Al Hakam - 29 December 2023

Leave that which does not concern you

Answers to Everyday Issues

A guiding philosophy for 2024

Part: 66

Page 5

A

Khalifatul Masih’s sermons

A chronology of Waqf-e-Jadid’s progress during the first 20 years of Khilafat-e-Khamisa

A gateway to correct knowledge and insight

Page 10

Page 6

Page 4

THE WEEKLY

www.alhakam.org AL HAKAM | Friday 29 December 2023 | Issue CCCII Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL, UK info@alhakam.org | ISSN 2754-7388

A world at crossroads: seeking peace in times of turmoil As the world immerses itself in festive celebrations, a stark and harrowing contrast unfolds in the Holy Land. Here, there are no holidays, no family gatherings, only the relentless reality of conflict — a new year dawning much like the last. This scene of strife is not isolated; as we witness the turmoil in Ukraine, where the echoes of war reverberate, and the protracted suffering in Yemen, it becomes clear that the shadows of conflict are cast wide across our world.

While the West bedecks its streets with lights and nativity scenes, reimagining the ancient town of Bethlehem, the true Bethlehem endures a far different story. It is a narrative not of joy but of survival amidst unyielding strife. The shadow of the IsraelHamas conflict looms large, with peace remaining an elusive hope.

In these trying times, the words of Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, ring with profound resonance. He has solemnly warned time and again that the emerging political and economic landscape is pulling us towards another World War, underscoring the urgent need for nations to recognise their Creator and fulfil His rights and the rights of His creation to avert such a calamity.

More recently, in his Friday sermon of 15 December, he urged Ahmadis: “Continue to pray for the Palestinians.

The extent of the oppression they are facing is reaching new heights, and it is, in fact, increasing day by day. May Allah Almighty create the means to seize the oppressors and bring relief to the oppressed Palestinians.

May Allah Almighty also grant wisdom and understanding to the Muslim countries, so

that their voices may unite and they strive to fulfil the rights of their Muslim brethren.”

[Amin.]

Then again, in his Friday sermon on 22 December 2023, he said: “As I have been urging prayers for the Palestinians, pray that Allah the Almighty grants the world the ability to take genuine practical steps against oppression. Some voices have started to rise, and people are acknowledging and saying, ‘[...] This is indeed oppression.’ However, it seems that everyone is intimidated by the Israeli government or perhaps the Western world is inherently opposed to Muslims. Due to this hatred, they wish that the oppression of Muslims does not end, or perhaps the efforts that should be made are not being made in the right manner. They fail to see the innocent children, the oppressed women, and the elderly who are suffering

under this tyranny. We cannot place much trust in them, but we should continue our efforts, keep advising them, and persist in our prayers.”

Thus, Huzooraa continues to advocate for Muslim nations to unite and amplify their voice against the Israeli government’s oppression. This path to unity is complex yet crucial, mirroring the struggles in other regions worldwide, where internal and external conflicts, from the Caucasus to the Horn of Africa, from the Great Lakes of Africa to the streets of Haiti, challenge communities and nations alike. A concerted effort from Muslim countries on the global stage could markedly shift the discourse towards justice and peace, in line with Islamic teachings.

In these tumultuous times, Huzoor’saa

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

Ihsan

َ ُ َ َ َ​َ ّٰ ‫ﻋ ْﻦ أ�ِ� ﻫ َﺮﻳْ َﺮة ـ رﺿﻰ ا�� ُ� ﻋﻨﻪ ـ أ ّن‬ ٰ َّ َ ّ ٰ َ ُ َ َ َ � ‫ا��ّ ُ� َ�ﻠ َ ْﻴﻪ َو َﺳﻠَّﻢ‬ ‫ﺎن‬ ‫رﺳﻮل ا��� ﺻﻠﻰ‬ ِ َ َّ ً َ ً ْ َ ٌ ْ ُ َ ��ِ ‫ﺎس ِإذ أﺗﺎه َر ُﺟﻞ ﻳ َ ْﻤ‬ ِ ‫ﻳﻮﻣﺎ ﺑﺎ ِرزا ﻟ ِﻠﻨ‬ ٰ َ ُ َ َ َ َ​َ َ َ ُ َ َ �ّ��‫ا‬ ‫ﺎن ﻗﺎل‬ ‫ا��ﻳﻤ‬ ‫ﺎ‬ ‫ﻣ‬ ‫ﻓﻘﺎل ﻳﺎ رﺳﻮل‬ ِ َ َ َ َ ّٰ َ ْ ُ ْ َ ُ َ ‫ا��ﻳﻤﺎن أن ﺗﺆ ِﻣﻦ ﺑِﺎ��� وﻣ��ﰱِﻜ ِﺘ ِﻪ‬ ِ ْ َ ُْ َ َ ْ َ ُ ُ َ .‫ا��ﺧ ِﺮ‬ ِ ‫َورﺳ ِ� ِ� وﻟ ِﻘﺎﰱِ ِﻪ وﺗﺆ ِﻣﻦ ﺑِﺎﻟﺒﻌ‬ ِ ‫ﺚ‬ ٰ َ ُ َ َ َ َ َ َ َ َ �ّ��‫ا‬ ‫ا�� ْﺳ�� ُم ﻗﺎل‬ ‫ﺎ‬ ‫ﻣ‬ ‫ﻗﺎل ﻳﺎ رﺳﻮل‬ ِ َ ْ ُ َ َ ّٰ َ ُ ْ َ ْ َ ُ َ ْ ‫ا��ﺳ��م أن ﺗﻌﺒﺪ ا��� و�� ﺗ� ِ�ك ﺑِ ِﻪ‬ ِ َ َ َّ َ ْ ُ َ َ َ َّ َ ُ َ ً ْ َ ‫ وﺗﺆ�ِ� ا���ﺎة‬،‫ وﺗ ِﻘ�� اﻟﺼ��ة‬،‫ﺷﻴﺌﺎ‬ َ َ َ َ َ َ َ َُ َ َ َ َُْْ ‫ ﻗﺎل ﻳَﺎ‬.‫ﺎن‬ ‫ وﺗﺼﻮم رﻣﻀ‬،‫اﻟﻤ��وﺿﺔ‬ ٰ َ ُ َ َ ُ ‫ﺎن ﻗَﺎل ا�� ْﺣ َﺴ‬ ُ ‫ َﻣﺎ ا�� ْﺣ َﺴ‬،�ّ��‫ا‬ ‫ﺎن‬ ‫رﺳﻮل‬ ِ ِ ُْ َ ْ َ ْ َ ُ َ َ َ َّ َ َ ّٰ َ ُ ْ َ ْ َ ‫ ﻓ ِﺈن ﻟﻢ ﺗﻜﻦ‬،‫أن ﺗﻌﺒﺪ ا��� �ﺄﻧﻚ ﺗﺮاه‬ َ َ َ ُ َّ َ ُ َ ّٰ َ ‫ ﻗﺎل ﻳَﺎ َر ُﺳﻮل ا��� َﻣ َﺘﻰ‬.‫ﺗ َﺮاه ﻓ ِﺈﻧﻪ ﻳ َ َﺮاك‬ َ ُ ُ ْ َ ْ َ َ َ ُ َ َّ َ‫ﻮل َﻋ ْﻨ َﻬﺎ ﺑﺄ ْ�ﻠَﻢ‬ ‫اﻟﺴﺎﻋﺔ ﻗﺎلﻣﺎ اﻟﻤﺴﺌ‬ ِ ُ َ َ ُّ َ َ ْ َّ ‫ﻣ َﻦ‬ َ​َ ‫ﻚ ﻋ ْﻦ‬ ‫�ﻦ ﺳﺄﺣ ِﺪﺛ‬ ِ ِ �‫ و‬،‫اﻟﺴﺎﰱِ ِﻞ‬ َ َ َ َ َ َّ َ ُ َ ْ َ ْ َ َ َ َ َ َ ْ َ ‫ ﻓﺬاك‬،‫أ��ا ِﻃﻬﺎ ِإذا وﻟﺪ ِت اﻟ��أة رﺑﺘﻬﺎ‬ ُ ُ ْ ُ َ ْ َ َ َ َ َ َ َْ ْ ‫ﺎن ا��ُﻔﺎة اﻟ� َ�اة‬ � ‫ و ِإذا‬،‫ِﻣﻦ أ��ا ِﻃﻬﺎ‬ َ ْ َّ َ ُ ُ َ َ​َ �ِ� ‫ﺎس ﻓﺬاك ِﻣ ْﻦ أ� َ�ا ِﻃ َﻬﺎ‬ ِ ‫رءوس اﻟﻨ‬ ّ ٰ َ ّ ٰ َّ َ َ َُ ْ َ ‫ﺲ��ﻳ َ ْﻌﻠ ُﻤ ُﻬ ّﻦ ِإ��ا���} ِإ ّنا��� ِﻋ ْﻨﺪه‬ ٍ ‫ﺧﻤ‬ َ َ َْ ُ َ َ َّ ُ ْ ‫اﻟﺴﺎﻋ ِﺔ َوﻳُ� ِّ�ل اﻟﻐ ْﻴﺚ َوﻳ َ ْﻌﻠ ُﻢ َﻣﺎ‬ ‫ِ�ﻠﻢ‬ َ َ َ َ ُ َّ َ َ َ ْ َّ ُ َ ْ ‫ا�� ُﺟﻞ ﻓﻘﺎل‬ ‫ ﺛﻢ اﻧ��ف‬.{‫ﺎم‬ ِ ‫�ِ� ا��رﺣ‬ َ ْ‫ ﻓَﺄ َﺧ ُﺬوا ﻟ ِ� َ ُ� ُّدوا ﻓَﻠ َ ْﻢ ﻳ َ َﺮوا‬.‫ُر ُّدوا َ�ﻠ َ َّﻰ‬ ّ ُ ْ َ َ َ َ​َ ً ْ َ َ ‫ﻳﻞ َﺟ‬ ‫ﺎء ﻟ ُِﻴ َﻌ ِﻠ َﻢ‬ �ِ �‫ ﻓﻘﺎل ﻫﺬا ِﺟ‬.‫ﺷﻴﺌﺎ‬ ُْ َ َ َّ .��‫اﻟﻨﺎسدِﻳﻨ‬ Continued on next page >>

Continued on next page >>

Friday 29 December 2023 | AL HAKAM

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Hazrat Abu Hurairahra narrated, “One day, as Allah’s Messengersa was sitting amongst the people, a man approached walking and asked, ‘O Messengersa of Allah, what is faith [iman]?’ The Prophetsa replied, ‘Faith is to believe in Allah, His angels, His books, His messengers, and in meeting Him, and to believe in the Final Resurrection.’

The man asked, ‘O Messengersa of Allah, what is Islam?’ The Prophetsa answered, ‘Islam is to worship Allah alone and associate none with Him, to observe prayers [salat], to give the obligatory charity [zakat], and to fast during Ramadan.’ The man then enquired, ‘O Messengersa of Allah, what is ihsan?’

The Prophetsa responded, ‘Ihsan is to worship Allah as though you see Him, and if you do not see Him, then truly He sees you.’ The man further asked, ‘O Messengersa of Allah, when will the Hour be established?’ The Prophetsa said, ‘The one questioned about it knows no more than the questioner.

However, I will tell you about its signs.

When a slave woman gives birth to her mistress, that is one of its signs. When the barefooted, naked people become the leaders of the people, that is one of

its signs. The Hour is among five things known only to Allah.’ The Prophetsa then recited, ‘Verily, with Allah alone is the knowledge of the Hour. And He sends down the rain, and He knows what is in the wombs.’ (Holy Quran 31:35) After this, the man left. The Prophetsa said, ‘Call him back to me.’ When they went to call him back, they saw nothing.

The Prophetsa remarked, ‘That was Gabriel who came to teach people their religion.’” (Sahih al-Bukhari, Kitab at-tafsir, Bab qawlihi innallaha ‘indahu ‘ilmu s-sa‘ah, Hadith 4777)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

Sincere relationship with God “Our Jamaat ought to have a sincere relationship with God Almighty.

They should express gratitude, for God Almighty has not left them unaided; rather, He has manifested numerous signs of His power to strengthen their faith to the degree of certainty.” (Malfuzat [1988], Vol. 2, p.

710)

continuous guidance serves as a vital beacon for us Ahmadis, emphasising the necessity of steadfast prayer and a strong commitment to justice, not only for the Palestinians enduring oppression but for all those suffering under the shadow of conflict worldwide. His words are also an impetus for active engagement in raising awareness about the plight in the Holy Land and beyond. Hence, as Ahmadis, it is our responsibility to continue our fervent prayers as well as educate others through dialogue and outreach.

As the festive season ensnares many in the allure of consumerism, our focus as Ahmadis turns towards a more reflective path, especially as the New Year approaches.

With this issue published on 29 December, we are on the cusp of a familiar and cherished tradition in our Jamaat—the congregational tahajjud observed on New Year’s morning across the jamaats the world over. As we enter the New Year, amidst these reflections, our hearts also turn towards the upcoming Jalsa Salana Qadian 2023, a spiritual gathering echoing the same message of peace, unity, and devotion. Let this congregational prayer and our participation in events like Jalsa Salana fortify our resolve to not only raise awareness about the challenges in the Holy Land but also to actively contribute towards creating a world where the names of Allah and His Holy Messengersa reign supreme in every heart and where justice and tranquillity are not mere aspirations but tangible realities for all.

‘Voices for Peace’ event held at Noor Mosque in Crawley, UK Ahsan Ahmedi UK

On 30 November 2023, Jamaat-eAhmadiyya Crawley, UK, held a multi-faith “Voices for Peace” event at the Noor Mosque in Crawley. The event attracted many senior officials, including the Mayor of Crawley, Jilly Hart, Sussex Police Commander Stuart Baker and Sasha Ahmad from the National Crime Agency’s Faith and Belief Forum.

Members of the local community attended from various faiths to offer their

prayers for peace and call for an immediate ceasefire in Palestine.

Ahsan Ahmedi Sahib welcomed the guests for making the effort to take part in this prayer event.

After the recitation from the Holy Quran, a two-minute silence was held for all civilians who had been killed in the conflict so far and was observed by all.

Local Sadr, Adeel Shahzad Sahib, started the proceedings, outlining the importance of the event and how Islamic teachings give guidance on safeguarding civilians if war breaks out and the importance of turning to God in order for peace to prevail.

After a short video introducing Ahmadiyyat and the Promised Messiahas, Ahsan Ahmedi Sahib read out a statement of Hazrat Khalifatul Masih Vaa on the conflict in which he criticised the “senseless killing and bloodshed” by those concerned in the conflict.

Photo courtesy of AMA UK

The guests’ speakers were asked to offer their prayers or thoughts, which included the Mayor, who thanked the Jamaat for holding this important event, as well as Labour’s Cllr Peter Lamb, who demanded an immediate ceasefire.

Steven Innes read a prayer on behalf of the Roman Catholic Church, while messages were read out from Buddhist Chaplain Mariano Marcigaglia as well as Rabbi Yechezkel Mandelbaum from the Kingston Synagogue, who shared a personal message of peace for humanity.

In the end, a missionary, Mansoor Clarke Sahib, gave a speech highlighting the importance of societal peace, starting from inner peace to peace in the family and then to the wider society and gave examples from the Holy Quran and the life of the Holy Prophetsa.

Ahsan Ahmedi Sahib gave a vote of thanks to all who attended the event.

Mansoor Clarke Sahib closed the event with a silent prayer.

The guests were then invited to refreshments, where they shared their thoughts of the day with the common goal of uniting in prayers for peace.

T 29 December 29 December 1904: On this day, the Promised Messiahas delivered a speech in Masjid Aqsa after the Zuhr prayer on the occasion of Jalsa Salana. (Malfuzat [1984], Vol. 4, p. 197) 29 December 1909: Upon the instructions of Hazrat Khalifatul Masih Ira, a series of lectures to be delivered in Lahore by Jamaat’s scholars was arranged. They commenced on this day and continued over the following four days.

The background to this is that Christians had started a series of lectures in a college in Lahore, in response to which this series of Islamic lectures started. Aside from other speakers, Hazrat Sahibzada Mirza Bashiruddin Mahmud Ahmadra delivered a lecture on the subject of salvation.

