Al Hakam - 26 January 2024

Zikr-e-Habib: Friendship and brotherly relations

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Early history of Ahmadiyyat in Ceylon: A glimpse into the Ceylonese newspapers

Bani Isra’il: A Quranic Journey through history

The evolutionary need of suffering: A response to atheists

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THE WEEKLY

www.alhakam.org AL HAKAM | Friday 26 January 2024 | Issue CCCVI Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL, UK info@alhakam.org | ISSN 2754-7396

Tragedy of Gaza as it stands

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

A reflection of deepening divisions in the Muslim ummah

Prayer for protection againt Satan

ّٰ َّ َ ْ َ ‫ﺎس ـ رﺿﻰ ا��� ﻋﻨﻬﻤﺎ ـ‬ ٍ ‫ﻋ ِﻦ اﺑ ِﻦ ﻋﺒ‬ ّٰ ُ َّ َ َ َ َ :‫اﻟﻨ ِ� ّ�ﺻﻠﻰا����ﻠﻴﻪوﺳﻠﻢ‬ ‫ﻗﺎلﻗﺎل‬ ْ َ َ َ َ َ ْ ُ َ َ َ َّ َ َ َ َ َ َْ ‫اد أ ْن ﻳَﺄ� ِ َ� أﻫ� ُ� ﻗﺎل‬ ‫ﻟ ْﻮ أن أﺣﺪ�� ِإذا أر‬ َّ َ ْ ّ َ َّ ُ ّ ٰ َ ‫اﻟﺸ ْﻴ َﻄ‬ ْ ‫ﺑ‬ ‫ ا���ﻢ ﺟ ِﻨﺒﻨﺎ‬،���‫ﺎﺳ ِﻢ ا‬ ،‫ﺎن‬ ِ َُ ّ َ َ َ ْ َ َ َ َ َ ْ َّ ‫ ﻓ ِﺈﻧﻪ‬،‫َو َﺟ ِّﻨ ِﺐ اﻟﺸﻴﻄﺎن ﻣﺎ رزﻗﺘﻨﺎ‬ َّ َ ُ َُ َ َ َ ٌَ ‫ ﻟ ْﻢ ﻳَ� ّ�ه‬،‫ِإ ْن ﻳُﻘﺪ ْر ﺑ َ ْﻴ َﻨ ُﻬ َﻤﺎ َوﻟﺪ �ِ� ذﻟِﻚ‬ ً َ ٌ َ ْ َ .‫ﺎنأﺑَﺪا‬ ‫ﺷﻴﻄ‬

Palestinian News & Information Agency (Wafa) in contract with APAimages

The situation in Gaza has escalated exponentially since 7 October 2023 on a day-to-day basis. The extensive and explicit media (and social media) coverage can, at

times, inadvertently cause us to fall prey to compassion fatigue. We may even become desensitised to facts and figures, but it is crucial now more than ever to continue

to cut through biases in an attempt to understand and feel the dire conditions Continued on next page >>

It is narrated by Hazrat Ibn ‘Abbasra that, “The Holy Prophetsa said, ‘When one of you intends to approach his spouse intimately, if he says: ‘Bismillah, Allahumma jannibna shshaytan, wa jannibi sh-shaytana ma razaqtana,’ [In the name of Allah, O Allah, protect us from Satan, and keep Satan away from the blessings You bestow upon us], then, should a child be ordained for them in that instance, Satan will not be able to harm the child ever.’” (Sahih al-Bukhari, Kitab ad-du‘awat, Bab ma yaqulu idha ata ahlah, Hadith 6388)

Friday 26 January 2024 | AL HAKAM

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26 Jan - 1 Feb

Hazrat Mirza Ghulam Ahmadas, In His Own Words

Seeking divine pleasure in every endeavor “There is no certainty about death. […] Understand that your creation

by God Almighty is purposed towards His worship and devotion. The world should not be your primary goal.

I repeatedly emphasise this point because, in my view, this is the sole reason for human existence, yet it is what humanity is most heedless of. I do not advocate abandoning worldly engagements or isolating yourself from your wife and children in a jungle or mountain. Islam does not permit such asceticism; it is not in line with Islamic teachings. Islam aims to make a person active, alert, and prepared. Therefore, I advise engaging in your businesses with effort and perseverance. It is mentioned in Hadith that one who

<< Continued from previous page

facing the Palestinian people – the pain of our Muslim brothers and sisters. Beyond the staggering numbers and statistics lies a humanitarian crisis that demands our compassion and unity.

There is one accessible shower for every 4,500 people and one toilet for every 220 – this is the reality in Palestine. (“Lethal combination of hunger and disease to lead to more deaths in Gaza”, www.who.int) Gaza’s Ministry of Health reports that the bombardment of Gaza has now killed more than 25,000 Palestinians, with an additional 59,000 injured. Shockingly, around 70% of these casualties were women and children.

Innocent, civilian, non-combatant women and children.

The daily death toll is just under 250 people a day. “This is a much faster rate than in other broadly comparable recent conflicts. The US-led coalition fighting Islamic State in Raqqa killed 20 civilians a day during a four-month offensive, the BBC reported, while the nine-month battle for Mosul between US-backed Iraqi forces and IS killed fewer than 40 civilians a day.” (“The numbers that reveal the extent of the destruction in Gaza”, www.theguardian.com) The Israeli military has carried out 22,000 strikes in Gaza in less than three months. The scale of destruction is unprecedented, leaving countless homes, schools and hospitals in ruins. The World Health Organization (WHO) reports that 23 out of 37 hospitals are now inoperable.

104 schools have been destroyed and 70% of all school buildings have been affected in one way or another. (“Hostilities in the Gaza Strip and Israel | Flash Update #83 [EN/AR/ HE]”, https://reliefweb.int) 85% of Gaza’s entire population has been displaced – a harrowing 1.9 million people, as estimated by the UNRWA (UN

26 January

Photo courtesy of Suhaib Ahmad

owns land and neglects its cultivation will be held accountable. So, if anyone interprets [what I have said] as a directive to abandon worldly affairs, they are mistaken. The essence is

that in all your undertakings, seek God Almighty’s pleasure, and do not prioritise your desires or emotions over His command.” (Al Hakam, 10 August 1901, p. 2)

Palestinian Relief Agency). (“UNRWA SITUATION REPORT #60”, www.unrwa.org) With 65,000 housing units destroyed and a further 290,000 made uninhabitable, half a million citizens have no homes to return to.

The region also faces a dire sanitation crisis.

The sheer lack of shower and toilet facilities paved the way for the rapid spread of the disease, with over 100,000 cases of diarrhoea reported since mid-October – a rate 25 times higher than the pre-conflict levels.

This has primarily affected and continues to affect children under the tender age of five. (“Lethal combination of hunger and disease to lead to more deaths in Gaza”, www.who. int/news) The situation in Gaza requires a united global effort to alleviate the suffering of the Palestinian people. Beyond the statistics, it is a plea for humanity, and most importantly, Muslims around the world, to come together and work towards a solution that ensures justice and peace in the region and brings an end to the indiscriminate, barbaric and disproportionate violence and bloodshed.

There seems to be, however, no sign of the Muslim world uniting anytime soon; in fact, they have never been as disunited as they are now.

In the last week, fresh waves of violence swept through the Middle East. This has sparked fear of further conflict and unrest spreading in a region that is already marked by extreme instability. Iran launched a surprise missile and drone attack on Pakistan, claiming to target the Jaish al-Adl militant group. To this, Pakistan quickly retaliated by bombing and launching missiles at Pakistani “terrorist hideouts” on Iran’s side of the border. United Nations Secretary-General Antonio Guterres urged both countries to “exercise maximum restraint to avoid further escalation of tensions”. (“Secretary-General Urges Iran, Pakistan to Exercise Restraint, following

Exchange of Military Strikes”, https://press. un.org) Alongside Pakistan, Iran also unleashed a barrage of ballistic missiles and drones targeting sites in Syria and Iraq, which they claim are linked to Israeli intelligence and anti-regime groups. The strikes were in response to a suicide bombing in Kerman earlier this month, which killed at least 84 Iranians. “Iran’s choice of retaliation was designed to send a clear message to its enemies, and to Israel and the United States in particular: Any aggression against Iran will be met with quick and severe retaliation”. (“Iran’s Missile Strikes Reveal Its Weakness”, https://foreignpolicy.com) In conclusion, the dire situation in Gaza signifies not only an immediate humanitarian crisis but also highlights the increasing fragmentation in the Muslim world. Recent hostilities in the Middle East, such as Iran’s attacks on Pakistan and other nations, highlight deep-seated geopolitical and religious rifts among Muslim nations.

Politically, the Muslim world is fractured, and sectarian divisions further compound the challenges. Whether it’s the Sunni-Shia schism or internal factions within Sunni Islam, like various sects, unity remains elusive.

Amid this disarray, the concept of spiritual leadership – a caliphate – emerges as the only avenue for unity. A unified Muslim ummah is essential to address the challenges faced by the Palestinians and the broader Muslim world. Such catastrophes should serve as a wake-up call. Uniting under a spiritual caliphate is the only solution – without this, the future of the Muslim world appears very bleak. It is only when this universal caliphate is recognised, that the resilience and enduring strength of the Muslim ummah can be realised, offering a beacon of hope in the current shadows of turmoil and distress.

26 January 1940: In the past, several calendars have been introduced for timekeeping. A Hijri-Shamsi calendar, prepared under the auspices of Hazrat Musleh-e-Maudra, was first published in Al Fazl on this day, and it quickly became popular in the Jamaat. In 1939, Hazrat Khalifatul Masih IIra formed a committee to work out the proposed calendar; its members were Hazrat Syed Mir Muhammad Ishaqra, Hazrat Hafiz Mirza Nasir Ahmadrh, Hazrat Maulvi Abul Ata and Maulvi Muhammad Ismail Sahib.

This solar calendar begins with the year of the migration [hijrah] of the Holy Prophet Muhammadsa from Mecca to Medina, and each month of this calendar is based on an important event in early Islamic history. (Tarikh-e-Ahmadiyyat, Vol. 8, p. 8)

26 January 1973: On this day, Hazrat Khalifatul Masih IIIrh initiated the planting of trees to make Rabwah a lush green city and announced a scheme to plant 10,000 trees. (Khutbat-eNasir, Vol. 5, pp. 19-34)

27 January 27 January 1944: On this day, Hazrat Musleh-eMaudra returned to Qadian from Lahore. The return to Qadian was momentous, as in Lahore Huzoorra had been informed

by Allah through a vision that he was in fact the Musleh-eMaudra (Promised Son).

According to Al Fazl (29 January 1944), on this auspicious and historic occasion, many friends and members of the Jamaat were present at the Ahmadiyya chowk of Qadian to welcome Huzoorra.

27 January 1954: On this day, a copy of the Dutch translation of the Holy Quran was presented to Mr Ghulam Muhammad, Governor-General

AL HAKAM | Friday 26 January 2024

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This Week in History A glimpse into the rich history of the Ahmadiyya Muslim Jamaat of Pakistan. This valued gift was from Hazrat Musleh-eMaudra and was delivered by a special delegation of Jamaat members. The delegation consisted of Sahibzada Mirza Mubarak Ahmad Sahib, Hazrat Malik Ghulam Faridra, Syed Shah Muhammad Sahib and Maulvi Abdul Maalik Khan Sahib. (Tarikhe-Ahmadiyyat, Vol. 16, p. 413)

27 January 2012: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa mentioned Ravil Bukharaev Sahib of Russia, who had passed away on 24 January.

He was a well-known Russian poet, journalist, writer, translator and devout member of Jamaat. He worked for BBC Russian Service and after his retirement, he devoted his life to the Jamaat. He translated many books of the Jamaat into the Russian language. (“Ravil Bukharaev”, www. ahmadipedia.org)

28 January 28 January 1892: On this day, the Promised Messiahas published an announcement in which he stated that he had deemed it appropriate to hold a jalsae-aam (open meeting) to elucidate certain doubts and misunderstandings and to refute false objections that were raised against him, that he had claimed to be a law-bearing Prophet, denied miracles, and various other baseless allegations.

Huzooras mentioned the location of this jalsa and stated that it would take place at 1:30 pm on 31 January 1892. (Majmu‘ah-eIshtiharat, [2019] Vol. 1, p. 328) 28 January 1944: During his Friday Sermon on this day, Hazrat Khalifatul Masih IIra announced that he was termed the Muslehe-Maud by God. Huzoorra shared details of his vision with Jamaat members in public. (Khutbat-eMahmud, Vol. 25, pp. 49-65) 28 January 1945: On this day, a group of Buddhists arranged a multi-faith event in Kanpur.

Hazrat Khalifatul Masih Vaa in Bustan-e-Waqf-e-Nau

An Ahmadi missionary also attended and shared the Jamaat’s views about other religions.

On behalf of Jamaat-eAhmadiyya, Maulvi Ghulam Ahmad Arshad Sahib delivered a speech on the topic of Islam being the universal religion.

In the end, Hazrat Musleh-eMaud’sra sermon, Paighame-Sulh (A Message of Peace) was also distributed among all the attendees. (Tarikh-eAhmadiyyat, Vol. 9, p. 559)

29 January 29 January 1926: On this day, a special jalsa was held in Qadian, which included 24 speeches in different languages. This jalsa was special as it was the first of its kind. Hazrat Mufti Muhammad Sadiqra supervised the project.

The final speech of this unique jalsa was delivered by Hazrat Musleh-e-Maudra.

In his speech, Huzoorra alluded to a prophecy of Jesus’as disciples that they would speak in different languages.

He said that the meeting and the speeches made in it were clear proof of the truthfulness of the Promised Messiahas.

(Tarikh-e-Ahmadiyyat, Vol. 4, p. 553)

29 January 1956: On this

day, a delegation comprising of students from Government College Lyallpur (now Faisalabad) visited Rabwah and enjoyed the blessed audience of Hazrat Musleh-eMaudra.

On this occasion, Huzoorra gave them some advice at their request. These valuable guidelines serve as a beacon of guidance for youth and Muslim students, some of which can be read in volume 17 of Tarikh-e-Ahmadiyyat (pp.

386-390).

30 - 31 January 30 January 1956: On this day, the Society of Servants of God, a group based in Mumbai, invited a missionary from the Jamaat to their annual convention.

This annual event of the Society of Servants of God was held in Pune until 2 February 1956. On behalf of the Jamaat, Maulvi Sharif Ahmad Amini Sahib gave a lecture on Islam and peace. (Tarikh-eAhmadiyyat, Vol. 18, p. 281)

31 January 1909: Among one of the most remarkable accomplishments of Hazrat Khalifatul Masih Ira was the establishment of the true status of Khilafat in the hearts

and minds of Jamaat members and opponents alike. From the outset, certain individuals who were against the institution of Khilafat tried to stir unrest within the Jamaat.

On this day, to firmly settle this debate, Hazrat Khalifatul Masih Ira called a special session of shura, which was attended by around 250 representatives.

He delivered a powerful speech uprooting all doubts and misconceptions about the divine institution of Khilafat. He also invited certain members to reaffirm their bai‘at.

In Tarikh-e-Ahmadiyyat, volume 3 (p. 258), this incident has been described in detail and has been named “Yaum al-Furqan”.

1 February 1 February 1897: On this day, the Promised Messiahas published an announcement in Persian which had a message for Shiites, like Haji Sheikh Muhammad Raza Tehrani Najfi, who came up with a way of examining the truth of a claimant of prophethood. Haji Sahib had suggested that the claimant should jump from the roof of Shahi Mosque Lahore, and if the claimant was honest, they would survive the fall.

Objections regarding the death of Jesusas and the solar and lunar eclipses were answered in the same announcement. (Majmu‘ahe-Ishtiharat, [2019] Vol. 2, p.

194) 1 February 1945: On this day, Hazrat Musleh-e-Maudra selected 22 young missionaries to be sent to foreign lands for the propagation of Islam Ahmadiyyat.

Huzoorra also selected nine more missionaries to pursue advanced studies in academic fields.

(Tarikh-e-Ahmadiyyat, Vol. 7, pp.

