how high one’s position in the material world is, it is a temporary station, as every mortal is destined to leave this earthly stage. The spiritual realm, on the other hand, offers lasting significance and sheds light on the true value of life, which lies not in the temporary honours and privileges of this world but is something beyond corporal limitations.

As far as spiritual ranks are concerned, prophethood is the highest station granted by Allah to His chosen ones. The messengers of God are entrusted with the most challenging responsibilities of guiding mankind in every aspect of this life to helping them attain divine grace in the next.

Despite being blessed with the greatest spiritual position attainable by man in this world, prophets of Allah the Almighty are paragons of humility, displaying meekness and modesty at the highest levels. Their closeness to Allah the Almighty does not yield arrogance or pride but rather begets humility.

One of the tasks of prophets is to purify humanity from vain passions of arrogance and pride. They seek to establish a simple and humble atmosphere, devoid of selfishness and pretence. To achieve this goal, God’s messengers continuously guide mankind through their wise words and humble actions.

In the Holy Quran, Hazrat Luqman advises his son in the following words:

َ� َ َ� َ ۡ � َ ُ َ َ �ٰ َ َۡۡ ۡ َ َ َ ‫َّلِن‬ ‫ض َِمﺮَ ًَحا � ِا �َن اِلّٰل َِہ َّلَا‬ ِ ِ ‫َوَّلا ﺗﺼ َِعﺮ ِخًدك َل‬ ِ ‫ﺶ �ِ� اَّلَا َُر‬ َِ ۡ ‫اُس َُوَّل ُا َﺗَّم‬ ُ � ُ ‫اُل َفَخۡوۡ ٍَر‬ ٍ ‫َی َِحﺐ � �ﻞ ِمَخَت‬ “And turn not thy cheek away from men in pride nor walk in the earth haughtily.

Surely, Allah loves not any arrogant boaster.”

(Surah Luqman, Ch.31: V.19) The Holy Prophetsa said:

َ َ ُ َ ْ ْ َ َ َ ْ َ َ َ� َ ْ ُ ُ ْ َ َ ‫اُل ذ �َر ٍة ِ​ِم َْن َكِ�ْ ٍُر‬ ‫َّلا َیًدِخﻞ اَلﺠِنَة ِمَن �اَن �ِ� َقَّل ِﺒ ِٗہ ِ​ِمﺜُق‬

“One who possesses even an atom’s weight of arrogance within their heart shall not enter Paradise.” (Sahih Muslim, Kitab alIman, Hadith 91a) Explaining as to what is arrogance and pride, Prophet Muhammadsa went on to say:

َ� ُ ْ َ َ � َ ْ َ َ ُ ْ ْ ‫اُس‬ ِ ‫اَل ُِک�ُر َب� ُْر اَلَح ُِّق َوْغَّمﻂ اَلِن‬

“Arrogance is refusing to accept the truth [out of self-conceit] and belittling people.” (Ibid.)

The unpretentious and simple life of the Imam of this age, Hazrat Mirza Ghulam Ahmadas, the Promised Messiah and Mahdi, who was sent by God Almighty as the spiritual reflection of the Holy Prophetsa to reform the people of the latter days, bears witness to the fact that humility always prevails. Prophet Ahmadas showed through his personal examples that by humbling oneself for the sake of Allah the Almighty, one can attain divine rewards and blessings beyond the scope of human imagination. A clear manifestation of this phenomenon can be found in the following incident: “Maulvi Abu Saeed Muhammad Husain of Batala, who had at one time been my [Prophet Ahmad’sas] fellow student, came back to Batala after completing his religious studies. The people of Batala looked askance at him on account of some of his notions and ideas.

“One person was very insistent that my humble self should debate a controversial point with Maulvi Muhammad Husain.

Yielding to his insistence, I accompanied this man in the evening to the home of Maulvi Muhammad Husain and found him in the company of his father in the mosque. To summarise, upon hearing the explanation of the respected Maulavi [Muhammad Husain], this humblest one concluded that there was nothing unfair and objectionable in his statement; consequently, the debate with him was abandoned for the sake of Allah.

“At night, the Benevolent God addressed me in His revelation and discourse in reference to the same abandonment of the debate and said: ‫�ا�ا�ےاس��را��ااوروہ����دے�۔�ں‬ ‫���د�ہ�ے�وں���ڈ����۔‬ “‘Your God is well-pleased with what you have done, and He will bless you greatly, so much so that kings will seek blessings from your garments.’ Thereafter, those kings, riding upon horses, were shown in a state of vision.

“Since the attitude of humility and lowliness was adopted purely for the sake of God and His Messenger, Allah, the Perfect Benefactor, � did not desire to leave it unrewarded. ‫َفَتًدَبﺮَوا َو‬ � ‫‘[ َّتۡف�ِرَوا‬So reflect and ponder’].” (Barahin-eAhmadiyya [English], Part 4, pp. 399-400) Referring to the above incident, Hazrat Maulvi Abdur Rahim Dardra says:

The residence of the Promised Messiahas

“The party who had brought him [i.e., Prophet Ahmadas] was naturally upset and felt humiliated. So, he became an object of ridicule to both parties.

“But such was Ahmad’sas love of truth and honesty that he did not care for anything that friends or foes might say. He looked on things as they were in themselves, not through the dim spectacles of vulgar estimation. He suffered every humility and indignity with a cheerful countenance.

“It is not every debater that can behave

in like manner. People generally seek popular applause. It is only a man of sterling character who has the courage to speak the truth, even when it is unpopular. So, God was immensely pleased with Ahmadas. The strength of character that he showed in such circumstances did great credit to him.” (Life of Ahmadas, p. 55)

Humility in response to abuse Prophet Ahmad’sas remarkable patience and humility in the face of verbal abuse

AL HAKAM | Friday 8 December 2023 is demonstrated by a notable incident in Lahore. While having a discussion with a Hindu religious scholar, the Promised Messiahas was subjected to offensive remarks from another Hindu speaker. The Hindu scholar tried to stop his coreligionist, but Prophet Ahmadas remained calm, gesturing for the verbal assault to continue despite the incivility. Prophet “Ahmad[as] listened silently with his hand over his mouth. Sometimes he would put the end of his turban in his mouth, and finally, his accuser fell silent.

Ahmad[as] then said, ‘Brother, if you wish to say more then please carry on.’ But the man rose and went away.” (Ahmad[as], The Guided One, p. 237) The Hindu scholar was observing the entire situation. Deeply impressed by the humility and self-control of the Promised Messiahas, he said, “We have heard of Christ’s humility. Now I have witnessed the like with my own eyes.” He added, “It is impossible for such a person not to succeed.” (Ibid.)

Explaining that God Almighty Himself resembled Prophet Ahmad’sas humility with Prophet Jesusas, the Promised Messiahas states: “It has been revealed to this humble one that, on account of meekness, humility, trust in God, sincerity and the Signs and heavenly light, my humble self resembles the Masih [Jesusas] in his earthly life and that the nature of this humble one and the nature of the Masih resemble greatly as if they are two pieces of the same jewel or two fruits of the same tree. There is such a complete unity between us that the spiritual eye would have little to distinguish between us. There also exists an overt resemblance which is that the Masih [Jesusas] was the follower and servant of the faith of a perfect and high-standing prophet, i.e., Musa [Mosesas] and his gospel is a branch of the Torah, and this humble one is one of the lowly servants of that majestic Prophet, who is the Sayyedur-Rusul [the chief of all prophets] and crown of all the prophets. If they are Hamid, he is Ahmad and if they are Mahmud, he is Muhammad, may peace and blessings of Allah be upon him.” (Tadhkirah [English], p. 96)

Unpretentious simplicity The humility of the Promised Messiahas was unequivocally devoid of pretence and this trait was strikingly evident in his character. This was an attribute that was deeply embedded in his personality and emerged as a ubiquitous feature in a variety of situations.

Hazrat Maulvi Abdul Karimra Sialkoti narrates: “His Holiness, [Prophet Ahmadas] is completely indifferent and unconcerned with decorated homes and fancy dress. By the grace and mercy of God, His Holinessas is of such rank and stature that if he so desired, the bricks in his home could be made of marble and his door rugs could be of silk and satin. However, the house in which he resides is so simple that one who is predisposed to worldly definitions of elegance and refinement would not be happy to stay there for even a moment. […]

“In reality, he himself lives in a very small portion of the house. He lives in his own house as one who stays in a temporary home for travellers; the traveller never entertains the thought that this is his own home.” (Life of the Promised Messiahas, pp.

63-64)

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Austere clothing “Moving on to the dress of the Promised Messihas. Pashmina is a very expensive cloth. A materialistic person will go to great lengths and employ exhaustive means to care for it and maintain it, and will mercilessly waste away a substantial amount of time worshipping it. To His Holinessas, however, it has no greater value than a useless cloth.

By closing the buttons on his waistcoat into lower holes, eventually, all of the buttons break off. One day, he said with an air of wonder, ‘It is no easy task to reattach a button. My buttons seem to fall off quickly.’

Then he said, ‘In truth, doing one’s buttons is a great waste of time.’ […]

“In short, the Promised Messiahas is not captivated by fine clothing. There is no doubt that a materialistic person who is unaware of the actual truth may apparently see the Promised Messiahas in elegant dress and thus fail to reach the depth of the matter and may wellnigh consider – judging by his own state of affairs – that His Holinessas was interested in exquisite clothing. However, those who sit with him day and night know well his lack of interest in this respect. One day he said, ‘I would wear clothes which were cut and tailored at home, but now by the will of God, people bring clothes for me.

Allah Almighty knows well that I do not consider these clothes to be any different from what I would wear before.’” (Ibid., pp.

64-66)

Inclusive humility Generally, it is observed that people often behave humbly towards their elders and relatives, but the true measure of a man is how they treat their servants or subordinates.

Apart from other interactions, such instances occurred many times in Prophet Ahmad’sas life, but his humble character always rose to the occasion. His friends and foes alike testify to this fact that the humility of the Promised Messiahas never wavered or faltered in any given situation.

Hazrat Mufti Muhammad Sadiqra relates: “Around 1896-97, I went to Qadian from Lahore, and my mother, who had come from Bhera to take bai‘at of the Promised Messiahas, was also with me. During this visit, she pledged allegiance to the Promised Messiahas.

“When we were about to start our return journey, the Promised Messiahas accompanied us to the place where we were to embark on the horse-drawn carriage. He ordered food for us to take on the journey.