(Tarikh-e-Ahmadiyyat, Vol. 3, p. 299) 29 December 2000: On this day, Hazrat Khalifatul Masih IVrh delivered the last Friday Sermon of the 20th century.

During his Friday Sermon, Huzoorrh presented the words of the Promised Messiahas which he said on the last Friday of the 19th century, which was 28 December 1900. (Al Fazl International, London, 2 February 2001, p. 5)

30 - 31 December 30 December 2005: During his Friday Sermon in Qadian on this day, Hazrat Khalifatul Masih Vaa instructed Jamaat members to express gratitude to Allah for enabling them to hold a successful Jalsa Salana Qadian. Huzooraa said that the first-ever Jalsa Qadian was attended by only 75 members; however, through the prayers of the Promised Messiahas, Allah

AL HAKAM | Friday 29 December 2023

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This Week in History

29 Dec – 4 Jan

A glimpse into the rich history of the Ahmadiyya Muslim Jamaat

blessed the Jalsa and this year’s Jalsa was attended by around 70,000 people.

31 December 1993: On this day, Hazrat Khalifatul Masih IVrh made a historic announcement during his Friday Sermon delivered from Rose Hill, Mauritius, regarding MTA’s regular broadcasts for 12 hours from 7 January 1994. (Khutbat-e-Tahir, Vol. 12, pp. 999-1015) 31 December 2010: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa said that the first day of 2010 was a Friday and it was ending on a Friday as well. Huzooraa said that the sacrifices of lives that had been made by the martyrs of

Pakistan, especially during the year 2010, would never go in vain.

1 January 1 January 1966: There was a risk of famine and drought in Pakistan due to a lack of rain. On this day, Hazrat Khalifatul Masih IIIrh urged Ahmadis to dedicate two units of nawafil (voluntary prayers) for the next seven days and pray for rain. Upon Huzoor’srh instruction, Hazrat Maulana Jalaluddin Shamsra led salat-ul-istisqa (prayer for rain) on 6 January in Rabwah.

(Al Fazl, 8 and 12 January 1966, p. 1)

1 January 1988: On this day, Hazrat Khalifatul Masih IVrh emphasised the importance of attending Friday prayers and urged Ahmadis living in the Western World to prioritise their spiritual obligation of offering Jumuah, even if it meant making adjustments to their work schedules or seeking alternative employment. (Silsila Ahmadiyya, Vol. 4, p. 845)

various places in Qadian, including Talim-ul-Islam College, Noor Mosque, Tahrik-e-Jadid’s boarding, SS Bajwa School, Kothi Darus Salam, Noor Hospital, Aqsa Mosque and the Ahmadiyya Central Library, etc.

(Al Fazl International, 24 February 2006, p. 11)

1 January 1992: During his historic tour of Qadian, on this day, Hazrat Khalifatul Masih IVrh paid a visit to the teachers and students of Madrasa Ahmadiyya as well as had a meeting with local and central missionaries.

(Silsila Ahmadiyya, Vol. 4, p.

869)

3 January 1898: The Promised Messiahas had expressed multiple times his intention to open and establish a middle school in Qadian to meet the educational requirements of the growing community. On this day, this historic milestone was achieved and Talimul-Islam School was inaugurated in Qadian. (Tarikh-e-Ahmadiyyat, Vol. 2, p. 3)

2 January 2 January 1976: Under the Waqf-e-Jadid scheme, Hazrat Khalifatul Masih IIIrh encouraged members of the Jamaat to take up honorary life-devotion (waqf); that is, members of the Jamaat should stay in the markaz for three months and attain religious education so that the moral training of the Jamaat can progress. (Khutbat-e-Nasir, Vol. 6, p. 269) 2 January 2006: During his tour of India, on this day, Hazrat Khalifatul Masih Vaa visited

3 - 4 January

4 January 1952: Hazrat Muslehe-Maudra directed the central administrative Jamaat offices to draw up a list of projects in detail that needed to be completed during the year. He also instructed that the projects should be completed within their given timeframe. (Al Fazl, 11 January 1952) 4 January 2005: During his tour of Spain, Hazrat Khalifatul Masih Vaa travelled to visit the historic mosque and palaces in Cordoba. (Al Fazl International, 4 February 2005, p. 16)

Friday 29 December 2023 | AL HAKAM

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Istighfar and sympathy for non-Muslims, disbelievers Part 66 or polytheists

Answers to Everyday Issues

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

Someone from Algeria asked Hazrat Amirul Momineen, Khalifatul Masih Vaa whether seeking mercy for a non-Muslim, disbeliever, or polytheist, or seeking forgiveness for them [istighfar], are the same thing, or if there is a difference between these two matters.

Huzoor-e-Anwaraa, in his letter dated 8 September 2022, provided the following answer to this question: “Feeling compassion for someone is entirely different from praying for their forgiveness. The command for compassion is universal, which means to show empathy and mercy towards someone, not to inflict any form of excess upon them, and to always strive for their well-being. Under the influence of this sentiment of mercy, Prophets and Messengers are prepared to sacrifice even their lives for the guidance of people.

This is expressed by Allah Almighty regarding the esteemed character of our lord and master, the Holy Prophet Muhammad, the chosen one, peace and blessings of Allah be upon him, in the Holy Quran in the following words: ُ ُ َّ َ َ ۡ َّ ٌ َ َّ ۡ ‫ل َ َعلك بَا ِخﻊ نف َسك الا يَكوۡنوۡا ُم ۡﺆ ِمنِي َن‬ “‘Haply thou wilt grieve thyself to death because they believe not.’ (Surah ashShu‘ara, Ch. 26, V. 4) “The Promised Messiahas, while discussing this sentiment of empathy amongst the prophets, states: “‘[E]very Prophet longed that all the disbelievers of their time who opposed them should become Muslims but this wish of theirs was never fulfilled; so much so, that Allah the Exalted, addressing our Holy Prophet, may peace and blessings of Allah be upon him, said: ُ ُ َّ َ َ ۡ َّ ٌ َ َّ ۡ ‫ل َ َعلك بَا ِخﻊ نف َسك الا يَكوۡنوۡا ُم ۡﺆ ِمنِي َن‬ “‘That is: ‘Will you grieve yourself to death why these people do not believe?’

[Surah ash-Shu‘ara, Ch. 26, V. 4] “‘This verse shows that the Holy Prophet, may peace and blessings of Allah be upon him, prayed with such fervour and pathos that the disbelievers should believe, that it was feared lest the Holy Prophet, may peace and blessings of Allah be upon him, should himself die on account of this grief. This is why Allah the Exalted said to him not to grieve so much for these people and not to subject his heart to anguish to such a degree because those people were unmindful about believing and their aims and objectives were

hnsarowar385 | Pixabay

different. In this verse, Allah the Almighty has pointed out that: ‘O Prophet (may peace be upon him)! You pray for the guidance of these people with such determination, complete concentration, pathos, and putting your soul in hardship, that there is nothing lacking for the efficacy of your payers. However, the prerequisite for the acceptance of a prayer is that the person for whom the prayer is made should not be overly biassed, heedless, and evil-natured; in such cases, the prayer will not be accepted.’’ (Barahin-e-Ahmadiyya Part V, Ruhani Khazain, Vol. 21, p.

226) “The Holy Prophet’ssa compassion was not only pivotal for the spiritual guidance of humanity but also reflected in his conduct in affairs related to this world, where he displayed the utmost kindness and empathy towards everyone. He also taught his followers to treat others with mercy and compassion.

Hence, the Holy Prophetsa said: “‘He who does not show mercy to others, Allah the Almighty does not show mercy to him.’ (Sahih al-Bukhari, Kitab attawhid, Bab qawlillahi tabaraka wa ta‘ala: Qul ud‘ullaha awid‘u r-rahmana ayyan ma tad‘u fa lahu al-asma’u l-husna) “And this compassion encompasses humans and animals, Muslims and non-Mus-

lims, friends and foes, slaves and free individuals alike. It is the teaching of Islam’s mercy that the Holy Prophetsa instructed that even in warfare, when enemies are slain, their bodies should not be mutilated.

(Sahih al-Bukhari, Kitab al-maghazi, Bab qissati ‘ukl wa ‘urayna) “As far as the matter of seeking forgiveness [istighfar] is concerned, the term ‘istighfar’ means to pray to Allah Almighty that He, through His Grace, covers every weakness, evil, and state of sin. Istighfar is performed by an individual for oneself as well as for others. [The infallible] Prophets and Messengers of God Almighty also need it, as do those who commit sins and errors.

Likewise, the scope of istighfar encompasses this world and its fruits are also manifested in the life hereafter. The Promised Messiahas, elucidating the subject of istighfar, states: “‘Istighfar which strengthens the roots of faith, has been defined by the Holy Quran in two ways. The first meaning of Istighfar is to stop committing sin, which overwhelms a person when he is separated from God, and to anchor one’s heart in His love, and to seek His help by losing oneself in Him. This istighfar is characteristic of those who are so close to God that they consider even a momentary separation from Him worse

than death. They continue to seek God’s forgiveness so that He may forever keep them immersed in His love. The other meaning of istighfar is to free oneself from sin, to hasten towards God and to be captivated by His love—just as a tree is held firmly by the earth—so that, by growing in piety, the human heart may escape from the aridity and decay of sin. Both these states are called istighfar, because ‘hafr’, from which the word istighfar is derived, means to cover up and suppress. Hence istighfar means [to pray] that God continues to overlook the sins of one who immerses himself in His love and does not allow the roots of human weakness to be exposed; rather, He envelopes him in the mantle of His Divinity and bestows upon him a part of His holiness. Or that God may cover up the root that has been exposed due to sin and protect it from the adverse effects of this exposure.’ (Sirajuddin ‘Isa’i Ke Chaar Swalon Ka Jawaab, Ruhani Khazain, Vol. 12, pp. 346-347) “While discussing the theme of seeking forgiveness on another occasion, Huzooras stated: “‘The reason why God’s Prophets and Messengers have such a powerful attraction that thousands of people are drawn to them, and love them, and are ready to lay down

AL HAKAM | Friday 29 December 2023 their very lives for them, is that their own hearts are filled with great love and compassion for mankind, and their love exceeds even the love of a mother, and they desire the welfare of mankind even at the cost of their own suffering. Their true love, therefore, draws the fortunate hearts towards them. “‘If man, despite being ignorant of the unseen, can somehow learn about the hidden love someone has for him, why cannot God, Who is All-Knowing, learn about a man’s true love for Him? Love is a wonderful thing. Its fire consumes the fire of sin and extinguishes the flame of disobedience.

There can be no question of ‘punishment’ where there is perfect and true love. One of the signs of true love is that the lover dreads the very thought of being estranged from his beloved. He thinks himself doomed at his smallest fault, and sees the beloved’s displeasure as a deadly poison. He is also beset by a great longing to meet his beloved, and absence and separation take the very life out of him. That is why he does not only regard as sinful, actions which are regarded as such by the common man—e.g., murder, adultery, theft and bearing false witness—rather, he considers even the slightest estrangement from God, and the slightest inclination towards anything other than Him, as a grave sin. He, therefore, constantly seeks forgiveness (istighfar) from his Eternal Beloved.

Since he can never bring himself to accept separation from Him at any time, the slightest neglect—which he might commit due to his human weakness—appears to him like a mountain of sin. It is for this reason that those who enjoy a holy and perfect relationship with God always occupy themselves with istighfar. A true lover is always apprehensive lest his beloved should become annoyed with him, and his heart is filled with the thirst to please Him perfectly, and he is not content even when God Himself informs him that He is pleased with him. Just as a drunkard is not satisfied with drinking once and is constantly asking for more, in the same way, when the spring of Divine love gushes forth in a man’s heart, he naturally wants to win God’s pleasure as far as possible. Thus, greater love leads to even greater istighfar. This is why those who are perfect in their love for God are constantly seeking Allah’s forgiveness, and the surest sign of a sinless person is that he occupies himself in istighfar far more than other people. The true meaning of istighfar is to pray to God that He may remove the possibility of any transgression or error which a person might commit due to the weakness of human nature, and that He may cover his faults and not allow them to be exposed. The meaning of istighfar also extends to the common people, and, in their case, it means: to pray to God that He may protect the supplicant from evil consequences and poisonous influences of his transgressions and misdeeds, both in this world and the hereafter. “‘The source of true salvation, therefore, is personal love for God, which, in turn, draws His love through man’s humility, supplication and constant istighfar.’ (Chashma-e-Masihi, Ruhani Khazain, Vol. 20, pp.

378-380) “As for seeking forgiveness [istighfar] for others, the Quran and sunnah have also provided guidance in this matter. It is instructed that forgiveness should not be sought for such polytheists and hypocrites

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about whom it becomes clear that they are enemies of God and are certainly destined for Hell. (Surah at-Tawbah, 113) Therefore, when Allah Almighty informed Hazrat Ibrahimas that his father was an enemy of Allah, he ceased to seek forgiveness for him.’

(Surah at-Tawbah, 114) “Due to the mischief of the hypocrites of Medina and the troubles they caused for the Holy Prophetsa and the Muslims, Allah Almighty issued a stern warning in the Holy Quran against them, declaring them disobedient and destined for Hell. Yet, despite this, as Allah Almighty had given the Holy Prophetsa the choice to seek forgiveness for them or not (Surah at-Tawbah, 74-80), the Holy Prophetsa, based on this authority granted by Allah, led the funeral prayer for Abdullah Ibn Ubayy Ibn Salul, the leader of the hypocrites, and sought forgiveness for him upon his death. However, Allah then expressly forbade the Holy Prophetsa from performing the funeral prayers for such hypocrites and from praying for them.

(Surah at-Tawbah, 84) (Sahih al-Bukhari, Kitab at-tafsir, Bab qawlihi: istaghfir lahum aw la tastaghfir lahum in tastaghfir lahum sab‘ina marra fa lun yaghfira Allahu lahum) “In fact, the teaching of forgiveness in Islam contains a profound wisdom that was absent in the teachings of earlier religions.

Thus, Islam instructs us to pray for guidance and strive for the reformation of every enemy as long as there is hope for their improvement. For instance, during the Battle of Uhud, when the Muslims suffered losses and the Holy Prophetsa himself was injured, someone requested that he curse the opponents of Islam. The Holy Prophetsa responded, ‘Allah the Exalted has not sent me as a curser or reviler; rather, He has sent me as a Messenger of God’s Word and a mercy.’

Subsequently, the Holy Prophetsa prayed to Allah, ‘O Allah, guide my people, for they do not know the reality of my station and Islam.’ (Shu‘ab al-Iman li l-Bayhaqi, Fasl fi hadbi n-nabiyyi sallallahu ‘alayhi wa sallama ‘ala ummatihi wa ra’fatuhu bihim, Had-

ith 1428) “In the same vein, another narration states that the Holy Prophetsa supplicated before Allah, pleading, ‘O Allah, forgive my people, for they are opposing Islam due to their ignorance (of Islam and my status).’

(Sahih al-Bukhari, Kitab ahadithi l-anbiya’, Bab hadithi l-ghar’; Al-Mu‘jam al-Kabir by al-Tabarani, Hadith 5562) “Islam emphatically instructs its followers to be filled with compassion towards all of humanity, irrespective of their religion, community, race, or ethnicity. They are urged to constantly strive for the guidance and spiritual advancement of others, while also being empathetic in worldly matters.

Except for those idolaters, hypocrites, and enemies of God, whose damnation has been confirmed by Allah Almighty, the followers of Islam should persist in seeking forgiveness for all others.”

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

Leave that which does not concern you A guiding philosophy for 2024 Jalees Ahmad Al Hakam

With just two days left for the new year, many will be pondering their New Year’s resolutions. Some may still cling to resolutions they abandoned in previous years, while others aspire to implement goals they failed to maintain in 2022, let alone 2023. That is to say, changing one’s habits for the better—assuming all resolutions aim to enhance one’s life—is not an easy task when burdened with too much and piling onto the list of never-ending desires for the year. It is often said—and anyone familiar with William H McRaven would know where I’m going with this—that to make a change, one must start with small things.

