Al Hakam - 15 November 2019

Responding to Allegations

London letter

Why are two female witnesses equal to one male witness in Islam?

Hazrat Maulana Abdur Rahim Nayyarra updates the Jamaat about missionary activity in the UK

A look at the past glory of Islam and how this great scheme can work wonders

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Can Waqf-e-Nau revive the golden age of Islam?

Wives of the Holy Prophetsa A glimpse into the life of Hazrat Hafsa bint Umar ibn alKhattabra

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THE WEEKLY

www.alhakam.org AL HAKAM | Friday 15 November 2019 | Issue LXXXVII Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL. UK info@alhakam.org | F: +44(0)208 544 7673

It is worse than you think Chief of MI6 and former Soviet leader raise alarm

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

The best among you Hazrat Aisha, Allah be pleased with her, relates that the Holy Prophet, peace and blessings of Allah be upon him, said: “The best among you is the one who is best to his family and I am the best of those who are good to their families.”

(Sunan Abi Dawood)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

The Holy Quran presents arguments and proofs by itself

Wiki commons

Iformer Soviet leader and Sir Alex Younger, n the past week, Mikhail Gorbachev,

Chief of the Secret Intelligence Service for the UK (MI6) have both warned of critical global tensions that can spur into an international disaster.

Mikhail Gorbachev, in an interview with the BBC, described the relationship between nations as putting the world in “colossal danger” due to the risk of nuclear weapons.

The former general secretary for the CPSU (Communist Party of the Soviet Union) called for all countries to push for the destruction of nuclear arsenal, noting, “As long as weapons

of mass destruction exist, primarily nuclear weapons, the danger is colossal.” To destroy all weapons is “to save ourselves and our planet”, he expressed.

Another word of warning was given during the first ever recorded interview by a serving chief of MI6. Sir Alex Younger warned that the world is as fragile as “at least since the end of the Cold War” and that global tensions were making the world less safe. He said that it “does feel like we’re at some sort of high point.” He further said, “I think that there is a lot of brinkmanship going on”.

These alarms have recently been raised,

within the past week. However, the concern of nuclear warfare and the dangers of wrestling politics across the world has been an ongoing, tireless and relentless message by the leader of Islam Ahmadiyyat, Hazrat Mirza Masroor Ahmad, may Allah be his Helper.

Those who have been following his messages, which he delivers across the world in parliaments and institutions, will, in fact, not perceive Gorbachev’s or the chief ’s warnings as novel or as new revelations.

Three years ago, at a peace symposium Continued on page 2

Just observe how the Quran has expounded in its own words and manner this one concept alone – an injunction that is present in the Torah as well – with such clarity and detail, supported by arguments and proofs.

This is the very miracle of the Quran, in that it does not leave its follower to depend on anything else, rather makes them independent of all else, by putting forth its own arguments and proofs as well. The Holy Quran has put forth its injunctions along with their reasoning and has furnished sound logic for each and every commandment individually. As such, these are two clear differences between the Torah and the Quran.

The former book does not stand by a methodology that encourages rationality and when it makes a claim, one is compelled to search for the arguments themselves. The latter, however, reinforces its claim with arguments of every kind and then presents them as well. It does not force others to believe in the commandments of God, but rather moves them to proclaim with their own mouths that they concede to the truth of its teachings. It does Continued on page 2

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Friday 15 November 2019 | AL HAKAM Continued from page 1

in Calgary, Canada, Hazrat Khalifatul Masih Vaa warned of the direction the world was heading, saying that the “storm clouds forewarning of a Third World War are getting heavier by the day.” He has constantly been warning about the imminent threat of WWIII and its implications on the generations to come, due to nuclear radiation.

However, the stark difference between warnings of political leaders, experts and academics and that of Hazrat Khalifatul Masih Vaa is in the solutions they present.