107-108) 1 February 1988: The President of Liberia had a meeting with Hazrat Khalifatul Masih IVrh on this day. During this tour of West Africa, Huzoorrh arrived in Liberia on 31 January. (Silsila Ahmadiyya, Vol. 4, p. 845)

Friday 26 January 2024 | AL HAKAM

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

their behalf.” (The Promised Messiahas, p. 27) Hazrat Maulvi Abdul Karimra narrates: “I became ill and had gone to Sialkot for a few days during that time. My condition grew more fragile. My dear and honourable friend Mir Hamid Shah Sahib, Deputy Superintendent, District Sialkot, wrote a letter to His Holiness, [Prophet Ahmadas] about my illness. I feel obliged to record here the letter that he wrote in response because in my view this letter is a strong proof of His Holiness being a manifestation of Allah.

M Adam Ahmad Al Hakam

Allah the Almighty says in the Holy Quran:

ٌ ۡ ُ ۡ َ� ‫ِاُن َما ال ُم ۡ​ۡؤ ِ​ِمَنَوۡ َن ِاِخَوَة‬

“Surely all believers are brothers.” (Surah Hujurat, Ch.49: V.11) According to Islamic teachings, friendships and brotherhoods should be formed for Allah’s sake, unblemished with ulterior motives or interests. Securing a pure relationship in the name of God Almighty, promotes a strong sense of trust, resulting in an unbreakable connection that transcends selfish and worldly gains.

Hazrat Anasra narrates that the Holy Prophetsa said, “Whoever possesses the following three qualities will taste the sweet delight of faith: “Firstly, Allah and His Messengersa become dearer to them than anything else.

Secondly, they love a person only for the sake of Allah’s love. Thirdly, they hate reverting to disbelief, as they hate to be thrown into the fire.” (Sahih Bukhari, Kitabul Iman, Hadith 16) The Holy Prophetsa was the best of friends, and his Companionsra were witnesses to the fact that he loved them only for the sake of Allah the Almighty. Before the commencement of his formal ministry, the friends’ circle of Prophet Muhammadsa was limited because of his tendency towards seclusion; however, he still had friends, which included Hazrat Abu Bakrra, also known as Abdullah bin Abi Quhafah, Hakim bin Hizam, Hazrat Khadijah’s nephew, and Zaid bin Amr, a relative of Hazrat Umarra. (The Life & Character of the Seal of Prophetssa, p. 160) After the revelation of Divine teachings, Prophet Muhammadsa laid the foundation of an Islamic brotherhood among Muslims and they became selfless friends.

The life of the Holy Prophetsa is replete with countless examples of love, kindness and compassion towards his friends and companions.

Once, a companion of the Holy Prophetsa, Hazrat Ammar bin Yasirra was subjected to extreme torture by the nonbelievers. He went to the Holy Prophetsa in a debilitated state, and in sheer agony, Hazrat Ammarra said, “O Messengersa of Allah, people are killing me. They put so much load on me that I am unable to carry.” Seeing his dreadful condition and hearing his account, tears welled up the eyes of the Holy Prophetsa. It is narrated by Hazrat Umme-Salamara: “I saw the Messengersa of Allah setting Ammar’s hair with his own blessed hands and telling the people, ‘Ammar is so dear to me as if he is the skin between my

� ُ َ ْ َ ْ َ َ� ‫ات‬ ‫إُنما اَّل�َعم‬ ِ ‫ال َِب‬ ِ ‫الَن َْی‬

Qadian | Image: Library

eyes and nose.’” (The Holy Prophet’s love and kindness for his Companions, Al Hakam, 20 November 2020, Vol. 3, Issue 140) Hazrat Mirza Ghulam Ahmadas, who is the Messiah of Muhammadsa and appeared in the letter and spirit of Prophet Jesusas, received the fair share of mercy and gentleness from both sides. Beside establishing a relationship of loyalty, trust, and kindness with his followers, the Promised Messiahas was an inspiration for his opponents with respect to his lasting friendships and brotherly relations.

Unconditional friendship Hazrat Maulvi Abdul Karimra Sialkoti relates: “On one occasion, he [Prophet Ahmadas] said, ‘It is my belief that any individual who makes a vow of friendship with me even once, I have such regard for this vow, that irrespective of their nature and no matter what they become, I cannot sever my ties with them. If the individual cuts off their ties with me themselves, in that case I am helpless. Otherwise, my belief is that if one of my friends had collapsed in the market after consuming alcohol and there was a crowd of people around him, I would pick him up and take him away without fear of reproach by any critic.’ Then, he said, ‘The bond of friendship is a most valuable gem.

One must not waste it away easily. No matter how unpleasant a friend may be to you, one ought to forgive and forget.’

“Our brothers ought to take an important lesson from this example. To become angry

with one another on petty matters and when incensed, to treat one another like the uncultured and impure is contrary to the bond that has been established by the hand of Allah.” (Life of the Promised Messiahas, pp.

78-79)

Caring for friends Mirza Mubarak Ahmad Sahib states: “The Promised Messiah, peace be on him, set a splendid example in this respect also, [i.e. looking after his friends]. Hazrat Mirza Bashir Ahmad, Allah be pleased with him, says: “‘Seth Ghulam Nabi reported to me that once he came to Qadian to see the Promised Messiah, peace and blessings of Allah be on him. It was winter, and it was wet. He reached Qadian in the evening.

After supper, he went to bed. Late at night, someone knocked at the door. When he opened the door, he found the Promised Messiah, peace and blessings of Allah be on him, standing at the door, with a glass of hot milk in one hand and a lantern in the other.

Seth Sahib says he was flurried to see the Promised Messiah[as], who, however, very affectionately said, ‘Somebody sent me some milk, and it occurred to me that you might be in the habit of drinking milk at night, so I have brought it for you. Please drink it.’

“At this, Seth Sahib’s eyes welled up with tears of gratitude. Glory be to God! What sublime behaviour! How much pleasure this Chosen Messiah of God used to find in serving and entertaining even his humble servants, and how much trouble he took on

‘Deeds are based on intentions.’ [Sahih Bukhari, Hadith 1] “The letter read as follows: “‘My honourable brother, Maulvi AbdulKarim Sahib, peace be onyou, and the mercy and blessings of Allah. “‘Just now, at about 2 o’clock, I am in receipt of the letter that my brother Syed Hamid Shah Sahib has written about the condition of your illness. As soon as I read the letter, I was saddened with grief to such an extent as can be known only by God Almighty. May Allah the Exalted shower His special mercy. I will pray with special attention. The fact is that of all the people in my community, the two of you are the only ones who have devoted their lives to me in the service of religion; you are one and the other is Maulvi Hakim Nur-ud-Din Sahib. There is no third as of yet. And so, who can know, except for God Almighty, the anguish that I feel, the restlessness from which I suffer? May Allah Almighty grant you health and have mercy, and may He give you a long life. Ameen, and again, Ameen. “‘Give me swift news of your full recovery. “‘Sincerely, Mirza Ghulam Ahmad, Qadian. 24 October 1899.’

“Gratitude is due to God. Through the prayer of His Holinessas, I regained my health. As such, from among the circle of our noble friends, not a single one would disagree when I say that His Holiness, [the Promised Messiahas] holds the hand of each and every one of us, and this is always the case.” (Life of the Promised Messiahas, pp. 7778)

Regard for friendship despite hostility Maulvi Muhammad Hussain Batalvi was Prophet Ahmad’sas childhood friend and classmate, but he stumbled at the time of the Messiahship claim and not only broke the bond of friendship but also became one of the fiercest opponents of the Promised Messiahas. He was among the first to issue a fatwa of kufr [disbelief] against Prophet Ahmadas. However, the regard for and

AL HAKAM | Friday 26 January 2024 memory of their friendship remained alive in the heart of the Promised Messiahas till the very end. Consequently, in one of his late works of poetry, Prophet Ahmadas remembered Maulvi Muhammad Hussain of Batala in the following words:

َ​َ َ َ ًَ َ� ‫الَّص َ​َبا‬ ‫َقَط ْ​ْع َ​َت ُ​ُو َ​َدادًا َق ْ​ْد َغ َ​َر ْ​ْسَناہ ِفِی‬ َ َُ ْ ‫َ​َوَل َ ْ​ْی َ​َس َفَوَا ِ​ِد ْ​ْی ِفِی اْلَوَ َ​َدا ِ​ِد ُیَق �ِّص ُُّر‬

“You cut off the tree of friendship that we planted in our youth; but my heart did not fall short – whatsoever – in this friendship.”

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

454) Mirza Mubarak Ahmad Sahib writes: “In the prosecution launched by Dr Henry Martin Clark, the Maulvi [Muhammad Hussain] appeared as a witness against the Promised Messiah, peace be on him. In order to discredit his evidence, the Promised Messiah’s[as] lawyer, Maulvi Fazl Din, who was a non-Ahmadi gentleman, asked Maulvi Muhammad Hussain Batalvi a derogatory question concerning his descent or family. The Promised Messiah[as] stopped him from doing so, saying emphatically, ‘I will not permit any such question to be put to the witness.’

“Later, Maulvi Fazl Din always mentioned this incident with an expression of surprise and observed, ‘Mirza Sahib is a wonderful person; an opponent attacks his honour, puts his life in jeopardy, and in return, he stops his lawyer from asking his opponent such questions as might discredit [that opponent’s] evidence.’” (The Promised Messiahas, pp. 31-32) In his biography of the Promised Messiahas, Iain Adamson writes: “His [Prophet Ahmad’sas] devotion to old friends, and friends who had become enemies, never wavered. Muhammad Hussain was included in his prayers. He wrote of his despair that ‘the tree of mutual love nurtured in our childhood’ had been uprooted. He added, ‘I can never forget the springtime of our friendship for the valley of my heart is not a desert nor strewn with rocks.’” (Ahmad[as], The Guided One, p. 291) Hazrat Yaqub Ali Irfanira states: “Mir Abbas Ali Sahib of Ludhiana was one of the sincere friends of the Promised Messiahas who was drawn towards him by

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God Almighty during the publication of Barahin-e-Ahmadiyya, and the courage and passion with which he served [Prophet Ahmadas] in that era is truly appreciable.

However, Allah knows best as to what was the hidden depravity and defiance that finally separated him.

“When [Prophet Ahmadas] proclaimed himself to be the Messiah, he went through a trial, just like Maulvi Muhammad Hussain Sahib [of Batala] parted ways at that time.

This test of Mir Sahib was in accordance with the prophecy sent by God Almighty.”

(Sirat Hazrat Masih-e-Maudas, p. 256) In spite of the fact that Mir Abbas Ali Sahib openly revolted against the Promised Messiahas and, in this opposition, he crossed all moral boundaries, the Prophet Ahmadas never abandoned their old friendship and always respected him.

Explaining the prophecy about Mir Abbas Ali Sahib and requesting prayers, the Promised Messiahas said: “In short, this revelation describes the obtaining condition, not necessarily indicative of the final end, and the end is yet to come. Many there were who defected from the ranks of the righteous and became their sworn enemies, yet they later repented on witnessing some divine miracles, wept bitterly, confessed their sins and returned to the fold. Man’s heart lies in God’s hand, and the tests and trials from that Supreme Sage are always close by.

“Mir Sahib fell into a trial due to some inherent weakness in him. As a consequence, his devotional zeal gave way to spiritual constriction which turned to coldness, and then to disrespect, leading to the sealing of his heart, open hostility and an intent to vilify and defame me. Herein is a lesson of a great downfall! Could anyone think or imagine that Mir Abbas Ali would come to such an end? The Lord of Sovereignty does as He pleases.

“My friends should pray for him and should not withhold their sympathy from their fallen and helpless brother. Godwilling, I too shall pray for him. I would have liked to include some of his letters in this journal to show to the people the degree of Mir Abbas Ali’s devotion, the dreams he spoke of and the expressions of humility and reverence he used when writing to me, but,

alas, this brief journal has little space for them. Nevertheless, if the Mighty God so wills, I shall do so at some appropriate time.

This is a potent example of the changes a man can undergo; one whose heart was always full of devotion and reverence – who would write of me as God’s vicegerent on earth – has now come to such a sorry pass.

Fear Allah, therefore, and always pray that He may keep your hearts on the right path and, out of His sheer grace, protect you against error.” (The Heavenly Decree, pp. 6365) On one occasion, the Promised Messiahas said: “One should not harbour malevolence against one’s adversaries. Instead, a person ought to pray for such people more than anything else and use other means to reform them.” (Malfuzat [English], Vol. 1, p. 7) A staunch opponent of the Promised Messiahas in Qadian, Lala Budhamal opposed the construction of the White Minaret. The Hindus petitioned the Deputy Commissioner to halt the tower’s construction, citing privacy concerns. In spite of the baseless excuse, the Deputy Commissioner sent the objection to the Magistrate of the Circle for investigation and a report. The Magistrate visited Qadian, talked with the Promised Messiah, and enquired about the Tower’s construction.

The Promised Messiah, peace be on him, said: “Their complaint is not based on any sound ground. It proceeds merely from their hostile attitude towards me, for there is no question of any disturbance of privacy.”

(The Promised Messiahas, p. 26) Pointing to Lala Budhamal, Prophet Ahmadas added: “Here is Lala Budhamal, ask him if there ever was an opportunity of my helping or doing a favour to him and his friends and I failed to do so. Ask him further, if he and his friends had any opportunity of doing me harm, and they did not take advantage of it against me.” (Ibid.)

Hafiz Raushan Ali Sahibra, who was a great scholar and divine of the Ahmadiyya Movement, has stated: “Hearing this, Lala Budhamal was so embarrassed that he uttered not a single word and dared not even to lift his eyes to

face the Promised Messiah[as].” (Ibid.)

Friends with everyone The Promised Messiahas had great friendly relations with Hindus and people of various other nations as well. He always maintained them with great excellence and never gave them any opportunity to break the bond of friendship. Among the Aryas of Qadian, Lala Malawamal Sahib was a strong opponent in religious matters and he used to side with his countrymen and like-minded people in opposition to the Promised Messiahas.

However, Prophet Ahmadas never expressed his displeasure with him and never let go of their brotherly relations. (Sirat Hazrat Masih-e-Maudas by Hazrat Yaqub Ali Irfanira, p. 257) Likewise, the Promised Messiahas was friends with Lala Bhim Sen Sahib from his childhood. During Prophet Ahmad’sas stay in Sialkot for work, Lala Bhim Sen Sahib was also there and they developed a close friendly relationship. Lala Sahib always praised the noble life of the Promised Messiah’sas and talked about their sincere friendship. He was convinced of Prophet Ahmad’sas closeness to Allah the Almighty.

They shared each other’s sorrows and the Promised Messiahas always helped him in the time of need. (Ibid.)

Prayers for friends Hazrat Maulvi Abdul Karimra relates: “Seth Abdur Rahman Sahib of Madras, may Allah be pleased with him, sought permission to return to Madras on 10 January [1900] for some important work. He had also received a telegram from Madras in this connection. His Holiness, [the Promised Messiahas] said, ‘It is absolutely imperative for you to remain here during this blessed month (of Ramadan).’ His Holinessas said, ‘I am ready to make such a prayer in your favour that would even move mountains.’

Then, he [Prophet Ahmadas] said: “‘During these days, I sit with my friends less than usual and remain in solitude for longer. This is truly to the benefit of my friends. I pray in seclusion with time and freedom, and spend a better part of the night in prayers.’” (Life of the Promised Messiahas, p. 79)

Conclusion

Jalsa Salana 2023 held in Guinea-Bissau Zahid Ahmad Bhatti Missionary, Guinea-Bissau

Jamaat-e-Ahmadiyya Guinea-Bissau held its 13th Jalsa Salana in the capital city of Bissau on 29-31 December 2023.

The inaugural day commenced with the tahajjud prayer, and the proceedings unfolded after the Fajr prayer with the dars of the Holy Quran, followed by a flag housing ceremony by the missionaryin-charge, Ahsan Memon Sahib and the Administrator of the area.

The formal programme began with the recitation from the Holy Quran and an Arabic qasidah of the Promised Messiahas.