Even by simply making your bed, you would have completed the first task of the day, ultimately causing a domino effect within the spheres of your life, both practically and psychologically. This concept is further echoed in Atomic Habits by James Clear.

With that said, we are now faced with the monumental task of choosing – whether it be a small, minute task or a significant change – what change we desire to make in our lives. If done consistently throughout the year, these choices can shape us into better, healthier—both physically and mentally—and happier humans. The key, however, is not in what you choose, but in remaining consistent with your choice. This philosophy was well understood by the Holy Prophetsa of Islam, who, even in matters concerning faith, stated that God is pleased with the consistency of His servants, even if they only do a little. One might assume that

when it comes to faith, the more you do, the better, right? However, it is actually deeper than that; there’s more beneath the surface.

Hazrat Aishara reported that Allah’s Messengersa said: “The acts most pleasing to Allah are those which are done continuously, even if they are small.” (Sahih Muslim, Kitab salati al-musafireena wa qasriha, Hadith 783b) Hazrat Aishara, too, when doing any act, did it continuously. (Ibid.)

The saying of the Holy Prophetsa very clearly establishes that the consistency of actions holds far greater value in the Eyes of Allah than the sheer quantity of the deeds.

This encourages believers to incorporate small but consistent acts of worship into their daily lives, recognising their significance in earning Allah’s pleasure.

And so, if we are to change, add, or subtract anything from our lives for a more fruitful life, here is one thing we can all do. It is narrated in a hadith of Jami‘ at-Tirmidhi:

َ​َ ُ َ ْ َ ‫ِم ْن ُح ْس ِن ِإ ْسلا ِم ال َم ْر ِء ت ْرك ُه َما لا ي ْع ِني ِه‬

The Holy Prophetsa said, “Indeed, among the excellence of a person’s Islam is that he leaves what does not concern him.” (Jami‘ at-Tirmidhi, Kitab az-zuhd ‘an rasulilaahsa, Hadith 2317) It is truly a demonstration of great excellence when a person can steadfastly abandon inessential, needless distractions and focus on what is essential to their righteous conduct. Not only does this encourage us to prioritise and focus on essential aspects of faith and life, but it can also aid in aligning us to give up useless and idle talk.

timmossholder | unsplash

In a nutshell, when we leave those things that do not concern us, we open up avenues to build on ourselves. We can enhance our spiritual focus by spending more time looking within than out; gain peace of mind by ​​ignoring irrelevant matters that can contribute to mental tranquillity; attain improved relationships that may be falling apart; help in time management; and help in avoiding gossip and backbiting; and the list can go on.

Whether it’s people’s problems or secrets, there is no need to pry. There’s no need to enquire about things that do not personally concern or benefit you. The time spent on such trivial matters could be better used to aid people who will benefit from your help. Nothing good can come from dwelling on and discussing things that have no relevance to you. So, if you’re considering making a positive change this year and if you aspire to improve yourself in any way, try out this simple method: leave that which does not concern you. By doing so, you will gift yourself with more time—time that you can invest in self-improvement, peace of mind, and fostering better relationships.

Enter 2024 with a fixed mindset: leave that which does not concern you.

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A chronology of Waqf-e-Jadid’s progress during the first 20 years of Khilafat-e-Khamisa A series highlighting the history of the Waqf-e-Jadid Scheme

Hazrat Khalifatul Masih Vaa delivering Friday Sermon in Ghana, 2008

Ata-ul-Haye Nasir Al Hakam

In 2020, 2021 and 2022, Al Hakam published articles about the inception and early years of the Waqf-e-Jadid scheme, which covered the time of Hazrat Khalifatul Masih IIra and Hazrat Khalifatul Masih IIIrh, and Hazrat Khalifatul Masih IVrh. Continuing the series, this article will present the history of Waqf-e-Jadid during the first 20 years of the blessed era of Hazrat Khalifatul Masih Vaa. In 1957, Hazrat Musleh-e-Maudra launched the scheme of Waqf-e-Jadid for the religious education and tarbiyat of Ahmadis in the rural areas of Pakistan and preaching the message of Islam to the Hindus residing in the Sindh province of Pakistan.

During his Friday Sermon on 9 January 2004, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, said: “This scheme, initiated by Hazrat Musleh-e-Maudra in 1957, was predominantly connected to the jamaats of Pakistan and, to some extent, to India.

In 1985, Hazrat Khalifatul Masih IVrh expanded it to the whole world, and the outside Jamaats also began to participate in this scheme with great passion and offered sacrifices.” (Khutbat-e-Masroor, Vol. 2, p.

24) In regards to the nau mubai‘een (new converts), Huzooraa said: “From the very beginning, the nau mubai‘een [new converts] should be told that if they do not or cannot pay the Chanda-eAam [obligatory chanda for every Ahmadi] at its fixed rate, then they ought to offer chanda in any of the schemes, for instance, in Waqf-e-Jadid or Tahrik-e-Jadid, which will instil a habit within them. As a result, they will begin to contribute to the financial sacrifices with love and eagerness.” (Ibid., p.

35) Mentioning the progress of Waqf-eJadid during the year 2003, Huzooraa said, “According to the figures of the previous year, the total collection for Waqf-e-Jadid is £18,80,000, which is an increase of

£3,70,000 as compared to the previous year’s collection. Alhamdulillah.” (Ibid., p. 38) Advising the Ahmadi mothers, during his Friday Sermon on 7 January 2005, Hazrat Khalifatul Masih Vaa said: “Ahmadi mothers are required to train their children to participate in Waqfe-Jadid, in order to inculcate in them the habit of paying chanda. In Pakistan, Hazrat Khalifatul Masih IIIrh had given the responsibility of Waqf-e-Jadid to the children, and since that time, children there have been paying this chanda with great passion. If other countries in the world also call the attention of Atfal-ul-Ahmadiyya and Nasirat-ul-Ahmadiyya towards this, it will not only increase the number of participants but the amount of chanda as well. Moreover, the main objective — that is, to instil a passion for sacrifice — will be achieved as well. Insha-Allah.” (Khutbat-eMasroor, Vol. 3, p. 9) During his Friday Sermon on 6 January 2006, Huzooraa said: “This chanda of Waqf-e-Jadid has no such condition that one must pay a certain amount. A very poor person can also participate in it according to their capacity.

When one offers financial sacrifice, they become the recipient of prayers. They would become the recipients of the angels’ prayers and the pleasure of God Almighty as well.

Allah the Almighty will improve their condition due to this sacrifice, according to His promise. Thus, every Ahmadi ought to understand the importance of financial sacrifice. Nau mubai‘een should also be included in this. [...]

“Hazrat Musleh-e-Maudra, the founder of the scheme of Waqf-e-Jadid, once said: “‘I am hopeful that as much as the scheme of Waqf-e-Jadid will strengthen, the chandas of Sadr Anjuman Ahmadiyya and Tahrik-eJadid will also increase proportionally, by the grace of Allah the Almighty.’ (Paigham, 3 January 1962)” (Khutbat-e-Masroor, Vol. 4, pp. 8-9) Addressing the mu‘allimeen and missionaries, Huzooraa said:

“While the members are offering financial sacrifices, the mu‘allimeen and missionaries are required to utilise their capabilities to their capacity. [...] In this era, we should have a missionary and mu‘allim in every village, town, and city, as well as in the mosques that are situated there. For this, anyway, the Jamaat will have to make financial sacrifices, then we could provide [such several missionaries and mu‘allimeen].

Moreover, the members of the Jamaat will have to offer sacrifices and make sacrifices by dedicating their children to this task.”

(Ibid., p. 14)

“

12 January 2007, Huzooraa said: “As we all know, Waqf-e-Jadid is one of the schemes launched by Hazrat Musleh-eMaudra, which was initiated in 1957 and was limited to the Ahmadis of Pakistan only. If any Ahmadi from outside of Pakistan would wish to participate in their own desire, they would do so; however, they were not asked particularly to offer the chanda of Waqf-eJadid. At the time, when this [scheme] was launched, there were two special objectives for the jamaats of Pakistan in view of Hazrat Musleh-e-Maudra. When he established the Anjuman Waqf-e-Jadid, he appointed

Ahmadi mothers are required to train their

children to participate in Waqf-e-Jadid, in order to inculcate in them the habit of paying chanda.

Mentioning the progress of Waqf-eJadid during the year 2005, Huzooraa said: “According to the reports received, the total collection for Waqf-e-Jadid, by the grace of Allah the Almighty, is £21,42,000, which is an increase of £200,000 as compared to the previous year’s collection.

Alhamdulillah.” (Ibid., pp. 14-15) Huzooraa prayed: “May Allah the Almighty grant greater results during this [new] year, may the Jamaat’s level of financial sacrifices exceed, and may the waqifeen-e-zindagi [lifedevotees], missionaries, and mu‘allimeen enhance in their level of taqwa and relation with Allah the Almighty. Moreover, may each member of the Jamaat realise their importance and responsibilities, and may every one of us attain the love of Allah the Almighty by bringing about pious changes among ourselves, and continue striving for this objective. May Allah enable everyone to do so. [Amin]” (Ibid., pp. 15-16) Narrating about the early history of Waqf-e-Jadid, during his Friday Sermon on

[Sahibzada Hazrat Mirza Tahir Ahmad], Khalifatul Masih IVrh as its member.

The advice that he granted him was to particularly focus on two matters; firstly, to pay attention to the tarbiyat of the rural jamaats of Pakistan, which was very weak, and secondly, the task of preaching Islam to the Hindus. In particular, there are a huge number of Hindus in the area of Sindh. [...]

“At that time, Waqf-e-Jadid took up the responsibility of fulfilling these two tasks through mu‘allimeen in Pakistan who would be sent to the field after simple training, and by the grace of Allah the Almighty, they fulfilled this duty with hard work and a great passion for sacrifice.

“The task of tabligh that was carried out in the Hindu areas of Sindh was a very difficult task,” and while the Christian missionaries were making efforts to incline those Hindus towards Christianity, Waqfe-Jadid played a great role in preaching the message of Islam to them. “It was a great task that was carried out by Waqf-e-Jadid in that era and continues to do so. Anyhow, Allah

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Hazrat Khalifatul Masih Vaa inspecting the library of Calicut Mission House, India

the Almighty granted enormous help and after the efforts of many years, Ahmadiyyat was established in that area. [...]

“In 1985, Hazrat Khalifatul Masih IVrh expanded the scheme of Waqf-e-Jadid, the scheme of financial sacrifices, to the whole world, so that the system of Waqf-eJadid could also be improved in India and the tasks of tarbiyat and tabligh could be accomplished as much as possible, through the chandas of those Ahmadis who are living around the world, particularly in Europe and America, etc. Thus, tabligh was carried out in those areas where the Shuddhi Movement was initiated [by Arya Samaj] at a certain time during the era of the Second Khilafat, and to eradicate its impact, the Jamaat had made great efforts and sacrifices.

Hazrat Khalifatul Masih IVrh had stated that the situation in that area was getting worse once again and thus the jamaats in India needed to pay attention to this and make vast plans. Moreover, concerning the expenses, he said that the amount would be raised from the outside [jamaats].

“Hence, as I have said earlier, the scheme of Waqf-e-Jadid was launched in the outside jamaats as well, so that they may also help the jamaats of India in this righteous act. Thereafter, by the grace of Allah the Almighty, the outside jamaats also said labbaik to this scheme of financial sacrifices, and by the grace of Allah the Almighty, the chanda of Waqf-e-Jadid is also increasing with each passing year, just like the other chandas. With the passage of time, while Allah the Almighty is granting expansion to the tasks – the work is increasing and expenses are also increasing – He is providing the means as well. However, as we are aware, the Jamaat is leaping forward with great pace and for this reason, the needs are also swiftly increasing. As I have mentioned, Allah the Almighty is showering His grace [and] the needs are being fulfilled; however, we are also required to pay attention towards this so that we may become the recipient of Allah the Almighty’s blessings by partaking in these financial sacrifices.” (Khutbat-eMasroor, Vol. 5, pp. 7-10) While mentioning the completion of Waqf-e-Jadid’s 50 years, during his Friday Sermon on 4 January 2008, Huzooraa said: “Hazrat Khalifatul Masih IIra — whose Khilafat spanned 52 years — consolidated the system of the Jamaat and organised

it. He initiated various tarbiyati, tablighi, spiritual and financial programmes so that we swiftly leap forward to achieve the objective of the Promised Messiah’sas advent.

Waqf-e-Jadid was also a scheme for those tablighi and tarbiyati programmes, which he put forward before the Jamaat, and asked them to offer financial sacrifices and to come forward as life-devotee mu‘allimeen.

The aim was to propagate the message of the Promised Messiahas at a greater pace in the rural areas of the Indo-Pak Subcontinent, mostly in Pakistan. He launched it on 27 December 1957, meaning that this scheme has completed its 50 years, and the 51st year has begun. [...]

“Hazrat Khalifatul Masih IIIrh had advised the Pakistani Ahmadi children to bear the burden of Waqf-e-Jadid and to tell their elders that once the Ahmadi children are determined, they can prove helpful in bringing about great revolutions.

Thus, Ahmadi boys and girls made efforts to surpass each other in offering financial sacrifices, in obedience to the announcement made by Hazrat Khalifatul Masih IIIrh and the task that he had given to the children. As a result, the chanda Waqfe-Jadid became a recognition of the Ahmadi boys and girls by the name ‘Chanda Atfal wa Nasirat’. The children normally do not have any income; they pay their chanda from the money which they receive from any elder, or some parents pay on their behalf as well. [...]

“Such children who make a habit of financial sacrifices from their childhood become a guarantee of their future generations’ sacrifices. May Allah continue to enhance this spirit among our children and now that the scheme of Waqf-eJadid is established all around the world, the children, parents, and Secretaries of Waqf-e-Jadid should pay special attention to this. The system of the Jamaat and the auxiliaries of Nasirat and Atfal should also pay attention to including children in the chanda of Waqf-e-Jadid as much as possible.

They are required to tell the children about its importance and instil in them a passion for sacrifice. Those children who will be ready to offer sacrifices in this materialistic era and grow while offering sacrifices in this way will not only become the beneficial persons of this Jamaat but rather guarantee a bright future for themselves as well.”

(Khutbat-e-Masroor, Vol. 6, pp. 3-5)

Mentioning the historical significance of Waqf-e-Jadid, Huzooraa said: “This scheme of Waqf-e-Jadid is also that last scheme of Hazrat Khalifatul Masih IIra in which he gave a programme for tablighi, tarbiyati and financial sacrifices, and as I have said, it has completed its 50 years and is entering into the 51st year. Moreover, it is that special scheme of Khilafat’s first century whose new year is announced by presenting a summarised report at the end of the year. [The new years of] Waqf-e-Jadid and Tahrik-e-Jadid are formally announced; however, there are other schemes as well, but their new years are not announced formally. [...] The last year of Khilafat’s first century is concluding with the announcement of [the new year of] this heavenly scheme. Waqf-eJadid holds particular significance from this aspect as well.” (Ibid., p. 7) Mentioning the progress of Waqf-eJadid during the year 2007, Huzooraa said: “The total amount of financial sacrifices in Waqf-e-Jadid is £2,427,000, and this collection is an increase of around £200,000 as compared to the previous year.” (Ibid., p.

9) Addressing the Ahmadis living in Europe and America during his Friday Sermon on 9 January 2009, Huzooraa said: “The Waqf-e-Jadid chandas of the rich countries from Europe and America are spent on the mosques, mission houses, literature, and other Jamaat expenses in India and African countries. Thus, [the Ahmadis of] these countries are required to make efforts to increase the amount [of Waqf-e-Jadid] as well, and the increase in participants is obviously essential. I had called the attention of Nasirat and Atfal. [...]

It is a pleasing fact that by the grace of Allah the Almighty, the spirit of financial sacrifices is being instilled in future generations or young children.” (Khutbat-e-Masroor, Vol. 7, p. 21) During his Friday Sermon on 8 January 2010, Huzooraa said: “By the grace of Allah the Almighty, [Jamaat’s] tablighi programmes have expanded to a great extent, due to [the members’] passionate participation in Waqfe-Jadid. Tahrik-e-Jadid has already been fulfilling its duties. Due to the scheme of Waqf-e-Jadid, the chandas of Waqf-e-Jadid from the countries of Europe and America are playing a great role in the progress of our tasks in Africa, particularly, and in India as well.