The workers of Langar Khana [i.e., public kitchen established by Prophet Ahmadas] did not wrap the food in a cloth, so the Promised Messiahas tore a three feet long piece of his turban, tied the bread and food in it, and gave it to us.” (Zikr-e-Habib by Hazrat Mufti Muhammad Sadiqra, pp. 3536) Hazrat Maulvi Abdul Karimra states: “The nature of His Holiness, [Prophet Ahmadas] is filled with such humility and modesty, and is so self-effacing that no greater example can be seen. He sits on the ground, while others sit on the rug or above him. The blessed heart of the Promised Messiahas does not even perceive such things.

“Some four years ago, the members of his household had gone to Ludhiana. It was the month of June and the house had

been newly built. In the afternoon, I lay down on a traditional Indian-style bedstead (charpoy) that was present there at the time. His Holinessas was pacing back and forth. When I woke up, the Promised Messiahas was lying on the ground below my charpoy. I stood up out of respect. The Promised Messiahas very affectionately asked, ‘Why have you stood up?’ I said, ‘When you are lying on the ground, how can I sleep on the charpoy.’ The Promised Messiahas smiled and said, ‘I was standing on guard for you.

The boys would make noise and I would stop them so that your sleep would not be disturbed.’” (Life of the Promised Messiahas, pp. 64-67)

Humble gatherings “At the Mubarak Mosque, there is no formal seat for the Promised Messiahas. A stranger is unable to recognise the Promised Messiahas by any physical means of distinction. The Promised Messiahas always sits in the righthand corner of the mosque when sitting in the row for Prayer all by himself, as one who swims in the river of contemplation, calm and collected. I often sit in the mehrab [niche] of the mosque, and for this reason, I am usually right in front of the main entrance.

“Many a time, strangers who are brimming uncontrollably with ardour come straight to me, and then they either realise their mistake by themselves or someone from among those present in the mosque directs them to the man who is truly worthy of their attention.

“The gatherings of His Holinessas are characterised by grandeur and dignity, along with openness and informality, all at the same time. Every one of his humble followers feels that His Holinessas loves them the most, and everyone will say whatever their heart desires to him freely. Even if someone goes on for hours with their own story, no matter how meaningless it may be, the Promised Messiahas will continue to listen with full attention. Often in accordance with their own limited strength of heart and patience, the audience will grow weary and begin to stretch and yawn, but His Holinessas will not show by any action whatsoever – not even for a moment – any signs of fatigue. […]

“The gatherings of His Holinessas are coloured in the hue of prophethood, may peace and blessings be upon the Prophet of Islam.” (Ibid., pp. 67-69)

Against arrogance Prophet Ahmadas said: “A great number of weaknesses lie dormant in man, but the basest weakness is arrogance. No one would have been a nonbeliever if there had been no arrogance.

Therefore, make yourself humble of heart and serve your fellow beings with love.”

(Tadhkiratush-Shahadatain, Ruhani Khazain, Vol. 20, p. 63) The Promised Messiahas said: “A person cannot attain divine love and

An old Photo of Qadian | Image: Library

pleasure of Allah the Almighty unless these two attributes are present in him: “Firstly, one should shun arrogance. Just as a towering mountain with its head held high falls to the ground, so a man should remove all thoughts of arrogance and evil and adopt humility and modesty.

“Secondly, one should cut off all [maleficent] ties. As a mountain breaks down and rents asunder or a brick is separated from another brick, so all their relations which give way to filth and divine displeasure should be cut off.” (Zikr-e-Habib, p. 207) Hazrat Maulvi Abdul Karimra Sialkoti narrates: “There was once an occasion when an individual came to our mosque who was infatuated and accustomed to ascetics and the custodians of shrines seen in the world today. The man was surprised to see the people conversing with His Holinessas so freely and said to him, ‘There is a lack of respect in your mosque, people speak to you without fear.’ His Holiness, [the Promised Messiahas] responded: “‘It is not my practice to sit in a fierce and frightful manner so that people should fear me as they are terrified of a carnivorous beast. I extremely detest the idea of sitting like an idol. I have come to abolish idol worship, not so that I should become an idol myself and people worship me. Allah the Exalted knows well that I do not give myself preference over others even in the slightest.

In my opinion, there is no worse an idol worshipper and no one more wicked than an arrogant person. An arrogant person does not worship any God at all; in fact, he only worships himself.’” (Life of the Promised Messiahas, pp. 69-70)

Conclusion When exercised on appropriate occasions, humility becomes a powerful tool for bridging gaps, enabling peaceful exchange of views, and fostering mutual respect.

However, while striving for justice, addressing a wrongdoing, voicing the truth, etc., one should always balance between humility and assertiveness, as Prophet Ahmadas says, “The Quran does not advise that one should remain meek in every circumstance, nor to refrain from confronting evil. Rather, it teaches that forbearance, humility, meekness and passivity are all meritorious, but not when exercised inappropriately. All good deeds ought to be performed with an appreciation of appropriate time and circumstance.”

(Noah’s Ark, p. 71)

Friday 8 December 2023 | AL HAKAM

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‘Listen to the one who speaks in the name of the Holy Prophet’ Hazrat Musleh-e-Maud’s heartfelt advice to the Muslim world Ata-ul-Haye Nasir Al Hakam

Today, we witness that the Muslim world is facing many turmoils and problems, due to the fact that they are not holding unto the ‘Rope of Allah’ which has been sent by Him to save them from these troubles. This ‘rope’ is the Promised Messiah and Mahdi, Hazrat Mirza Ghulam Ahmadas of Qadian.

In 1933, Hazrat Musleh-e-Maud, Mirza Bashir-ud-Din Mahmud Ahmadra wrote an article and called the Muslim world to accept the Imam of this Age, the Promised Messiahas.

Background of this article: Ahmadiyya fellowship of youth In 1932, the Ahmadi youth of Lahore established an organisation namely “Young Men Ahmadiyya Association”, for the purpose of preaching the message of Islam Ahmadiyyat. Its first president was Syed Mahmud Ahmad Sahib BA. The aims of this organisation included holding conventions for tabligh (preaching the message of Islam Ahmadiyyat), and publishing a monthly religious tract. The organisation was renamed a few months later to the “Ahmadiyya Fellowship of Youth”, and for the years 1933-34, Malik Abdur Rahman Sahib Khadim BA was appointed as its president. Prior to the foundation of Majlis Khuddam-ul-Ahmadiyya, it was this youth organisation that led the efforts to spread the true teachings of Islam. (Tarikh-eAhmadiyyat, Vol. 6, p. 112) Ahmadiyya Fellowship of Youth grew in numbers and eventually spread outside of Lahore. Its president, Abdur Rahman Sahib Khadim, announced that this organisation will aim to refute the objections of the opponents and propagate the message of the Promised Messiahas far and wide. (Al Fazl, 22 December 1932, p. 2)

The Call of Heaven In a complement to the praiseworthy efforts of this organisation, Hazrat Muslehe-Maud, Mirza Bashir-ud-Din Mahmud Ahmadra wrote an article in 1933, titled “Pukarnay Walay Ki Aawaz”, and gave it to this association for publication on “Yaume-Tabligh” (preaching day). The original Urdu article was published in Al Fazl on 26 October 1933, and its English translation was first published in the November 1933 issue of The Review of Religions, titled “Heaven Calls You”.

The English article has now been published in book form as well. In this article, Hazrat Musleh-e-Maudra said: “I say to those who will listen: where does the call of heaven guide you? A mother does not neglect her children. How can God Almighty neglect His people?

“Your instruments—your flutes, drums and conches—have raised a din. Be silent!

For now, your creator speaks to you.

“Blessed are you who live on the earth.

Heaven has opened its doors for you. And blessed are you who dwell in darkness.

The sun of spiritual life rises from the eastern horizon. The same message of hope delivered 1300 years ago is proclaimed again today; the pure teaching of Tawhid (Oneness of God) is conveyed again as it once was before.

“Do those who profess to love Muhammadsa not recognise the voice of their beloved? Listen to what the most handsome of all beings has to say: “‘Heed the one who comes in my name and convey to him my greetings. And even if you have to crawl on your knees over mountains of ice, go to him still.’

“But alas you have given little thought to this, and you reject the voice of one who calls you not from himself, but in the name of his master—Muhammadsa. He has raised this cry in the towns, but it was as though a cry in the jungle. And this was so that a previous prophecy—‘listen to him who cries in the wilderness’—could be fulfilled.

“Do you consider yourselves free of fault? Or do you think that the soul of the Holy Prophetsa will not suffer at your

plight? Perhaps you labour under these misapprehensions. Sadly, both these errors hinder you from hearing the voice raised in the name of the Prophet Muhammadsa. If this is the case, then in the first instance, do you not overestimate your own virtue, and in the second instance, do you not belittle the Prophet’ssa concern for your predicament?

“Remember that the pages of history bear witness to the fact that no community of heaven was brought to life, except through the voice of God Almighty. When the Hindus were recipients of His word; who raised them to the pinnacle of their glory? Was it not Krishnaas, Ramchandaras or Buddhaas? Or was it instead a worldly leader? Who awakened the Jews? Was it not the likes of Davidas, Elijahas, Danielas and Jesusas? Or was it a self-appointed guide [from among them]?

“Think not that mortal voices can rouse the Muslims, without the sounding of the horn of heaven? Those souls that come from heaven hear only the divine voice. [...]

Yet one can also see that to claim to hear the word of God is no small thing. Those who are false or make haste in their claims are bereft of divine support.” (The Call of Heaven, [Pukarnay Walay Ki Aawaz], pp.

1-5) Huzoorra continued by saying that for more than 40 years, Hazrat Mirza Ghulam Ahmadas, the Promised Messiah and Mahdi, declared that he is the recipient of divine discourse: “In all this time, not a single day dawned which did not bring with it progress and success and in which new pathways of divine help were not opened. What a momentous sign!” (Ibid., pp. 5-6) Huzoorra further said that the Holy Quran makes it clear that a false claimant is bound to incur divine wrath, “whereas the true chosen ones of God Almighty always receive His support. They continue to succeed despite all opposition to them. Thus this is a fresh sign from God, which He has caused to descend from heaven, to prove to you the truth of the Promised Messiahas and the Founder of the Ahmadiyya Community.

If only you could perceive this so that God would look upon you with pity and transform your present state.