The guests shared their thoughts and the missionary-in-charge delivered the opening

speech, emphasising the significance and objectives of the Jalsa. The day concluded with Maghrib and Isha prayers, followed by a well-attended question and answer session.

The second day’s session commenced at 10 am with a recitation from the Holy Quran, followed by a poem and speeches delivered on various topics such as “Muhammadsa: The Messenger of Peace”, “The Coming of Messiah and the Mahdi”, and “World Crisis and the Pathway to Peace.”

The third session included speeches on “What is Ahmadiyya Islam?”, “Khilafat as the Source of Peace and Unity”, and “Achieving True Piety Through Financial Sacrifice.”

Maghrib and Isha prayers followed, and the question and answer session from the

previous day continued.

The closing session, broadcast live with the blessings of MTA, marked the conclusion of the Jalsa Salana.

The event garnered extensive media coverage, with national TV, a newspaper, and eight radio channels reporting on the Jalsa. The Jamaat’s message reached remote areas, prompting the people of a village to announce their intention to join the Jamaat, recognising it as true Islam.

The Jalsa witnessed the participation of over 4,500 people, including 175 government officials, representatives, administrators, police and security chiefs, and leaders of different areas. Notably, 642 individuals pledged their bai‘at and announced joining the Ahmadiyya Muslim Jamaat.

Prophet Ahmadas considered his friends as an extension of his being and cared for them with all his heart, as he says, “The fact of the matter is that my friends are a part of me, as are my limbs. We observe in our daily lives that even the smallest of parts, such as a finger for example, if subject to pain, agitates and distresses the entire body. Allah the Exalted is well-aware that in exactly the same way, constantly at every moment, I forever remain anxious and concerned about whether my friends are in a state of ease and comfort. This sympathy and compassion which I feel is not the result of any artificial effort or [something] unnatural. In fact, just as a mother is incessantly absorbed in ensuring that each and every one of her children are in peace and comfort, no matter their number, I find my heart replete, in the way of Allah, with the same tenderness and compassion for my friends.” (Malfuzat [English], Vol. 1, p. 101)

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100 Advice by Hazrat Musleh-e-Maud:

Years Key to success in tabligh Ago...

Al Fazl, 29 January 1924

The local Jamaat members [of Qadian] came forward and devoted two days to tabligh [preaching] on the appeal of Nazir Dawato-Tabligh. The number of total devotees reached 43. Before sending them for tabligh, Nazir Sahib arranged their sitting with Hazrat Khalifatul Masih II[ra] on 23 January [1924] after Maghrib prayer. Huzoor[ra] gave them the following piece of advice: “In my last Friday Sermon, I made an appeal that the people of our Jamaat should pay special attention to preaching. To achieve this objective in compliance with my sermon, this request was forwarded [to Ahmadis] by the office of Dawat-o-Tabligh.

The names of those who have sacrificed their time and devoted themselves to preaching two days a month had been read out before me.

“In my view, giving time for two days in a month may be useful for [tabligh in] a nearby village but it is not enough for faroff places. Moreover, a two-day [tabligh] tour can be useful for a village where people have already heard a lot about Ahmadiyyat.

However, preaching for a few hours or a day in villages where the people have not heard anything [about Islam Ahmadiyyat] will not be of much benefit. Certainly, a period of two days might be useful for an ephemeral need or a short-term plan.

on its results.

15-day yearly devotion scheme for tabligh

“To achieve success in preaching, the primary focus of the missionary should be on the guidance of the opponent. If this is not taken into account, even though one wins a debate or a discussion, it will not be a true victory at all.

“However, the attainment of full advantage is only possible through the scheme I had presented previously that every Ahmadi should devote 15 days a year to tabligh. If it takes one day for a person to go to a place in a district and a day to return, then they can stay there for 13 days, and during this period, they can extensively convey [the message of Ahmadiyyat] in their respective village. By the grace of Allah the Almighty, it can produce great results. If 30 to 40 people are spread over 30 to 40 nearby villages for 15 days, such a great impact can be created that many people will find it difficult to resist. This is my opinion about the [15-day yearly devotion] scheme.

“Now, I will shed some light on the work of preachers who have presented themselves for tabligh. As far as I am concerned, so many instructions have already been given for preaching that, except in special situations, it is no more than a ritual to give a speech before the missionaries. However, I am not standing here to perform a ritual, but to draw your attention to a certain shortcoming that is found in preachers.

“In all the works of the world, [people] are mainly driven by two kinds of interests: One is that a person begins to enjoy their work, and the other is that they are focused

Reason for the downfall of religions “Some people are of the opinion that every work should be done for the sake of it. This is a very good opinion, but sometimes it has a very grave effect. In my view, this very reason was not only behind the downfall of Islam but all other religions as well that the work carried out for faith was only done for personal pleasure and delight, and its consequences were ignored. For this reason, clerics, pundits, and priests led to the destruction of their respective religions because they did it for their own satisfaction.

They focused on hurting their opponent. Moreover, they put forth every effort to humiliate each other at every given opportunity. The result of this approach may be that the audience will become happy and the people will start cheering, but unfortunately, the opponent will never attain guidance. Rather, it will give rise to stubbornness and enmity in them.

How to achieve success in tabligh?

A simple example “For instance, the Christians say that their religion teaches that if someone slaps them on one cheek, they should turn the other cheek as well. Now, if a debate is being held with a Christian and the debater slaps him, and when he objects, the debater mocks, ‘Is this not your teaching?’

“At that very moment, if the audience is merely engaged in listening to the debate without seriousness and sobriety, they will remark, ‘What a great argument it is.’ However, the Christian with whom the debate is being carried out to guide him towards Islam will never become a Muslim, as his entire focus will not be on the argument but on the slap. The Christian will only be thinking about the pain he is going through and the humiliation that is inflicted on him.

“Thus, some arguments are more powerful and effective for others, but they are not effective at all for those who are intended to be guided. On the other hand, sometimes a very trivial argument becomes

effective for a particular person.

Focus on guiding people “Hence, every missionary of ours who goes out to preach should keep in mind that their aim should be to guide people and not just to debate them. To achieve this goal, if in a given situation it is better for you to speak gently, say only a few words, or keep silent, then this approach is a thousand degrees better than to keep talking, speaking too much, or shouting loudly, which only satisfies the audience but is not at all helpful

him a deceiver and a hypocrite. Time passed and seven years went by. Finally, this person thought that he had tried to deceive God for such a long period of time, but it was of no benefit. He then committed to winning the pleasure of God, and with this idea in mind, he performed ablution and offered salat. He prayed, ‘O God, I worship you with a sincere heart.’ This act caused such a change in him that when he came out of the mosque after the prayer, people started saying that he was a noble elder and a very pious person. It was as if the day he changed his intention, on the same day God turned the hearts of the people [towards him].

“Thus, for success in preaching, it is necessary to create a sincere feeling in one’s heart and soul that may help the people attain guidance.

Success of Prophets

in guiding the opponent.

“When such passion, enthusiasm, and ambition will arise in you that our work is to guide others and bring them on the right path, then even your trivial arguments shall prove very beneficial and effective for them.

“For example, ‘What is mesmerism?’ It is simply to focus on an idea and induce a [trance-like state] in another person.

Through this technique, the practitioner creates a small idea within himself, for example, that the other person has fallen asleep, and then he starts focusing on it with his mind. As a result, the said person eventually falls asleep. In the same way, if the practitioner focuses on numbing the other person’s body, their body becomes numb or if he focuses his mind on relieving someone from fever, their fever subsides. It is not even a true idea and, in some cases, it is the complete opposite of what the other person is feeling. In fact, it is an artificial and temporary idea that is created for a trivial need, but even this [insignificant idea] is accepted, and when someone focuses on it, it creates a change in others.

Now, just imagine what kind of results can be produced if a true idea is created in one’s heart, [and then induced in someone else].

“The Promised Messiahas used to narrate the story of an old man who sat in a mosque, thinking that people would call him righteous and pious. But no matter how much spiritual exercise he did, it had no effect on anyone. Rather, people used to call

“Behold! Prophets do not succeed through arguments. The Promised Messiahas never fixated his energy on debating all and sundry. Rather, sincerity of heart makes the prophets successful. In the Holy Quran, God Almighty says about the Holy Prophetsa:

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

[‘Haply thou wilt grieve thyself to death because they believe not.’ (Surah ashShu‘ara, Ch.26: V.4)] “That is, Prophet Muhammadsa was so much passionate for the people to become believers that he was going to harm himself.

One can imagine how much pain was present in his heart [for the non-believers].

Key to success “The key to success in preaching is that a person sincerely feels the pain within himself to [guide] others and is fully committed to persuading them. When one reaches out to others in this manner, they guide many to accept, even some very difficult matters.

Consequently, it has been witnessed that the individuals who follow this way help guide more people to accept Islam Ahmadiyyat as compared to those scholars whose discourses people rave about.

“Thus, when our missionary will have a strong pain for others within their heart as to why people do not accept the truth and go astray, then all their efforts [of tabligh will be successful …].”

(Translated by Al Hakam from the original Urdu, published in the 29 January 1924 issue of Al Fazl)

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The evolutionary need of suffering A response to atheists Umar Hayat Student Jamia Ahmadiyya UK

The problem of evil is a popularised yet unsubstantial attempt at defaming the divine grandeur of God Almighty. This erroneous notion poses there is a complete contradiction between God’s omnipotence and omnibenevolence. It is thought to have been introduced by the Greek philosopher Epicurus (341 – 270 BC), however, as there are no direct sources, his exact philosophy on this matter is obscure.

Nevertheless, David Hume attributes – to Epicurus – and argues this belief in his Dialogues Concerning Natural Religion: Volume X (1779). The trilemma he poses is: “Is [God] willing to prevent evil, but not able? Then is he impotent. Is he able, but not willing? Then is he malevolent. Is he both able and willing? Whence then is evil?” (www.britannica.com/topic/problem-of-evil) Hazrat Mirza Tahir Ahmadrh extensively explains in his book, Revelation, Rationality, Knowledge, and Truth. In light of this, Huzoorrh said: “Suffering in its causative role produces a wide spectrum of useful effects which amply justify its existence”.

(Revelation Rationality Knowledge and Truth, p. 186)

Suffering as an evolutionary necessity Throughout the evolution of life, the awareness of loss and gain has proven not only to be beneficial but necessary.

To understand, we must revert to the earliest life forms, which were unicellular organisms. Upon observation, they always show kinesis or taxis responses to the external environment, which results in the organism being in a more favourable condition. But the question arises, what makes the organism want to be in a better condition for its existence? The awareness of loss, and suffering. It is therefore this very awareness that allows it to struggle for existence and then produce offspring, which can also reproduce. It is through this struggle to live and avoid harm that favourable alleles (types of genes) are passed along generations. It is these favourable alleles that ultimately provide more comfort for the organism. As humans evolved from such single-celled organisms, we see an evolution of consciousness. The greater the ability to experience and understand pain, the greater the ability to experience and understand happiness. If this capability were to be reduced, the ability to feel pleasure would proportionally drop. Both factors are wheels of the same carriage; remove one and there is no meaning. Therefore, “God did not create suffering as an independent entity in its own right, but only as an indispensable counterpart of pleasure and comfort.” (Ibid.,

Wesley Tingey | Unsplash

p. 180) From an Islamic perspective, evil or suffering, always corresponds with a sense of loss. Evil is therefore not a positive entity but merely the absence of something, as is darkness of light, death of life. Life and death are the two walls between which a living being struggles. It strives to move away from death into life and happiness, but the movement away from life into death produces suffering. Both are necessary for each other to exist.

“Who has created death and life that He might try you — which of you is best in deeds; and He is the Mighty, the Most Forgiving.” (Surah al-Mulk, Ch.67: V.3)

The impediment to absolute equality For those who see no purpose or necessity in the element of suffering, let’s suppose a world of no suffering whatsoever and an equal distribution of happiness. This would have nothing but severe implications for the existence of humans. The suffering of the previously mentioned unicellular organisms, such as bacterial amoebas, would, hypothetically, be in a state free from harm or suffering. They would have no desire to propel themselves in any direction of betterment, as “there would be no competition for food or survival, because all are equally provided for.” (Revelation Rationality Knowledge and Truth, p.193) Consequently, the essence of evolution and its natural selection dies and human existence becomes impossible. The question left for atheists is whether to acknowledge the necessary play of suffering in nature and, thus, to exist, or to deny suffering completely, resulting in stagnant, pointless bacteria and never eventually existing. No one with sanity will choose the latter.

Another issue with absolute equality

arises when discussing the innocent who suffer from diseases and disabilities that are not their doing. Is it valid to question why this particular person – let’s call him A – has this disease and not person B, or C, D, or anyone at all? This question would have to be repeated for every person. In that case, “the Creator is left with is either to create all babies equally healthy or equally unhealthy.” (Ibid., p. 187) Or what about people feeling less attractive than others? Would God then have to create everyone with identical looks? This would surely create a monotonous existence with problems such as difficulty recognising people. Basic suffering, such as jealousy or an inferiority complex, may even arise from material or worldly status. Would God then have to create everyone on the same exact level? People would become incapable of surpassing others in anything unless everyone did it at the same time.

This would be absurd! In such a case, basic development would become impossible and even one’s will would be limited. “Wherever there is variety and diversity, comparative suffering and happiness are bound to be generated.” (Ibid., p.88) Suffering has indeed been incorporated into nature so our reality can proceed seamlessly without imbalance.

“Allah it is Who has sent down the Book with truth and [also] the Balance.” (Surah ash-Shura, Ch.42: V.18)

It must not be forgotten that much of the suffering in the world is the fault of Man. God has provided the resources and the instructions for their use. Yet it is the gift of free will that ultimately decides whether these resources are used for good or bad. For example, war can be stopped; however, due to the greed of power, racism and other wrongdoings, war continues.

Similarly, there is enough food to eliminate the hunger of everyone on earth, yet people still starve. If all of Allah’s creation is used for its purpose, we find there is no morally unnecessary suffering.

“And whatever misfortune befalls you, is due to what your own hands have wrought.

And He forgives many [of your sins].”

(Surah ash-Shura, Ch.42: V.31)

Jalsa Seeratun-Nabi held in Bradford East, Canada

Penultimate view of an atheist and believer

Touseef Ahmad Rehan Secretary Ishaat, Jamaat-e-Ahmadiyya Bradford East, Canada

The question of suffering is typically raised by atheists. Though, upon closer examination, we find ourselves asking atheists: Why does it matter? Atheistically, everything is born out of chaos. Chance is their creator. If so, all suffering is the fault of chance. There is no god to blame, no god to owe their existence to. Thus, there is no question to be answered.

If they acknowledge such arduous suffering to exist in their unsystematic nature, then their only relief would be death to put them out of their misery?

Conversely, believers know the wisdom behind creation; they are not scared to suffer for they know it is a test and necessary for their being. True believers know that innocent sufferers will move from a reality of finite pain to one of infinite reward, happiness and pleasure. They have such faith in their compensative reward that they would treat their ephemeral misery as if it were painless. For them, death is more beautiful than anything.

If this answer has no value for someone who doesn’t believe in a God and the reward of the hereafter, then the question of suffering should not be discussed at all.

As the question itself assumes the existence of God. Due to this, the factor of an infinite compensational reward cannot be dismissed.

Jamaat-e-Ahmadiyya Bradford East, Canada, organised Jalsa Seerat-un-Nabi on 19 December 2023. Arrangements for Lajna members and nasirat to listen to the event were made at the Baitul Khabeer Mosque, whereas arrangements for khuddam, ansar and atfal were made at the Bradford Community Center.

The event was presided over by Jameel Ahmad Sahib, Regional Amir, Northern Ontario.

The formal programme started with the recitation from the Holy Quran with its English and Urdu translations, followed by a poem in praise of the Holy Prophet Muhammadsa.

The first speech was delivered by Qasim Ghumman Sahib, a missionary.

The speech focused on “The Holy Prophet Muhammadsa: A Perfect Man”.

This was followed by an Arabic qasidah recited by a group of Atfal.