Huzooraa has drawn a multifaceted approach towards solutions for the critical situation. In 2015, at the National Peace Symposium UK, Huzooraa said, “Whilst some are saying that another World War is now unavoidable, I believe that even now there is time for the world to wake up to the stark reality it faces and to arrest this threat. To do so, all people and their leaders will need to stop looking only in one direction and caring only for their own interests. Instead, they must seek to fulfil the requirements of justice, fairness and honesty at all levels of society.”

Destroying all nuclear weapons, as Gorbachev recommended, will never cut the root of the problem, rather the holistic solution presented by Huzooraa is needed – the exercise of absolute justice and arresting vested interests.

Another solution Huzooraa has continuously presented is for the world to “recognise its Creator”. Addressing nonMuslim guests in Germany in August 2017, Huzooraa said: “We, Ahmadi Muslims, believe that there is only one path leading towards lasting peace and that is the path of God Almighty … As long as the world continues to prioritise material wealth and power, we will not see true peace in the world.”

Alarms will continue to be raised by experts as the world passes through these uncertain and precarious conditions, however the solution needs to be acted upon, quickly! For the world to diverge from the road to destruction, the words and solutions offered by Hazrat Khalifatul Masih Vaa must be heeded, otherwise the cries and alarms will come to nought.

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not compel and force others, rather wins them over by its use of subtle argumentation; its commands are accepted instinctively. The addressees of the Torah are a specific group, whereas the addressees of the Quran are all those who shall be born until the end of time. Then tell me how the Quran and Torah can be one and the same and how can there be no need for the Quran after the Torah? When the Quran instructs one to abstain from adultery, it addresses all of humanity; but when the same words are stated by the Torah, its refers to and addresses only the Children of Israel. This also demonstrates the limited scope and unrefined nature of the Torah, but only to one who possesses foresight and a God-fearing heart.

(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 1, pp. 85-86)

This Week in History Selection of brief incidents from the blessed eras of first and second Khilafat

15 - 21 November

15 November 1879: Hazrat Hakim Maulvi Nuruddin’sra research about the first chapter of the Holy Quran was published under title of Fasl-ul-Khitab fi Mas‘alat-eFatihatil-Kitab.

intruders. Amongst them were 11 companions of the Promised Messiahas. These distinguished men took an oath to defend Qadian till their last breaths and, in this manner, would serve the Jamaat.

15 November 1906: Hazrat Hakim Maulvi Nuruddinra announced the Nikah between Hazrat Mirza Sharif Ahmadra and Hazrat Bu Zainabra.

16 November 1959: Switzerland Jamaat published a new edition of the Holy Quran’s German translation.

15 November 1909: Hazrat Mirza Nasir Ahmadrh was born to Hazrat Mirza Bashiruddin Mahmud Ahmad, Musleh-e-Maudra.

15 November 1918: Hazrat Syed Hamid Shah of Sialkot, a devout companion of the Promised Messiahas, passed away. ra

15 November 1939: Ahmad Abad Kathiawar consisted of a small Jamaat. The founding member of this group was given two choices, either to be part of a religious debate or to repent. Upon receiving the news of this dire situation, the Markaz in Qadian appointed Qureshi Muhammad Nazir Fazil Sahib to travel to this place.

He arrived there on 12 November and on this date, he was brutally stabbed with a dagger in his abdomen in front of a crowd, even before the proceedings of the debate. This valiant missionary gathered his energy and rushed to the nearby police station before his collapse. He was later shifted to a hospital, where his condition remained critical. Eventually, he was discharged and resumed his missionary duties once again.

15 November 1957: The first edition of Hazrat Musleh-e-Maud’sra Urdu translation and short commentary of the Holy Quran, Tafsir-e-Saghir was published. Muhammad Abdullah Sahib had the honour of binding it in book form. On the second day of Jalsa Salana, workers and other team members of this blessed project were awarded prizes by Hazrat Musleh-e-Maudra.