“No one should ever assume that the Ahmadis of those [African] countries are probably not making sacrifices in this scheme. Just like in other countries, there is a spirit of sacrifice among the [members of the] Jamaat in the African countries, and it is continuing to grow by the grace of Allah the Almighty. [...] In the same way, there are the jamaats in India as well. They have paid great attention to financial sacrifices during the last one to two years. May Allah the Almighty enhance the level of their sacrifices [amin].” (Khutbat-e-Masroor, Vol. 8, pp. 21-22) Huzooraa further said: “During the 52nd year of Waqf-e-Jadid, by the grace of Allah the Almighty, the Jamaat has offered a sacrifice of £3,521,000, alhamdulillah, which is an increase of £345,000 compared with the previous year.”

(Ibid., p. 25) Mentioning the purpose and expenditure

of the Waqf-e-Jadid chanda, during his Friday Sermon on 7 January 2011, Huzooraa said: “The chanda of Waqf-e-Jadid – which was initially considered for the Ahmadis of Pakistan alone, meaning only Pakistani Ahmadis would participate in this sacrifice – was then expanded to the whole world during the Fourth Khilafat. The major objective behind collecting chanda Waqf-eJadid from the [Ahmadis of] rich countries, meaning the Western and developed countries, was to exclusively spend this amount in India and some African countries to fulfil their needs, where the expenses are increasing and the majority of those jamaats are nau mubai‘een — who are not yet fully acquainted with the financial system [of the Jamaat]. There are mosques being built and other expenses as well. However, you have just listened to some incidents in which I have narrated how those nau mubai‘een are themselves enhancing their level of sacrifices, and through their increasing sacrifices, the needs there are being fulfilled to some extent, but at the same time, new missions are also being established.

Thus, the chanda of Waqf-e-Jadid which is collected from the rich or the Western countries will be spent on other new projects where the needs are continuing to increase — mosques are being built, mission houses are being established and literature is being published. These sacrifices that are being made by the Ahmadis of Western countries are, on the one hand, helping them push forward the Jamaati projects in their country and expanding various other tasks; on the other, they are playing a great role in the progress of Ahmadiyyat in these poor countries as well. Thus, in this way, the sacrifices of [the Ahmadis of] these rich countries – including those who are individually making smaller sacrifices — are producing great results just like heavy rain.

May Allah the Almighty always accept it, [amin].” (Khutbat-e-Masroor, Vol. 9, p. 10) During his Friday Sermon on 6 January 2012, Huzooraa mentioned the collection of Waqf-e-Jadid chanda during the year 2011 and said that, according to the reports, the total collection is more than £4,693,000, which is an increase of £510,000 as compared to the previous year’s collection.

Huzooraa also mentioned the increase in participants and further advised the members to pay special attention to increasing the number of participants and to include the nau mubai’een as well. (Khutbate-Masroor, Vol. 10, pp. 12-13) Mentioning the progress of Waqf-eJadid during the year 2012, during his Friday Sermon on 4 January 2013, Huzooraa said: “During this year, attention was drawn towards increasing the number of participants as well. By the grace of Allah the Almighty, the African countries have paid special attention to it.” (Khutbat-eMasroor, Vol. 11, p. 13) Huzooraa emphasised: “The main point is to increase the number of participants so that they may enhance their faith and certainty because this financial sacrifice is also a very essential part of faith.” (Ibid.)

Then, during his Friday Sermon on 3 January 2014, Huzooraa mentioned the services rendered by the Waqf-e-Jadid scheme in Africa and India and added: “During the previous year [2013],

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Hazrat Khalifatul Masih Vaa addressing Jalsa Salana Nigeria, 2008

mosques and mission houses have been built in Africa and India, and some have been bought as well. In addition, there are tablighi activities as well, through which Allah the Almighty has enabled hundreds of thousands of pious souls to join the fold of Ahmadiyyat — the true Islam, by the grace of Allah the Almighty. No doubt, the Ahmadis of those countries are also offering unprecedented sacrifices according to their capacity; however, due to poverty, they cannot make as many sacrifices as needed to fulfil all of their [Jamaati] expenses. For this reason, the chanda Waqf-e-Jadid collected from rich countries is particularly spent in Africa and India. However, as I have said, the people of those countries also offer chandas with great passion.” (Khutbat-eMasroor, Vol. 12, p. 11) Mentioning the works being carried out in Africa and India under the Waqf-e-Jadid scheme, during his Friday Sermon on 9 January 2015, Huzooraa said: “By the grace of Allah the Almighty, there are 95 mosques under construction in 18 African countries, and some very vast mosques are being built as well because the number [of Ahmadis] is also increasing there and new avenues for tabligh are opening up as well. [...]

“In addition to Africa, such works are being carried out in other parts of the world as well. At this time, there are 25 countries, including seven other [nonAfrican] countries as well, where 204 new mosques have been built during this year [2014]. Similarly, 184 mission houses have been established. Around 80% of the chanda Waqf-e-Jadid from Europe and Western countries is spent in Africa. Despite the fact that African Ahmadis offer great financial sacrifices by the grace of Allah the Almighty, however — due to their needs and the fact that the numbers of bai‘at are increasing and nau mubai‘een are poor — they are unable to fulfil their expenses. They certainly require assistance.” (Khutbat-e-Masroor, Vol. 13, p.

30) During his Friday Sermon on 8 January 2016, mentioning the system of the Jamaat’s chandajat, Huzooraa said: “Two schemes are permanent schemes, meaning ‘Tahrik-e-Jadid’ and ‘Waqf-eJadid’. The scheme of Waqf-e-Jadid was initially limited to Pakistan only, but then it was expanded all over the world. [...] As the members of the Jamaat are aware, when this scheme was launched in Pakistan, it

was established to speed up the tarbiyati and tablighi work in rural and remote areas. [...] Thereafter, when it was expanded to the whole world, it had specific objectives. Its income was to be spent in certain areas. The areas that were set for it, or the scheme that was initially launched, were for India, and it was later spread to enhance the tarbiyat and tabligh work in African countries and other poorer countries. [...] The expenditure of Waqf-e-Jadid is dedicated to specific countries and areas. The chanda of Waqf-eJadid that is collected from Western and rich countries is usually spent in the rural areas of India and Africa. In fact, when Hazrat Khalifatul Masih IVrh expanded this scheme to the whole world, the objective behind establishing Waqf-e-Jadid in rich countries was that the expenses incurred by India and Qadian should be met from Waqf-e-Jadid. [...] Anyhow, several projects are being accomplished in poor or underdeveloped countries through Waqf-e-Jadid.”

Huzooraa mentioned that during the th 58 year of Waqf-e-Jadid, members of the Jamaat were able to offer a financial sacrifice of £6,891,000, which was an increase of £682,155 as compared to last year.

Huzooraa further mentioned that during the year 2015, 130 mosques were completed in Africa and 47 mosques were under construction. In 18 African countries, the construction of 82 mission houses was completed, and 21 mission houses were under construction in 13 countries, and there were more construction projects as well.

Moreover, Huzooraa once again called the attention of Ahmadis towards increasing the number of Waqf-e-Jadid’s participants.

(Friday Sermon, 8 January 2016, www. alislam.org) During his Friday Sermon on 5 January 2018, Huzooraa mentioned that during the 60th year of Waqf-e-Jadid, members of the Jamaat were able to offer a financial sacrifice of £8,862,000, which was an increase of £842,000 as compared to last year. (Friday Sermon, 5 January 2018, www.alislam.org) During his Friday Sermon on 4 January 2019, Huzooraa said that during the 61st year of Waqf-e-Jadid, members of the Jamaat were able to make a total sacrifice of £9.134 million, which was an increase of £271,000 as compared to the previous year. (Friday Sermon: “Financial Sacrifice – Waqf-e-Jadid 2019”, www.alhakam.org) On 3 January 2020, during his Friday

Sermon, Huzooraa mentioned that despite the worsening economic conditions of the world and severe opposition from the opponents of Ahmadiyyat, the Ahmadis have not decreased their level of sacrifice.

(Friday Sermon: “Financial Sacrifice – Waqfe-Jadid 2020”, www.alhakam.org) During his Friday Sermon on 8 January 2021, Huzooraa said: “By the grace of Allah the Almighty, the 63rd year [of Waqf-e-Jadid] came to an end on 31 December 2020 and the 64th year commenced on 1 January [2021]. By the grace of Allah the Almighty, during the previous year, the Jamaat was able to present a sacrifice of £10.53 million, which is £887,000 more than the previous year’s total collection. Alhamdulillah! This cannot be the result of any human effort; rather, it is purely owing to the grace of Allah the Almighty.” (Friday Sermon: “Spending in the way of Allah: Waqf-e-Jadid 2021”, www. alhakam.org) During his Friday Sermon on 7 January 2022, Huzooraa said: “In this age, the task of spreading the teachings of Islam and conveying its message has been entrusted to the Promised Messiahas and it is also the duty of his followers to sacrifice their lives, wealth and time in order to complete the mission of the Promised Messiahas. Prophets of every age and every nation encouraged their followers to offer financial sacrifices and the Promised Messiahas has also stated that one should sacrifice a portion of one’s wealth for the sake of serving religion; it is through this that one can gauge the sincerity of one’s faith.

“Believers most certainly make financial sacrifices for the sake of their religion; however, the objective of their sacrifices is not to render a favour upon someone; rather, they merely desire that their Lord be pleased with them and that they are granted steadfastness and that their faith and conviction are strengthened. Also, they desire for their nation to prosper, to strengthen the weak through their wealth as much as possible and to fulfil the purpose of having pledged allegiance to the Imam of this age, who is the true Servant of the Holy Prophetsa. [...]

“Today, while the world is engulfed by material desires, these people are sacrificing their material wealth in order to surpass one another in the pursuit of attaining the pleasure of Allah the Almighty. This is because they have understood that one way to attain the pleasure of Allah is by spending in His cause.

“Today, no one can claim that the community established by the Promised Messiahas in fulfilment of divine promises, is weakening. This community was established to spread, thrive and flourish, and no enemy attack can harm it in the slightest. By the grace of Allah the Almighty, this Jamaat is flourishing. I am speaking about financial sacrifices, and in this regard, I will mention incidents about how people demonstrate their conviction in faith by sacrificing their wealth and how Allah the Almighty further strengthens their faith.” (Friday Sermon: “Spending in the Way of Allah; Waqf-e-Jadid 2022”, www.alhakam.org) After this, Huzooraa narrated various faith-inspiring incidents that depict the passion that is instilled in the members of Jamaat-e-Ahmadiyya to offer financial

sacrifices selflessly for the propagation of Islam and to help people in need around the world. (Ibid.)

Huzooraa continued: “I have mentioned the spread of Islam and spoken regarding expenditures, and so at this point, I would like to mention that over the course of the past year, Allah the Almighty has enabled the Jamaat to build 187 mosques, and there are 105 more mosques which are currently under construction in Africa. Similarly, 144 mission houses were established, most of which are in Africa, while 45 mission houses are currently under construction. Aside from this, where it is not possible to immediately build mission houses, jamaats lease properties; 731 mission houses and missionary houses are being leased in Africa, while 632 mission houses have been leased in other Asian countries.

“I would also like to mention that generally, most of the funds collected under Waqf-e-Jadid are spent in countries of Africa. As for the building of mosques, this is not an easy task, as we face opposition from opponents everywhere. However, the Jamaat is undertaking all of these tasks for the sake of Allah the Almighty, and Allah the Almighty has promised the success of this Community, which is why He continuously provides His support.” (Ibid.)

During his Friday Sermon on 6 January 2023, Huzooraa said: “Today’s sermon, i.e., the first Friday Sermon of January, is usually regarding the announcement for the New Year of Waqfe-Jadid. In 1957, Hazrat Musleh-e-Maudra initiated this scheme for the tarbiyat [moral training] and tabligh [propagating the faith] in rural areas. Initially, the scheme was limited to Pakistan alone, but in the era of Hazrat Khalifatul Masih IVrh, it was expanded to cover the entire world. Hazrat Khalifatul Masih IVrh instructed that, out of this scheme, the money collected from the developed countries ought to be spent in [countries across] Africa and other developing countries around the world for the purpose of tabligh and tarbiyat, and this has been the general principle even up until now. The money collected from this scheme is spent in Africa and other poorer countries.

“By the grace of Allah, the members of the Jamaat strive to their utmost in order to be a part of this scheme. However, it is not the case that Ahmadis residing in Africa or other developing or developed nations are not striving to become a part of this scheme. Based upon their income and circumstances, their sacrifices are worthy of praise, but as it were, the extra expenditures are fulfilled from the alms collected in more developed countries.” (Friday Sermon: “Spending in the way of Allah: Waqf-e-Jadid 2023”, www.alhakam.org) Huzooraa further mentioned that during the 65th year of Waqf-e-Jadid, the total sacrifice offered by the Jamaat was £12,215,000. “Despite the fact that the economic situation of the world has not improved, this is an increase of £928,000 from last year, alhamdulillah.” (Ibid.)

In short, the seed of Waqf-e-Jadid which was sown by Hazrat Musleh-e-Maudra in 1957, is continuing to flourish under the blessed leadership of Hazrat Khalifatul Masih Vaa, and will continue to do so, inshaAllah.

AL HAKAM | Friday 29 December 2023

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100 Hazrat Mufti Muhammad Years Sadiq reaches Qadian Ago... from Paris The Review of Religions [English], November & December 1923 Doctor Mufti Muhammad Sadiq landed at Bombay [now Mumbai] on 23 November 1923 and after delivering two public lectures at Bombay and one at Delhi arrived at Qadian on 4 December 1923.

A grand reception was given to Dr Sadiq at Qadian and His Holiness, [Hazrat Khalifatul Masih IIra] himself went some distance on the road from Batala to receive our successful missionary. The line of men gathered to receive him was not less than a mile in length.

It is customary with us here to accord grand public receptions to our missionaries coming back from their fields of work but the reception accorded to Dr Sadiq was certainly warmer and grander than all that have preceded it. The chief causes of this are: 1. The Mufti has come back to Qadian after about seven years and this period is longer than the terms of all other missionaries who have come back to the headquarters before him.

2. Dr Sadiq has had a very glorious career, particularly in America where in three

years he was able to secure more than 700 converts from the natives of the United States of America and thus he has proved himself – if any proof were needed, to be a very successful missionary of Islam. His converts, it must further be noted, come from all classes and all grades of society.

3. Dr Mufti Muhammad Sadiq is an old companion of Ahmad[as], the Promised Messiah who looked upon him with special favour and affection and consequently, Dr Sadiq is greatly loved and revered by the followers of Ahmad[as].

As was customary with the Holy Prophet, peace be with him, and his Companions[ra] our brother first went to the mosque, and having performed his ablution, he offered prayers to Allah.

After the sunset prayers, when the faithful again gathered in the mosque, our blessed leader, Hazrat Khalifatul Masih[ra], prayed in congregation by way of thanksgiving to God for the safe and successful return of our veteran missionary to Qadian.

When the prayer was over, the Mufti stood up and addressed the audience for a few minutes. As he spoke, his eyes filled

‘Voices for Peace’ event at Baitun Nur Mosque, Calgary, Canada Kalim Ahmed Local Naib Amir, Calgary, Canada

In the backdrop of the ongoing conflict between Israel and Hamas for the past several weeks, claiming thousands of lives, including women, children, and the elderly, due to senseless violence and bloodshed, Hazrat Amirul Momineenaa has been calling for peace and warning of the ominous spectre of a looming world war. In the light of Huzoor’saa guidance, Jamaat-e-Ahmadiyya Calgary, Canada, held a conference on 19 November 2023, at the Baitun Nur Mosque. It was themed “Voices for Peace” to create awareness of the grave injustices being committed by world powers and the imminent danger of a global catastrophe.