Another address was delivered by Ansar Raza Sahib, a missionary, on “Prince of Peace: Holy Prophet Muhammadsa”.

The event concluded with a silent prayer.

A total of 85 men and 95 women attended the event in person. Moreover, 47 families listened to the proceedings virtually.

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Bani Isra’il: A Quranic Journey through history Abdul Hadi Masood Missionary UK

Jews, also known as Bani Isra’il in the Holy Quran, have a rich history dating back to Prophet Abrahamas. This article aims to uncover the historical events mentioned in the Holy Quran about Bani Isra’il according to chronological order, focusing on the identity of Jews, their beginnings, and their connection to the promised land.

Bani Isra’il: The descendants of Hazrat Jacobas

harboured jealousy towards Josephas, leading them to cast him into a well when he was quite young. A passing caravan discovered Josephas, transporting him to Egypt, where he was subsequently sold. Amidst a series of events recounted in the Holy Quran, God Almighty intervened, elevating Josephas to a prestigious position within the royal court.

As the narrative unfolds, the brothers and father of Josephas eventually journeyed to Egypt, finding residence there. These 12 brothers, the progenitors of the tribes, later evolved into the 12 tribes of Israel.

Following their escape from Pharaoh, the 12 tribes of Bani Isra’il pressed on in their journey towards the Promised Land. It was during this pivotal journey that God Almighty granted the divine commandments to Bani Isra’il, marking the establishment of a covenant between God and the people. Surah al-Baqarah (Ch.2: V.64-67) details the covenant made at Mount Sinai, outlining the responsibilities assigned to Bani Isra’il and underscoring the consequences of disobedience.

Bani Isra’il refers to the descendants of Prophet Jacobas. Bani meaning son and Isra’il was a title bestowed upon Prophet Jacobas. This term translates to sons of Israel.

Prophet Jacobas, the son of Prophet Isaacas and the grandson of Prophet Abrahamas, played a crucial role in the formation of Bani Isra’il. Notably, Prophet Jacobas had 12 sons, each of whom went on to lead separate tribes, collectively known as Bani Isra’il.

The covenant with Prophet Abrahamas The Quran sets the foundation for the story of Bani Isra’il with references to the covenant made with Abrahamas.

“And remember when his Lord tried Abraham with certain commands which he fulfilled. He said, ‘I will make thee a Leader of men.’ [Abraham] asked, ‘And from among my offspring?’ He said, ‘My covenant does not embrace the transgressors.’” (Quran, alBaqarah, Ch.2: V.125) From this verse, we learn: 1. The progeny of Abrahamas was destined for blessings 2. These blessings were reserved for those who did not transgress The story of the Promised Land starts when Abrahamas embarked on a journey from Mesopotamia, a region encompassing present-day Iraq, Syria, and Turkey, to the land of the Canaanites, the present-day Holy Land. The Bible also recounts God Almighty’s promise to Abrahamas regarding this land “Abram traveled through the land as far as the site of the great tree of Moreh at Shechem. At that time, the Canaanites were in the land. The Lord appeared to Abram and said, “and said, Unto thy seed will I give this land.” So, he built an altar there to the Lord, who had appeared to him.” (Genesis 12:6-7)

Prophet Josephas and the eleven brothers Prophet Abraham’s journey to Canaan set the stage for subsequent generations, with his son Isaacas and grandson Jacobas continuing to reside in the region. Jacobas was the father of 12 sons, among them Josephas, a prominent figure extensively detailed in the Holy Quran.

The sacred text reveals that the brothers

Eddie & Carolina Stigson | Unsplash

Approximately 400 years later, the Bani Isra’il found themselves enslaved under the rule of the Pharaoh of that era. In response to their plight, Mosesas was divinely appointed

by God Almighty to lead the Bani Isra’il to freedom.

The Exodus from Egypt After spending approximately 400 years in Egypt (Exodus 12:40), God Almighty sent Mosesas to liberate the 12 tribes of Bani Isra’il, the descendants of Jacobas, from the tyranny of Pharaoh. With divine assistance, Mosesas led the Bani Isra’il in their escape from Pharaoh, embarking on a journey towards the Promised Land according to divine command. The Holy Quran narrates the story of the Exodus, highlighting divine intervention during the escape from Pharaoh in Surah al-Baqarah (Ch.2: V.49-50), underscoring the miracles and guidance bestowed upon Bani Isra’il.

“And [remember the time] when We delivered you from Pharaoh’s people who afflicted you with grievous torment, slaying your sons and sparing your women; and in that there was a great trial for you from your Lord. And [remember the time] when We divided the sea for you and saved you and drowned Pharaoh’s people, while you looked on.” (Surah al-Baqarah, Ch.2: V.5051)

The covenant at Mount Sinai

The incident of the Golden Calf Having spent a considerable amount of time under the influence of Pharaoh, Bani Isra’il absorbed some of the religious and cultural values of Egypt. Despite their covenant with God Almighty, a strong affinity for Egyptian culture lingered among them. On their journey to the Promised Land, the influence of Egyptian practices became apparent as Bani Isra’il expressed a desire for an idol or sculpture to worship. This longing for a tangible representation of God persisted, with the people requesting an image whenever they encountered other groups.

“And We brought the children of Israel across the sea, and they came to a people who were devoted to their idols. They said, ‘O Moses, make for us a god just as they have gods.’ He said, ‘Surely, you are an ignorant people.” (Surah al-A‘raf, Ch.7: V.139) When Mosesas was commanded by God Almighty to engage in prayer and seclusion for 40 nights, Bani Isra’il resorted to crafting a golden calf, as detailed in Surah al-Baqarah.

God Almighty addresses this incident in the Holy Quran, “And remember the time when We made Moses a promise of forty nights; then you took the calf for worship in his absence and you were transgressors.” (Surah al-Baqarah, Ch.2: V.52)

Settlement in the Promised Land The journey to the Promised Land was

an opportunity given by God Almighty to Bani Isra’il to undergo both physical and spiritual growth. However, upon reaching the borders of the Promised Land, God Almighty commanded them to initiate an attack and conquer the Promised Land Despite the divine promise of victory, the Bani Isra’il refused to attack, anticipating defeat. This reluctance, even in the face of God’s promise, is underscored in the Holy Quran. “They said, ‘O Moses, we will never enter it so long as they remain in it.

Therefore, go thou and thy Lord and fight, and here we sit.” (Surah al-Ma’idah, Ch.5: V.25) Due to their disobedience to the divine commandment, the Bani Isra’il faced consequences. God declared in the Holy Quran: “‘Verily, it shall be forbidden for them for forty years; in distraction shall they wander through the land. So, grieve not over the rebellious people.’” (Surah alMa’idah, Ch.5: V.27) In the Five Volume Commentary, under this verse, it states, “When the Israelites behaved in a cowardly manner, God decreed that they should remain in the desert for a period of 40 years so that the life of the desert should invigorate them and strengthen their morals. In the meantime, the old generation became practically extinct and the younger generation grew brave and strong enough to conquer the Promised Land.” (Five Volume Commentary, Surah al-Ma’idah, Ch.5: V.27) After the passage of 40 years, during which Prophet Mosesas and Aaronas and the old generation of Bani Isra’il had passed away, a new generation emerged under the leadership of Joshua bin Noon.

This courageous generation successfully conquered the Promised Land, and it was then divided among the 12 tribes as ordained.

After 200 Years: Talut’s appointment as King; Bani Isra’il’s history post-conquest In Chapter 2, verse 248 of the Holy Quran, God Almighty alludes to a king named Talut and narrates certain incidents involving Bani Isra’il. Hazrat Musleh-e-Maudra, in his insightful commentary on this verse, identifies Talut as Gideon in the Bible.

Gideon was king of Bani Isra’il 200 years after the conquest of Canaan. He played a key role in delivering the Israelites from the oppression of the Midianites.

In the Five Volume Commentary, we read, “For two hundred years after Moses, the Israelites were divided into different tribes and had no king and no fighting force. In 1256 B.C., owing to their iniquity, God delivered them into the hands of the Midianites who plundered and ravaged them for seven long years, and they were compelled to take refuge in caves (Judg. 6:12). This is why they are represented in the Quran as saying we have been driven forth

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from our homes. The Midianites attacked them and carried away their sheep and oxen and asses, and destroyed their crops and pillaged them as far as Gaza (Judg. 6:4-6).

The Israelites then cried to their Lord, and God raised among them a Prophet; and an angel of the Lord appeared to Gideon, appointed him king and promised him divine help. Then Gideon said to God, “Oh my Lord, wherewith shall I save Israel?

Behold, my family is poor in Manasseh, and I am the least in my father’s house” (Judg. 6:15). This tallies with the description given in the Quran which represents the chiefs among the Israelites as saying with regard to the new king, how can he have sovereignty over us while we are better entitled to sovereignty than he and he is not given abundance of wealth (2:248).” (Five Volume Commentary, Surah al-Baqarah, Ch.2: V.258) The Holy Quran tells us that “Talut” defeated “Jalut”. Hazrat Musleh-e-Maudra in his commentary on Chapter 2, verse 250 of the Holy Quran explains who “Jalut” is. In the Five Volume Commentary, we read: “The Jalut spoken of in this verse does not signify a person but a people, while the word ‫( جنود‬forces) points to the helpers and associates of these people. The Bible refers to Jalut under the name of Midianites who pillaged and harassed the Israelites and destroyed their land for several years (Judg.

6:1-6). The Amalekites and all the eastern tribes assisted the Midianites in their raids (Judg. 6:1) and formed ‘the forces’ referred to in the verse.” (Five Volume Commentary, Surah al-Baqarah, Ch.2: V.150) Ultimately, Gideon achieved victory over the opposing forces, and this triumph is narrated in the Holy Quran “So, they routed them by the command of Allah; and David slew Jalut, and Allah gave him sovereignty and wisdom, and taught him of what He pleased. And had it not been for Allah’s repelling men, some of them by the others, the earth would have become filled with disorder. But Allah is Munificent to all peoples.” (Surah al-Baqarah, Ch.2: V.252) The fascinating aspect of this verse lies in its swift transition from Talut’s confrontation with Jalut to the mention of Prophet David’s slaying of Jalut. Keeping in mind that Davidas did not ascend to the throne until 200 years after Gideon. Hazrat Musleh-eMaudra explained this verse beautifully; he states, “Talut or Gideon was able to defeat Jalut or the Midianites and curb their rising spirits, but their crushing defeat to which the verse refers as the killing of Jalut came in the time of David about two hundred years afterwards.” (Five Volume Commentary, Surah al-Baqarah, Ch.2: V.252)

1010-970 B.C. He was a great warrior and a great statesman. His importance as the real builder of the Hebrew Kingdom can hardly be overestimated. Through him all the tribes of Israel from Dan to Beersheba became united and organized into a powerful nation whose kingdom extended from the Euphrates to the Nile. Towards the end of his life David had to suffer much at the hands of scheming slanderers, which deeply grieved him.” (Five Volume Commentary, Surah al-An‘am, Ch.6: V.85) After the reign of Davidas, the mantle of kingship passed to his son Solomonas.

Hazrat Musleh-e-Maudra offers illuminating insights into Solomon’s era, providing a profound understanding of the challenges, accomplishments, and wisdom that marked his distinguished kingship, “‫سلیمان‬ (Solomon) was the second son of David & Bath-Sheba and the third king of Israel. He reigned from about 971 to 931 B.C. He was called Jedidiah (beloved of Yehovah) by Nathan, the Prophet. But David was told by Yehovah that his son’s name should be Solomon (peaceful). […]

“The fact that he ruled for a long period of forty years shows that he must have consolidated firmly the kingdom he inherited from his father. He was a great monarch and a wise judge. He greatly

A glance at David’s and Solomon’s reign 200 years after Gideon

During Solomon’sas era, secret societies quietly emerged, their plots surfacing fully in the reign of his son, when 10 tribes seized the northern part of Israel, leaving the southern territory for the remaining 2 tribes. The Holy Quran sheds light on this in Chapter 2, verse 103. The Five Volume Commentary describes these events in following words, “This account of Jewish secret societies and conspiracies and treacherous signs and symbols, as alluded to in this verse, finds corroboration in the Bible (1 Kings 11:​1-6), where we read that the charge of idol-worship was spread against Solomon.

An account of his enemies is found in I Kings 11:​14, 23, 26, and a reference to secret plots is made in II Chron. 10: 2-4 where we

In the Bible (1 Samuel 9-11), a pivotal moment occurs as Saul is chosen as the first monarch of the United Kingdom of Israel, marking the initiation of diverse tribes uniting to form a cohesive state. After Saul, David from the tribe of Judah is anointed as the second king (1 Samuel 16), further shaping the trajectory of Israel’s history. The Five Volume Commentary, in the description of Prophet Davidas, states, “King of Judah and Israel, David, who was of Israelite origin being from the tribe of Judah, was founder of the Judean dynasty at Jerusalem. The date of his reign is generally fixed at about

Tanner Mardis | Unsplash

extended and developed the trade and commerce of his country and contracted friendly alliances with foreign rulers. He was the master-builder among the Israelite kings and is best known for his building of the Temple at Jerusalem, which is known as the Temple of Solomon and which became the Qiblah of the Israelites for all time. In spite of the prosperity of his kingdom, Solomon’s reign was not altogether happy.

Plots were hatched against him by secret societies to bring about his downfall. The Society of the Freemasons is also believed to have dated from his reign. He was followed by a worthless son (Enc. Bri., Enc. Bib. & Jew. Enc.).” (Five Volume Commentary, Surah al-An`am, Ch.6: V.85)

The kingdom of Israel and secret societies

learn that the Jews had sent for Jeroboam, a bitter enemy of Solomon, immediately after his death and had attempted to make Solomon’s son agree to some demands of theirs, involving certain imputations against Solomon, before his accession to the throne.

We learn about the secret signs from I Kings 11:​29-32, in which the ten tribes of the Israelites are likened to ten pieces of a garment, and Jeroboam is told that these ten tribes were on his side against Solomon; and so it proved to be, for on the death of Solomon, these ten tribes made Jeroboam their king (I Kings 12:​20).” (Five Volume Commentary, Surah al-Baqarah, Ch.2: V.103)

The Babylonian captivity centuries after Solomon’s reign After the death of Solomonas, the kingdom’s division into northern and southern realms unfolded; 10 tribes in the north and two in the south. About 200 years later, the northern part fell victim to gradual decay.

The Five Volume Commentary states, “Then it fell prey to gradual decay and about 733 B.C. Samaria was conquered by the Assyrians, who annexed the whole of Israel north of Jezreel.” (Five Volume Commentary, Surah Bani Isra’il, Ch.17: V.6) Approximately 150 years later, around 586 B.C., a pivotal historical event unfolds, recorded in the Holy Quran (Surah al-Baqarah, Ch.2: V.103). King Nebuchadnezzar’s devastating conquest led to the destruction of Jerusalem and the captivity of the Israelites in Babylon, presentday Iraq. The Five Volume Commentary offers profound insights into the manner in which the Israelites reclaimed their freedom, “In this narration, the Quran refers to the days when King Nebuchadnezzar brought the Jews as captives into Babylon and kept them there for a long time. The holy men referred to in the verse under comment were Haggai, the Prophet, and Zechariah, the son of Iddo (Ezra 5:​1). When Cyrus, King of Media and Persia, rose to power, the Israelites entered into a secret agreement with him and greatly facilitated his conquest of Babylon. In return for this service, he not only allowed them to return to their own country but also helped in the rebuilding of the Temple (Historians’ History of the World, ii. 126).” (Five Volume Commentary, Surah al-Baqarah, Ch.2: V.103) Cyrus the Great, also known as DhulQarnain in the Holy Quran, bestowed upon the Israelites the land of Judah and played a pivotal role in the reconstruction of the temple, echoing the grandeur of Solomon’sas time.

Divine warnings In the verses Ch.17: V.5-8, the Holy Quran foretells and reflects on two divine punishments destined for the Israelites, if they continued their transgression. The first, inflicted by the Babylonian king Nebuchadnezzar, has been recounted.