16 November 1942: Hazrat Maulvi Muhammaduddin Sahib was sent to Africa to perform tabligh. On this date, he departed Qadian for this distant land. It is known that he boarded a ship from Mumbai, but this ship was unfortunately destroyed, most likely by a torpedo. The entire crew and all those on board drowned, earning this devout missionary the status of a martyr in a unique manner, while travelling to perform his duties.

16 November 1947: After the partition of the Indian subcontinent, the final planned convoy reached Lahore from Qadian, and with its arrival, a major part of the Ahmadi population of Qadian was safely shifted to Pakistan. Hazrat Mirza Nasir Ahmadrh was part of this huge convoy. With this, a new era of Darveshes started and the main administration was appointed back in Qadian as Mirza Zafar Ahmad Sahib was appointed Nazir-e-Ala and Maulana Abdur Rahman Jutt Sahib as the Local Amir. Around 313 members of the Jamaat were appointed to remain in Qadian to defend it from

16 November 1959: Egyptian journalist, Syed Muhammad Odeh and Dr Fouzi Hasan Khalil arrived in Rabwah to visit this Markaz of the Jamaat.

17 November 1935: Hazrat Musleh-e-Maudra graciously spent some time with students of Jamia Ahmadiyya and Madrasa Ahmadiyya and spoke to them about the highest standards expected of them.

18 November 1910: Hazrat Khalifatul Masih Ira was riding his horse to reach a certain area of Qadian when suddenly, his horse panicked and Huzoorra fell, suffering severe injuries especially to the head. It is narrated that the Promised Messiahas was shown this incident in 1903 through a vision. During his treatment, Huzoorra assigned a young Sahibzada Mirza Bashiruddin Mahmud Ahmadra to lead congregational prayers in the central mosque during his absence.

18 November 1913: A baby boy was born in the house of Hazrat Khalifatul Masih Ira. This was his fifth son and was given the name of Abdullah. Unfortunately, this son died in infancy on 9 June 1914.

18 November 1924: Hazrat Musleh-e-Maudra touched the shores of Mumbai, during the course of his journey back to India after his successful tour of Europe.

18 November 1947: Hazrat Musleh-e-Maudra prepared and dispatched four separate delegations toward the areas of Punjab and the frontier region with the mission to detect and solve the communal, social and financial problems of Ahmadi immigrants. These envoys laboured a lot and travelled from place to place for almost a month to accomplish their assigned duties.

18 November 1951: The Jamaat arranged a series of Jalsas to highlight the holy life and character of Prophet Muhammad, peace and blessings of Allah be upon him, throughout Pakistan. Hazrat Musleh-eMaudra addressed the Jalsa held in Rabwah. Reports emerged that opponents of the Jamaat in Multan and Faisalabad tried to oppose this noble gathering and attempted to thwart and disturb the proceedings.

18 November 1955: Ansar and Khuddam held their separate Ijtemas, though the opening session was jointly held, and was graced by Hazrat Musleh-eMaudra with his presence, who also delivered a speech.

There were more than 800 Khuddam in attendance from 42 majalis, with 10 foreign countries being represented. The Ansar’s expenditure was 575 rupees.

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Friday 15 November 2019 | AL HAKAM 100 Years Ago...

London letter Al Fazl, 15 November 1919

Hazrat Maulvi Abdur Rahim Nayyarra

London’s weather n the current week, cold and warm weather would keep alternating. Rain poured down as well. One day, it seemed as if this time, winter would start early, but the sky is clear today. There is no sign of clouds and the weather is “fine and pleasant” for the English people. This week, someone’s clothes caught fire when he was struck with lightning and was unable to recover from the shock. He passed away on his way to the hospital. As strange as it seems, the imprint of the tree under which he was standing at the time of the lightning strike was imprinted on his body.