“Listen then those who will! A voice raised by heaven is no ordinary thing. The greatest source of pride a person can have is to be remembered by their creator; and the greatest danger one can face is to turn a Continued on next page >>

AL HAKAM | Friday 8 December 2023

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Nasir Saleem Bajwa and his devotion to Khilafat Asima Bajwa Virginia North, USA

Most of my father’s adult life, as I have personally observed, reflected his grand love for Khilafat; so much so that, we discovered over time, many of his everyday habits and routine were picked up from what he observed from the Khulafa of the Promised Messiahas.

Beginning his relationship with Khilafat In 1932, Nasir Saleem Bajwa Sahib was born into a respectable agricultural family in Sargodha. He was the eighth son of his parents. The eldest was Zahoor Ahmad Bajwa Sahib, former Imam of the London Mosque. His mother passed away when he was very young. Bajwa Sahib spent his 20s and early 30s in Hong Kong, where he was stationed as a police officer.

He would repeatedly dream of falling into a stream of water where he would drown. In the dream, a saintly-looking, bearded man would appear and extend a hand in order to save him. Initially, Bajwa Sahib didn’t understand the dream’s significance, so he ignored it. However, the dream’s meaning became clear when my father visited Pakistan and came to Rabwah to meet his brother, Zahoor Ahmad Bajwa Sahib, who, at that time, was the assistant private secretary to Hazrat Mirza Bashirud-Din Mahmud Ahmadra. They went to meet Huzoorra in Malam Jabba. My father was astonished to discover that the man he had seen in his dream was, in fact, the Khalifatul Masih; since my father had never met Huzoorra before and had never seen his photograph, he did not recognise him until then. That was perhaps the beginning of his own relationship with Khilafat-eAhmadiyyat.

‘Junior’ Hazrat Mirza Nasir Ahmad, Khalifatul Masih IIIrh announced Bajwa Sahib’s nikah during the 1967 Jalsa Salana. Huzoorrh << Continued from previous page

deaf ear to the Word of God Almighty or be unmindful of it. Therefore, be warned and amend your idle ways. Listen to and accept the voice raised by God in heaven, in the name of the Holy Prophet Muhammadsa, to awaken humankind from their slumber and to revive Islam and re-establish its teachings in the world.

“Remember that to tarry in accepting the truth is to delay the hour of progress and to afford the enemies of Islam the opportunity to ridicule and defile it. God Almighty calls to you from heaven, while on the earth your own hearts bear witness that they no longer possess the truth of Islam. It can only be restored through external help. Why then do you not turn towards the voice of

also graced the walima function with his presence and gave 50 rupees as salami (a standard cash gift for the groom) – his most cherished memory throughout his life, to have such affection from the Khalifa of the time.

Bajwa Sahib had the great honour of being a security member of Huzoor’srh qafilah (entourage) for the historical foreign trips of 1970 and 1978. The 1970 tour lasted four months, and the 1978 one was almost five months. One day before the departure of the qafilah from Rabwah, Huzoorrh called my father and said that he would call him Junior from now. My father, throughout his life, was over the moon with this title, and this was more important to him than any worldly title.

Following the surgery, the medical team delivered a deeply disheartening prognosis.

Confronted with this dire situation, Bajwa Sahib’s son sought the prayers of Hazrat Khalifatul Masih IVrh. Huzoor’srh response was one of faith; he asserted that life and death are in God’s hands, not in the hands of the doctors and promised to pray for Bajwa Sahib’s recovery.

Remarkably, within a week, Bajwa Sahib began to exhibit signs of improvement, an event that seemed to manifest as a miraculous second lease on life granted by Allah the Almighty.

This extraordinary recovery was a testament to how Allah listens to the prayers of the Khulafa. (Majlis Ansarullah USA, “Stories of My Elders”, www.youtube.com)

Glimpses of Abu’s love for Khilafat

Life’s desire fulfilled

Bajwa Sahib was not avid in reading books, but he would usually keep a book or two from the Jamaat handy. Invitation to Ahmadiyyat was his favourite book, not only for himself but also for anyone who was under his tabligh. Scores of people must have received this book as a gift from him.

When Friday sermons started to be telecast live on MTA, he was quick to install the satellite TV at our house in Lahore despite facing financial difficulties, as satellite receivers were very expensive in Pakistan at that time. Watching every Friday sermon, with some guests, and other programmes of Hazrat Mirza Tahir Ahmad, Khalifatul Masih IVrh on MTA was part of the normal routine of our house in that decade. He really enjoyed watching the Q&A sessions of Hazrat Khalifatul Masih IVrh.

In 2002, Bajwa Sahib, while attending the Jalsa Salana in London, suffered severe heart problems. He was admitted to the St. George’s Hospital. A fortuitous cancellation allowed Nasir Sahib to undergo an immediate operation, a rare occurrence due to the typically long wait times in UK hospitals.

Bajwa Sahib moved to Dallas, USA, in the last decade of his life. When he was free from his children’s responsibilities and financial burdens and was in relatively good health, he would announce his wish to offer his security services to Huzooraa, once again. We thought it was not practical for an 80-year-old man to undertake such a strenuous job, but as the saying goes, love needs no reason.

When he heard that Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, was coming to Houston in 2018, he was determined to go and see him. Due to his age, he was not very mobile and had to use a wheelchair for any movement outside the house, but nothing could stop his passion to meet Huzooraa. We tried to convince him that it would be hard for him to go to Houston for four days, but he was adamant.

Through his willpower and passion, he overcame the challenges and made his way to Houston.

Once there, his life’s desire was to offer prayers behind Huzooraa, and Allah fulfilled it the very first day. He then desired to be able to see Huzooraa up close, and again Allah fulfilled that too the next day. His final desire was to meet Huzooraa; surely

God Almighty? Why do you not look upon the state of your hearts? Do you require a greater testimony in this world than the verdict of your own hearts, and a greater testimony in heaven than the decision taken

by God Almighty?

“Can those who deal in falsehood receive the kind of support which the Founder of the Ahmadiyya Community received from God? Can a community founded by an imposter, ever be endowed with the zeal to serve Islam, in the way that distinguishes the followers of the Promised Messiahas? Do you think that those who follow a liar can succeed in propagating Islam in the same way that the Ahmadiyya Community has? [...] Do you consider such proclamations a thing of insignificance and that God does not punish false claimants?

“If not, it is your duty to forgo your cowardice and indifference, and enter the fold of the Ahmadiyya Community with true courage to serve the cause of Islam and its founder through the sacrifice of your lives and wealth. Do not tarry, for every minute that is delayed is a grave danger.

“Again, I say to those of you who possess erudition and understanding, can there be a more emphatic worldly testament than that of your inner heart? Be honest with yourselves and truthfully admit that your hearts bear witness that you have deviated far from Islam. [...] If this is the truth, as it most certainly is, then do not seek to conceal it and squander any justness you might have had. You may be able to deceive others, but you cannot deceive yourselves. Your affairs rest with Allah the Exalted Who knows

Recovery due to Huzoor’srh prayers

enough, Allah fulfilled that desire. His wheelchair was parked along the route Huzooraa was to take. And then that lovely moment came that he had earnestly prayed for: Beloved Huzooraa stopped by him and said, “Assalamu alaikum. How are you, Bajwa Sahib?”. Father’s reply was as sweet as it could be, “Assalamu alaikum, Huzoor.

Please pray that Allah may remove the weakness of my legs, I wish to serve you.”

Devotion to Khilafat leads to success His eating habits, especially in his final years, were focused on relishing fish and honey. Whenever we would go out to eat, Abu would insist on getting fish, even if that restaurant was not particularly known for its seafood. He loved to consume a small quantity of honey of different kinds on a daily basis. He would ask one of his daughters-in-law to bring him honey from Russia. We found out that both of these were favourites of Hazrat Khalifatul Masih IIIrh. Huzoorrh also used to like honey from various countries.

The only advice he would have for any Ahmadi would be to strengthen the bond with Khilafat. If Abu had written any will for his children, it would have been to have devotion to Khilafat in order to be successful in life. Abu’s own life was a testimony to this.

It was his firm belief that all he had ever been blessed with was because of the devotion that he and his elders had for Khilafat.

Abu was very content with every aspect of his life, and we never saw him unhappy, worried, or ambitious for material things.

He was always thankful to Allah for His countless blessings on him and his family and was truly content.

On 11 May 2019, the night between Friday and Saturday, Nasir Saleem Bajwa Sahib – whom we called Abu (father) – peacefully, in his sleep, crossed the shore of life and met his Creator.

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

what dwells within the hearts of people.

Worldly prestige is nothing; true honour is that which comes from God Almighty.

What shame is there in accepting the truth?

“Therefore, do not tarry and accept the truth, so that the hour of Islam’s victory might draw near. The voice raised by the Founder of the Ahmadiyya Community is not his own, but has been raised for the glory of the Holy Prophetsa. Know also that he spoke not of his own accord, but through the will of God Almighty. So heed the call of God for your own entreaties to be heard.

Listen to the one who speaks in the name of the Holy Prophetsa so that your own names may be honoured and blessed. And the conclusion of our prayer shall be, all praise be to Allah, the Lord of the worlds.” (Ibid., pp.

6-11)

Friday 8 December 2023 | AL HAKAM

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100 Practical suggestions for peace:

Years Hazrat Khalifatul Masih II exchanges Ago...

views with Sir Edward Maclagan

The Review of Religions [English], November & December 1923; Al Fazl, 16 November 1923

On 13 November 1923, His Holiness, the [then] Head of the Ahmadiyya Community, Hazrat Khalifatul Masih II[ra] had an interview with His Excellency, Sir Edward Maclagan Governor of the Punjab. His Holiness had a long talk with His Excellency about the present political condition of the country and laid certain practical suggestions before the latter calculated to establish peace and prevent unrest in the country. At the end of the interview, His Excellency, the Governor desired that a summary of these suggestions be submitted to him in writing. This summary which has already been submitted to the Governor we insert below for the benefit of our readers. […] – Editor, The Review of Religions (1923) 1. Between the Hindus and Muslims there exists nowadays great hatred and discord and this is of two kinds: (a) Political; and (b) Religious.

2. Seeing this hatred and discord, the Muslims have begun to realise that they stand in need of some helper to maintain their existence.

3. But in spite of this feeling, they do not turn to the government for they think, (whether erroneously or on the basis of certain grounds), that the government does not sympathise with them in their troubles and gives the Hindus preference over them.