Hazrat Musleh-e-Maudas details the second, occurring post Prophet Jesusas, as the Jews persecuted him. In the Five Volume Commentary, we read “This verse speaks of the Jews’ second relapse into iniquitous and evil ways and of the punishment which befell them in consequence. They persecuted Jesus and sought to kill him on the cross and stamp out his Movement. So God afflicted

them with a terrible punishment when in 70 A.D. the Roman forces under Titus swept the country and, amid circumstances of unparalleled horror, Jerusalem was destroyed and the Temple of Solomon was burnt down (Enc. Bib., under Jerusalem).

This disaster took place when Jesus was yet living in Kashmir. It was also foretold by Moses.” (Five Volume Commentary, Surah Bani Isra’il, Ch.17:V.8)

Conclusion While the primary focus of this article was historical, it is essential to recognise that the Holy Quran transcends mere historical documentation. In narrating events, the Quran’s intention is to guide and impart wisdom to its readers. These historical references, spanning from the promise to Abrahamas to the era of Jesusas, illuminate the fulfilment of divine promises. The history of the Israelites, marked by blessings, kings, and prophets, also carries a recurring lesson – transgressions led to the withdrawal of divine favour and the imposition of divine retribution through other nations. In these pages, we find not just history but timeless guidance embedded in the divine narrative.

Compassion in action: Jamaate-Ahmadiyya Malta’s charity outreach Laiq Ahmed Atif President Jamaat-e-Ahmadiyya Malta

Jamaat-e-Ahmadiyya Malta had the opportunity to serve the people in need and organise the following visits to different homes and centres to extend its solidarity, message of peace and brotherhood and to present them with gift hampers.

Jamaat-e-Ahmadiyya Malta organised five charity visits during December 2023 and distributed a total of 350 gift hampers and 100 New Year calendars published by the Jamaat during these visits, including Komunità Santa Marija – Sedqa, a rehabilitation centre for drug addicts, Caritas Malta’s San Blas Therapeutic Community, Happy Parenting Malta, Mosta Food Bank and Saint Vincent de Paul, a long-term care facility for the elderly.

During the visits to the rehabilitation centres, we had the opportunity to meet the residents and share some thoughts with them that will be helpful for them to complete the rehabilitation programme successfully with a positive outcome. The local missionary highlighted the purpose of the visit and what Islam Ahmadiyyat stands for.

During our visit to the old house of Saint Vincent de Paul, we had the opportunity to meet the most vulnerable people, who are rarely visited by their families and some of whom no one visits.

Friday 26 January 2024 | AL HAKAM

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Early history of Ahmadiyyat in Ceylon A glimpse into the Ceylonese newspapers Ata-ul-Haye Nasir Al Hakam

Ahmadiyyat in Ceylon Ceylon, now Sri Lanka, is among those fortunate countries where the seed of Ahmadiyyat was planted during the lifetime of Hazrat Mirza Ghulam Ahmadas, the Promised Messiah and Mahdi. It was during his lifetime that some people accepted Ahmadiyyat, and his message particularly reached those people through some of his own writings and The Review of Religions.

In 1915, Hazrat Musleh-e-Maudra sent Sufi Ghulam Muhammad Sahib to Mauritius as a missionary, and during his journey, on 14 March 1915, he visited Ceylon and stayed there for 3 months. Through his efforts, 15 people accepted Ahmadiyyat, and the system of Jamaat was established there. (“Ahmadiyya Muslim Mission in Sri Lanka [formerly Ceylon]”, www.ahmadipedia.org) It is reported in Tarikh-e-Ahmadiyyat that Hazrat Munshi Muhammad Haider Khan Sahib of Banglore took bai‘at in 1897 (Tarikh-e-Ahmadiyyat, Vol. 1, p. 647) and went to Ceylon, where he propagated the message of Islam Ahmadiyyat and distributed literature of the Jamaat there. In a letter of early 1908, he wrote to the Promised Messiahas and mentioned some individuals who accepted the Promised Messiahas, and some who had a keen interest in the message of the Promised Messiahas. He mentioned an individual named Abdul Azeez, who was the president of a Muslim anjuman there, who later accepted Ahmadiyyat through a letter. (Badr, 9 April 1908, p. 4)

Letter to the Promised Messiahas from Abdul Azeez Sahib In this letter, I.L.M. Abdul Azeez Sahib has been mentioned, who sent a letter to the Promised Messiahas in 1908, and stated: “49A, Messenger Street, “Colombo, 29th February 1908, (Friday).

“My Blessed Master, “For the last two years I have been reading the articles which appeared in the ‘Review of Religions’ from and about you, and your mission, and the last of them is the paper written by you and read before the Religious Conference held recently at Lahore [in December 1896] under the auspices of the Arya Samaj. The more I know of you and your words the more I am convinced of your sincerity and of the truth of your mission. Therefore I think I should, for my own spiritual benefit, enter your fold, and become a disciple of yours.

I pray that I may be permitted to enter into your discipleship, and I further pray that I may be informed of the rules that I have to observe. As a special favour, I beg

that your Holiness will condescend to pray for my long and happy life and to have my knowledge, happiness and means increased manifold. I have a wife and six children on whom please confer your blessings.

“I am conducting a magazine called the ‘Muslim Guardian’ in English and Tamil.

“Hoping to hear soon of your acceptance of me as a disciple, and to receive the benefit of your prayer and blessings.

“I remain, “Dear Master, “Your humble disciple “I. L. M. Abdul Azeez” (The Review of Religions, Vol. XV, December 1916, pp. 467468) In 1920, Hazrat Musleh-e-Maudra said: “The name of the Promised Messiahas had spread all over the world within a few years, and there is no part where his name has not yet reached. Look at that town [of Qadian] and then ponder over the fame it has attained through the Promised Messiahas. […] Now, by the sheer grace of God Almighty, there are clear indications of the propagation of Islam [all over the world]. Our missionary would have reached America by now, insha-Allah. Similarly, there is progress in Africa and Ceylon.” (“All Ahmadis must preach Islam to the world: Hazrat Musleh-e-Maud’s advice to the Jamaat”, www.alhakam.org)

Message of Ahmadiyyat in Ceylonese periodicals The message of Islam Ahmadiyyat spread within Ceylon through various newspapers, particularly, The Times of Ceylon, which actively covered the activities of Jamaate-Ahmadiyya in Ceylon. Below is only a glimpse of that news coverage, which also

highlights the fact that Ahmadis there faced many hardships as well.

It is worth acknowledging that these newspapers might incorporate particular perspectives pertaining to the Promised Messiah’sas claims and Ahmadiyyat, which are based on the authors’ comprehension or convictions.

Consequently, such interpretations should not be misconstrued as a comprehensive or accurate representation of the viewpoints or beliefs espoused by the Ahmadiyya Muslim Community.

The Times of Ceylon wrote under the heading “The Ceylon Ahmadiyya Association”: “A special general meeting of the Ceylon Ahmadiyya Association was held at their Juma Mosque Hall, Shorts Road, Colombo, on Saturday, September 6th, at 7 p.m.

“Mr. C. H. Mantara moved a resolution conveying to the Amir of Afghanistan their deep regret at the murder in Afghanistan of Moulvi Nematullah Khan, an Ahmadiyya Missionary.

“Mr. K. Omerdeen seconded.

“The resolution was unanimously adopted.

“The general meeting was then held. A letter to the proprietors of Mount Temple Estate at Gampola, adjoining the General Cemetery, asking for the allotment of a small portion of land for the Ahmadiyya burial ground was submitted. In reply, Mr. O. Shelton-Agar, part proprietor, wrote that the proprietors of the estate would consider the matter. It was resolved that the proprietors be thanked.

“A letter was read from [the] Government, permitting Moulvi Ghulam Rasool, Ahmadiyya Missionary from

Mauritius, to lecture on ‘Islam’ at the Tower Hall. It was resolved that [the] Government be thanked, and to represent matters to [the] Government to withdraw entirely the restriction imposed on Ahmadiyya missionaries.

“It was resolved to resume the publication of the Association’s ‘Thuthan’ regularly from the 19th instant.

“It was resolved to announce the publication of the book ‘The Christian Doctrine of Atonement” by Dr Mufti Sadiq[ra], LL.D., and ‘The Address presented to the Prince of Wales’ by the Ahmadia community (Tamil now in Press.)

“Resolved that lectures be delivered at the Association Hall, Shorts Road, every Sunday evening.

“Mr. K. M. Hassen of Qadian.

“Mr. K. M. Hassen, was accorded a hearty welcome last Saturday by the members of the Ceylon Ahmadiyya Association. He is a student of theology at Qadian sent by the Association five years ago. He is an accomplished Urdu scholar, and is on a holiday. He will return to Qadian shortly to complete his two years’ course to qualify as a missionary of the Ahmadia community.”

(The Times of Ceylon, 8 September 1924, p.

4) The Times of Ceylon wrote under the heading “Visit of Ahmadiyya Missionary from England”: “Moulvi Ghulam Farid Malik, M.A., late Muslim Missionary in Germany and England is a passenger on the M. M. ‘Campagne’ from Marseilles. He will break his journey in Colombo and travel overland to Qadian in the Punjab. During his stay in Ceylon he will deliver a series of public lectures at the Ahmedia Hall, Short’s Road.

Representation has already been made to His Excellency the Governor to kindly withdraw the restrictions imposed on the Ahmadiyya missionary, confining their activities at their headquarters in Short’s Road, and accord the same liberty enjoyed by other religious bodies.” (The Times of Ceylon, 4 November 1924, p. 7) Mentioning the opposition to Ahmadiyyat in Ceylon, The Times of Ceylon wrote under the heading “The Ceylon Ahmadiyya Association — Government Restrictions on Missionaries”: “The monthly meeting of the Ceylon Ahmadiyya Association was held on Saturday, at 7 pm.

“The Secretary read the minutes of the last meeting and the Treasurer submitted the statement of accounts, which was adopted.

He read the letter from Government: “Colonial Secretary’s Office, Colombo, 14th November, 1924.

“The Hon. Secretary, Ceylon Ahmadiyya Association, Colombo.

“Sir,—In continuation of the

AL HAKAM | Friday 26 January 2024 acknowledgment of your letter of the 27th October, 1924, addressed to His Excellency the Governor, I am directed to inform you that His Excellency is not prepared at present to withdraw the conditions under which Ahmadiyya missionaries are allowed to enter Ceylon.

“2. I am to add that in case of a visit by an Ahmadiyya missionary, the question of allowing him to deliver a public lecture, provided that it is not in the open air, will be considered if application for such permission is made.—I am, &c., L. A. Northcroft, for Colonial Secretary.

“Mr. O. A. Majeed [Osman Abdul Majeed Sahib], the Imam of the Mosque, said that it was unreasonable that Government should adhere to the order made in 1915 during the martial law days, and with holding the religious liberty of His Majesty’s British subjects in not granting the rights of their missionaries.

“The Ahmadiyya missionaries were accorded fitting reception at the recent Religious Conference at Wembley [sic., Imperial Institute] in England, but in Ceylon, they were denied the privilege. Though they were a religious body, their missionaries were not allowed to land in Ceylon during the martial law days. After the withdrawal of martial law their missionaries, though allowed to land, had to confine their activities to the Ahmadiyya Hall in Colombo, and special permission was granted from [the] Government to lecture in public places. For these concessions they were deeply thankful to [the] Government. The Government could not be entirely blamed for withholding their rights. The Buddhists and the Christians were more liberal than the conservative orthodox Mohammedans, who has made representations to [the] Government to enforce this restriction.

(Shame.) The Buddhists allowed them to lecture on ‘Islam’ at their Young Men’s Buddhist Association Hall in Colombo, and an Anglican missionary at Negombo offered to bury their dead in the portion of the cemetery allotted to them, but their Mohammedans brothers were hesitating still to permit them to pray freely in their mosque and use the burial ground which virtually belonged to them—(shame)— though they have the same formula of the kalima–‘Laa ilaaha illallah Muhammadur Rasoolullah—there is one God and He is without a peer, and Muhammad[sa], is His servant and His apostle.’ In conclusion, be submitted that the proceedings of this meeting be submitted to His Excellency the Governor with a prayer that before he leaves Ceylon he may be pleased to withdraw the restrictions imposed on the Ahmadiyya missionaries.

“Mr. Habibullah Khan said that the feelings of the orthods Muslims were not inimical today as they were ten years ago, and the restrictions might not be removed for many years more and therefore he proposed that the Hon. Mr. Victor Corea be approached to ask in the Legislative Council what was the reason for this restriction, with a view to withdraw the order.

“This was agreed to.

“A letter was read from Mr. Oliver Shelton Agar, stating that the owners were not willing to grant or sell any land to any community for the purpose they required it (that is for the burial ground.)

“It was moved that the Government

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be asked to acquire a portion of the estate adjoining the General Cemetery at Gampola as at Negombo.

“Ahmadiyya Jalsa (Congress.)

“Resolved that the Ahmadiyya annual Jalsa or Congress meeting be held this year at Negombo on December 25th, and all Ahmadis, including ladies and children, be present at the meeting.

“It was resolved that the election of office-bearers for 1925 be held at the Ahmadiyya Hall, on January 1st.” (The Times of Ceylon, 26 November 1924, p. 13) The Times of Ceylon wrote under the heading “The Ahmadiyya Muslims”: “The stoning to death in Afghanistan of Ahmadiyya Missionaries has served to call attention to this small, but very energetic, sect of Islam. The Ahmadiyya movement bears some analogy to the rise of Christianity, inasmuch as its Founder, Mirza Ghulam Ahmad[as], claimed, and is believed by his followers, to be the Promised Messiah and the Mahdi of the Muslims in whom all hopes and prophecies of Islam concerning its final triumph, and greatness are to be fulfilled. There is a tradition of the Holy Prophet[sa] which says that ‘in the beginning of every century of the Muslim era God will raise one who will reform the faith.’ In 1880, Mirza Ghulam Ahmad[as], who had hitherto been regarded merely as a great Muslim teacher, announced himself as the predicted Reformer of the Faith. He later laid claim to be the second Messiah, both of Christians and Muslims, asserting that he and Jesus[as] were two parts of one and the same essence.

The new Prophet attracted a number of adherents who, however, at his death in 1908, formed an infinitesimal proportion of the total of Muslims, the aggregate being estimated at less than half a million.

The Ahmadiyya sect has, since the death of the reformer, shown great missionary activity and is somewhat more numerous today. The movement was introduced into Ceylon about ten years ago and has since made fairly rapid headway, branches being established in different parts of the country.

It has, however, not as yet in Ceylon secured sufficient support for the establishment of a Mosque, and its devotees have to content themselves with holding their services in the most suitable place they can find for the purpose. The new sect is of, perhaps, greater interest than it would otherwise be because, from its very essence and origin, it is predisposed to reconciliation with the Christian religion, Ahmad[as] having claimed to be not only the Mahdi and Messiah of the Muslims, but also the promised second Messiah of the Christians.

The aim of the Ahmadiyya movement is universal and claims to embody in itself, the fulfilment of the hopes not of Muslims only but of other religions. This characteristic of the new religion [sic., Jamaat] is evidenced by the breadth of view and tolerance of spirit displayed by its followers. In India the Ahmadiyya sect is marked by its friendliness towards British rule and its discouragement of political agitation. The activity of the sect in the propagation of its views has naturally brought it up against severe opposition, which has taken a very violent form in Afghanistan, and it is not unlikely that we shall hear of further impacts between it and orthodox Islam.” (The Times of Ceylon, 5 March 1925, p. 6) The Times of Ceylon wrote under the

heading “Visit of an Ahmadiyya Missionary”: “Moulvi Ghulam Mohamed. B.A., Ahmadiyya Missionary of Mauritius, is returning by the s.s. ‘Janus’ from Mauritius with his family to Qadian, in the Punjab, and will be staying in Ceylon for some time.

He was the first Ahmadiyya Missionary to Ceylon in 1915 and the founder of the Ceylon Ahmadiyya Association.” (The Times of Ceylon, 20 July 1926, p. 7) Reporting on the inauguration of the Fazl Mosque in London, The Times of Ceylon wrote under the heading “New London Mosque Opened: Member of Parliament Present”: “London, Oct. 3rd, 7-20 p.m.