I

Meeting with Jamaat members In the present week, we met Mr and Mrs Musa, Mr and Mrs Karim, Mr Faith, Mr Saeed Wilson and Miss Beard Najma. Mr Musa is a gentleman from Bengal and Mrs Musa is an Irish new convert. Mr Karim is a resident of the United Provinces of Agra and Oudh and Mrs Karim is a Swiss lady, i.e. a resident of Switzerland. The Islamic name of Mrs Musa and Mrs Karim is Fatima and Mehbuba, respectively. The characteristics of the Ahmadiyya Jamaat and the responsibilities of an Ahmadi were explained to both ladies.

Mr Wilson is a supporter of the Eastern nations’ advancement and a worker of the Labour group. He stays with us when he visits London and offers prayers alongside us. Miss Beard Najma is an educated lady.

She has written a poem which will be published in The Review of Religions, InshaAllah!

Lectures and discussions Last Sunday, my lecture was held on the subject of divine revelation. Apart from the new converts, there was a Christian lady in the audience by the name Mrs Rasben, who listened to the lectures with keen interest.

I delivered a 40-minute speech and proved that the Holy Quran is the word of God. I presented the revelations revealed to the Promised Messiahas as supporting evidence.

Last Friday, I had a discussion with a Roman Catholic priest in Hyde Park. The public kept listening to the refutation of Christianity with keen interest. During my discussion with the priest, an English lady

and gentleman by the name of Mr and Mrs Welch were of great assistance. Below is the summary of the discussion:

belong to the Catholic Church, the most truthful religion of God. These (Mr and Mrs Welch) are atheists.”

Discussion in Hyde Park [London] A Jewish lady turned towards me and said, “Ah! There is no such thing as the Christian religion. Catholic faith is by far the worst.” A long-bearded priest responded to the Jewish lady, “What matter of the Catholic faith is it that you dislike? Object to it and you shall receive an answer!”

As the Jewish lady was replying, the priest spoke out: Priest: Have you studied comparative religion?

Mr Welch: Old lady! Are you drunk?

Before the Jewish lady could respond, I replied:

Priest: No, no! As the church educates about it.

Nayyar: Yes, I have studied it. Please, give me the answer.

Nayyar: I know that there is no honour of the Bible in view of you from the Roman Church.

Priest: Pray tell, which issue do you object to?

Nayyar: Just explain the concept of Trinity!

Priest: [After a lot of discussion, he said] This matter is beyond comprehension.

Nayyar: In other words, it [Trinity] is not for us humans; not for the progeny of Adam.

It is for some other creation and for the inhabitants of another world.

Mrs Welch: Yes, old man! Respond to the question of this gentleman. I myself was a Catholic till the age of 14. I know your Paul very well.

Priest: It is surprising that you were able to understand it at the age of 14.

Mrs Welch: Listen! Try to talk sensibly with women and answer the question of this nobleman. “Beyond comprehension” in other terms means irrational.

Priest: Two men and one lady [are up against me]!

Nayyar: These noble Englishmen and lady are educated and free people. They are in favour of the truth. If you possess any rational answer, please present it for they will support you.

The priest: You are very clever. It is a great scheme of yours.

An aged person spoke from behind, “I

Nayyar: Friends, maintain silence now!

Alright Mr Priest, let’s say that the concept of Trinity is beyond the comprehension of these sensible Englishmen and it is not for the people of the earth. It is for some other creation. So, please, explain the concept of the “Son of God” then!

Priest: It is as the Bible explains.

Nayyar: The Bible mentions various sons of God.

Priest: Is that so? Jesus went through hardships and gave his life for us. He is our saviour, the Lord.

Nayyar: Let alone be God, he doesn’t even prove to be a perfect man from your sayings and beliefs. The only man who experienced hardships and presented the perfect and supreme heights of morals was the Holy Prophet, peace and blessing of Allah be upon him.

Priest: Oh no! Muhammad never faced hardships.

Mrs Welch: You are ill-informed and you are not aware. He was inflicted with extreme pain.

Thereafter, a discussion continued on the Pope’s views and various wrong beliefs of Christianity. The priest said at the end in fretfulness, “Okay! You tell me, what mistakes were reformed by Muhammad?”