4. So, I beg to lay before the government the following proposals which are calculated not only to remove religious and political unrest but also to strengthen the power of the government and conciliate the Muslims. The government should adopt the following course in order to establish political peace and conciliate the Muslims: i. The suspicion of the Muslims that the government favours the Hindus may be dispelled by a declaration on the part of His Excellency, the Viceroy on some public occasion to the effect that such suspicions are utterly devoid of foundation, that the government has an equal regard for all its subjects and that it is ever ready to help the wronged and the oppressed no matter to what nationality or religion they may belong. ii. The Muslims should have given to them their legitimate rights. Nowadays they are not adequately represented in the Colleges, (particularly the technical institutions), in the University, in the Services and in the Local Selfgovernment, their representations in all these lines being quite out of

Map of Punjab | Wiki Commons

Hazrat Khalifatul Masih IIra

proportion to their numbers. This question has engaged the attention of the government for some time past, but there is still much room for improvement. The doors of education being practically closed to the agriculturists, they are suffering badly froma lack of education. They turned their attention to education very late and now finding its doors closed against them, they are extremely discontented and disappointed. iii. As regards the present HinduMuslim disputes, the government should adopt the following course. Its representatives should first hear the grievances of the Muslims through their representatives and then those of the Hindus through the representatives of the Hindu Community and then, by calling a meeting of both Hindu and Muslim representatives, should try to bring about reconciliation between the two communities.

5. In order to remove religious unrest, the following course may, in my opinion, be followed with advantage: i. The law relating to intervention on the part of the government in religious matters should be made more clear and definite. Until now this law has not been perfectly clear even to the authorities, for it has been differently

applied by different authorities. I think the proper course will be to separate the offence of creating religious hatred from that of creating hatred against the government and the law relating to the offence of creating religious hatred should be modified by further restrictions. One result of the law being undefined is that many men who are guilty of creating serious agitation go scot-free while some who honestly try not to trespass the bounds of the law fall victims to it. ii. It has been observed that the government sometimes does not put this law in force for a time and then all of a sudden it begins to bring the law into operation. This causes much dissatisfaction. I think it would be well if the government should on such occasions issue a communique, warning the public, before bringing the law into strict operation and should take action only against such persons as do not refrain even after the general warning. iii. Before taking action against any person, the government should take into consideration the following facts: Firstly, the government should see whether the writer or the speaker whose case is under consideration is the first to write or speak in the matter

Sir Edward Maclagan | Wiki Commons

or is only replying to any writing or speech of another which, in spite of being inflammatory, escaped the notice of the government and in case of its being a writing, was not confiscated by the government.

Secondly, the government should see whether the person who replies to a writing or speech confines himself only Continued on next page >>

AL HAKAM | Friday 8 December 2023 << Continued from previous page

to the reply and does not introduce any new subject of an offensive matter.

If such be the circumstances, then the government should not take any action against the person concerned.

The reason is that it is the government which can take any action against those who offend against this law and no other party can sue the offender.

Consequently, it is necessary to take into consideration the fact that the person concerned was led to write that book or make that speech because he saw that the government had taken no action against the man who had originally trespassed the bounds of law while attacking his religion. iv. Not only the author of an offensive work should be taken action against but even the book itself should be confiscated. v. There should be co-operation between the different provinces. Nowadays, while in one province extremely inflammatory writings are freely published without let or hindrance, in another province action is taken against far less inflammatory writings, although mischief is caused not by the locality of the printing press but by the perusal of books and papers. This also gives rise to much discontent. vi. If it be impossible to secure the cooperation of different provinces, at least this much can be done that, when necessary, the provincial governments should not only take action against the writers of their own provinces but should prohibit the publication in their respective provinces even of such literature as is printed in other provinces and contains inflammatory matter so that real purpose may be gained in this way. vii. As the offence in the case of religious literature is not political but is due to the misapplication of religious controversy, the offender should be pardoned on his making an apology and on his writing being confiscated. viii. Besides punitive measures, preventive

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steps should also be taken to improve the tone of religious literature and for this purpose, I beg to make the following suggestions: a) In the first place, it should be enacted that no person shall criticise other religious systems but shall confine himself to an exposition of the beauties of his own religion. b) Failing this the present law must be modified in so far as to render unlawful the making of an attack on another religion which can with equal force be directed against one’s own religion; for to criticise such principles as one holds in common with the followers of another religion only shows that the object of the critic is no other than to inflame others and excite hatred and ridicule. c) If the government find itself unable to see its way to the acceptance of this proposal also, it should, after consulting the followers of various religions, draw up a list of such books as are believed to be authentic by the adherents of different creeds and should lay it down that no one shall base his criticism of any religion on any books other than those included in the list of authentic books of that religion. This step is also calculated to put an end to a good deal of religious contention, for much of the present excitement and rancour in religious controversy is due to the fact that criticism is based not on the books recognised as authentic by the followers of different religions but on legendary tales and inauthentic writings and traditions. d) Though these matters of law do not lie within the province of the local government, yet they can move the central government for legislation on these matters.

These suggestions, if followed, will, I hope, tend to strengthen the government, establish peace and prevent unrest and agitation in the future.

(Transcribed and edited by Al Hakam from the original, published in The Review of Religions [English], November and December 1923)

Bangla Interfaith Jalsa held in Saskatoon, Canada Syed Mukarram Nazeer Canada Correspondent

On 15 November 2023, Jamaat-eAhmadiyya Saskatoon, Canada, organised an interfaith event in the Bangla language on the theme “Religions for Peace.” This event marked the first-ever large-scale Bangla event hosted by Saskatoon Jamaat.

The event commenced with the recitation from the Holy Quran, followed by its translation and a welcome speech from the Secretary Tabligh of Saskatoon Jamaat.

The programme featured two guest speakers, each representing different faiths.

Lajna Imaillah Regina awarded ‘Spiritual Service Award’ Madiha Masawer Sadr Lajna Imaillah Regina, Canada

Lajna Imaillah Regina, Canada, was awarded the Spiritual Service Award 2023 from the Regina Multi-Faith Forum on 5 November 2023 at the Church of Jesus Christ of Latter-Days Saints Regina.

Dr Brenda Anderson, who is an Associate Professor of Gender, Religion, and Critical Studies at the University of Regina, nominated Lajna Imaillah Regina as avid multi-faith supporters in and around the community, as shown by their

Religion, Faith, History, Society ...

WRITE TO US Info@alhakam.org * For more information, visit www.alhakam.org/write-to-us/

Madhurja Ghosh Sahib and Feroz Alam Sahib represented Hinduism and Islam, respectively. Speeches were followed by a question and answer session. Attendees asked questions of the speakers, who answered them in light of their faith.

The Ahmadi missionary from Saskatoon, Saad Hayat Sahib gave concluding remarks and thanked all guest speakers, dignitaries, and attendees for attending the event.

The event concluded with a silent prayer led by Feroz Alam Sahib.

The total attendance was 60 nonAhmadi guests, including 10 non-Bengalispeaking guests.

generous giving of time and energy to so many good causes.

Dr Anderson explained the humanitarian work, involvement in the community and efforts to bring different people of faith together by Lajna Imaillah Regina. This includes providing food to charities and women’s shelters, food drives, toy drives, blood drives, tree planting, friendship building with the Indigenous community, field trips, inviting people of different faiths and visiting various places of worship, women’s interfaith gatherings and symposiums.

Friday 8 December 2023 | AL HAKAM

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Friday Sermon Mubarak Mosque, Islamabad, Tilford, UK

10 November 2023 Muhammadsa : The Great Exemplar After reciting the tashahhud, ta‘awwuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaba stated:

I have been narrating accounts from the life of the Holy Prophetsa and mentioning incidents that took place immediately after the Battle of Badr. In this respect, one of the significant incidents that took place, in the second year after Hijra, was the establishment of the graveyard in Medina, Jannat-ul-Baqi‘.

The details of the establishment of Jannatul-Baqi‘ are as follows: When the Holy Prophetsa settled in Medina, there were many graveyards. The Jews and the various Arab tribes had their own respective graveyards. Since Medina was divided into various areas at the time, every tribe would bury their deceased in the open fields of their respective areas. Quba had its own graveyard, which was the most well-known, although there were several other smaller graveyards there as well. The tribe of Banu Zafar had its own graveyard and the tribe of Banu Salama had its own graveyard. Other graveyards included the graveyard of Banu Sa’idah, where later the Souq al-Nabisa was established. On the land where Masjid an-Nabawi was built, there were also some graves of polytheists among the date orchards. Among all of these graveyards, Baqi‘ al-Gharqad was the oldest and most well-known. After the Holy Prophetsa selected it as the graveyard for the Muslims, it acquired a unique and distinct status, which shall always remain.

Hazrat ‘Ubaidullah bin Abi Rafi’ra relates that the Holy Prophetsa was in search of a place where only Muslims would be buried and for this purpose, he inspected various places. This honour was however destined for Baqi‘ al-Gharqad. The Holy Prophetsa said, “I have been commanded to select this place (i.e. Baqi‘ al-Gharqad).”

During that time, it was also known as Baqi‘ al-Khabkhabah. There were countless Gharqad trees and shrubs. It was filled with mosquitoes and other insects and whenever mosquitoes would populate in this area due

to the filth, or it being a jungle, it would seem like a cloud of smoke had covered the area. The first person to be buried there was Hazrat ‘Uthman bin Maz’unra. The Holy Prophetsa placed a stone by his side as an indication and said, “He is our predecessor.”

Whenever someone passed away after him, people would ask the Holy Prophetsa where to bury them. Upon this, the Holy Prophetsa would say, “Bury him in Baqi‘, near our predecessor, ‘Uthman bin Maz’un.” In Arabic, Baqi‘ is referred to as a place filled with many trees. In any case, in Medina, this place started to be known as Baqi’ alGharqad, since it was filled with Gharqad trees, as I mentioned earlier. Aside from this, there were many desert shrubs as well.

It is also called Jannat-ul-Baqi‘. The meaning of Jannat in Arabic is garden, or paradise. As such, it is known as Jannat-ul-Baqi‘ among

most non-Arab visitors.

‘Abd-ul-Hamid Qadri Sahib has recorded these various details. Following this, he says that we should not forget that Arabs generally call their graveyards Jannat. Another name for this [graveyard] is Maqabir al-Baqi’, which was more commonly known among the Bedouins.