“The long efforts of the Ahmadiyya sect of Moslems to establish a worthy centre in England were consummated today at the opening of the Mosque in Southfields, in south-west London, in the presence of large crowds of Moslems from throughout the world and Members of the House of Commons and other distinguished persons.

“The Mosque should have been opened

by Emir Feisal, the son of Ibn Saud, and there was general disappointment among the faithful when it was announced that Emir Feisal had been forbidden by his father to attend. “[Sir Sheikh] Abdul Qadir, an exMinister of the Punjaub Government, performed the ceremony.

“He declared that he hoped that the Mosque was merely the beginning and that a bigger Mosque would be built later.— (Reuter’s Special Service to The Times of Ceylon.)

“Why the Amir did not Attend “Misled by Erroneous Press Report “London, Oct. 2nd.

“The confusion of the Emir Feisal’s position vis a vis the opening of the Mosque appears to have arisen owing to erroneous statements appearing in the Press, which were reproduced in Egypt, and based on the mistranslation of a statement attributed to the Imam of the Mosque that the Mosque would be open to Christians. The statements became known at Mecca, resulting in the Emir Feisal’s receipt of an interdiction to open the Mosque. But explanations have been sent to Mecca which, it is hoped, suffice to clear up the misunderstanding.

“The King will give a private audience to Emir Feisal on October 9th—(Reuter’s Special Service to The Times of Ceylon via Bombay).

“Scene at the Mosque “Maharajah of Burdwan’s Tribute “‘Times of Ceylon’ Exclusive Service.] “(Telegram Copyright Ordinance, 1898.)

Received Oct. 4th, ll-30 a.m.

“London, Oct. 3rd.

“Until the last moment the Emir Feisal’s presence at today’s opening ceremony at Southfields was firmly expected.

“Audible murmurs of disappointment accompanied the reading of the notice posted at the entrance, signed by Imam Dard[ra], stating that much against his will the Emir Feisal had been forbidden to attend and announcing the substitution of Abdul Qadir.

“The day was overcast with occasional bursts of sunshine. Hours before the opening large crowds filled the roads adjacent to the white minaretted and gaily beflagged building.

“Abdul Qadir was preceded by the

Maharajah of Burdwan. He received a great ovation and was received by the Imam, who read prayers and a long cable from the Head of the Ahmadiyya communities [Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra] all over the world.

“The Imam explained at length that the Emir Feisal’s absence was due to a misunderstanding.

“Loud cries of ‘Allah’ went up as Abdul Qadir opened the doors of the Mosque, after which the whole party proceeded to a marquee, where speeches were delivered.

“Abdul Qadir, after regretting the Emir Feisal’s absence, declared that though he was not an Ahmadiyya he was glad to open the Mosque.

“He dwelt on the great qualities of the Ahmadiyyas and said that no religion existed without sects and Islam was no exception.

“The Maharajah of Burdwan stated that he felt it his duty and privilege to attend, although he was a non-Moslem. As regards Hindu-Moslem differences the Maharajah said it should be remembered that differences were on the question of religion and were not connected with mundane matters.

“What was happening in India, he said, was only a passing phase, as the hearts of the Hindus and Moslems were sound.

“On the conclusion of speeches and tea the voice of the Muezzin was heard for the first time in London and Moslems after ablutions entered for prayer.—(Times of Ceylon Exclusive Service — Copyright.)”

(The Times of Ceylon, 4 October 1926, p. 7) The Times of Ceylon wrote under the heading “Founder of the Ahmadiyya Movement”: “Dr. Mufti Sadiq[ra], D.D., L.L.D., delivered an interesting lecture on ‘Ahmad[as], the Founder of the Ahmadiyya Movement, in Islam’, at the Theosophical Library, Borella, on Sunday. Dr. Sadiq[ra] will deliver a public lecture on ‘The Message of Islam to the Nations’ at the Town Hall, Kandy, today, Mr. Geo. E. de Silva will preside. Dr. Sadiq[ra], will speak on ‘Buddhism from the Islam Point of View,’ at the Y.M.B.A., Kandy, tomorrow.” (The Times of Ceylon, 25 October 1927, p. 7) The Times of Ceylon wrote under the heading “Ahmadiyya Congress”: “The fourteenth annual Ahmadiyya Jalsa (Congress) was held at the Gampola Recreation Ground on December 25th at 10 a.m. There were present delegates from Colombo, Kandy, Matale, and other parts of the Island. Mr. C. H. Mantara presided.

“The President said that they were pleased to hear of the progress of our KingEmperor, for whose recovery the Ahmadis were praying.

“The President then delivered his presidential address.

“In the course of his address, he said that the alteration of the existing law and customs of the Mohammedans was a violation of their rights. The introduction of Kaziz was novel. There were no Kaziz in British India.

The proposed law should be withdrawn. The code of 1803 was sufficient for all time.

“An attempt should be made by [the] Government to allot to Ceylonese land now lying uncultivated. Agriculture and industries would make the people happy Continued on next page >>

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Opinion Fazal Masood Malik & Farhan Khokhar Canada

The choice of venue and leadership for the latest COP28 climate conference stirred controversy. Hosting the summit in Abu Dhabi, a major oil and gas hub, and selecting Sultan Al Jaber, an industry executive, as chairperson cast doubt regarding potential fossil fuel influence. This immediate perception challenge was viewed by some environmental advocates as an intentional affront. However, other pragmatic voices sought to reserve judgement, wanting instead to gauge COP28’s capacity to deliver tangible climate progress despite the questionable optics surrounding both the location and leadership of the event.

As with other multilateral efforts under UN and ICC auspices, substantial progress continued to prove difficult at COP28. The persistent impasse between Global North and Global South countries remains a deeply entrenched divide, blocking consensus.

Similarly, tensions between wealthy and developing nations, often stymieing these critical international dialogues, still need to be addressed in a more equitable fashion.

In the end, COP28 failed to deliver climate justice by most measures. Despite over 100 countries backing a definitive fossil fuel phase-out, including vulnerable small island states and major European powers, the final text omitted such a commitment.

Instead, watered-down wording called for “transitioning away from fossil fuels in energy systems, in a just, orderly and equitable manner, accelerating action in this critical decade.” (www.ox.ac.uk/news/202312-13-expert-comment-it-remarkable-howmuch-we-agree-cop28-and-transition-fossilfuels) For many supporters of bold action, this deal represented another compromise producing inequitable outcomes. Without << Continued from previous page

and reduce unemployment.

“Free schools should be provided by [the] Government and education made compulsory. [...]

“Mr. T. K. Lye presided over the afternoon session.

“Mr. A. H. Sookia, of Mauritius, spoke on ‘The Powers of Nature existing in the Universe as angels, devils, heaven, and hell.’”(The Times of Ceylon, 28 December 1928, p. 14) On 21 December 1932, The Times of Ceylon published the detailed programme of the upcoming Jalsa Salana of Jamaat-eAhmadiyya Ceylon, and wrote under the heading “Ceylon Ahmadiyya Ceylon”: “The Katib [sic., khatib] of the Ahmadiyya Mosque announced after the Friday Juma Prayers that the seventeenth annual Jalsa (Congress) will be held at their Negombo New Mosque premises on Sunday [25 December], from 9 a.m. to 6.30 p.m.

The tortuous road to climate justice strategic approach in which Western, more developed nations accept responsibility for the harm and developing countries learn from the mistakes of the past. Working together, the world must strive towards saving Pacific island nations who are on the brink of an inevitable U.S. Statement at COP28 | Wiki Commons environmental disaster, a taste of unified steps to curb emissions at their which is now seen by prosperous countries main source – carbon-intensive energy through their own extreme climate change.

– already impacted communities will No simple policy can instantly launch continue shouldering the gravest climate a worldwide transformation on the scale consequences. climate science demands.

Funds and An agreement with loopholes bigger than technical assistance alone cannot redress the an oil tanker! toxic legacy trailing vulnerable nations.

Nor Despite the European Commission’s pronouncement that COP28 represents the will voluntary carbon trading or eventual inception of fossil fuels’ demise, substantial emissions regulation sustain most at-risk doubt persists regarding its capacity to meet peoples and ecosystems. Avoiding 1.5°C stated climate objectives. While affirming warming requires not just decarbonisation the agreement as forward progress, but also proactive actions from the very achieving the critical 1.5°C warming people demanding such.

An ethical reckoning is needed before threshold will undeniably prove even more realigning incentives and power structures challenging now. towards environmental justice. This The much-lauded “loss & damage fund” responsibility extends across borders and remained on the books with promises of generations.

Our present path sees those billions of dollars. Nevertheless, it fell short least culpable for destabilising Earth’s of the actual economic catastrophe faced by climate left grappling with irreparable loss smaller nations. and damage.

From fire-ravaged forests to Attention turns to COP29 and whether flooded cities, the costs accumulate for selecting another hydrocarbon-reliant communities with minimal resources to nation, Azerbaijan, as host in 2024 can absorb or escape such shocks.

Each year, lost shift the justice needle. Will equitable accountability and collective ambient to obstructions and half-measures, further forecloses possibilities for humans to thrive. preservation finally prevail?

There is another angle for humanity to Solving the entwined dilemma of just consider: old-fashioned living within our environmental stewardship demands a

means. While tackling climate meltdown demands sweeping systemic change, the quest for sustainability begins from within.

Beyond reforming corrupted policies and processes, each of us must reflect on how our values and behaviours impact the planet.

Islam teaches that true happiness does not stem from material excess, but from spiritual fulfilment through righteous living.

The Islamic emphasis on moderation (Surah al-Furqan, Ch. 25: V.68 and Surah al-A’raf, Ch. 7: V.32) extends to ecological spheres as well, urging followers to live simply within their means. (Surah alBaqarah, Ch.2: V.61) A life lived mindfully and within means will help curb lifestyles that drive resource depletion and result in emissions escalation. Channelling savings towards community uplift (zakat) rather than individual indulgence synchronises with religious directives to show compassion for the most vulnerable sectors of our society.

Our climate reckoning thus implicates questions of both personal and global responsibility. Self-reflection is the crucial key that must be utilised before having a more extensive discussion on the global environment.

Hazrat Mirza Masroor Ahmadaa, Khalifatul Masih Vaa, has reminded us to reflect on our internal environment by asking ourselves if we offer prayers as they were meant to be. Do we treat humanity with kindness and respect? Do our words reflect peace, and do our deeds promote harmony? If so, this goodwill can inspire the system-wide change Earth demands.

Every one of us must start from within, realigning priorities before seeking transformation. An Islamic ethic guided by social justice is the only way to redefine notions of sustainable development for the challenging future ahead.

Delegates from all parts of the Island will be represented. The President Mr. Syed Ahmad of Satankulam in India will preside.” (The Times of Ceylon, 21 December 1932, p. 9) This was followed by a detailed programme of the Jalsa. (Ibid) The Times of Ceylon wrote under the heading “Prince’s Adviser”: “Sir Muhammad Zafrulla Khan[ra] who is representing certain Indian Princes in London is a former judge of the Indian Supreme Court.

“Like Sir Ramaswami Mudaliar he made his mark as a delegate to the Indian Round Table Conferences where his ready grasp of intricate constitutional detail attracted attention. Lord Linlithgow relied greatly on Sir Muhammad’s[ra] advice during his Viceroyalty. This able administrator served as a member of the Governor-General’s Executive Council for six years from 1935 to 1941. He was incidentally India’s first AgentGeneral in China.

“Sir Muhammad comes of an interesting

mission in 1878 in the Punjab village of Qadian. Mirza Ghulam Ahmad[as] gave some novel interpretations of Islamic tenets.

Orthodox Muslim theologists hold the personages of the Mahdi and the Messiah to be distinct. Ahmad[as] merged the two, and claimed to be the Promised Messiah-cumMahdi. “[Non-Ahmadi followers of] Islam maintain that Jesus[as] was taken alive into Heaven by God while a phantom was crucified in his place. Ahmad[as] declared that Jesus[as] was in fact crucified, but was taken down from the cross, while still alive by his disciples who tended his wounds till they were healed. Jesus[as], according to the Ahmadiyyas, spent his last days in Kashmir where he died. His tomb, they claim, is at Srinagar.

“A prominent Indian Ahmadiyya is Sir Mohamed Zafrulla Khan[ra], a former Judge of the Indian Federal Court and India’s first Representative to China.” (The Times of Ceylon, 2 September 1947, p. 6)

Muslim sect, some of whose tenets are not accepted by orthodox Muslims. He is an Ahmadiyya, a follower of the teachings of Mirza Ghulam Ahmad[as] who around 1878 started a new movement in Islam at Qadian in the Punjab. Mirza Ghulam Ahmad[as] claimed to be the Promised Messiah. He also held that Jesus[as] was taken down from the Cross while still alive by his disciples, had his wounds attended to, and later made his way to Kashmir where he died. The Ahmadiyyas maintain that Jesus’[as] tomb is in Srinagar. This Muslim Messiah died in 1908.” (The Times of Ceylon, 3 July 1947, p.

6) The Times of Ceylon wrote under the heading “Ahmadiyya Muslims”: “Concern is expressed by British Muslims in London over the safety of the head of the Ahmadiyya community in the Punjab.

“The Ahmadiyyas are a Muslim sect who follow the teachings of Mirza Ghulam Ahmad[as], an evangelist who began his

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Friday Sermon Mubarak Mosque, Islamabad, Tilford, UK

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

Today, I will continue to present further details regarding the Battle of Uhud. As mentioned previously, because the mountain pass was vacated, the disbelievers launched an attack from behind and overturned the outcome of the war. The enemy’s attack was extremely dangerous. What was the state of the resolve, courage and valour of the Holy Prophetsa at that moment? The details of this have been recorded as follows; when the outcome of the battle flipped, the Companions were unable to regroup owing to a state of confusion, panic and dismay.

But even during this state of panic and dismay and despite being surrounded by the enemy from all sides, the Holy Prophetsa remained steadfast and firmly stood his ground. Seeing the Companions scatter in all directions in a state of panic, the Holy Prophetsa would continuously say: “O such and such! Come towards me, O such and such, come towards me. I am the Messenger of Allah!” All the while he was being showered with arrows from every direction.

In one narration, it is related that the Holy Prophetsa proclaimed loudly:

َ� َ َ َ ‫َاَنا الَّن ِ​ِب �ُّیُ َلَا َک ِ​ِذ َ ِ​ِب‬ � ْ َ​َ ‫َاَنا ْاْب ُ​ُن َ​َع ْ​ْب ِ​ِد اْل ُ​ُمَّط ِ​ِلب‬ ْ َ​َْ ُ ْ َ​َ ‫َاَنا اْبُن اْلَعَوا ِ​ِتْک‬

“I am the Prophet this is not a lie. I am the son of ‘Abdul Muttalib. I am the son of ‘Awatik.” In books of traditions and biographies, it is generally stated that the Holy Prophetsa said these words during the Battle of Hunayn. However, it is possible that he uttered these same words during [the Battle of] Uhud as well as Hunayn.

(Sirah al-Halabiyyah, Vol. 2, Dar al-Kutub al-Ilmiyyah, Beirut, p. 310) The word “Awatik” has been mentioned here. “Awatik” is the plural of “Atikah” and there was more than one woman by the name of ‘Atikah among the ancestors, that is

the maternal and paternal grandmothers of the Holy Prophetsa. Firstly, there was Atikah bint Hilal, the mother of ‘Abd Manaf.

Secondly, there was Atikah bint Murrah, the mother of Hashim bin ‘Abd Manaf. Thirdly, there was Atikah bint Auqis, the mother of Wahab, i.e., the mother of Hazrat Aminah’s father.