Now that Allah had given me the opportunity, I presented the complete detail about the claim of Jews regarding the “death of Jesus” and the confession of Christians, and the viewpoint of the Prophet Muhammadsa. Moreover, I conveyed the message of Nabiyullah [Prophet of God], Ahmadas.

The priest said, “Goodbye” and left. I asked for the address of Mr and Mrs Welch and returned after expressing thanks.

Seoul International Book Fair 2019 Tariq Shamim Khawaja National Sadr South Korea

he Seoul International Book Fair is the largest book festival T in South Korea. For many years, Jamaat-e-Ahmadiyya South Korea has participated in the Book Fair to spread the true message of Islam. The theme of this year’s exhibition was “The importance of religion and the existence of God”. During the course of five days, more than 500 books and more than 1,000 pamphlets were distributed for free.

The highlight of the exhibition was a presentation in Korean by

the missionary of South Korea about the “Importance of religion in establishing world peace” that focused on Hazrat Khalifatul Masih V’saa addresses and also the works of Humanity First. The presentation was followed by a question and answer session.

Questions were asked about the differences between the Holy Quran and the Bible, the Ahmadiyya Muslim view of Jesusas in India, purdah in Islam, women in Islam and Jihad.

Another highlight of the book fair was the “Try a Headscarf ” corner organised by Lajna Imaillah. Women were invited to try headscarves and asked to note their feelings, many wrote that they felt protected, comfortable and warm.

Tabligh in various ways Nowadays, respected Mufti Sahib is residing at Southend and the work of tabligh is being carried out over there. Literature is being distributed. [People] speak with Mufti Sahib. A lecture of brother Muhammad Sagar Chand Ahmadi (Barrister-at-Law) on the subject of revelation is due to be held on 20 September in Folkestone. Previously, he has delivered five lectures there. An interest for research about Ahmadiyyat has been developed among the people. Observing the favourable circumstances and in order to benefit from the occasion, respected Chaudhry Fateh Muhammad Sahib has gone to Folkestone. There, he will deliver a lecture and satiate the thirst of the finders of truth. Brother Sagar Chand suggests that a branch of the Ahmadiyya Jamaat should be established in Hastings.

Chanda of London Ahmadis Since the past week, the Ahmadis of London have decided that according to their capability, they shall offer a weekly Chanda from their income for the requirements of the Jamaat established by the Promised Messiahas. Certain members have sent the Chanda of this week and within four days only, the total funds of the Anjuman amounts to 20 rupees and 4 annas. Moreover, it should be noted that most of those friends who come to meet us or take part in lectures have to spend 12 annas per person.

Beseech prayers The field of work is vast but expenditures are increasing by the day. The cost of bread has increased and milk prices have risen.

There is a shortage of coal. The demands of labourers are growing by the day. Therefore, there is an earthquake of revolutionary change in the entire land of the West.

Friday 15 November 2019 | AL HAKAM

4 Responding to Allegations

Why are two female witnesses equal to one male witness in Islam?