The event brought together diverse religious scholars, including prominent

with tears and his voice faltered, for he was moved to behold himself once more among his old companions. He said he had been in England and on the continent and lastly, he had been in America and God had crowned his humble efforts with success for not only had he secured a large number of converts but what was more than this, he had succeeded in creating a general spirit of search and investigation in the minds of the people about Islam. But all this success, he added, and his voice again faltered, was due not to his own efforts but to the prayers of Ahmad, on whom be peace, and his present successor Mahmud[ra]. There were trials and troubles and there were difficulties that he, weak as he was, could never think of surmounting but Allah was with him and He made him do what he honestly thought he could not do otherwise. “Gentlemen,” said Dr Sadiq at the end and he spoke in Urdu [the English translation of which is as follows]: “I do not want to detain you long at present but one word I must say before I finish and that is that I have seen mighty kingdoms and great cities; I have seen grand

institutions and wonderful achievements of human skill and science; but I tell you plainly that nowhere have I found peace except at Qadian.”

On the morning of 5 December [1923], Dr Mufti Muhammad Sadiq was entertained by the staff and the students of the Madrasa Ahmadiyya, Qadian, who presented an address of welcome to him. Mufti Sahib replied in suitable words and after him, our blessed leader, Hazrat Khalifatul Masih[ra], addressed the audience and gave some very useful pieces of advice to members of the institution.

The next day, the staff and the students of Talim-ul-Islam High School, Qadian, were home to our brother and presented a similar address to him. Hazrat Khalifatul Masih [IIra] was also present and was pleased to give a very instructive lecture to the audience.

– Editor, The Review of Religions (1923)

dignitaries, including Mayor of Calgary Jyoti Gondek, Mayor of Airdrie Peter Brown, MLA Parmeet Boparai, MLA Gurinder Brar, MLA Chantel De Jonge, and Councillor Raj Dhaliwal, graced the occasion with their attendance.

The speakers promoted unity, understanding, and dialogue among diverse religious communities in the context of the ongoing Israel-Palestine conflict.

In the opening remarks, Naeem Basheer Sahib, local Secretary of External Affairs, highlighted Jamaat-e-Ahmadiyya’s efforts to promote peace in the current atmosphere and mentioned similar events held in Haifa, Israel, London, the UK and many other places around the world.

The Mayor of Calgary, Her Worship Jyoti Gondek, emphasised in her brief remarks that peace and justice are the only ways we must carry ourselves, not only in Calgary

but throughout the world.

Senior Rabbi of Calgary’s largest Jewish congregation, Beth Tzedec, Russell Jayne, highlighted in his presentation that talking about peace is meaningless without acknowledging the pain that faith communities are enduring due to suffering and tragedy unfolding in the Holy Land.

Hanan Sobhi Sahib, presenting the Islamic perspective, highlighted the peaceful teachings and rules of engaging in conflicts as enshrined in Islamic law and that justice and equity are of paramount importance in achieving lasting peace.

Mir Majeed Ahmad Tariq Sahib, Local Amir Calgary, in his concluding remarks, thanked all the presenters and the audience who attended the event, showing their support for establishing peace in the world.

Also, part of the event was an exhibition featuring translations of the Holy Quran in multiple languages, Pathway to Peace rollups, and a bookstall.

The Voices for Peace conference attracted a lot of attention in the media and mainstream channels including CTV and Global TV, as well as ethnic media covered the event as a headline. The conference was also live-streamed, reaching a wider audience and fostering awareness and understanding.

Photo courtesy of AMJ Canada

Jewish and Christian leaders, highlighting the shared values of peace, love, and harmony across various faiths.

The event generated eager anticipation among the general public and intelligentsia alike, drawing over 600 attendees from diverse walks of life. A well-respected political figure in Alberta, the Honourable Rick McIver, Minister of Municipal Affairs, moderated the event, while numerous other

Photo courtesy of AMJ Canada

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

Friday 29 December 2023 | AL HAKAM

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Khalifatul Masih’s sermons A gateway to correct knowledge and insight Jazib Mehmood Jamia Ahmadiyya International Ghana

It is always important to listen to the sermons of the Khalifa of the time. In a world brimming with diverse interpretations and understandings of faith, the sermons of Hazrat Khalifatul Masihaa stand as a beacon of true knowledge and wisdom.

These sermons are not mere speeches but are profound narratives guiding believers towards the correct comprehension of Islamic teachings. This is the case with every sermon, but as a case in point, let us briefly discuss a recent sermon, delivered on 22 December 2023. By examining just one theme from this sermon, we uncover the significance of the messages conveyed by Huzooraa.

Before this particular sermon commenced, I had a misunderstanding regarding an incident from the Battle of Uhud; I thought that the companions of the Holy Prophetsa who had been given the duty of guarding a crucial spot during the Battle of Uhud had been in error since they had apparently given precedence to the spoils of war over the command of the Holy Prophetsa (God forbid).

When Huzooraa began his sermon, it

almost immediately became clear that I was missing something. But first, some context: In the said sermon, Huzooraa spoke about the Battle of Uhud, and how some companions had been appointed by the Holy Prophetsa to guard a crucial spot from where it was feared that the disbelievers could launch a surprise attack.

When the battle was nearly over and the victory of the Muslims seemed clear, these companions decided it was safe to leave their duty and join their Muslim brothers, some of whom had already begun to gather the spoils of war.

Huzooraa mentioned that many historians and scholars of Islam had deduced that these companions felt that they should also be part of those gathering the spoils of war, and they left their duty, which was emphatically accorded to them by the Holy Prophetsa.

Many of these scholars of Islam had also inferred this view from the verse of the Holy Quran, which stated:

ُّ ُ ُ ْ َ ْ ُ ْ َ ُ ‫‌الدن ْ َيا َوم ْن ُك ْم َم ْن يُر‬ ‫يد الْآخ َِرة‬ ‫ِمنكم‌من‌يرِيد‬ ِ ِ

“Among you were those who desired the present world, and among you were those who desired the next.” (Surah Aal-e-‘Imran, Ch.3: V.153)

5th Jalsa Salana held in Malta Laiq Ahmed Atif President Jamaat-e-Ahmadiyya Malta

Jamaat-e-Ahmadiyya Malta held its 5th Jalsa Salana on 19 November 2023. The Jalsa was once again blessed with the special message of Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa. The main theme of the Jalsa was “The Prophetsa of Allah – an excellent model”.

The Jalsa Salana was held at the Jamaat Centre in Msida, Malta. On 18 November the venue was prepared and decorated with banners about the blessed life of the Holy Prophet Muhammadsa.

On 19 November, the Jalsa Salana started with a recitation from the Holy Quran followed by an Urdu poem. After this, the special message of Hazrat Khalifatul Masih Vaa was read out. In his message, Huzooraa instructed Jamaat members to follow and promote every aspect of the life of the Holy Prophet Muhammadsa, constantly invoke durood on him, fulfil the conditions of bai‘at and watch regularly MTA together with their family and children. Huzooraa said: “I remind you to strive to fulfil the conditions of the bai‘at which you have ٰ ‫علیہ‬ offered to the Promised Messiah ‫الصلوۃ‬ ‫والسلام‬, and attain those high spiritual and moral standards which he expected from the members of his Jamaat and so that you can all become exemplary Ahmadi Muslims.”

The Jalsa was held in two sessions. The speeches were delivered both in English

However, Huzooraa pointed out that when the companions were ready to sacrifice everything they had for the sake of Islam and the Holy Prophetsa, then it cannot be said that the Companionsra were chasing after the spoils of war. Yes, in the case of victory, receiving the spoils of war can be a secondary thing, but the purpose and intention of the companions could never be to attain the spoils of war.

Rather, Huzooraa stated that the worldly desire referred to in the above-quoted verse was the Companions’ desire to actively take part in face-to-face combat, which was certainly a worldly desire as compared to the instructions they had been given by the Holy Prophetsa to remain at their post.

Furthermore, from their vantage point, thinking that the battle had been won, the Companionsra on the hill certainly would have wished to join their brothers in rejoicing over this victory.

The inherent logic at this point was immediately apparent to me. It was also a reminder that one must not accept views without considering their implications. In this case, accepting that these Companionsra, who had been ready to sacrifice their lives for the Holy Prophetsa, had somehow been guilty of disobeying his command (God

Photo courtesy of Suhaib Ahmad

forbid) was a misguided view of the matter.

This rectification reminds me of one of the blessings that Ahmadis enjoy under the guiding shadow of Khilafat, which, following the teachings of the Promised Messiahas – has always continued to correct such seemingly harmless opinions, which is inadvertently an affront to highly venerated religious personalities in Islam and even other religions (something most Muslims are unfortunately deprived of today).

Thus, it is a blessing of Khilafat that we are able to listen to Huzoor’saa words from all over the world. May Allah enable us to reap these blessings and may we truly become the heirs of the blessings of Khilafat. Amin.

Students of Jamia Ahmadiyya Canada visit BAPS Shri Swaminarayan Temple in Toronto, Canada

Photo courtesy of AMJ Malta

and Urdu, on various topics such as “Quran and the principles of pious life”, “Prayer: an important pillar of Islam”, “Determining the right direction in the age of social media and materialism”, “Khilafat-e-Ahmadiyya and our responsibilities”, “Spending in the cause of Allah, a means of nearness to God”, and “Why is it important to believe in the Promised Messiahas?”

In the concluding speech, my humble self drew the attention of Jamaat members towards their responsibilities as Ahmadi Muslims, spoke about the blessed character of the Holy Prophet Muhammadsa, and said that to become true and exemplary Ahmadi Muslims and to attain nearness to Allah, it is incumbent upon us to love the Holy Prophet Muhammadsa and follow his noblest character in every step of our lives.

At the end of the first session, an interesting question and answer session was held. The Jalsa Salana concluded with a silent prayer followed by Zuhr and Asr prayers and a traditional lunch.

Tahir Wadood Student Jamia Ahmadiyya Canada

A group of 18 Jamia students from the Khamisah Class (Year 6), along with two of our teachers and Principal Jamia Ahmadiyya

Photo courtesy of AMJ Canada

Canada, departed to visit the BAPS Shri Swaminarayan Temple located in Toronto, Ontario, Canada, on 23 October 2023.

The group left the Baitul Islam Mosque Complex at about 9:15 am and reached the temple around 9:45 am. Upon arrival, we were welcomed by a local religious leader who answered some of our questions regarding Hinduism. The students asked many questions to enhance their knowledge of the Hindu religion.

The students were also given a guided tour where they were told about the various parts of the temple and what significance they hold.

The students visited the temple exhibition, where they were able to view many different exhibits and displays regarding Hinduism, underscoring its history and current beliefs.

Towards the end of the tour, the students sat down and they witnessed a few moments of the Hindu prayer service to see the method of a group prayer service.

Around noon, the students departed from the temple, as the tour had concluded there.

AL HAKAM | Friday 29 December 2023

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The Saga of Joseph - Part II A Comparative study of Prophet Joseph’s story in Genesis (Ch. 37-50) and the Quran Dr A. R. Bhutta Germany

Josephas did not leave his garment with a woman The most important and sensitive part of Joseph’sas story is the attempted seduction of Josephas by Potiphar’s wife. When Josephas refused to submit to her demand, she tried to use force. Relating the story, the Bible says: “And she caught him by his garment, saying, Lie with me: and he left his garment in her hand, and fled, and got him out.

“And it came to pass, when she saw that he had left his garment in her hand, and was fled forth, “That she called unto the men of her house, and spake unto them, saying, See, he hath brought in an Hebrew unto us to mock us; he came in unto me to lie with me, and I cried with a loud voice: “And it came to pass, when he heard that I lifted up my voice and cried, that he left his garment with me, and fled, and got him out.

“And she laid up his garment by her, until his lord came home.

“And she spake unto him according to these words, saying, The Hebrew servant, which thou hast brought unto us, came in unto me to mock me: “And it came to pass, as I lifted up my voice and cried, that he left his garment with me, and fled out.

“And it came to pass, when his master heard the words of his wife, which she spake unto him, saying, After this manner did thy

servant to me; that his wrath was kindled.”

(Gen. 39:12-19) It is repeatedly mentioned in the Biblical story that Josephas “left his garment in her hand” and fled away. It is generally known that, in Egypt, the only garment that the Hebrews, particularly the servants and slaves, used to wear in those days was a long shirt that covered the whole body. They did not wear trousers. If Josephas had fled away, leaving his garment in the woman’s hands, as the Bible says, then is that to say he fled away almost naked? This is something that nobody can even conceive of. And thus, evidently, we are compelled to deem that the story has not been told correctly.

The Holy Quran, in comparison, states that his shirt was merely torn from the back, as we read: “And she tore his shirt from behind.” (Surah Yusuf, Ch.12: V.26) This is a more probable and logical approach.

The Bible shows Joseph to be guilty From the Biblical narrative, Josephas appears to be the guilty party. He is shown to be without a garment. And then he is said to have fled from the crime scene and is not even mentioned in the story again. It is only the woman that we hear talking and pleading her case in the Biblical version, and not a single word of Joseph’sas version of the incident is included in the story. Finally, we are told that the woman’s version was accepted and Joseph was imprisoned. (Gen. 39:20) One wonders what the authors of Genesis were trying to suggest to their masses by showing only one side of the picture. No lawyer for that woman could

have done better than these scribes of Jews to incriminate Josephas. By quoting only the woman’s accusing statements about Joseph’sas shirt and by totally omitting Joseph’sas defence, these Scribes, it seems, have deliberately tried to create doubts about the innocence of Josephas.

Holy Quran finds the woman guilty and Joseph innocent Going through the Quranic version of this incident, we thank God for revealing the real facts about Prophet Joseph’sas story; otherwise, the world would have never known what happened on that fateful day and how innocent Prophet Josephas was in that case. The Quranic version not only mentions the statements of both parties but also highlights the all-important evidence of Joseph’sas shirt that it was torn from behind.

It goes on to point out that Potiphar had declared his wife to be the guilty party. The Holy Quran says: “And she, in whose house he was, sought to seduce him against his will. And she bolted the doors, and said, ‘Now come.’

He said, ‘I seek refuge with Allah. He is my Lord. He has made my stay [with you] honourable. Verily, the wrongdoers never prosper.’

“And she made up her mind with regard to him, and he made up his mind with regard to her. If he had not seen a manifest Sign of his Lord, [he could not have shown such determination]. Thus was it, that We might turn away from him evil and indecency.

Surely, he was [one] of Our chosen servants.

“And they both raced to the door, and she tore his shirt from behind, and they found her lord at the door. She said, ‘What shall be the punishment of one who intended evil to thy wife, save imprisonment or a grievous chastisement?’

“He said, ‘She it was who sought to seduce me against my will.’ And a witness of her household bore witness [saying], ‘If his shirt is torn from the front, then she has spoken the truth and he is of the liars. “‘But if his shirt is torn from behind, then she has lied and he is of the truthful.’

“So when he saw his shirt torn from behind, he said, ‘Surely, this is a device of you women. Your device is indeed mighty.”

(Surah Yusuf, Ch.12: V.24-29) With a simple read of the verses above, we learn that the torn garment of Josephas had played a decisive role in establishing the innocence of Josephas; however, in the Biblical story, the same garment has been used as incriminating evidence against him.

No mention is made in the Bible that the garment was torn from behind.

Why was Josephas put in prison?

SpencerWing | Pixabay

According to the Biblical version, the

master had found Josephas guilty and was so angry that he had put him in prison (Gen.39:19,20). However, the Quranic version shows that the master found “the wife of the ‘Aziz’” guilty and considered Josephas to be innocent. However, in order to preserve their good name, they decided that Josephas should be put in prison for some time. (Surah Yusuf, Ch.12: V.36) Moreover, it was also necessary to separate the two ‘parties’ in order to avoid the occurrence of such an incident again.

And obviously, the master could not have put his wife in prison to keep her away from a Hebrew slave. So we can see that Josephas was put in prison, not because he was guilty, but because the circumstances demanded that he be moved away from the crime scene for a certain period.

The woman confessed that she was guilty As far as the innocence of Prophet Josephas is concerned, according to the Quranic version, the woman had herself declared Josephas to be innocent and had confessed her guilt while talking to her guests. She is reported to have told her guests that “I did seek to seduce him against his will, but he preserved himself [from sin].” (Surah Yusuf, Ch.12: V.33) Again, years later, when the king asked the woman and her friends about the facts of this incident, all the women of the city came out with the truth and said that Josephas was innocent. The Holy Quran relates: “He (the King) said [to the women], ‘What was the matter with you when you sought to seduce Joseph against his will?’