(Abdul Hameed Qadiri, Justuju-e-Madinah [Lahore, Pakistan: Oriental Publications Lahore, 2007], p. 598) With regards to this, Hazrat Mirza Bashir Ahmad Sahibra has mentioned in Sirat Khatamun-Nabiyyin [The Life and Character of the Seal of Prophetssa] as follows: “To the end of this year (i.e., 2 AH), the Holy Prophetsa proposed the creation of a graveyard in Medina for his Companions which was referred to as Jannat al-Baqi‘. After its creation, the Companions were generally

buried in this very graveyard. The first Companion to be buried in this graveyard was Uthmanra bin Maz‘un. Uthmanra was from among the most pioneer Muslims, and was extremely righteous and pious.

He was a man of ascetic disposition. On one occasion, after becoming a Muslim, he submitted to the Holy Prophetsa, ‘If the Holy Prophetsa kindly grants permission, it is my desire to abandon the world completely and separate myself from my wife and children, so that I may devote my life wholly to the worship of Allah.’ However, the Holy Prophetsa did not permit him to do so. As a matter of fact, even with respect to such people who would not abandon the world completely, but would fast and offer Salat so often that it would affect the rights of their dependents, the Holy Prophetsa would say: “‘You should offer the right owed to God, you should offer the rights owed to your wives and children, you should offer the rights owed to guests, and you should offer the right owed to your own soul. For all of these rights have been appointed by God, and the fulfilment of them is also a form of worship.’

“Therefore, the Holy Prophetsa did not permit ‘Uthman bin Maz‘unra to abandon the world, and whilst prohibiting celibacy and asceticism in Islam, the Holy Prophetsa established a middle course for his community, which is set between the two extremes. The Holy Prophetsa was deeply saddened by the demise of Uthman bin Maz‘unra. There is a narration that after his demise, the Holy Prophetsa kissed his forehead and at the time there were tears in the eyes of the Holy Prophetsa. After his burial, the Holy Prophetsa fixed a stone at the head of his grave to serve as a marking, and then, every so often, he would visit the Jannat al-Baqi‘ and pray for him. Uthmanra was the first Muhajir to pass away in Medina.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmadra, pp. 462-463)

AL HAKAM | Friday 8 December 2023 I shall now mention the expedition of Dhi Amr, also known as the Expedition of Banu Ghatafan. The Holy Prophetsa received news that the Banu Tha’labah and Banu Maharib branches of the Ghatafan tribe had gathered at a place called Dhi Amr. This is a village in the vicinity of Ghatafan. Their objective was to attack the neighbouring areas of the city of Medina and to get them to join them. The individual who was inciting them against the Muslims was Dau’thur bin Harith of Banu Maharib.

As soon as he received this news, the Holy Prophetsa instructed the people to prepare, and thus, he departed Medina with an army of 450 companions and some horses as well.

The Holy Prophetsa assigned Hazrat Uthman bin Affanra as his deputy in Medina. (‘Ali bin Burhan al-Din al-Halabi, Al-Sirah alHalabiyyah, Vol. 2 [Beirut, Lebanon: Dar alKutub al-‘Ilmiyyah], p. 290; Mustafa ‘Abd alWahid, Subul al-Huda wa al-Rashad fi Sirat Khair al-‘Ibad, Vol. 4 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1993], p. 176) The Expedition of Ghatafan took place in Rabi’ al-Awwal 3AH, and the Holy Prophetsa set forth for this expedition on 12 Rabi’ alAwwal. The people of Medina had to bear his absence for 11 days, then on 24 Rabi’ al-Awwal, the Holy Prophetsa returned to Medina. The area where the Holy Prophetsa set up camp in order to gather intelligence about Ghatafan was a place near Ghatafan called Dhi Amr, and for this reason, the expedition is called the Expedition of Dhi Amr, and it is also referred to as the Expedition of Banu Ghatafan with reference to it being against the tribe of Ghatafan. (‘Ali bin Burhan al-Din al-Halabi, Al-Sirah alHalabiyyah, Vol. 2 [Beirut, Lebanon: Dar alKutub al-‘Ilmiyyah], p. 290; Da’irah Ma’arif Sirat Muhammadsa, Vol. 6 [Lahore, Pakistan: Dar al-Ma’arif], pp. 367-368) It is recorded in relation to the Holy Prophet’ssa setting off to combat the assembling of the idolaters that after departing from Medina, the companions met a person of Banu Tha’labah at Dhu al-Qassah. Dhu al-Qassah was situated 14 miles from Medina towards Rabazah. This person was called Jabbar. The companions captured him and enquired as to where he was heading, to which he replied, “I wish to go to Yathrib in search of some livelihood,” and so he was taken to the Holy Prophetsa.

He informed the Holy Prophetsa about the situation of his people, and after the Holy Prophetsa invited him to Islam, he at once became a Muslim. When he became aware of the intentions of the Holy Prophetsa to fight against the Banu Tha’labah and Banu Maharib, he said to the Holy Prophetsa, “O Muhammadsa! They will never face you in combat. If they find out about your arrival, they will flee immediately to the mountaintops.” They of course wanted to attack the outskirts of Medina, but they would never come face-to-face with the Muslims. Jabbar then said, “I will also accompany you.” The Holy Prophetsa placed Jabbar under the supervision of Bilalra.

This person took the Muslims via another route and reached their area.

When the people there saw the Muslim army approaching, they all fled to the mountains. The Holy Prophetsa advanced and reached a spring called Dhi Amr, and set up camp there. All of a sudden, heavy rain began to fall there, causing the clothes of the Holy Prophetsa and his companions

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to be drenched. The Holy Prophetsa placed his wet clothes to dry on a tree and lay beneath that tree. The companions were occupied in their own work. This is where an evil attempt to kill the Holy Prophetsa was made. There are details in relation to this where a person drew his sword against the Holy Prophetsa. It is said that those who hid in the mountaintops were seeing all the movements of the Holy Prophetsa up above from the mountains. When the idolaters saw the Holy Prophetsa lying down in one place all alone, they went to their chief Dau’thur, who was the most courageous of them all.

The idolaters said to him, “Right now, the Holy Prophetsa is lying down all alone. It is now your duty to deal with him.”

In one narration, it is recorded that when Dau’thur saw the Holy Prophetsa lying down alone, he said, “May Allah destroy me if I do not kill Muhammad[sa] now.” In any case, he went forth with his sword drawn towards the Holy Prophetsa but stopped as he reached right where his head lay. He then addressed the Holy Prophetsa, saying, “Who will save you from my hand today (or he said now)?” The Holy Prophetsa replied in full confidence, “Allah will protect me.” Upon this, the person fell to the ground, and his sword fell from his hand. The Holy Prophetsa immediately picked up his sword and asked him, “Who will now save you from me?” In reply, Dau’thur said:

�ٰ ُ ُ َ ً َ� َ ُ َ� َ َ ُ �ٰ َ� َ ٰ َ� ْ َ ُ َ ْ َ َ َ َ ٌ َ َ َ ‫ َوَأَنا َأْشَهُد َأْن َّل ُا ِ​ِإ �ٰلَه ِ​ِإَّلا الّٰلُه َوَأَّن ُمَحَّمًدا َرُس‬،‫َلا َأَحٌد‬ ،ِ‫وُل الّٰلِه‬ َ َ َ َ �ٰ ‫َ​َوالّٰل ِ​ِه َلَا ُأ َكِّثِ ُ​ُر َ​َعَل ْ​ْيَك َ​َج ْ​ْم ً​ًعا َأَبَ ً​ًدا‬

“No one will. I bear witness that there is no god except Allah, and Muhammadsa is His Messenger. By Allah, I shall never incite people against you again.”

This was the promise he made. The Holy Prophetsa granted him his sword back.

According to another narration, Da’thur turned towards the Holy Prophetsa and said, “By Allah, You are far greater than me in bestowing a favour.” The Holy Prophetsa replied:

َ ْ َ ٰ ُ َ َ​َ ‫َأَنا َأ َ​َح �ُّق ِ​ِبٰذِل َِك ِ​ِمْنَك‬

“I have a greater right to bestow a favour upon you.” Dau’thur returned to his people, but he had changed so much that he began to preach to his people.

Dau’thur has related the incident of what happened to him and how he fell. Relating this incident of his falling down, he said, “I saw a tall person there. When I was standing there with my sword drawn, I saw a very tall person come there. He pushed my chest, and I fell on my back. (He hit him with his hand, and he fell on his back.) It was then that I realised that this was no human, but an angel. It is then that I accepted that there is no god but Allah, and Muhammadsa is the Messenger of Allah.” He said, “By Allah, I will never act against him again.”

Thereafter, he began to call his people to Islam. Through him, Allah the Almighty guided many people. In any case, the Holy Prophetsa returned to Medina after this, and no battle took place. The Holy Prophetsa spent 11 days in total away from Medina, and according to one saying, he remained outside of Medina for 15 days. Abu Umar states that the Holy Prophetsa spent the entire month of Safar in Najd. In any case, there are various narrations, but in actuality, the journey was only for a few days.

Some scholars have deemed that the

aforementioned incident, about the attempt on the Holy Prophet’ssa life by the sword, took place during the Battle of Dhat al-Riqa‘.

In doing so, they have declared the two incidents to be one and the same, however, most researchers consider these two incidents to have occurred during different battles. The name of the individual who attacked during the Battle of Dhat al-Riqa‘ has been reported to be Ghaurath. It is said that he accepted Islam, while there are also some opinions that he did not accept Islam, albeit he did make a vow with the Holy Prophetsa to never fight against him. This is a narration from Sahih al-Bukhari. (‘Ali bin Burhan al-Din al-Halabi, Al-Sirah alHalabiyyah, Vol. 2 [Beirut, Lebanon: Dar alKutub al-‘Ilmiyyah], p. 290; Mustafa ‘Abd alWahid, Subul al-Huda wa al-Rashad fi Sirat Khair al-‘Ibad, Vol. 4 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1993], p. 176; Sirat Encyclopaedia, Vol. 6, p. 71, Maktabah Dar al-Ma’arif; Sharh al-Zurqani ‘ala al-Mawahib al-Laduniyyah, Vol. 2, [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1996], pp. 381382; Sahih al-Bukhari, Kitab al-Maghazi, Bab ghazwat al-Riqa’, Hadith 4136) Another incident that took place during this time period was the demise of Hazrat Ruqayyahra and the marriage of Hazrat Umm Kulthumra. The details of these incidents have been narrated by Abdullah bin Muknif bin Harithah Ansari.