Farhan Iqbal Missionary, Canada

ender equality is one issue that critics of G Islam bring up quite often. In order to paint the narrative that Islam discriminates and oppresses women, many critics bring up the example of testimony, alleging that the testimony of a woman is considered half of that of a man. The verse that is presented by them is: َّ ُ َ ۡ ۡ ۡ َ ً ُ َ ۡ َ َ ُۤ ‫ٰۤیا ّی َہا ال ِذیۡ َن ٰا َمنوۡا ِاذا ت َدایَن ُت ۡم ِب َدیۡ ٍن ِالٰۤی ا َج ٍل ّم َس ّمی فاک ُت ُبوۡ ُہ ؕ َو ل َیک ُت ۡب‬ ۡ ۡ َ ّٰ َّ َ ۡ َ َ َ ۡ ۡ ۢ َ َُ َ ۚ ‫ّب ۡینک ۡم کات ٌِب ِبال َع ۡد ِل ۪ َو لَا یَا َب کات ٌِب ا ۡن ّیک ُت َب ک َما َعل َم ُہ الل ُہ فل َیک ُت ۡب‬ َّ َ ً َ ۡ َ َ ّٰ َّ ۡ ُ ۡ َ ۡ ‫َو ل ُی ۡمل ِ​ِل ال ِذ ۡی َعل ۡی ِہ ال َح ّق َو ل َیت ِق الل َہ َر ّب ٗہ َو لَا یَ ۡبخ ۡس ِمن ُہ ش ۡیئا ؕ ف ِا ۡن‬ َ ُ َۡ ّ َ َ ُ َُ َ ً َ َ ۡ َ ‫ان ال ِذ ۡی َعل ۡی ِہ ال َح ّق َسف ِۡی ًہا ا ۡو ضع ِۡیفا ا ۡو لَا یَ ۡس َتط ِۡیع ا ۡن ّی ِم َّل ُہوَ فل ُی ۡمل ِۡل‬ ‫ک‬ َ ُ ُ ۡ َ ُ َ َ ۡ َ ۡ ّ ۡ َ ۡ َ ّ ۡ ۡ َ ۡ َ ۡ ُ ۡ َ ۡ َ ۡ َ ۡ ٗ ُّ َ ‫ول ِیہ ِبالعد ِل ؕ و استش ِہدوا ش ِہیدی ِن ِمن رِجال ِکم ۚ ف ِان لم یکونا رجلی ِن‬ ُّ َّ َ َ َ َ َ َ ٰ َ ۡ َّ ٌ ُ َ َ ‫امرَات ِن ِم ّم ۡن ت ۡرضوۡ َن ِم َن الش َہ َدٓا ِء ا ۡن ت ِض َّل ِا ۡح ٰد ُہ َما ف ُتذکِ َر‬ ‫فرجل و‬ َ ُ َ َ ُّ َ ۡ َ َ َ ٰ ۡ ُ ۡ َ ُ ٰ ۡ ُ َ ُ ۡ ‫ِاحدہما الاخری ؕ و لا یاب الشہدٓاء ِاذا ما دعوا ؕ ۔۔۔‬

“O ye who believe, when you take a loan, one from another, for a term, reduce the transaction to writing; and let a scribe record it in your presence faithfully. And no scribe should refuse to set it down in writing, because Allah has taught him, so he should write. And let him who undertakes the liability dictate; and he should fear Allah, his Lord, and not diminish anything therefrom. But if the person incurring the liability should be of defective intelligence, or a minor, or unable to dictate then let his guardian dictate faithfully. And procure two witnesses from among your men; and if two men be not available, then one man and two women, of such as you like

as witnesses, so that if either of the two women should be in danger of forgetting, the other may refresh her memory. And the witnesses should not refuse to testify when they are called upon to do so.” (Surah al-Baqarah, Ch:2: V.283) The bold portion of this verse above is often presented as “proof ” to allege that, in Islam, the weight of two female witnesses is equated to the weight of a single male witness. What is further alleged is that this is due to Islam not considering women “wise enough” or “intelligent enough” to give proper testimony.

In this article, we shall focus primarily on the issue at hand, that is, witness testimony, and explore the issue comprehensively, without distracting ourselves with other verses or Ahadith which speak of gender differences.