They said, ‘He kept away [from sin] for fear of Allah — we have known no evil against him.’ The wife of the ‘Aziz said, ‘Now has the truth come to light. It was I who sought to seduce him against his will, and surely, he is the truthful.’” (Surah Yusuf, Ch. 12: V.52) Both of the above-mentioned incidents, where the woman is shown to be confessing her guilt and declaring Josephas to be innocent, are nowhere to be seen in the Biblical version of the story.

The Jewish Encyclopaedia supports the Quranic version It is rather strange to learn that the authors of Genesis completely ignored Joseph’sas defence and avoided mentioning that the garment was torn from behind. In their narrative, they have included only the woman’s complaints, thus making it seem as if it is favouring the woman in this case against Joseph. However, it is encouraging to see that this mistake is corrected in The Jewish Encyclopaedia. Supporting the Quranic version, it writes: “With one hand she grasped a sword and with the other caught Joseph’s garment, and when he attempted to release himself a rent was made in the garment. Afterward, when Joseph was brought before the priests for judgment [...] The priests then ordered the garment to be brought in order that they might see on which side it had been rent; seeing that it was rent in the back, they declared Joseph innocent. Joseph was nevertheless thrown into prison by Potiphar, who was anxious thus to save his wife a public exposure.” (The Jewish Encyclopaedia, “JOSEPH ( in Ps. lxxxi. 6)”, under ‘Joseph in Prison’, www.jewishencyclopedia.com)

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Empowering tabligh Nurturing confidence, overcoming barriers, and living Islam as Ahmadi Muslims

Pixels_Perfect | Pixabay

Mohammed Sbahuddin Rafiuddin UK

Overcoming barriers and spreading the message of Islam Being followers of the Holy Prophet Muhammadsa, we consider ourselves fortunate to have such a blessed role model before us. Furthermore, as Ahmadi Muslims who have accepted the Imam Mahdi, prophesied to come in the Latter Days by the Holy Prophetsa, it is imperative, not only to express gratitude to Allah for enabling us to accept him, but to also spread the message that the Imam of the Latter Days has come.

It is of the utmost importance that we, in all spheres of our lives, find time to do tabligh and spread the beautiful message of Islam. In my experience, there are two main reasons why some may be reluctant to engage in tabligh: 1) Limited understanding 2) Reduced self-assurance These two reasons are not limited to tabligh alone but to other subjects too. We may, at times, find ourselves not being able to engage in a conversation due to these two reasons.

Thus, in this article, I will deal with each of these points and provide ways, albeit briefly, to combat them so that readers can start engaging in tabligh without any fear, inferiority complex or worries associated with tabligh.

Diverse avenues of tabligh: Beyond high street stalls When we think about tabligh, erecting stalls on the high street may come to mind.

Here, I must emphasise that this is just one form of tabligh. Helping someone cross the road can also be a form of tabligh, donating blood to save other people’s lives is a form of tabligh, helping an elderly person with their luggage and shopping bags is a form of tabligh - actual tabligh is implementing the teachings of Islam as taught by the Holy Prophet Muhammadsa in our daily lives and using our character to exemplify to others

I once asked myself that if I am an Ahmadi, then I must understand why I am an Ahmadi and make an effort to understand everything about Ahmadiyyat. I spent my days, and continue to do so, in intense study of the teachings of Ahmadiyyat and also prayed to Allah.

Only when we reach a stage of absolute certainty can we effectively deliver the message of Islam Ahmadiyyat to others.

Remember, our aim is not to convert people. Our aim is just to deliver the message and pray to Allah that He guides the person to accept Islam Ahmadiyyat.

the beautiful teachings of Islam. As the famous hadith goes:

Building confidence in Tabligh: Overcoming doubts through faith and practice

“Deeds and judges by motives.” (Sahih Bukhari, Kitab bad’i al-wahy, Hadith 1) The first step one can take is to go out and speak to your neighbours about Islam and Ahmadiyyat, and speak to your friends, colleagues, and fellow students in your daily lives. Start the conversation about God by asking them: “Do you believe in God?” and then use this opportunity you have created for yourself to tell them your own beliefs and why you believe in God – share stories about how your prayers have been accepted and how Ahmadiyyat has benefited your life. Use real-life examples to prove the existence of God and the truthfulness of Islam, Ahmadiyyat.

The second reason one may not feel comfortable doing tabligh is, as mentioned earlier, reduced self-assurance. This is also linked to the first point mentioned above.

If you develop certainty in your beliefs and your faith, then you automatically have confidence in your beliefs and can preach without fear or worry. It is well known that confidence comes from practice, which ultimately leads to “perfection”. Think about it, your favourite athletes didn’t just become skilled in their professional careers overnight; they made an effort and continuous practice helped them get to where they are now.

You must go out and do tabligh in order to gain confidence. I remember, in the

َ ْ َّ َ ّ ‫ال ب‬ ‫ات‬ ِ ِ ُ ‫ِإن َما الأ ْع َم‬ ِ ‫الن ّي‬

Limited understanding and overcoming reluctance through knowledge and conviction Nowadays, whether it be at school, college, university or work, many people are reluctant to talk about religion or their faith for fear of being judged. This stems from a deep-rooted inferiority complex and a lack of conviction in one’s belief. As Muslims, we must continue to increase our knowledge of the Holy Quran, and Hadith, study all of the books of the Promised Messiahas and pray to Allah for guidance and certainty in our faith. Only when we have absolute certainty in our faith are we able to carry out the task of tabligh to the high standards expected of us, and can we be satisfied with our efforts in spreading Islam.

We must never be afraid to ask questions about faith and beliefs, as asking questions and learning our faith leads to certainty and conviction in our beliefs.

My personal story includes being fed up with being called a “kafir” (a disbeliever) and “dajjal” [a deceptive liar] by people in my school and university. This fueled me to spend time researching every single claim of the Promised Messiahas, studying all of his books and making notes on his writings.

beginning, when I started going out to hand out leaflets, I was called names by Muslims and non-Muslims, alike. However, I did not let it get to me. Whenever I am faced with such situations, I think about what the Holy Prophet Muhammadsa experienced in Taif.

He did not retaliate; instead, he prayed for them. This humility, kindness, compassion and resilience on the path of tabligh were also demonstrated by his most devoted servant, Hazrat Mirza Ghulam Ahmadas, the Promised Messiah.

We must follow in the noble footsteps of the Holy Prophet Muhammadsa and the Promised Messiahas and spread the beautiful teachings of Islam and Ahmadiyyat in every village, town, city, and country of this earth so that when we are asked by Allah, on the Day of Judgement, about our efforts, we can answer in the affirmative and be granted His pleasure.

It is crucial to remember that one must not be disheartened by abuse or by a lack of response from others when preaching.

The world we live in is a materialistic and consumerism world obsessed with money, and people have forgotten about God and religion altogether. It is our duty as followers of the Holy Prophet Muhammadsa and the Promised Messiahas to bring the world back to recognise their Creator and fulfil the rights owed to the Creator and His Creation. We can only do this effectively if we, ourselves, are practising what we preach.

Living Islam: Becoming exemplars of Ahmadiyyat worldwide Therefore, every one of us must be an embodiment of the true teachings of Islam Ahmadiyyat and become a living role model to our wider societies. Whether you live in Africa, Asia, Europe or the Americas, you must be the change that you want to create and see in the world.

This task is enormous, but we are a great community spread all over the world. We must ask ourselves, “Are we fulfilling our duty owed to Allah or are we just Ahmadi Muslims by name?” I will leave this question for you to ask yourselves and reflect on.

un-perfekt | Pixabay

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Friday Sermon Mubarak Mosque, Islamabad, Tilford, UK

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

I will mention accounts relating to the expeditions of the Holy Prophetsa to highlight various aspects of his character and morals during those circumstances. During the Battle of Badr, we have already learnt of how he afforded ease to the captives. The prisoners themselves attested to the fact that because the Holy Prophetsa instructed to treat the prisoners well, the companions would give them better food than what they would eat themselves.

Furthermore, we also find that when it came to the release of these prisoners, they were released on very simple conditions. For those prisoners who could read and write, their ransom was to simply teach the Muslims how to read and write. All of this was because the Holy Prophetsa did not have any personal animosity towards anyone. That is, he did not harbour any feelings of personal enmity towards them in his heart. Rather, it was a war against those who wished to eradicate the religion of Allah the Almighty.

On the side of the opponents, there were some who were compelled to take part in the battle due to their circumstances. There are such examples whereby they did not actually wish to fight against the Muslims but were compelled to do so. The Holy Prophetsa would also treat them with great kindness. Many of those people would go on to become Muslims. The Holy Prophetsa also established principles and rules of war and formed treaties, which he implemented and upheld to the highest degree. Contrary to the current world, wherein countless rules and restrictions are made but not followed; in fact, they show double standards.

The life of the Holy Prophetsa was a living embodiment of the commandments of the Holy Quran, in which the fundamental principles of establishing justice, equity and peace are mentioned. Allah the Almighty says at one place:

ۡ َ َ َ ُ ّٰ َ ٰ َّ َ ْ ُ ُ ْ ُ َ َ َ َّ َ ُّ َ ٰٓ َ Shawwal is mentioned.

Abu Sufyan brought it, the Meccans had ‫ٓاء ِبٱل ِق ۡس ِط ۖ َولَا‬ ‫يـأيها ٱل ِذين ءامنوا كونوا قوـ ِمين لِل ِه شهد‬ sa َ َ َ ُ َ َ ّ َ َ ْ َ ُ ّ departed from departed for the Battle of Badr.

The Holy Prophet ُ ُ‫ٱعدلُواْ ُهوَ أَق ۡ َرب‬ َٔ‫يَ ۡجر َمنك ۡم شنـ‬ ۡ ۡ ِ ۢ ۚ ‫ان قوۡ ٍم ٰ َعل ٰٓى أ َلا ت ٰع ِدلوا‬ ِ َ Medina on a Friday, after the Asr prayer, A short while after the Battle of Badr, ّ َ َ ُ َ َّ ّ َّ ْ ُ َ ٰ ّۡ َ ‫ير ب َما ت ۡع َم ُل‬ ‫ون‬ ِ ‫ل ِلتقوَى ۖ وٱتقوا ٱلله ۚ ِإن ٱلله خ ِب‬ and reached the battlefield of Uhud before these people returned and said to Abu

“O ye who believe! Be steadfast in the cause of Allah, bearing witness in equity; and let not a people’s enmity incite you to act otherwise than with justice. Be always just, that is nearer to righteousness. And fear Allah. Surely, Allah is aware of what you do.” (Ch. 5: V.9) Hence, the character of the Holy Prophetsa encompassed every aspect of this teaching and set the highest principles thereof. As I mentioned, in terms of the conduct of the Holy Prophetsa and his example during these expeditions, I will relate some accounts of other expeditions aside from the Battle of Badr. These include Saraya, i.e., expeditions in which the Holy Prophetsa dispatched an army during his lifetime under the leadership and command of someone other than him.

In any case, as these are detailed historical accounts, it may take a few sermons to cover this aspect as well. Today, I will mention about the Battle of Uhud. As is proven from the events that transpired, this war was also initiated by the opponents due to their fierce enmity. As a result, the Muslims were compelled to set out for battle. In further details, it is recorded that this expedition took place one year after the Battle of Badr, on a Saturday in Shawwal, 3 AH Historians and biographers agree on the fact that the Battle of Uhud took place in the 3rd year after migration. However, there is a fringe opinion that this battle took place in the 4th year after migration.

There are various narrations about the date of Shawwal, where the majority mention it to be the 7th, while others mention the 15th. Ibn Ishaq, Ibn Hisham, Ibn Hazm, Ibn Khayat and Tabari, etc., have only narrated the sayings in which the 15th

midday on Saturday. Uhud is the name of a mountain and is situated approximately 3 miles from Medina. (Dairah-e-Ma’arif, Sirat Muhammad Rasool Allah, Vol. 6, p.

456, Bazam Iqbal Lahore, 2022; As-sirat AlHalabiyyah, Urdu Translation, Vol. 2, p. 132, Dar-ul-Isha’at Karachi) Mount Uhud is approximately 4 kilometres to the north of Masjid alNabawi. It is said that today the population of Medina has reached the foot of this mountain, and has, in fact spread around it. Mount Uhud is part of the holy vicinity.

Uhud is positioned east to west, and spans approximately 6 km across. The rocks have a reddish complexion. (Shawqi Abu Khalil, Atlas Sirat-i-Nabwisa [Darussalam], p. 245; Dairah-e-Ma’arif, Sirat Muhammad Rasool Allah, Vol. 2, p. 31, Punjab University Lahore) In his book ‘The Life & Character of the Seal of the Prophets’, Hazrat Mirza Bashir Ahmad Sahibra has noted the date of the Battle of Uhud as 15 Shawwal, 3 AH, Saturday 31st March 624 CE. (The Life & Character of the Seal of the Prophets, Vol. 2, p. 326)Further details are that the cause of this battle was that when the Quraish were dealt a crushing defeat in the Battle of Badr, the prominent members of the Quraish, such as Abdullah bin Abi Rabi’ah, Ikrimah bin Abi Jahl, Safwan bin Umayyah, Aswad bin Muttalib, Jubair bin Mut’im, Harith bin Hisham, Huwaitib bin Abd al-Uzza, and other leaders of the Quraish – who had goods in the trade caravan that became the cause of the Battle of Badr – all went to Abu Sufyan. This trade wealth was brought to Mecca and placed in Dar al-Nadwah, as was the custom. However, they did not receive their wealth, because, by the time

Sufyan, “Muhammadsa has killed so many of our people; therefore, use this trade wealth for preparations to wage war against him.

Perhaps we may be successful in avenging our fallen.” They further said, “We are happy and prepared to use the profit of this trade to assemble an army against Muhammadsa.”

Hearing this, Abu Sufyan responded, “I accept this proposal, and the Banu Abd Manaf are also with me.”

Thereafter, they placed the profit of this trade aside, which amounted to 50,000 dinars, and the actual amount [spent] was returned to its owners. In one narration it is mentioned that the profit put aside was 25,000 dinars. (As-sirat Al-Halabiyyah, Urdu Translation, Vol. 2, pp. 133-134, Darul-Isha’at Karachi; Sirat Encyclopaedia, vol.

6, p. 145, Darussalam) In any case, the profit was given for the war preparations.

In this regard, Allah Almighty revealed the verse:

َ َ ُ ُ ْ ُ َ َ َ َّ َّ ْ ُ ّٰ ‫ون أ ۡم ٰوَل َ ُه ۡم ل َِي ُص ّدوا َعن َس ِب‬ ۚ ‫يل ٱلل ِه‬ ‫ِإن ٱل ِذين كفروا ين ِفق‬ ِ ُ ‫َف َس ُينفقُون َ َها ثُ َّم تَ ُك‬ َ ‫ون َع َل ۡيه ۡم َح ۡس َر ٗة ثُ َّم يُ ۡغ َل ُب‬ َ ‫ون ۗ َوٱلَّ ِذ‬ ُ‫ين َك َفر‬ ِ ِ َ‫وٓاْ إل َ ٰى َج َه َّن َم يُ ۡح َش ُرون‬ ِ

“Surely, those who disbelieve spend their wealth to turn men away from the way of Allah. They will surely continue to spend it; but then shall it become a source of regret for them, and then shall they be overcome.