He narrates, “When the Holy Prophetsa departed for the Battle of Badr, he left his daughter, Hazrat Ruqayyahra, in the care of Hazrat Uthmanra. She was ill and passed away on the same day that Hazrat Zaid bin Harithahra arrived in Medina with glad tidings of the victory Allah the Almighty granted to the Holy Prophetsa at Badr. The Holy Prophetsa designated a share from the spoils of Badr for Hazrat Uthmanra, and his share was equal to the share of those who partook in the battle. After the demise of Hazrat Ruqayyahra, the Holy Prophetsa married his [other] daughter, Hazrat Umm Kulthumra, to Hazrat Uthmanra.” (Ibn Sa’d, Al-Tabaqat al-Kubra, Vol. 3, Dhikr Islam ‘Uthman bin ‘Affanra [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], p. 41) Hazrat Abu Hurairahra narrates, “The Holy Prophetsa met Hazrat Uthmanra by the mosque door and said, ‘O Uthman, this is Gabriel. He has informed me that Allah the Almighty has decreed your marriage with Umm Kulthum with the same value of dowry as Ruqayyahra and upon your kind treatment towards her.” (Sunan Ibn Majah, Iftitah al-Kitab, Fadl ‘Uthmanra, Hadith 110) In other words, Allah the Almighty instructed that the Holy Prophetsa should also marry his other daughter to Hazrat Uthmanra with the same value of dowry given to Ruqayyah.

Hazrat A’ishahra narrates, “When the Holy Prophetsa married Umm Kulthumra to Hazrat Uthmanra, he said to Hazrat Umm Aimanra, ‘Prepare my daughter Umm Kulthum and then take her to Uthman’s home and beat the drum before her.’

She did as she was instructed. The Holy Prophetsa visited Hazrat Umm Kulthumra three days later and said to her, ‘My beloved daughter, how do you find your husband?’

Umm Kulthumra replied, ‘He is an excellent husband.’” (Muhammad al-Sallabi, Sirat Amir al-Mu’minin ‘Uthman bin ‘Affanra Shakhsiyyatuhu wa ‘Asruhu, p. 41, Ch. 1, Dhu al-Nurain ‘Uthman bin ‘Affanra…, Dar

al-Ma’rifah, Beirut, 2006) Hazrat Umm Kulthumra remained with Hazrat Uthmanra until 9 AH, after which she fell ill and passed away. The Holy Prophetsa led her funeral prayer and sat by her grave for a while.” Hazrat Anasra narrates, “I saw the Holy Prophetsa with tears in his eyes as he sat by Hazrat Umm Kulthum’sra grave.” (Muhammad al-Sallabi, Sirat Amir al-Mu’minin ‘Uthman bin ‘Affanra Shakhsiyyatuhu wa ‘Asruhu, p. 42, Al-Mabhath al-Thalith: Malazimatuhu li al-Nabisa fi al-Madinah…, Dar al-Ma’rifah, Beirut, 2006) In a narration of Sahih al-Bukhari, this incident is recorded in the following manner. Hilal narrates that Hazrat Anas bin Malikra said, “We were attending the funeral prayers of the Holy Prophet’ssa daughter. I saw that the Holy Prophetsa was sitting by his daughter’s grave with tears flowing from his eyes.” (Sahih al-Bukhari, Kitab al-Jana’iz, Bab man Yadkhulu Qabr al-Mar’ah, Hadith 1342) In another narration, it is recorded that upon the demise of Hazrat Umm Kulthumra, the Holy Prophetsa said, “If I had a third daughter, I would also marry her to Uthman.” (Ibn Sa’d, Al-Tabaqat alKubra, Vol. 3, ‘Uthman bin ‘Affanra [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], p. 41) Hazrat Ibn Abbasra narrates, “The Holy Prophetsa passed by a place and saw Hazrat Uthmanra sitting there, crying in sorrow over the demise of the Holy Prophet’ssa daughter, Hazrat Umm Kulthumra.” The narrator further says, “The Holy Prophetsa was accompanied by his two Companions, Hazrat Abu Bakrra and Hazrat Umarra. The Holy Prophetsa inquired, ‘O Uthman, why do you cry?’ Hazrat Uthmanra replied, ‘O Messengersa of Allah, I am crying on account of my relation to you as your son-in-law has now come to an end. Both of your daughters were married to me, and both have passed away. Now, I am no longer your son-in-law.’

The Holy Prophetsa said, ‘Do not cry. I swear

by Him to Whom my life belongs, if I had a hundred daughters and each passed away one at a time, I would marry each and every one of them to you, one after the other, until not a single one of them remained.’” (Kanz al-‘Ummal, Vol. 13, p. 397, Kitab al-Fada’il al-Sahabah, Fada’il al-Sahabah, Fada’il Dhu al-Nurain ‘Uthman bin ‘Affanra, Hadith 36201, Dar al-Kutub al-‘Ilmiyyah, Beirut, 2004) This was a mutual expression of love from both sides. On the one hand, Hazrat Uthmanra was saddened that his relation as a son-in-law had finished, and on the other, the Holy Prophetsa compassionately consoled him. He reassured him that he should not grieve, for he was still closely related to him.

Hazrat Mirza Bashir Ahmad Sahibra mentions this marriage in his book Life and Character of the Seal of Prophets in the following words: “After the demise of Ruqayyahra, the daughter of the Holy Prophetsa and wife of Hazrat Uthman bin ‘Affanra, the Holy Prophetsa gave another daughter named Umm Kulthumra, who was older than Hazrat Fatimahra but younger than Ruqayyahra, to Hazrat Uthmanra in marriage. It is for this very reason that Hazrat Uthmanra is known as Dhu al-Nurain, i.e., the possessor of two lights. This was the second marriage of

Friday 8 December 2023 | AL HAKAM

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Umm Kulthumra, because in the beginning, her sister Ruqayyahra and her were married to the two sons of Abu Lahab, the paternal uncle of the Holy Prophetsa. However, before their Rukhsatanah could be held, this relation was severed on the basis of religious opposition. The Holy Prophetsa gave his daughter Ruqayyahra to Hazrat Uthmanra in marriage first, and then after her demise, married off Umm Kulthumra to him as well.

It is unfortunate, however, that the progeny of both these daughters did not continue.

Umm Kulthumra did not have any children at all, and the son of Ruqayyahra, whose name was ‘Abdullah, passed away at the age of six.

The marriage of Umm Kulthumra took place in Rabi‘ al-Awwal 3 A.H.” (Sirat KhatamunNabiyyin, Hazrat Mirza Bashir Ahmadra, pp.

463-464) Another event that is reported to have taken place during this period is the Battle of Buhran. Aside from being called the Battle of Buhran, it has also been referred to as the Battle of Furu and the Battle of Banu Sulaim. Buhran is a mineral mine in the Valley of Furu that belonged to the people of Hijaz. The Valley of Furu is located 96 miles from Medina. The Holy Prophetsa received news that a large number from the Banu Sulaim had gathered in Buhran.

Thus, the Holy Prophetsa appointed Hazrat Abdullah bin Umm Maktumra, or according to another narration, Hazrat Umarra as his deputy in Medina and departed towards Buhran with 300 companions. The Holy Prophetsa did not initially express the reason for this expedition, however, when the Muslim army was just a night’s journey away from Buhran, a man from the Banu Sulaim met the Holy Prophetsa and informed him that the people had dispersed. The Holy Prophetsa handed over that man into the custody of a Companion and continued the journey until they reached Buhran. The Holy Prophetsa did not find anyone there because they had left in search for water. Thus, the Holy Prophetsa returned, and a battle did not occur. The Holy Prophetsa departed for this expedition from Medina on 6 Jumadi alUla, and after 10 night’s journey, he returned on 16 Jumadi al-Ula. Contrary to this, Ibn Ishaq says that the Holy Prophetsa set out to intercept the trade caravan of the Quraish when he arrived at Buhran, a mine of Hijaz

in the Valley of Furu. The Holy Prophetsa spent the two months of Rabi’ al-Akhir and Jumadi al-Ula there, and then returned to Medina. In all this time no fighting took place. (Sharh al-Zurqani ‘ala al-Mawahib al-Laduniyyah, Vol. 2, [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1996], 382383; Ibn Hisham, Sirat Ibn Hisham [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2001], 513; Sayyid Fadl al-Rahman, Farhang-eSirat [Karachi, Pakistan: Zawwar Academy Publications, 2003], p. 226) Hazrat Mirza Bashir Ahmad Sahibra mentions the details of the Battle of Buhran in the following words: “Much time had not passed since the Ghazwah of Dhi ‘Amr, that is to say, in late Rabi‘ al-Awwal 3 A.H., the Holy Prophetsa received the horrific news that the Banu Sulaim were once again regrouping in a very large number at Buhran, with the intention of launching a sudden attack upon Medina, and that a party of the Quraish was also accompanying them. With no other choice, the Holy Prophetsa set out from Medina once again with a group of Companions. However, as was their habit, these wild beasts of Arabia, who lay in ambush to strike their prey suddenly and in a state of inattention, dispersed upon receiving news of the imminent arrival of the Holy Prophetsa. After a stay of a few days, the Holy Prophetsa returned.

“The fact that the Banu Sulaim and Banu Ghatafan would gather again and again with the intention of launching a sudden attack upon Medina clearly demonstrated that these barbaric and warlike tribes of the Arabian Desert were very deadly enemies of Islam. Day and night, they would remain preoccupied in order to find some opportunity by which the Muslims would be utterly destroyed. Just attempt to visualize the vulnerable state of the Muslims at the time, as to how their days were passing in that era. On the one hand, there were the Quraish of Mecca who had become blinded due to their enmity of Islam and due to their spirit of revenge for the Battle of Badr.

Clinging to the drapes of the Ka‘bah, they took vows that they would not rest until the Muslims had been annihilated. On the other hand were these blood-thirsty wild beasts of the Arabian Desert, who were

restless to drink the blood of the Muslims due to their being incited by the Quraish and their own animosity towards Islam. As such, take note of how many times within the course of a few months after Badr, the Holy Prophetsa was compelled to travel personally in order to safeguard himself from the deadly motives of the barbaric tribes of Arabia. As Sir William Muir has described, these were days of scorching heat as well, and not to mention, this heat was of the Arabian desert. If it were not for the special succour of God, and if the vigilance of the Holy Prophetsa had not kept the Muslims constantly watchful and alert, and if the Holy Prophetsa had not employed strategies to scatter the force of the enemy prior to their launching a sudden attack at night, the Muslims would have surely been destroyed and ruined in those days; and these were only external threats. As far as internal threats were concerned, they were no less either. Even in Medina itself, there existed a group known as the hypocrites, who lived among the Muslims as their own, and it would definitely be no exaggeration to refer to them as a snake in the grass. In addition to them were the treacherous and habitual conspirators in the form of the Jewish people, whose enmity had reached the furthest limits in its depth and breadth.