First of all, Hazrat Khalifatul Masih IV, may Allah have mercy on him, has noted that these verses apply to financial matters only and do not at all mean that in all legal and other affairs, two women should be requested in case a male witness is not available. Secondly, he has listed the following important points which are necessary to fully understand their true import: 1. The verses do not at all require both women to testify 2. The role of the second woman is clearly specified and confined to be that of an assistant 3. If the second woman who is not testifying

finds any part of the statement of the witness as indicative of the witness not having fully understood the spirit of the bargain, she may remind her and assist the witness in revising her understanding or refreshing her memory 4. It is entirely up to that woman who is testifying to agree or disagree with her assistant. Her testimony remains as a single independent testimony and in case she does not agree with her partner, she would have the last word. (Islam’s Response to Contemporary Issues, p. 198) One female witness equal to one male witness The first point that Hazrat Khalifatul Masih IVrh has brought up is that the verse does not imply anywhere that two female testimonies are equal in weight to one male testimony. The relevant portion of the verse only implies testimony from a single female witness, not two. It is only when she requires assistance and needs any help in recalling something that she can employ the help of her assistant. Evidently, the role of the assistant is to “refresh her memory” as the verse notes, not to provide testimony in her own right.

If a single female witness had not been considered enough, or had been deemed deficient in some way, it would have applied to several other scenarios and circumstances. For instance, in Chapter 4, verse 16 of the Holy Quran, when witnesses are mentioned, the language used is genderneutral and there is no qualifier given in

regard to maintaining a ratio of one male witness to two female witnesses. It implies that a single female testimony is indeed equal to a single male testimony. The same is the case in terms of receiving testimony of a wife against her husband regarding inappropriate behaviour, as discussed in Chapter 24, verses 7-9. Here, too, the weight of a single female witness (the wife) is considered sufficient and equal to a single male witness (the husband).

Moreover, giving testimony in religious matters is far more important than giving testimony in worldly matters. When it comes to religious matters, such as those found in Ahadith, we find that one of the most common narrators is Hazrat Aishara, the wife of the Holy Prophetsa. Many other women have also narrated traditions from Prophet Muhammadsa. In none of these cases has a Muslim ever suggested that the testimony of a woman is not acceptable unless corroborated or confirmed by another woman.

In fact, many companions and others from the early days of Islam often consulted Hazrat Aishara in matters of religious significance. If the testimony of a single woman was only half of that of a man, none of the narrations from single a woman would have ever been accepted. Yet, they are not just accepted, but also revered. It is important to understand the significance of this matter. The verse under discussion, chapter 2, verse 283, is in relation to financial matters only, pertaining to worldly wealth, and these are not as important as religious matters, where a person’s salvation and connection with God is at stake. However, in every case – and there are hundreds of them – a single woman’s testimony about what the Prophet Muhammadsa said or did, is accepted without question!

The prime witness and the assistant Commenting on Hazrat Khalifatul Masih IV’srh four-point summary of chapter 2, verse 283, one critic has attempted to raise some doubts. For instance, he alleges that the Holy Quran does not have any evidence for the differentiation made between the “prime witness” and the “assistant witness”.

He also asks why there is a need for a female witness in the first place? Further making an attempt to make his case, he questions why the English translation of the verse under discussion use the words, “either of the two women”, without identifying which one of the two is the main witness and which one is the assistant.

The problem is that critics who make such allegations do not have a good grasp of Arabic. It should be noted that the Quranic language is what is called mubeen – eloquent, articulate and powerful. Multiple meanings can be driven from a single phrase, even a single word. Keeping this in mind, we turn to the questions raised by such critics, which are directed towards the following phrase of the Holy Quran: َّ َ َ َ ُۡ ‫ا ۡن ت ِض َّل ِا ۡح ٰد ُہ َما ف ُتذکِ َر ِا ۡح ٰد ُہ َما الۡاخ ٰری‬ The words translated as “either of the two women” are “ihdaa humaa” and they appear twice in the above phrase. A literal translation of ihdaa humaa is “one of the two women”. Consequently, a literal translation of the entire phrase above would be: “If one of the two women should be in danger of forgetting, one of the two women may refresh the memory of the other

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Friday 15 November 2019 | AL HAKAM woman.”

To make it easier and lucid for modern English readers, the translation writes out the full sentence as follows: “If either of the two women should be in danger of forgetting, the other may refresh her memory.”