According to one narration, there were nine women; three of them were from Banu Sulaim and the others belonged to other tribes and all of them were from the ancestors of the Holy Prophetsa. (Lughat alHadith, Vol. 3, p. 97, Nu’mani Kutub Khana, Lahore) Detailing this incident, Hazrat Mirza Bashir Ahmadra has written in The Life and Character of the Seal of Prophetssa: “When the Companions of ‘Abdullah

bin Jubairra saw that victory had been secured, they said to their Amīr, Abdullah, ‘Now victory has been secured and the Muslims are collecting spoils of war. Permit us to join the army as well.’ Abdullahra restrained them and reminded them of the strict order of the Holy Prophetsa, but they were becoming heedless in the joy of victory and therefore did not abstain, and left their positions, saying, ‘All that the Holy Prophetsa inferred was that the mountain pass should not be left empty until security fully prevailed, and now that victory has been clinched, there is nothing wrong with proceeding forward.’

“Hence, except for ‘Abdullah bin Jubairra and five or seven Companions, there remained no one to secure the mountain pass. When the sharp eye of Khalid bin

Walid caught sight of the mountain pass from afar, he found it to be an empty field, upon which he quickly gathered his riders and immediately proceeded towards it.

Behind him, Ikramah bin Abu Jahl also followed suit with whatever was left of the detachment, and quickly reached there. Both of these detachments instantly martyred ‘Abdullah bin Jubairra and the few Companions who stood by his side and suddenly attacked the Muslim army from the rear. Assured of their victory, the Muslims, who were unmindful and dispersed, became flustered by this sudden misfortune. Yet, despite this, they managed to regain themselves and attempted to fend off this attack by the disbelievers. At this instance, a cunning enemy called out, ‘O Ye Muslims! The disbelievers have launched an attack from the opposing front as well!’

(That is, an attack has been launched from there as well). Taken aback, the Muslims turned upon their heels again, and in a state of confusion, without thinking, they began to swing their swords at their own men.

“On the other side, when Amrah bint Alqamah, a brave woman from Mecca, witnessed this sight, she immediately moved forward, and took hold of the Quraish flag, which had until now been laying in the dust, and raised it into the air.

Upon witnessing this, the dismembered army of the Quraish once again regrouped, and in this manner, the Muslims became completely surrounded by the enemy from all four sides. An awful state of panic erupted within the Muslim army.” This much has already been mentioned in the previous sermon; how they regrouped, how the attack was launched and who bore the flag. Nevertheless, he further states: “The Holy Prophetsa who was witnessing this entire sight from an elevated location called out to the Muslims again and again, but his voice would drown in the noise

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and commotion. Historians write that all this transpired in such a short period of time, that most of the Muslims even began to attack each other, and no distinction remained between friend and foe. As such, certain Muslims were wounded at the hands of other Muslims, and (as was mentioned in the previous sermon) Yamanra, the father of Hudhaifahra, was even martyred accidentally by the Muslims. At the time, Hudhaifahra was present nearby. He continued to exclaim, ‘O Ye Muslims! This is my father,’ but at the time, who would pay heed? Afterwards, the Holy Prophetsa desired to pay the blood money for Yamanra on behalf of the Muslims, but Hudhaifahra refused to accept and said, ‘I forgive the Muslims for the blood of my father.’” (Life and Character of the Seal of Prophets, Vol. 2, pp. 332-334) Whilst narrating this incident, Hazrat Khalifatul Masih IIra states: “It was a dark and dangerous moment when the Holy Prophetsa was injured, and such incidents transpired whereby the success of the Muslim army turned into a defeat. During this battle, there was a mountain pass where the Holy Prophetsa appointed and posted some of his Companions. He instructed them to not leave this mountain pass, no matter the outcome of the battle. When the army of the disbelievers scattered and fled, these Companions mistakenly judged that there was no more benefit in remaining there, and that they should also go and take part in the fighting. Their commander told them that the Holy Prophetsa strictly instructed them not to leave the mountain pass, however, they replied, ‘The Holy Prophetsa did not mean that we should remain there even when the battle is won. The meaning of his instruction was to remain here only as long as the battle was ongoing. But now that we are victorious and the enemy is fleeing, we should also try to attain some blessings of the fighting.’ Hence, the mountain pass was left unattended.

“Hazrat Khalid bin Walid, who at the time had not yet become a Muslim, was a young man with a very sharp eye. When he saw his army fleeing, he glanced back and found the mountain pass was empty.

Seeing this, he turned back and attacked the Muslims from behind. As this attack was completely unexpected for the Muslims, they went into a state of complete shock, and as a result of being scattered, they were unable to successfully face the enemy.”

(Tafsir-e-Kabir, Vol. 9, pp. 76-77) Whilst mentioning this incident in the commentary of Surah an-Nur, verse 64, Hazrat Khalifatul Masih IIra states: “So let those who go against His command beware, lest a trial afflict them or a grievous punishment overtake them.”

This is the translation of the verse. He then continues, “Therefore, observe how much harm was inflicted on the Muslim army because a command of the Holy Prophetsa was disobeyed during the Battle of Uhud, The Holy Prophetsa had appointed 50 people to guard a mountain pass. This mountain pass was so important that he called their commander Abdullah bin Jubair Ansari and said, ‘Whether we are killed or are victorious, you must not leave this mountain pass.’ However, when the disbelievers were defeated and the Muslims were pursuing them, the soldiers assigned to guard the mountain pass said to their commander, ‘We are now victorious. It is useless for us to remain here, so permit us to attain the blessings of taking part in the Jihad.’ Their commander explained to them, ‘Do not go against the command of the Holy Prophetsa.

The Holy Prophetsa said that we are not to leave this mountain pass, whether we are victorious or defeated. I therefore cannot permit you to go.’ “They replied, ‘It was not the intention of the Holy Prophetsa that we should not move once the victory was attained. He only said this to emphasise the point. But now that the victory is at hand, we have no duty left here.’ They therefore gave precedence to their opinion over the command of the Messenger of Allahsa, and left the mountain pass. Only their commander and a few soldiers remained.

“When the army of the disbelievers were fleeing, Khalid bin Walid happened to look back and found the mountain pass to be unguarded. He called out to Amr bin al-Aas – the two of them had not yet accepted Islam – and said, ‘Look, this is the perfect opportunity. Come, let us turn

back and attack the Muslim army.’ Hence, the two generals gathered their fleeing army and cutting through a flank of the Muslim army they climbed the mountain.

The few Muslims that were left were no match for them and the enemies tore them to pieces. They then attacked the Muslim army from the rear. This attack by the enemy was so sudden that the Muslims, who were dispersed and relishing their victory, could not re-organise themselves.

Only a few companions gathered around the Holy Prophetsa, who did not number more than 20. But for how long could they hold off the enemy? Eventually, owing to a unit of the disbelievers, the Muslim fighters were pushed back and the Holy Prophetsa was left isolated on the battlefield. In these circumstances, a stone hit the Holy Prophet’ssa helmet, which caused its rings to become lodged in his head, resulting in him falling unconscious into a ditch. Some evil individuals had dug up a ditch and covered it to cause harm to the Muslims. After this, a few other companions were martyred and their bodies fell upon the blessed body of the Holy Prophetsa. It was spread amongst the people that the Holy Prophetsa was martyred. However, the Companions that were pushed back by the attack of the disbelievers, once again gathered around the Holy Prophetsa when the disbelievers moved back. They pulled the Holy Prophetsa out of the ditch. After a short while, the Holy Prophetsa regained consciousness. He sent men to all four sides of the battlefield in order to assemble the Muslim army. He then took his Companions and gathered at the foot of the mountain.

“After gaining the upper hand, the Muslim army suffered a temporary loss, because a few people disobeyed an order of the Holy Prophetsa. Instead of acting according to the guidance of the Holy Prophetsa, they relied on their own inferences. If only they followed the command of the Holy Prophetsa like a pulse follows a heartbeat. Had they thought that the result of following the command of the Holy Prophetsa meant that every person would have to sacrifice their lives, they would consider that to be of no significance; owing to their own interpretation, had they not abandoned the mountain pass that the Holy Prophetsa strictly commanded not to leave, irrespective of whether they were victorious or defeated, then the enemy would not have had the opportunity to attack again and the Holy Prophetsa and the Companions would not have had to endure difficulty.” (Tafsir-e-Kabir, Vol. 6, pp. 410411) Allah the Almighty said that they suffered the consequences of disobedience and this was the result of it.

Then, in another place, Hazrat Muslehe-Maudra has mentioned an exceptional commentary of Surah al-Kauthar. It is quite a detailed commentary in which he makes reference to this incident. He writes: “During the Battle of Uhud, God Almighty gave the Muslims victory, after which the disbelievers ran away. Khalid bin Walid and Amr bin al-Aas, two extraordinary generals of Islam, had not yet accepted Islam and fought on the side of the disbelievers. The Holy Prophetsa appointed some Companions at the mountain pass and ordered them strictly not to move from that place, irrespective of whether they were

victorious or were defeated; whether they remained alive or were killed, they were not to move from that spot. The Muslims, in those times and even today, have a passion for Jihad. When the Muslims gained victory, the people who were assigned to guard the mountain pass said to their leader: ‘Please permit us to fight in whatever Jihad is left.

Islam is victorious and now there is no danger left.’ He replied: ‘The Holy Prophetsa commanded us, whether we are victorious or defeated, whether they live or are killed, we must not move from here. Therefore we must remain here.’ They said: ‘The Holy Prophetsa did not mean that even after victory we must remain here and not leave. He appointed us here as a precaution.

The enemy has now run away, and Islam is victorious. Now there is no harm in us leaving this place and taking part in the Jihad that remains.’ Their leader said (and he said with great wisdom): ‘When a leader issues a directive, the subordinate does not have the right to make inferences based on their own intellect. The Holy Prophetsa instructed us not to leave from here, whether they win or lose, whether they live or are killed. He emphasised that we must not leave from here. Therefore, in accordance with his command, we must remain here.’ However, they insisted on their erroneous view and did not accept what he said. They said to their leader: ‘You can stay here if you wish.

We are going.’ Hence, most of them left, leaving behind the leader and a few people with him.

“The army of the disbelievers was running away. Khalid bin Walid was extremely intelligent and always vigilant. He achieved extraordinary feats after accepting Islam and even for the disbelievers, he was an exceptional general. While he was running away with his army, he glanced over at the mountain pass and saw that it was vacant. Amr bin al-Aas was with him and he said to Amr; ‘This is an excellent opportunity’. Amr also looked back and turned his contingent around. Khalid bin Walid went around from one side and attacked the mountain pass, whereas Amr bin al-Aas attacked from the other.

Slaying the Muslims on the mountain pass, they attacked the Muslim army from the rear. The Muslims considered themselves protected from the side of the mountain pass. They had become scattered and were no longer arranged in their rows. They were pursuing the remnants of the enemy army when, all of a sudden, Khalid bin Walid and Amr bin al-Aas attacked from the rear, which led to individual Muslims confronting entire contingents. Some Muslims were martyred, some were injured and those that remained lost their footing.

Especially when the enemy continued the attack and reached the Holy Prophetsa, only 12 Companions were with the Holy Prophetsa. Both these generals, i.e., Khalid bin Walid and Amr bin al-Aas, called out to their other commanders to launch an attack. Thus, an army of 3,000 attacked in the form of a mob. At the time, the enemies were hurling stones, shooting arrows and swords were clashing, all the while there was a state of panic and confusion among the Muslim army. Given the circumstances, the Companions offered unparalleled sacrifices, but they could not withstand an attack of a reinvigorated army of 3,000 men. In this attack, the Holy Prophetsa lost

AL HAKAM | Friday 26 January 2024 two of his teeth, a rock hit his helmet and a ring became lodged in his head as a result of which he fell unconscious into a pit. The bodies of the Companions near the Holy Prophetsa fell on top of him and his blessed body became hidden underneath. There was an uproar among the Muslims that the Holy Prophetsa had been martyred. The Muslims were already in a state of panic, but hearing this news they lost all their remaining composure. However, it was the wisdom of Allah the Almighty that, when it became known amongst the disbelievers that the Holy Prophetsa had been martyred, they did not attack further. Rather, they deemed it best to immediately set out for Mecca and inform them of the good news that the Holy Prophetsa had been killed – God forbid.”

(Tafsir-e-Kabir, Vol. 10, pp. 340-341, Surah al-Kauthar, Verse 2) With regard to the bravery and steadfastness of the Holy Prophetsa, there is a narration by Miqdad bin Amr regarding the Battle of Uhud. He states, “By Allah, the idolaters killed [the Muslims] and inflicted many wounds upon the Holy Prophetsa. Let it be known, I swear by Him, Who has sent the Holy Prophetsa with the truth, the Holy Prophetsa did not move an inch and stood steadfast against the enemy. A party of his Companions would come towards the Holy Prophetsa but due to the onslaught from the enemy, they would become separated from him. (In other words, when the disbelievers would attack, the Companions would become dispersed and then regroup). The Holy Prophetsa would stand and continue to fire arrows with his bow and throw stones, until the idolaters would be forced back and he remained steadfast along with a group of his Companions.”

According to another narration, it is mentioned that the Holy Prophetsa remained resolute in his position and did not retreat even a single step. In fact, he continued to fight against the enemy and fired arrows at them with his bow, to the point that the bowstring snapped and the piece he was holding was no bigger than his hand. (i.e., the bowstring with which the arrows are fired snapped). Ukasha bin Mihsanra took the bow from the Holy Prophetsa in order to fix the bowstring but was unable to do so and stated, “O Messengersa of Allah! The bowstring is not long enough.”

The Holy Prophetsa instructed him to pull the bowstring and it would reach the end.

Ukashara narrates, “I swear by Him Who has sent him with the truth, when I pulled the bowstring it reached the other end and I wrapped it around the arc of the bow two or three times.” It was not long enough to reach the end, however perhaps miraculously it became long enough. Thereafter, the Holy Prophetsa took hold of his bow and continued to fire arrows and Abu Talhahra stood over the Holy Prophetsa and shielded him. The Holy Prophet’ssa bow then broke into pieces and he also ran out of arrows.

Qutadah bin Nu’man took the bow and it always remained in his possession. The Holy Prophetsa then began to throw stones instead.

Nafi bin Jubair relates that he heard one of the Muhajirin say, “I took part in [the battle of] Uhud, and I witnessed arrows were being fired from all directions and the Holy Prophetsa was right in the middle of them. All of the arrows would fall away from the Holy Prophetsa. On that day, I

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saw Abdullah bin Shihab Zuhri and he was saying, ‘Show me where Muhammad is, for if he survives then I shall not survive.’ The Holy Prophetsa was right beside him at the time and there was nobody with the Holy Prophetsa at the time. When he went on ahead, Safwan bin Umayyah rebuked him upon which he stated, ‘By Allah, I did not see him.’ (Allah the Almighty was protecting the Holy Prophetsa in this manner). By Allah, he was kept protected from us. By Allah, there were four of us who left Mecca and we had vowed with one another to kill him [the Holy Prophetsa]. However, we were unable to reach him.”

Ibn Sa’d states that Abu Nimar Kinani stated, “I participated in the Battle of Uhud along with the idolaters and I had set five targets and would fire my arrows at them. I saw that the Holy Prophetsa was surrounded by his Companions and the arrows were falling to his left and right and some of them would land before him or go over him. Later, Allah the Almighty guided me towards Islam.” He later became a Muslim.

(Taken from Subul al-Huda wa al-Rashad, Vol. 4, Dar al-Kutub al-Ilmiyyah, Beirut, pp.

196-197) In relation to this the Promised Messiahas states: “The life of the Holy Prophetsa in Mecca is an extraordinary example. (The Promised Messiahas was mentioning this with reference to the bravery of the Holy Prophetsa). In one aspect, he had to endure hardship all his life. During the Battle of Uhud, the Holy Prophetsa stood on his own.

During the battle, for the Holy Prophetsa to proclaim that he was the Messenger of Allah at such a time demonstrated his magnificence, courage and steadfastness.”

(Malfuzat [1984], Vol. 2, p. 309) Even whilst standing amidst the enemy, the Holy Prophetsa did not conceal his identity, in fact, he announced it to let everyone know.