Goodness Gracious! What a time of adversity this was for the Muslims!! Let us hear it in their own words. Ubayy bin Ka‘b, a renowned Companion relates: “‘In that era, the state of the Companions was such that they would not even put off their arms at night and during the day they would walk around armed in case of a sudden attack. They would say to each other let us see if we live till such a time when we might be able to sleep in peace and security at night without any fear except the fear of God.’ “What difficulty and helplessness, and what a longing for a life of peace and security is hidden in these words. Every just individual can measure this for himself.”

(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmadra, pp. 464-465) These circumstances are present in some places even today, especially in Palestine at present.

There was also the expedition of Zaid

bin Harithah, the details of which are as follows. The defeat of the Banu Sulaim, the exile of the Banu Ghatafan, the fleeing of Abu Sufyan during the Battle of Sawiq, and the defeat of the Banu Tha’labah and Banu Maharib during the Battle of Banu Ghatafan were all testaments to the growing military competence of Medina. Above all, the victory of the believers and the humiliating defeat of the idolaters in the Battle of Badr caused the enemies of Islam great economic challenges because the main [trading] route from Mecca to Syria passed through the west of Medina along the Red Sea. The Muslims tried to intercept Abu Sufyan’s trade caravan along this very route. The tribes in Medina’s nearby vicinity had also formed alliances with the Holy Prophetsa. For these reasons, the idolaters of Mecca were not prepared to use this route for trade. This obstacle that the Muslims had placed before the Meccans’ economic growth was a cause of great concern for them. They abandoned the main route to Syria and searched for an alternative route. One day, Safwan bin Umayyah addressed the disbelievers and said, “Muhammad[sa] and his Companions have made it difficult for us to live. They have prevented us from going to our central location for trade. I do not understand what we should do. [The Muslims] have not even indicated any intention of clearing from the coastal area. Most of the tribes living by the coast have also formed treaties with them and formed pacts with them. How will we travel, and what will we do? If we remain here in Mecca, we will consume our resources and all that we possess. After this, we will have nothing to live on. These were the goods we would take in the summer to Syria, and in the winter to Abyssinia for trade. What will happen now?” Everyone became worried upon hearing Safwan bin Umayyah’s words. Aswad bin Muttalib suggested that instead of taking the route by the coastline, they could go to Syria by travelling through Iraq. Safwan replied that he had no knowledge of such a route.

Abu Zam’ah then said, “I will tell you about a guide who is well-acquainted with this route. The guide is Furat bin Hayan Ijli.

He frequently uses this route and is wellacquainted with the journey.” Safwan swore by Allah and said, “Outstanding!

This is exactly what I desired.” Furat was summoned. When he arrived, Safwan said, “I would like to take a trade caravan to Syria.

Muhammad [sa] has caused us great worry because our trade caravans pass by them very closely. I wish to go to Syria through Iraq.” Furat replied, “I will guide you on a route through Iraq which the Companions of Muhammad[sa] will never discover. This is a desolate and deserted route.” Safwan said, “This is what I prefer. The fact that it is desolate is not of great concern because it is winter and we will not require as much water on our journey. We can endure this much.” Nonetheless, they commenced their preparations for the journey. Following this, Safwan bin Umayyah informed everyone about the preparations of the caravan and took his belongings. He also took utensils made of silver, silver nuggets and other goods along with him. Abu Zam’ah also entrusted Safwan with 300 Mithqals of gold and also some silver nuggets so that he could make purchases for him. One Mithqal of gold is approximately four and a half grams, or exactly 4.37 grams. Nevertheless, this was

AL HAKAM | Friday 8 December 2023 a large sum. According to another narration, Safwan set out with goods comprising silver utensils and silver nuggets equivalent to 30,000 dirhams. Abu Sufyan bin Harb also took a large amount of silver with him, and others from among the Quraish also gave their wealth to the members of the caravan for their purchases. Apart from Safwan and Abu Sufyan, many others such as Abdullah bin Abi Rabi’ah and Huwaitib bin Abd al-Uzzah joined the trade caravan. Thus, under the direction of Furat bin Hayan, the caravan of the Quraish departed for trade towards Syria on a route through Iraq.

There are some details with regards to the date of this expedition and the names it is known by. It is mentioned that this expedition took place in Jamada al-Ukhra 3 AH This expedition is also known as “Sariyyah Qardah”. Qardah was a water [well] found in the Najd area. The Quraish were very careful with regard to the route they took, as mentioned earlier. They tried their utmost for this news not to spread to Medina, otherwise it would have been impossible to use this route as well, however, the Will of Allah had decreed for something else and this news could not be kept a secret by the people of Mecca. Nu’aim bin Mas’ud Ashjai learnt of this plan. It was around the same time that he had to come to Medina to see to a particular task. At the time he was irreligious and a polytheist. In Medina, he stayed with one of the chieftains of the Banu Nadir, Kinanah bin Abi Huqaiq. He gave him alcohol to drink. A companion by the name Salit bin Nu’man bin Aslam frequently visited the Banu Nadir tribe.

Salit reached the gathering in which Nu’aim and Kinanah bin Abi Huqaiq were seated.

Nu’aim was completely drunk and owing to his intoxication, he was unable to stop himself from disclosing the plan. He told them everything about the plan of the trade route which would pass through Iraq under the supervision of Safwan bin Umayyah.

Upon hearing this, Salit bin Nu’man left and informed the Holy Prophetsa about the plan. As soon as the Holy Prophetsa learnt of this, he immediately made preparations.

He dispatched a contingent of 100 cavaliers under the command of Hazrat Zaid bin Harithahra. This was the first time Hazrat Zaid bin Harithahra was appointed as the commander-in-chief of the Muslim army.

He succeeded in his expedition.

In one narration, it is mentioned that the Holy Prophetsa sent Hazrat Zaid bin Harithahra with 100 cavaliers. They went and intercepted the trade caravan. The leaders of the convoy ran and took shelter in the jungle.

The companions took one or two men as prisoners and brought the spoils back to the Holy Prophetsa. The Holy Prophetsa split it into five parts, and one Khumus [one-fifth of the spoils of war reserved for Allah and His Messengersa] was equivalent to 20,000 dirhams. The Holy Prophetsa distributed the remaining wealth amongst the people who took part in the expedition. (Da’irah Ma’arif Sirat Muhammadsa, Vol. 6 [Lahore, Pakistan: Dar al-Ma’arif], pp. 395-398; AlWaqidi, Kitab al-Tarikh wa al-Maghazi, Vol. 1 [Beirut, Lebanon: ‘Alam al-Kutub, 1984], 198; Sayyid Fadl al-Rahman, Farhang-eSirat [Karachi, Pakistan: Zawwar Academy Publications, 2003], p. 233) In another narration, it is mentioned that Hazrat Zaidra covered the distance swiftly and the caravan of the Quraish were

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completely heedless of them. They were about to stop at a spring named Qardah when the Muslim army reached them.

They launched an attack all of a sudden and overpowered them. Safwan bin Umayyah and the other people with him had no option but to flee. The Muslims captured Furat bin Hayan, the guide of the caravan, along with two other men. They acquired large quantities of utensils and silver which was worth approximately 100,000 dirhams. The Holy Prophetsa took out Khumus and then distributed the remaining spoils between the army. The guide of the Quraish, Furat bin Hayan, accepted Islam at the hands of the Holy Prophetsa. (Al-Rahiq al-Makhtum [translated], p. 337, Maktabah Salafiyyah) The remaining details of these accounts will be mentioned in the future, insha-Allah.

The reason for stopping these caravans was that they would use these trading goods to wage war against the Muslims. It is similar to the sanctions that are levied today. However, they [worldly powers] do so to achieve their vested interests and in fact, at times they are completely wrong. For example, the USA has imposed sanctions on Uganda because their Parliament passed a law against LGBT. Although they do not mention the reason but this is the true reality. This is the condition of these people, how then can they ever raise any allegations against Islam? Nonetheless, I will mention these matters in the future, God willing.

I would like to remind you once again to continue praying for the people of Palestine who are being oppressed.

Now, at least some non-Muslims and certain politicians, though timidly, have started speaking out against this injustice.

Even some Jewish people are separating themselves from these actions and have called upon the Israeli government saying that they are defaming them. Hence, some voices here and there are being raised by even the non-Muslims.

Now it is being said that there will be a daily ‘pause’ in the fighting for four hours in order for aid to reach the people of Palestine.

Allah the Almighty knows best the degree to which this will be implemented.

And Allah knows how much injustice and bombardment will take place against the Palestinians for the remaining 20 hours.

Majority of the major governments and politicians are not giving any importance to the lives of Palestinians. They have their own interests. However, these people should remember that Allah the Almighty gives respite only for a certain time. Furthermore, this is not the only life to be lived, there is also a hereafter.

They think that if they attain all the benefits of this world, they will have achieved everything. They can be seized in this world as well and will be seized in the hereafter as well.

In any case we must focus on prayers.

May Allah the Almighty help the Palestinians, who are being oppressed and save them from these injustices.

I will also lead some funeral prayers in absentia after the prayers. The first funeral prayer is for Mansura Basma Sahiba, wife of Hameed-ul-Rahman Khan Sahib. She passed away recently:

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

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

She was the paternal granddaughter of Nawab Abdullah Khan Sahib and Hazrat Sahibzadi Amatul Hafeez Begum Sahibara. The deceased was the maternal granddaughter of Hazrat Sahibazada Mirza Sharif Ahmad Sahibra and Bu Zainab Begum Sahiba. She was the daughter of Mia Abbas Khan Sahib and Amatul Bari Begum Sahiba.

By the grace of Allah, she was a musia and a very pious lady.

Whilst announcing her nikah, Hazrat Khalifatul Masih IIIrh delivered a sermon which contained various pieces of advice and so I will read a part of that sermon.