And the disbelievers shall be gathered unto Hell.” (Ch. 8: V.37) (Mustafa ‘Abd al-Wahid, Subul al-Huda wa al-Rashad fi Sirat Khair al-‘Ibad, Vol. 4 [Beirut, Lebanon: Dar alKutub al-‘Ilmiyyah, 1993], p. 182) Aside from this major reason, there were other factors that can be considered to have led to this battle taking place. As

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was mentioned in the previous sermon, it was impossible for the Meccans to go to Syria after the Battle of Badr, because the trade route between Mecca and Syria passed through the outskirts of Medina, and had been blocked by the Muslims. Additionally, as a result of their previous persecution and oppression, it had become extremely dangerous for them and their caravans to pass through, which for the Quraish, was an economic catastrophe. Thus, the blocking of the trade route, defeats in the battles and expeditions, killings of the chiefs of Quraish at Badr, and 70 idolaters being held captive, were all humiliations to their reputation and economic status. They wanted to take revenge in order to wipe this away, restore their economic credibility, and so that the declining political and religious standing of the Quraish of Mecca may be re-established.

(Dairah-e-Ma’arif, Sirat Muhammad Rasool Allah, Vol. 6, p. 434, Bazam Iqbal Lahore, 2022) On the other hand, the Quraish of Mecca faced two further embarrassing humiliations after the Battle of Badr, due to which Abu Sufyan and the other Meccans increased further in their anger and resentment. This made them take an oath to prepare a wellequipped army in order to exact revenge against the Muslims.

Thus, an author describes one of the reasons for the Battle of Uhud as being the failure of the Quraish in the various missions, and as a result, their enmity, grief, and zeal for revenge increased greatly. He writes that Abu Sufyan, who never set foot in the battlefield at Badr because he brought their trade caravan back to Mecca via a safe route, had to face constant taunts from the people of Mecca. He swore to take revenge against the Muslims and convinced the Quraish that he would go to Medina and wage a great war against them. In order to fulfil this promise, Abu Sufyan even assembled an army of 200 men, and they even reached Medina. However, they did not have the courage to start an outright battle, so they cut down some trees, set fire to some fields, and killed two people on the outskirts of Medina before fleeing. This battle was called the Battle of Sawiq. I have also mentioned this in previous sermons.

Abu Sufyan’s intention was for the Meccans to no longer taunt him over the fact that he left his tribe in the plains of Badr and returned. However, after this unsuccessful mission, the people began to mock Abu Sufyan over this childish act. Therefore, in order to satisfy his ego, Abu Sufyan started to make efforts towards a full-scale war against the Muslims.

As I have mentioned in previous sermons regarding the defeat at Qaradah, after the unsuccessful mission against Medina, the Meccans sent a large trade caravan on a different route to Syria via Iraq. This caravan was carrying jewellery made of gold, items of silver and other goods, the value of which was estimated to be 100,000 dirhams. When this caravan was reaching the spring of Qaradah, Hazrat Zaid bin Harithahra stopped this caravan of the Quraish within the borders of Medina.

Taking all this wealth of the Quraish, he returned to Medina. After the worst defeat during the Battle of Badr, this incident at Qaradah was a crushing humiliation for the Quraish. That is to say, it was close to Medina at the time. Thus, their thirst for

revenge grew two-fold. This incident was one of the reasons for the Battle of Uhud.

As it were, there were many reasons that caused the disbelievers to prepare for war.

(Ghazwat Aur Sarayah, Allama Muhammad Azhar Fareed, pp. 156-157, Fareediyyah Printing Press, Sahiwal) For this purpose, the Quraish invited the tribes in the surrounding areas to participate, the details of which are as follows: When they had gathered enough provisions for a decisive war against the Holy Prophetsa, they began preparations for the next course of action. The Quraish were already prepared for war, but they devised different strategies in an attempt to make the neighbouring tribes join in.

For some tribes, certain individuals were sent, whereas for others they, would send a delegation. They would entice some tribes through greed and for others they would impassion their honour for their area. To achieve, this they sent Amr bin Al-‘Aas, Hubaiarah bin Abi Wahb, Abdullah bin Ziba’ra, Musafih bin Abd Manaf and Abu Uzza Jumahi. Abu Uzza Jumahi was the very same person whom the Holy Prophetsa set free from the captives of Badr. At the time, he said: “O Muhammadsa! I have five daughters and besides me, they have nobody else to support them. Please forgive me.” The Holy Prophetsa not only forgave him but he did not take any ransom from him either.

This was the noble example of the Holy Prophetsa. At the time, he made an oath that he would never fight against the Holy Prophetsa again, nor would he assist anyone against him. However, close to the Battle of Uhud, Safwan bin Umayyah promised him gifts and rewards, owing to which he broke his oath and began inciting the Arabs to war using provocative poetry. Poets [in those days] would go around and incite the tribes.

They would remind them of olden times in order to provoke them and then invite them to join them. Many people from the Kinanah tribe and the people of Tahamah agreed to join them. They convinced them that they were ready to launch a night raid on the state of Medina. They were not only ready to do so but they actively participated.

(Al-Waqidi, Kitab al-Tarikh wa al-Maghazi, Vol. 1 [Beirut, Lebanon: ‘Alam al-Kutub, 1984], pp. 110-111; Dairah-e-Ma’arif, Sirat Muhammad Rasool Allah, Vol. 6, p. 436, Bazam Iqbal Lahore, 2022) Hazrat Abbasra informed the Holy Prophetsa about the war preparations being made by the disbelievers. The details of this are as follows: The Holy Prophetsa learnt about the Quraish’s preparations for war and their overzealous activities from his uncle, Hazrat Abbasra, who was in Mecca. Hazrat Abbasra informed the Holy Prophetsa through a letter that he sent through a man from the Banu Ghifar. He paid the man to take the letter on the condition that he travel continuously for three days to reach Medina and deliver it to him by hand. Thus, he travelled continuously for three days and nights to reach Medina and delivered the letter. At the time, the Holy Prophetsa was in Quba. When he delivered the letter, the Holy Prophetsa opened the seal and asked Ubayy bin Ka’b to read out the letter. Ubayy bin Ka’b read the letter to the Holy Prophetsa upon which the Holy Prophetsa asked him to keep the contents of the letter a secret. (‘Ali bin Burhan al-Din al-Halabi, Al Sirat

al-Halabiyyah, Vol. 2, [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2002], p. 296) In one narration, it is mentioned that the Holy Prophetsa went to the house of Sa’d bin Rabi’ and informed him about the contents of Hazrat Abbas’sra letter. The Holy Prophetsa then said “I am hopeful of a good outcome, but keep this information a secret.” When the Holy Prophetsa departed from Sa’d’s house, his wife came and asked what the Holy Prophetsa had said. She was listening in to the conversation from inside.

Sa’d said: “What does it have to do with you?” She said: “I heard everything.” When she relayed everything she heard to Sa’d, he exclaimed: “Good grief! I did not think that you would be listening to our conversation.”

He took his wife to see the Holy Prophetsa and explained what had happened. He then said: “O Messengersa of Allah! I was worried lest word get out to the people and you think that I disclosed your secret that you entrusted to me.” In reply, the Holy Prophetsa said: “Okay, she is absolved for this.” He must have cautioned her [not to disclose the information]. (Mustafa ‘Abd alWahid, Subul al-Huda wa al-Rashad fi Sirat Khair al-‘Ibad, Vol. 4 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1993], pp. 182-183) While the Holy Prophetsa was taking precautionary measures, at the same time, Jews and hypocrites in Medina made it known that the Holy Prophetsa did not receive any good news. The enemies and hypocrites gained another opportunity to taunt and show their intentions. They added false information to the rumour and publicised it widely. They tried their utmost to instil fear in the followers of Islam. This news spread to the outskirts of Medina and everyone was on alert. All around, there was talk of the idolaters of Mecca coming to wage war again. (Dairah-e-Ma’arif, Sirat Muhammad Rasool Allah, Vol. 6, p. 443, Bazam Iqbal Lahore, 2022) Allama ibn Abd al-Barr states that Hazrat Abbasra would write down news about the idolaters and send it to the Holy Prophetsa. The remaining Muslims in Mecca considered Abbasra for their help and support. Abbasra wished to migrate to the Holy Prophetsa, however, he wrote to Abbasra stating that it was better that he remained in Mecca. Hazrat Abbasra would send detailed reports to the Holy Prophetsa.

In one of his letters, he wrote: “The army of the Quraish has departed and is heading towards you. In the time it takes for them to reach you, make arrangements to the best of your abilities. The army consists of 3000 men. The vanguard is a cavalry unit of 200 men. In total, there are 700 men clad in armour and 3000 camels. They are bringing all their weapons with them.” (AlSirah Al-Nabawiyyah, Muhammad Salabi (translation), Vol. 2, p. 561 [Dar al-Salam]) Whilst mentioning about the information passed on by Hazrat Abbasra, Hazrat Mirza Bashir Ahmad Sahibra writes in “The Life & Character of the Seal of the Prophets”: “The revenues generated by the trade caravan, which has been mentioned in the events of the Battle of Badr, amounted to 50,000 dinars. This amount was still secure in Dar al-Nadwah according to the decision of the chieftains of Mecca, in order to prepare for an attack against the Muslims. Now, this money was brought out and preparation for war began with

full force and effort. Had it not been for the vigilance and precautionary measures of the Holy Prophetsa, the Muslims would not have even known of this preparation and the disbelieving army would have reached the very doorsteps of the Muslims. In other words, the Holy Prophetsa had emphatically instructed his paternal uncle, ‘Abbas bin ‘Abdul Muttalib, who in his heart, was with the Holy Prophetsa, to remain in Medina, and he would inform the Holy Prophetsa of the movements of the Quraish. As such, on this occasion as well, ‘Abbas bin ‘Abdul Muttalib dispatched a swift rider from the Banu Ghifar, towards Medina, promising him a hefty reward, and thus, informed the Holy Prophetsa of this motive of the Quraish by means of a letter. Furthermore, he strictly emphasised to this emissary that he should convey this letter to the Holy Prophetsa within three days. Incidentally, when the emissary reached Medina, the Holy Prophetsa had gone to Quba’, (which was situated on the outskirts of Medina).

The emissary pursued the Holy Prophetsa to Quba’ and presented this closed letter to him. The Holy Prophetsa immediately handed this letter to his personal scribe Ubayy bin Ka‘b Ansarira, and instructed him to read out the letter. When Ubayyra read out the letter, it contained the horrific news that a fierce army of the Quraish was approaching from Mecca. Upon hearing this, the Holy Prophetsa strictly instructed Ubayy bin Ka‘bra to keep the contents of the letter confidential.” (The Life & Character of the Seal of the Prophets, Vol. 2, pp. 320-321) Nonetheless, this army departed.

Further details about it are that the Quraish army departed from Mecca on 5th Shawwal.

(Mustafa ‘Abd al-Wahid, Subul al-Huda wa al-Rashad fi Sirat Khair al-‘Ibad, Vol. 4 (Beirut, Lebanon: Dar al-Kutub al‘Ilmiyyah, 1993), 183) In this battle, their commander-in-chief was Abu Sufyan. Khalid bin Walid was commanding the cavalry unit and the flag bearers were the Banu Abd al-Dar tribe.

Carrying their shields and spears, 3000 warriors laced in armour, bow and arrow in hand and thirsty for revenge, set out from Mecca, heading towards Medina to fight against the Holy Prophetsa. Among them, 2900 were members of the Quraish, their slaves, as well as other tribes and 100 men were from the Kinanah tribe. 700 men were clad in armour; the cavalry unit consisted of 200 men; and there were 3000 camels, as mentioned previously, and this was aside from the camels that would be slaughtered for consumption en route. They would beat the drum as they went along and they had alcohol in vast quantities. (Dairah-e-Ma’arif, Sirat Muhammad Rasool Allah, Vol. 6, p.

441, Bazam Iqbal Lahore, 2022; Ghazwah Uhud, Muhammad Ahmad Bashamil, p. 75) Then, it is written in one book of history that the Quraish tried to take Hazrat Abbasra along with them to the battle; however, Abbasra excused himself, citing the Quraish’s carelessness with him during the Battle of Badr, due to which he was captured and no one helped free him. (‘Ali bin Burhan al-Din al-Halabi, Al Sirat al-Halabiyyah, Vol. 2, [Beirut, Lebanon: Dar al-Kutub al‘Ilmiyyah, 2002], p. 296) Driven by a passion for revenge, many women insisted to join the men in battle. Upon this, someone said during a consultative meeting, “As we embark we are

AL HAKAM | Friday 29 December 2023 covering our heads with our shrouds. If we are unable to avenge our dead, then we will not return alive. Hence, having the women’s support will be beneficial for us. They will incite our passion and encourage us to keep moving forward by reminding us of the incidents that took place at Badr” Naufal bin Mu’awiyyah al-Du’ali said, “These women are our honour and if we are defeated then their dishonour will result in our dignity being mixed to dust.” When both opinions had been presented, Abu Sufyan’s wife, Hind, was also present and said, “O people! Do not fear that you will not return alive. You were able to return safely from Badr and you were able to see your women. Do not stop us from joining you in this war. You made this mistake at Badr by making your women return. If these women had been with you during the incident of Badr, they would have incited your honour and spurred you on. Alas! Our beloved ones were killed at the hands of our enemy in Badr.” (Hayat-e-Muhammad, Muhammad Hussein Haykal, p. 379, Maktabah Book Corner, Jhelum) The chieftains of the Quraish agreed with Hind and agreed to let the women accompany the army. It is recorded that the women who accompanied the army numbered 15. (Ghazwah Uhud, Muhammad Ahmad Bashamil, p. 76) They included Abu Sufyan’s own wife, Hind bint Utbah. Ikrimah bin Abu Jahl also took along his wife, Umm Hakim bint Harith bin Hisham. Harith bin Hisham took his wife Fatimah bint Walid and Safwan bin Umayyah took his wife Barzah bint Mas’ud, who was the mother of Abdullah bin Safwan. Ibn Ishaq states that Amr bin Al-Aas set out with his wife, Rayta bint Munabbeh’. Talhah bin Abu Talhah took his wife Sulafah bint Sa’d, who was the mother of Talhah’s sons Musafih, Jalas, and Kilab, all of whom were killed on the day of Uhud.

Khunas bint Malik, who was from the Banu Malik tribe, accompanied her son, Aziz bin Umair. She was the mother of Hazrat Mus’ab bin Umairra. Amrah bint Alqamah, who was from the Banu Harith tribe also accompanied the army. When Hind bint Utbah would go to meet with Wahshi or when Wahshi would go to meet her during the battle, she would say to him, “Abu Dasmah (this was Wahshi’s appellation), do something that will comfort our hearts.”

Wahshi, who was an African slave, had a spear, which rarely let him down and would kill anyone it struck. Wahshi was Jubair bin Mut’im’s slave; he called Wahshi and said, “You should also go with the army and if you kill or strike Hamzah then I will free you, because he killed my paternal uncle Tu’aimah bin Adi.” This army set up camp across from Medina in the middle of Uhud in Sabkha, at the Ainain Mountain on the corner of the Qanat valley. Sabkha is near the Ainain Mountain in Medina and is near Jurf, which is three miles north of Medina.

Ainain is a mountain in Uhud. There is a valley between that and Uhud, and Qanat is one of the three prominent valleys between Medina and Uhud; this is where it is located.

(Ibn Hisham, Sirat Ibn Hisham, [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah], p.

522; Sayyid Fadl al-Rahman, Farhang-iSirat [Karachi, Pakistan: Zawwar Academy Publications, 2003], pp. 84, 146, 216 and 239; Ali bin Burhan al-Din al-Halabi, Al Sirat alHalabiyyah, Vol. 2, [Beirut, Lebanon: Dar

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al-Kutub al-‘Ilmiyyah, 2002], p. 296) Regarding the details of the battle, it is further written that Hazrat Abbasra informed the Holy Prophetsa about the Quriash army and Amr bin Salim informed the Holy Prophetsa about the disbelievers leaving Mecca. Abu Sufyan was incensed when he learned of this. What happened was that Amr bin Salim, along with a few of his comrades, separated from the Quraish army at Dhi Tuwa and swiftly reached Medina and informed the Holy Prophetsa about the Quraish’s advancements. On the way back, this group, led by Amr bin Salim, got ahead of Abu Sufyan’s army at night in Abwah.

In other words, that’s where the army was when they crossed it.