The Promised Messiahas further states: “The hardships which the prophets and saints experience are not like the curses and humiliation that has befallen the Jews which is owing to the chastisement and displeasure of Allah the Almighty. In fact, the prophets demonstrate a great model of courage. God Almighty did not have any enmity for Islam but ponder how the Holy Prophetsa was left all alone in the Battle of Uhud. The hidden wisdom behind this was so that the bravery of the Holy Prophetsa could be witnessed.

The Holy Prophetsa stood all alone amidst an army of 10,000 and announced that he was the Messenger of Allah. No other prophet had the opportunity to demonstrate such an example.” (Malfuzat [2022], Vol. 2, pp.

172-173) In the Battle of Uhud, there was an army of 3,000, but because this has been written in a newspaper, it is possible the Promised Messiahas made combined reference to two battles. In the Battle of Ahzab [Confederates], the disbelievers totalled 10,000 and in other battles, the enemies were in great numbers. Nonetheless, the main aspect that the Promised Messiahas is highlighting is the bravery and example of the Holy Prophetsa that even in front of the disbelievers he stood there alone. No other prophet had the opportunity to demonstrate this example.

The Promised Messiahas further states: “God Almighty is All-Powerful and can

bestow strength to anything He wills. Thus, the ability to witness Him is manifested through His speech. It is owing to this very Divine discourse that the Prophets laid their lives before Him. Can one whose love is superficial do such a thing? No Prophet who has entered this field owing to this Divine discourse, then retreated from it or showed disloyalty. (In other words, when they have made their claim, they have remained firm upon it). People have offered many interpretations with regard to the incident in the Battle of Uhud. However, the fact of the matter is that this was the manifestation of God’s greatness and glory and apart from the Holy Prophetsa no one else had the power to withstand this. The Holy Prophetsa remained resolute whilst the other companions lost their footing.

Just as the Holy Prophetsa was matchless in his sincerity and loyalty towards God, likewise one cannot find such an example of Divine support as was granted to the Holy Prophetsa.” (Malfuzat [2022], Vol. 5, p. 268) I will, insha-Allah, continue to narrate further details in the future.

I would like to recount the good qualities of a servant of the Jamaat, one of our longserving missionaries, Dr. Jalal Shams. I led his funeral prayer yesterday, but I would also like to mention a few things about him in the Friday Sermon as well. He was a very capable, intelligent, simple and loyal lifedevotee. He recently passed away at the age of 79:

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

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

He graduated from Jamia Ahmadiyya with a Shahid degree in 1969 with very good marks. He initially served in various places in Pakistan and then upon the instruction of Hazrat Khalifatul Masih IIIrh, he was sent to Islamabad, Pakistan to learn the Turkish language. Then, in order to pursue further studies in the Turkish language, he was sent to Turkey in 1974, where he obtained a PhD in the Turkish language with very good marks. He later moved to the UK upon the instruction of Hazrat Khalifatul Masih IVrh. He had the opportunity to serve as a missionary here in the UK and Germany. Many people have written about him from Turkey, Germany and the UK. He had a very wide circle of acquaintances and many people knew him. He was later also appointed as the In-charge of the Turkish Desk here in the UK and he continued to serve in this post right till his last breath with the utmost sincerity and dedication. Allah the Almighty had bestowed him with a great level of intelligence, aptitude and acumen.

When he obtained his degree in Turkish, the University in Istanbul offered him a job as a professor. It was a very good job and they also offered a substantial amount in salary as well. Upon this, he sought guidance from Hazrat Khalifatul Masih IVrh and Huzoorrh did not instruct him whether he should or should not go ahead with it but told him to instead pray and after deliberating on the matter, he should make a decision and see what he wants to do. And so, he prayed to Allah the Almighty and gave precedence to his life devotion and subsequently rejected the job offer. In 2002, while on an official visit to Turkey, he was arrested along with two other members for carrying out tabligh there. He had the honour of being

imprisoned in the way of Allah for four and a half months.

Among his notable achievements was translating the Holy Quran into Turkish alongside his colleagues. Apart from this, he translated dozens of the Promised Messiah’sas books and authored and translated many pamphlets, tracts and books into Turkish used for moral training and propagation. He was an academic and a scholar who was passionate about reading.

He studied the books of the Promised Messiahas and the Caliphs in great depth.

He would take notes on the books. Aside from the books of the Jamaat, he enjoyed reading books on other disciplines. He was perceptive and sagacious, and during his academic conversations with his friends and colleagues, he spoke very profoundly.

When he was faced with a difficulty or did not understand something, he did not allow arrogance to overcome him and even consulted with junior missionaries for assistance. He had the God-given gift and skill of learning languages. Besides his native languages of Urdu and Punjabi, he acquired a PhD in Turkish and gained extraordinary expertise in the language. He was also able to speak English, Arabic, German, and Persian. In fact, on some occasions, when there was no one else available who was acquainted with the language, he would translate the proceedings of gatherings with Hazrat Khalifatul Masih IVrh into Arabic.

He could also speak Saraiki.

Early on, he would also do the live translation of the Friday sermon; rather, it was not a live translation, but instead he would translate the sermon immediately after it was delivered. Those who know Turkish well praised his standard and level of vocabulary. He was also very skilled in public speaking and writing. Nonetheless, he possessed many excellent qualities.

He fulfilled the rights of Allah alongside the rights of mankind to a high standard.

Whether one was related to him or not, he treated everyone with love and many people have written to me in this regard. He was sympathetic and sociable. His meetings with others would leave lasting impressions on them. He had full faith and trust in Allah. He discretely helped the poor and those in need. He had a profound love for Khilafat. He saw true dreams and visions.

He remained occupied in the remembrance of God. May Allah the Almighty elevate his station. May He grant his wife and children patience and fortitude, and enable them to carry on his virtues.

There are three other deceased members whose funeral prayers in absentia I will lead. The first among them is Muhammad Ibrahim Bhambri Sahib. He passed away a few days ago at the age of 106 years.

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

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

According to some records, his age was 106, while others put his age at 109.

Nonetheless, he was at least 106 years old.

By the grace of Allah the Almighty, he was a musi. Ahmadiyyat entered his family through his father, Chaudhry Abdul Karim Sahib, who pledged allegiance in 1918 or 1919.

Whilst mentioning his father’s pledge of allegiance, Ibrahim Bhambri sahib writes, “By the grace of Allah the Almighty, my

Friday 26 January 2024 | AL HAKAM

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family entered the fold of Ahmadiyyat through my father. Prior to that, my father belonged to the Ahl-e-Hadith sect. In 1918, his vision became very weak as he developed cataract. For his treatment, he went to the Noor Hospital in Qadian. Because my father was well-known, people quickly heard that Chaudhry Abdul Karim was admitted to the hospital and many people came to visit him. Master Abdur Rahman, Mehar Singh, and other respectable figures also came to visit from time to time out of respect for Chaudhry Sahib. Those respectable visitors also began to preach to him.”

He further writes, “It became clear to my father that Jesusas has passed away. His heart had accepted that Jesusas is not alive and has, in fact, passed away. Thus, his heart accepted that the Promised Messiahas was truthful because Jesusas had passed away, and the advent of the Promised Messiah is the need of the time. This is the era for the advent of the Promised Messiah, if he did not come, then when would he appear?

He pledged allegiance in Qadian whilst he was still unwell. When he returned to his village, Bhambri, the people learned that he had accepted Ahmadiyyat and came to meet him to express their regret. The people said, ‘O Mian Abdul Karim, if we had known you would become a “Mirzai” [Ahmadi] after travelling to Qadian, we would have allowed you to go blind as long as it prevented you from going to Qadian.’” His father would reply by saying, “My sense of sight has sharpened along with my spiritual eyesight.” He would also say, “Spiritual eyesight is more important that physical sight. I cannot thank Allah the Almighty enough for guiding me to the right path. I can openly testify that the Promised Messiahas is true.”

Nonetheless, there was a lot of malice in the hearts of the villagers towards the Promised Messiahas. The clerics had poisoned their minds to such a degree that they would say, “If you claim to be the Mahdi, we will accept you, but we will not accept Mirza Ghulam Ahmad.” Upon this, his father would say, “Observe, then, that the fact that I have accepted him – and rightfully so – is a sign of his truthfulness.

Thus, you should also accept him.”

In 1926, Bhambri Sahib’s father enrolled Bhambri Sahib and his brother in Madrasa-e-Ahmadiyya in Qadian.

They would travel five miles every day to come to study at school. His father passed away in 1931 and his brothers tried to convince his mother not to send the two brothers, Ibrahim Bahambri Sahib and his younger brother, to Qadian saying that they had to travel very far and they would instead enrol them into a school that was closer. However, their mother said, “I cannot do that. Their father enrolled them in Madrassah Ahmadiyya and now they will remain in Madrassah Ahmadiyya.”

And so he said that they continued going to Qadian.

Then after completing his studies at the Madrasah in Qadian, he joined Jamia Ahmadiyya, as at that time it was possible to enrol in Jamia after the seventh grade.

Then, in 1941, he privately completed his matriculation examination. In 1939, he passed the Maulvi Fazil exam. He had

memorised the entire qaseedah by the Promised Messiahas; he had memorised many poems from Kalam-e-Mahmud and Durr-e-Thamin. He had also memorised many quotations and he was able to cite references instantly.

In 1939, after passing the Maulvi Fazil exam from Punjab University he dedicated his life. When he went to see the Second Caliphra he said, “Learn office work.” On 1 January 1944, he was appointed as a religious studies and Arabic teacher at Madrassah Ahmadiyya. From 1941 to 1947, he served the Community. For three years, from 1941 to 1944, he worked as Hazrat Mirza Bashir Ahmad’sra personal secretary. He then also served in the Nazarat Baitul Maal, as Hazrat Musleh-e-Maudra had advised him to learn office work.

Then, in 1947, he was appointed as a professor at Talimul Islam High School in Qadian and then, after the partition, he was able to serve in Talimul Islam High School Rabwah where he served until 1974. Then, in 1974, he retired from the school and from 1975 to 1994, he served in the Waqfe-Jadid department as Inspector Waqf-eJadid Nazim Irshad. He also worked with Hazrat Khalifatul Masih IVrh – Hazrat Mirza Tahir Ahmadrh and upon his instruction, he would visit various places in order to settle various matters. He undertook the responsibility of teaching mu’allimeen [local teachers]. He served as the local president of the Dar-un-Nasr neighbourhood for over fifty years. He was the Imamus Salat and he would also lead the Taraweeh prayers. He had memorised a large part of the Holy Quran.

One of his daughters says, “His treatment of relatives was exemplary.

The children of any of our relatives who lived outside of Rabwah would stay at our home in order to obtain an education. The secret to his long, blessed and active life was waking up early in the morning for Fajr, being occupied in the remembrance of Allah, walking, riding his bicycle to and from school and his work. He had a very simple diet and he always remained content and patient. He had immense and true love for the Caliphs.”

She says, “All of us children were abroad.

When we would tell him that he should also move abroad, he would say that he needed to visit and pray daily at the grave of Hazrat Musleh-e-Maudra and so he could not move abroad. He had a special love and attachment with Hazrat Musleh-eMaudra. Whenever someone came to him requesting for prayers he would first say that they should write a letter to the Caliph of the time and then he would raise his hands pray. Then he would raise his hands and pray for that person. Before sleeping, he would recite all the couplets of the qasidah “Ya Aina Faidillahi wa al-Irfani” by the Promised Messiahas. He would recite it in its entirety before sleeping.”

Then she writes, “My father often recalled a dream which his father (meaning his daughter’s grandfather) had seen; [the grandfather related] ‘Ibrahim was climbing on top of a date tree and I was worried that he might fall, but as I watch on, he reached the top of the tree’ and so my father

interpreted that dream to mean his long life and increasing of knowledge.”

Sheikh Mubarak Ahmad, who is the Nazir Diwan, Pakistan, writes, “I was also his student, and I also taught alongside him at a school for five years, as a teacher.

In boarding school, Bhambri Sahib worked as a tutor, and he worked there for a long time. Whether they were Ahmadi or nonAhmadi, he would treat all the students of the boarding school with love and compassion. He would adopt a specific style of training in accordance with every student’s attitude and personality. The students would also get attached to him very quickly and would treat him with the same respect and dignity as they would their father. He would spend the majority of his time in the boarding school. He would lead the prayers. He would especially focus on the prayers of every student, and he was very loving and compassionate.” I was also his student and he was strict with me as well. In fact, when I became Nazir-e-A’la, I would remind him of his strictness, and he would laugh. But alongside [the discipline] he was also sympathetic and his intention was always to achieve reformation.

He honourably performed the responsibilities of being the local president, and he would often remark, “I know of all of the houses in which there is no male figure, or the women live alone. When the men of the house are travelling, I reach out to all those houses on my way to the market, so that if they have any task in the city, they can tell me.” He had a bag, a pen and a piece of paper; they would write down the things that they needed me to bring. Then he would also drop things off and deliver the groceries to each house. If there was someone who wrote a letter, he would post the letter at the post office. If letters arrived, then he would bring them from the post office, and deliver them to the relevant house. If someone asked him to read the letter out loud, because they could not read, he would also read the letter out loud for them. He was extremely trustworthy; he would not talk about the private matters of anyone with others. Since he was the local president of the area, some wives would present certain cases to him, and would mention the weaknesses of their husbands.

So, without telling the husbands, he would search for a good moment, give advice [to the men], and explain the issue to them.

Thus, the people in the neighbourhood, whether they were men, women or children, would find him to be like a gracious father.

This is the true manner in which office bearers should amicably live with others and should try to reform them. He would also advise missionaries that they should memorise poems as well, and that they should read the poetry of the Promised Messiahas as it contains advice. He himself would say “I read the qasidah every night, and then go to sleep.” Thus, this also serves as advice for missionaries.

In his life, one of his daughters was martyred as she came to Rabwah from a village, and he endured this grief with great patience and tranquillity. Then another daughter of his passed away in London, and at the time he was unwell. Her body was brought to Rabwah. At that time, he again

endured this grief with a lot of patience, rather, he would himself instruct others to be patient.

Nonetheless, he lived a successful life in every way, and lived a long life, and would often say that the next abode is much better than this life. May Allah the Almighty elevate his status in heaven and enable his progeny to carry on his virtues.

The next funeral prayer that I will lead, is of Yusuf Jaray from Ghana. He passed away a few days ago.

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

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

The Amir and missionary-in-charge of Ghana writes that the deceased was a Musi and was a pious Ahmadi. He held different offices and was blessed with countless opportunities to serve the Jamaat. At the time of his passing, he was also serving as the chairman of two Ahmadi senior high school boards. He worked with the Talim Department. Prior to his retirement, he also served as headmaster of the Ahmadiyya senior high schools in Potsin and Kumasi.

Yusuf Sahib was also blessed to serve as the Sadr Majlis Khuddam-ul-Ahmadiyya Ghana and was also serving in this role during Hazrat Khalifatul Masih IV’srh tour of Ghana in 1988. He rendered great services in the Department of Security. The deceased had strong ties with the Talim Department and always strove to improve the education of the Ahmadi youth. One of his grandchildren is a missionary and is currently serving the Jamaat. May Allah the Almighty bestow Him with mercy and forgiveness.

The next mention is of Al-Hajj Uthman bin Adam of Ghana. He also passed away recently at the age of 81 years.

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

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

Regarding him, the Amir and missionary-in-charge writes: “He was a member of the institution of Wasiyyat and was a very pious Ahmadi. He was regular in his daily prayers, and in offering his financial contributions. He would go above and beyond in participating in Jamaat work, was truly devoted to Khilafat, and strived to inculcate this very same passion in his children. He would heavily focus on the religious and secular knowledge of his children. He also played a big role in the translation of the Holy Quran into the Fanti language.” He translated the Holy Quran into the Fanti language and played a big part in this.

His wife says that the deceased had a very patient disposition and was very loving.

In 2012, by the grace of Allah, he had the opportunity to perform the Hajj. He taught many members of the Jamaat how to read the Holy Quran. May Allah the Almighty bestow His forgiveness and mercy upon him and enable his progeny to carry on his good deeds.

(Official Urdu published in the Daily Al Fazl International, 19 January 2024, 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 2024