Hazrat Khalifatul Masih IIIrh stated: “With this nikah, certain responsibilities will be placed on both the girl and boy which they previously did not have. Firstly, there are responsibilities which they have towards each other; the husband has certain responsibilities towards his wife and, likewise, the wife has certain responsibilities towards her husband. Secondly, there are certain other responsibilities which they have to fulfil together which are in relation to their children. With regards to the responsibilities related to the children, there are certain responsibilities which are divided between the two. For example, the mother provides milk for the child; however, the father cannot do this. The father, however, looks after the child whilst outdoors so that the child does not pick up any immoral habits. The mother’s responsibilities are primarily related to the affairs within the home. In any case, if both parents fulfil their responsibilities, then our children can be safeguarded from many ills.”

Hazrat Khalifatul Masih IIIrh further states: “The verses [of the Holy Quran] which we recite on this occasion draw our attention towards these new set of responsibilities.

Firstly, Allah the Almighty states:

ُ َ ْ ُ َ� ُ َ� َ ُ� َ ٓ َ ‫اُس ٱَّتُقوْا َ​َر �َّبُك ُ​ُم‬ ‫َيٰٓـَأُّيَها ٱلَّن‬

“‘O ye people! fear your Lord.’ [4:2] “This verse mentions to fear God and although [the Quran] speaks of Taqwa [fear of God] in various contexts; however, in this particular verse of the Holy Quran, which is recited on the occasion of the nikah, it speaks about fearing the Lord. This means that just as Allah the Almighty is the Provider and gradually nurtures everything, including them, they too will now be given a new set of responsibilities of providing and nurturing which can only be fulfilled if they truly fear their Lord, Who is Allah. Secondly, this bond is very fragile. Many misunderstandings can develop due to negligence. Therefore, in order to be safeguarded from this, we have been instructed:

َ ُ ُ ‫ُقۡوُۡلۡوۡا َقۡوًۡلًا َ​َس ِ​ِدۡیۡ ً​ًدا‬

“‘And say the right word.’ [33:71] “This means that it is not enough to just speak the truth, but to speak in a manner which is straightforward and unambiguous.

If one adopts this habit then this will remove any misunderstandings or conflicts.

“Thirdly, it states:

َ َ َ� َ َۡ ُ ۡ ‫ِل َِغ ٖ​ٖد‬ ‫َّما َق �َّد َ​َم ۡ​ۡت‬ ٞ‫س‬ٞ ‫َنۡف‬ ‫َ​َوۡل َ​َتنُظ ۡ​ۡر‬

“[And let every soul look to what it sends forth for the morrow. (59:19)] “This means that their elders provided them with an upbringing for their future and now they too have to provide their children with a proper upbringing whilst

keep their future in mind. The future of each generation, which is being mentioned in relation to parents providing an upbringing for their children, is independent and different. This is not relating to just one single future. This is because the world we live in and the society around us is constantly evolving. The current era has completely changed. The signs of the great revolution which we were always given glad tidings of can now be seen on the horizon.

Thus, the responsibilities of a father today in this era are different to the ones that we had. In fact, they have to fulfil their responsibilities towards their children with much greater care and with a much wider scope, so that the future generations can be ready to shoulder the great weight of the responsibilities that are going to be placed on the Jamaat which relate to the training of the entire world. May Allah the Almighty enable us to understand this and act upon it.”

Hazrat Khalifatul Masih IIIrh then stated: “I am standing here to announce the nikah of a young girl, who is the paternal granddaughter of our paternal uncle, Nawab Abdullah Khan Sahib and our paternal aunt, Amatul Hafeez Begum Sahiba. Through this marriage, the fourth generation of the Promised Messiahas will begin. She is the maternal granddaughter of Hazrat Mirza Sharif Ahmad Sahibra and so she is related to the Promised Messiahas in two ways.

Hence, the responsibilities are two-fold and if the responsibilities are two-fold then the warning is also two-fold just as the gladtidings are two-fold for us.”

Hazrat Khalifatul Masih IIIrh then mentioned to the elders as well as the children of the family of the Promised Messiahas that they should understand their responsibilities. If they fail to fulfil their two-fold responsibilities then they will have to face a two-fold admonishment as well.

May Allah the Almighty enable the elders and children of the family [of the Promised Messiahas] to understand this.

Hazrat Khalifatul Masih IIIrh then said, “Whenever I announce a Nikah in which the boy and the girl are related to the Promised Messiahas then I also become concerned and become more focused on praying that Allah the Almighty enables them to recognise this status; because when it comes to being helpers [of the Promised Messiahas] they are different from others and therefore they should live their lives in this world as even greater servants [of faith].” (Khutbat-eNasir, Vol. 10, pp. 710-713, Khutbah Nikah October 1981) In any case, these were his words of

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guidance and so I have mentioned them.

Regarding her personal life, Basmah Mansura Sahiba’s daughter Rabia writes, “She introduced us to Allah the Almighty when we were young. She would stress that we pray for our good fortune. She would often say, ‘pray that Allah the Almighty causes you to be in the company of good people.’ We did not understand what this prayer meant when we were little, but came to understand it as we grew older.”

She further says, “My mother was very loving towards people. She would sacrifice her own sentiments in order to take care of others (this was indeed true). It may have appeared to people as if she spent on herself, but this was not the case, rather she herself would sacrifice and instead took care of others. For example, she would come to London for the Jalsa, and she would take gifts back for the poor and would not get anything for herself. She also took a young girl into her care and raised her, tended to her good moral training and then also had her married. In addition to her there are many girls who she helped get married.

People would often visit her home. She would also send food to the neighbours. It was as if a sort of communal kitchen had been opened. This was to the extent that the man who swept the streets outside would come to her when it was time to eat and would have a meal. She had also set a stipend for many people. If ever she was advised to save something for herself she would say, ‘I have never thought about tomorrow. Allah the Almighty is the Master of my financial needs.’ She had a great deal of honour and respect for life-devotees and she would take care of her relatives who were life-devotees and would keep in touch with them as well.”

She says, “She would also say to us that that life-devotees make sacrifices and so they should be taken care of. She did justice to all of her relations in an excellent manner.

She would always say that she never thought about how others have treated her. If ever she made a mistake or if ever she did wrong to someone she would always be the first to seek an apology. If ever she scolded a worker she would seek apology from them too and then she would give them a gift.”

Her son-in-law, Mirza Taqiuddin says, “She did Wasiyyat at a very young age.”

I also checked the Wasiyyat form and I was astonished to see that she had done Wasiyyat around the age of 14. He says, “She recounted a dream she had when she was a child; she saw in a dream that she was firmly holding on to Allah’s foot and crying profusely. She would said that when she woke up she was in fact crying. She would say, ‘Till now, Allah the Almighty has taken care of everything for me.’”

One of her acquaintances here, Ruhi Shah Sahiba says, “If she befriended someone then she honoured that friendship.

She was a very grateful person. She was content with the will of Allah the Almighty and was always grateful to Him for His blessings. She was kind to others, and then she would express a great deal of gratitude, to the extent that the other person would become embarrassed.”

Her sister-in-law Tahira Farooq Sahiba says, “Rather than considering me a sister-

“

Friday 8 December 2023 | AL HAKAM

Majority of the major governments and politicians are not

giving any importance to the lives of Palestinians. They have their own interests. However, these people should remember that Allah the Almighty gives respite only for a certain time. Furthermore, this is not the only life to be lived, there is also a hereafter.

They think that if they attain all the benefits of this world, they will have achieved everything. They can be seized in this world as well and will be seized in the hereafter as well.

In any case we must focus on prayers. May Allah the Almighty help the Palestinians, who are being oppressed and save them from these injustices.

in-law she treated me like a friend and sister. She loved selflessly and was a stand up individual. She knew how to honour her relations. She preferred for others exactly that which she preferred for herself and she never harboured any negative feelings in her heart. She was clear and straightforward in what she said. She was regular in offering prayers, keeping fasts, reciting the Holy Quran and she was firmly and deeply attached with Khilafat. She would happily take on any Jamaat work that was entrusted to her.”

May Allah the Almighty grant her His forgiveness and mercy and enable her children to carry on the legacy of her virtues.

May He grant her husband and children patience and steadfastness.

The second funeral is of Chaudhary Rasheed Ahmad Sahib, former deputy registrar at the University of Agriculture in Faisalabad. He had currently been residing in the United States. He also passed away recently.

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

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

By the grace of Allah the Almighty he was also a Musi.

His son, Rafiq Tahir Sahib is serving the Jamaat in Los Angeles. He says that Ahmadiyyat first came into their family through the deceased’s older brother Chaudhary Barkat Ali Sahib, after which

his father and the rest of his family had the honour of pledging allegiance. During the disturbances of 1974, his home which was within the university compound among the university quarters, was attacked by a mob and also attacked him and looted his home, setting fire to everything he had. In any case he left from there and returned to the university two to three months later when the conditions improved. The Vice-Chancellor said that the owner of the Crescent Mill said, “I wish to cover your losses. Tell me the extent of the damage.”

Chaudhary Rasheed Sahib raised his finger towards the sky and said, “Absolutely not, I will not take help from anyone. I am bearing this loss in the way of Allah the Almighty. I suffered this loss for His sake and He Himself will cover the losses.” Allah the Almighty then bestowed such blessings upon him that within a short span of time, he was able to make up for the loss he endured. He had a relationship of great love and obedience with Khilafat. He strove to fulfil instructions to the letter. He was so trustworthy that he was a member of the university grant commission (this is a great honour). Once, there was a meeting and he had been given money to cover the expense of the train ticket to attend the meeting. On the way back, some of his family members said that they wished to accompany him, so he changed his ticket to second class in order to sit with his relatives and returned the remaining amount to the government. Once,

he went to the university grant commission chairman’s office and he sent his card in order to meet him. The director came out and said to someone who was sitting outside, “This is the person whose trustworthiness I was telling you about how honest he is.”

He immediately took this opportunity to introduce the Jamaat, saying that he was an Ahmadi and his trustworthiness was owing to him being an Ahmadi. Hence, this is a lesson for Ahmadis, that they should always fulfil their duties faithfully and they should never get caught up in any sort of financial greed. He was at the forefront of offering financial contributions and making financial sacrifices. Aside from his parents and siblings, he would regularly make contributions for Tahrik-e-Jadid and Waqfe-Jadid on behalf of the Holy Prophetsa and the Promised Messiahas. He was a very loving person. He treated all the students at the university like his children and brothers.

He says that they would all gather and offer one prayer [in a day] at his home, especially the Maghrib prayer. He would always meet others with a smile on his face. He was a very content person. May Allah the Almighty grant him His forgiveness and mercy and enable his children to carry on the legacy of his virtues.

(Official Urdu transcript published in the Daily Al Fazl International, 1 December 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