In the morning, Abu Sufyan set out back towards Mecca. Along the way, Abu Sufyan was informed that Amr bin Salim and some of his comrades had set off towards Mecca in the evening. Abu Sufyan worriedly said, “I swear by God that he is certainly returning after having informed Muhammadsa about our advancement. He has told him everything about us (i.e., the Holy Prophetsa) and has already alerted him. Now the Muslims will have secured themselves in their forts even before our arrival. This way, we will not be able to inflict any harm upon them nor will we succeed in our objective.”

Safwan bin Umayyah immediately said, “If they do not come out of their fortresses into the battlefield to fight us, then there is no need to worry; we will cut down the date orchards of the Aus and Khazraj, which they will never be able to recover from. They will have lost all their wealth and sustenance and if they leave their fortresses and come out into the desert to fight, there will wtill be no cause for worry. We far outnumber them and there is no comparison between our weaponry and theirs. They do not have horses, whereas we have many horses. We have the power to inflict loss of life and wealth in battle, whereas they cannot fight with us in this manner.” (Dairah-e-Ma’arif, Sirat Muhammad Rasool Allah, Vol. 6, pp.

443-444, Bazam Iqbal Lahore, 2022) He was expressing his own views. In any case, as they advanced towards Medina, when the Quraish encamped in Abwah, Hind bint Utbah said to Abu Sufyan, “You should dig up the grave of Muhammad’ssa mother because her grave is in Abwah.

If he captures any of your men, then you can send a limb of her body as ransom for every captive.” This was her strange satanic suggestion. Abu Sufyan presented this idea to the Quraish saying that this was a suggestion that had been presented, to which the Quraish responded, “Do not open this door; otherwise, the Banu Bakr will dig up our people’s graves.” (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. 183) They suggested that this was a very dangerous idea and not to accept it.

In any case, they slaughtered camels wherever they set up camp. The women would incite them through reciting poetry and presenting goblets full of alcohol and they would eulogise the deceased upon which they would wail. They would also strike fear in others and incite them towards revenge. (Dairah-e-Ma’arif, Sirat Muhammad Rasool Allah, Vol. 6, p. 441, Bazam Iqbal Lahore, 2022) This caravan of the disbelievers

continued forward in this manner, while on the other side, the Muslims were also making preparations. In this regard, it is written that the Holy Prophetsa sent Fazalah’s sons Anas and Monas on a Thursday night in the first ten days of Shawwal to gather information. (Mustafa ‘Abd al-Wahid, Subul al-Huda wa al-Rashad fi Sirat Khair al-‘Ibad, Vol. 4 [Beirut, Lebanon: Dar al-Kutub al‘Ilmiyyah, 1993)] p. 183) It was perhaps at this time that the Holy Prophetsa instructed for a census to be conducted of all the Muslim residents in Medina in order to ascertain the Muslim’s numbers and strength. Hence, the census was conducted and it was determined that at that point, there was a total of 1,500 Muslims living there. According to the conditions at that time, this was considered a significant number. Hence, some Companions were so happy that some even wondered, seeing as their numbers had reached 1,500, if there was a need to fear anyone. However, a Companion from among them said that after that, they faced such severe difficulties that at times they would have to offer prayers in secret. Once, before this, the Holy Prophetsa had a census conducted of the Muslims, the results of which showed that there were between six to seven hundred Muslims at the time. (The Life & Character of the Seal of the Prophets, Vol. 2, p. 321) In any case, the two Companions who the Holy Prophetsa sent to gather information came across the Quraish in Aqiq and then returned to the Holy Prophetsa and informed him about the army of the disbelievers. There are many valleys in the Arabian Peninsula named Aqiq, most prominent among which is Medina’s Valley of Aqiq. This spans from Medina’s South West to its North East and it is joined with all of Medina’s valleys. (Sayyid Fadl al-Rahman, Farhang-i-Sirat [Karachi, Pakistan: Zawwar Academy Publications, 2003], p. 204) In any case, those two came and informed that the army of the disbelievers had left their camels and their horses at a field in Uraiz. Uraiz is a date orchard that is also three miles from Medina. (Sirat Encyclopaedia, Vol. 6, pp. 65-66) They did not leave any greenery there, as everything had been grazed. The disbelievers reached the valley of Qanat on Wednesday and their camels grazed in the valley’s greenery on Thursday and Friday. They did not leave any greenery behind. Then, the Holy Prophetsa also sent Habab bin Mundhir towards them. He saw them and returned and relayed his estimate of their numbers and equipment, upon which the Holy Prophetsa said, “Do َ not tell anyone ٰ about ّ َُ ْ َ ُ ْ‫الل ُه َون ِْع َم الْوَك ِْي ُل۔ اَ ّٰلل ُه َّم ب َك أ ُجو‬ ‫حسبنا‬ their condition. ‫ل‬ ِ َ ُ َ ُ‫ و ِبك أصوْل‬Allah is sufficient for us and is the Best of Protectors. O Allah, I make rounds with You and I wage an attack with You by my side.”

Due to the threat of an attack at night by the disbelievers, the chieftains of the Aus and Khazraj, Hazrat Sa’d bin Mu’azra, Hazrat Usaid bin Khuzairra and Hazrat Sa’d bin Ubadahra, clad themselves in their armour and on Friday night stood by the door of the Holy Prophetsa in the mosque and also made rounds of Medina until the morning. (Mustafa ‘Abd al-Wahid, Subul al-Huda wa al-Rashad fi Sirat Khair al-‘Ibad, Vol. 4 [Beirut, Lebanon: Dar alKutub al-‘Ilmiyyah, 1993], pp. 183-184; Ali bin Burhan al-Din al-Halabi, Al Sirat al-

Halabiyyah, Vol. 2, [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2002], p. 297) Before the Muslims departed from Medina, the army of the disbelievers encamped in the salty and murky valley of Qanat. (Ghazwah Uhud, Muhammad Ahmad Bashamil, p. 97) There were luscious date orchards in the east, west and south of Medina and to pass through them and attack a city or town was very difficult, because an army could only advance one by one through those orchards. In this way, the attackers would easily be killed. An attack was only possible from the northern side. Hence, the Quraish encamped to the northern and western sides. The residents were not concentrated in one area; rather, they were spread out between the mountains in a vast area of cities and towns. Some tribes had created dwellings on their lands and orchards and they had also built many two-story towers.

Whenever there was a threat, the children and women would be taken to the upper level of those towers. After tending to their families, they would fight against the attackers. (Ghazwat al-Nabi, Maulana Abul Kalam Azad, pp. 63-64) Another historian writes that the enemy army placed a blockade in the night between the Muslim army and Medina, where the hypocrites, the Jews, those exempt from battle, women and children were. (Ghazwah Uhud, Muhammad Ahmad Bashamil, p. 99) Mentioning further details about this, Hazrat Mirza Bashir Ahmadra writes: “Perhaps towards the end of Ramadan, 3 AH, or the beginning of Shawwal, the army of the Quraish set out from Mecca. Many champions from other tribes of Arabia were also a part of the army. Abu Sufyan was the commander of the army. This was an army of 3,000 men, among whom 700 warriors were clad in armour. There were also ample means of conveyance; 200 horses and 3,000 camels. Equipment of war was also more than adequate. Some women also rode along, of whom Hind, the wife of Abu Sufyan; the wives of Ikramah bin Abu Jahl; Safwan bin Umayyah, and others were present […]

According to the ancient custom of Arabia, these women had brought along their musical instruments, so that they could sing motivational couplets and beat their drums, in order to rouse the spirits of their men. After a journey of about ten or eleven days, this army of the Quraish reached close to Medina, circled to the north of Medina and stopped near the mount of Uhud. The lush green field of Uraiz was situated nearby, where the animals of Medina would graze and some farming took place here as well.

Before anything else, the Quraish raided this pasture and wreaked havoc in it to their hearts’ content When the Holy Prophetsa received news from his informants that the army of the Quraish had reached nearby, he sent a Companion named Habab bin Mundhirra to obtain information as to the enemy’s number and strength. Moreover, the Holy Prophetsa also emphasised that if the strength of the enemy was greater than their own and the Muslims were in a state of danger, (as mentioned previously) Hababra should not announce this news openly upon his return in the gathering; rather, he should convey this news privately, so that no one was disheartened. Hababra quietly left and returned with great skill in a short period of time, submitting his report to the Holy

16

Prophetsa. News of the arrival of the army of the Quraish had spread throughout Medina.

Their raid on ‘Uraiz had also become widely known. Although the masses had not been given detailed knowledge with respect to the army of the disbelievers, even so, this night in Medina was one of great fear and danger.

Select Companions guarded the home of the Holy Prophetsa all night long.” (The Life & Character of the Seal of the Prophets, Vol. 2, pp. 321-322) While a consultation was being taken in preparation for the Battle of Uhud, the Holy Prophetsa stated, “Last night I saw a dream that a cow was being slaughtered. I also saw that that there was an indent in the blade of my sword, Dhul Fiqar. (According to one narration, it is reported that the Holy Prophetsa stated that the handle of his sword had broken and in another narration, it is reported that he said that a crack had appeared near the handle of his sword, Dhul Fiqar.) Both aspects point towards a misfortune. I then saw that I had placed my hand in a secure and strong chain mail.”

According to another narration, it is reported that the Holy Prophetsa stated that he was wearing a strong chain mail and was mounted on a ram.

The companions asked the Holy Prophetsa how he had interpreted this dream. The Holy Prophetsa stated, “As for the cow, this indicates that some of my companions will be martyred.” According to another narration, the Holy Prophetsa stated, “The slaughtering of the cow indicates that some of us will attain martyrdom. And as for my sword being broken, it signifies that someone from among my household or family shall be killed.” According to another narration, it is reported as follows, “The indents in the blade of my sword mean that none of you shall have to face this loss.” It means that no none from outside of his family. The word “falool” has been used here, which means for the blade of the sword to become blunt or a crack to appear in the handle of the sword or for it to break.

This indicated that two incidents would take place. [The Holy Prophetsa continued,] “The strong chain mail refers to Medina and the ram signifies that I shall kill the supporters of the enemy.”

In any case, the Holy Prophetsa sought counsel on this matter. Ibn Utbah, Ibn Ishaq and Ibn Sa’d, etc. stated that the Holy Prophetsa saw this dream on Friday night. The next morning, he went to the companions and praised and glorified Allah the Almighty, then related his dream and stated, “If you agree, then we should remain in Medina and send our women and children to the fortress. If the enemy camps outside [of Medina] they will be in a very unfavourable area, and if they enter our city, then we shall fight them in the streets, and we know the area better than them. We can also throw stones and attack them from the hillocks.”

Through the construction of buildings, Medina was fortified from all sides and was like a fortress. The prominent Muhajir and Ansar companions were also of the same opinion that was proposed by the Holy Prophetsa and Abdullah bin Ubay also gave the same proposal. However, a party of Muslims, who mainly who comprised of

“

Friday 29 December 2023 | AL HAKAM

Continue praying for the Palestinians. After the pause

in fighting, indiscriminate bombardment will resume upon

them once again, as a result of which more innocent people

will be martyred. What will be the extent of this cruelty? Only Allah knows best. The intentions of the major powers with regard to the future of the Palestinians are very dangerous.

Therefore, we must pray immensely for them, that Allah the Almighty bestows His mercy and grace upon them. young companions and could not take part in the Battle of Badr and were desirous of martyrdom and wanted to fight against the enemy, stated, “O Messengersa of Allah! Take us to fight the enemy outside of Medina, lest they think that we have become scared.”

Abdullah bin Ubay stated, “O Messengersa of Allah! Remain in Medina; do not leave Medina. By Allah, whenever we have fought against the enemy outside of Medina, we have always suffered defeat.

And whenever we fought inside Medina, we were victorious.” (Ali bin Burhan alDin al-Halabi, Al Sirat al-Halabiyyah, Vol. 2, [Beirut, Lebanon: Dar al-Kutub al‘Ilmiyyah, 2002], pp. 297-298; Mustafa ‘Abd al-Wahid, Subul al-Huda wa al-Rashad fi Sirat Khair al-‘Ibad, Vol. 4 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1993], p. 185) Hamza bin Abdul Muttalib, Sa’d bin Ubadah and Numan bin Malik stated, “O Messengersa of Allah! If we do not leave Medina, then the enemy shall think that we have become scared and, hence, are not leaving Medina. Therefore, they will draw strength from this. On the occasion of Badr, Allah the Almighty granted you victory against them when you were only 300 men, whereas now we are in greater number.”

Iyas bin Aus bin Ateeq stated that he desired for the Banu Abdal Ash’al to fulfil the dream of the Holy Prophetsa wherein a cow was being slaughtered. Besides him, others also stated that this would be one of two positive outcomes; either they would attain victory or embrace martyrdom. They also vowed that the Arabs would not be able to enter their homes. Hazrat Hamzara stated, “I swear by Him Who has revealed the Book to you, I will not eat today until I go out and fight against the enemy with my sword.” Subsequently, he continued to remain in a state of fasting throughout Friday and Saturday and he was still in a state of observing the fast when he embraced martyrdom. (Al-Waqidi, Kitab al-Tarikh wa al-Maghazi, Vol. 1 [Beirut, Lebanon: ‘Alam al-Kutub, 1984], p. 194) Nauman bin Malik stated, “O

Messengersa of Allah! Do not deprive us of paradise. I swear by Him, in Whose hands is my life, I shall certainly enter paradise.”

The Holy Prophetsa stated, “How so?”

He responded, “Because I love Allah the Almighty and His Messengersa.” In another narration, it is mentioned that he said, “I testify that there is none worthy of worship except Allah and Muhammadsa is indeed the Messenger of Allah and I shall not flee on the day of battle.” The Holy Prophetsa stated, “You have indeed spoken the truth.” He also attained martyrdom during this battle.

Malik bin Sinan Khudri, Iyas bin Ateeq and another group of people insisted on leaving [Medina] for battle. (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. 186) Hazrat Mirza Bashir Ahmadra has written the details of this account in The Life & Character of the Seal of the Prophets as follows: “The Holy Prophetsa gathered the Muslims and sought their counsel with regards to this attack of the Quraish; whether they should remain in Medina, or set out to fight the enemy. Prior to beginning, the Holy Prophetsa mentioned the attack of the Quraish and their deadly intentions.” Then, the Holy Prophetsa mentioned his dream which has already been narrated. The companions enquired about the interpretation of the dream and the Holy Prophetsa stated: “‘I have understood the slaughtering of the cow to infer that some of my companions shall be martyred, and it seems as if the breaking of the tip of my sword is an indication towards the martyrdom of someone from among my relatives, or perhaps I shall myself suffer an injury in this campaign. As for placing my hand in a coat of mail, I have understood this to infer that in order to fend off this attack, it is more appropriate for us to remain in Medina.’

“The Holy Prophetsa interpreted the dream of himself being mounted on a ram to symbolise the leader of the army of the

Quraish, i.e., its flag-bearer - who would, God-willing, be slain at the hands of the Muslims. After this, the Holy Prophetsa sought the counsel of his Companions, as to what should be done in the current state of affairs.”

As mentioned earlier, the companions put forth the suggestion to remain in Medina and fight, perhaps being influenced by the dream of the Holy Prophetsa or by just assessing the circumstances of the time.

“The Holy Prophetsa also preferred this proposal. […] However, a majority of the companions, many of whom were young men and had not participated in the Battle of Badr, and were restless to receive an opportunity to serve the religion by means of their own martyrdom, very forcefully insisted that they should go forth from the city and fight in an open field. This group presented their opinion with such persistence that, upon witnessing their zeal, the Holy Prophetsa accepted their proposal and decided that the Muslims would fight the disbelievers in an open field. After the Friday Prayer, the Holy Prophetsa publicly urged the Muslims to attain spiritual reward through Jihad in the cause of Allah by participating in this expedition.” (The Life & Character of the Seal of the Prophets, Vol. 2, pp. 322-324) I shall – God willing – continue to narrate these details in the future.

Continue praying for the Palestinians.

After the pause in fighting, indiscriminate bombardment will resume upon them once again, as a result of which more innocent people will be martyred. What will be the extent of this cruelty? Only Allah knows best. The intentions of the major powers with regard to the future of the Palestinians are very dangerous. Therefore, we must pray immensely for them, that Allah the Almighty bestows His mercy and grace upon them.

(Official Urdu transcript published in the Daily Al Fazl International, 22 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