However, regardless of the above adjustment for easier reading, the phrase “ihdaa humaa” literally means “one of the two women” and has been used in other parts of the Quran such as the following verse: َ َ َ َ​َ ۡ ‫ٓاءتۡ ُہ ِا ۡح ٰد ُہ َما تَ ۡم ِش ۡی َع َلی‬ َ ‫َف َج‬ ‫است ِۡح َیٓا ٍء ۫ قال َ ۡت ِا ّن ا ِب ۡی یَ ۡد ُعوۡک ل َِی ۡج ِزیَک‬ َ​َ َ َۡ َ َ َ َۡ ؕ ‫اجر ما سقیت لنا‬ “And one of the two women came to him, walking bashfully. She said, ‘My father calls thee that he may reward thee for thy having watered our flocks for us.’ So when he came to him and told him the story, he said, ‘Fear not; thou hast escaped from the unjust people.’”(Surah al-Qasas, Ch.28: V.26] Here, the translation does not require the adjustment to “either” and is written out as follows: “And one of the two women came to him, walking bashfully. She said, ‘My father calls thee that he may reward thee for thy having watered our flocks for us.’”

The word ihdaa comes from the root letters A-H-D (a-ha-da), meaning “one”.

Hence, the literal translation of ihdaa is “one” and an implied interpretation is “either”. This does not mean that the translation, “either of the two women”, is wrong. It simply means that what Hazrat Khalifatul Masih IVrh has concluded from the actual Arabic wording of this verse is perfectly valid and an accurate understanding and interpretation of this verse. In fact, it is closer to the literal meaning of the phrase ihdaa humaa.

What he has essentially argued is that the Quran does not directly say that either one of the two women can remind the other.

The Quran instead says that one of the two women may remind the other. This may seem trivial in the English language, but it is an extremely important difference clearly seen in the original Arabic wording. Without having some rudimentary knowledge of Arabic, a person cannot truly appreciate this subtle difference.

As far as the issue of identifying the prime witness and her assistant is concerned, the Quran has indicated this arrangement by adding the word “Al-Ukhraa” at the end of the phrase. The word “Al-Ukhraa” means, “the latter, ultimate, last, other” (Lane’s Lexicon).

Hence, the prime witness is pointed out in the phrase ihdaa humaa (mentioned at the beginning), and the assistant is qualified by using the phrase ihdaa humal-ukhraa (i.e., one of the two women who is the other/ latter/last).

In fact, the wording of the full phrase even provides a chronology that further elaborates this issue. Dividing the verse into four portions, it goes as follows: 1. An-Tadhilla – if she forgets 2. Ihdaa humaa – one of the two women (Let’s call her Aisha) 3. Fa-tuzakkira – she may remind 4. Ihdaa humal-ukhraa – the other one among the two (Let’s call her Maryam) In essence, the phrase is saying: “If Aisha forgets, Maryam may remind her.”

This is something that a literal, plain reading of the Arabic verse of the Holy Quran easily

reveals. Here, Aisha is the prime witness and Maryam is the assistant.

Why the need for an assistant in the first place?

Why has the Quran felt the need to have two female witnesses – one prime and one assistant – in financial transactions? Are women deficient in some way in regard to business? Are they considered less efficient in remembering numbers?

All these questions seem fair but draw from a lack of understanding of what the Quran is teaching at a broader level. It should be noted that there indeed do exist differences in the genders in terms of how they remember things. As a result, the premise of the Quran is indeed correct. Men and women remember things differently.

While men have the upper hand in keeping certain types of memory, women have the upper hand in other types of memory.

Those who have researched this subject argue that in general terms, neither gender is superior in memory. However, subtle differences appear in the way things are remembered by men and women.

One researcher, Elizabeth Loftus, makes the following observation: “The results were clear-cut. Males were more accurate and less suggestible about the male-oriented items while females were more accurate and less suggestible about the female-oriented items. This finding provided clear support for the hypothesis that females and males tend to be accurate on different types of items, perhaps indicating their differential interest in particular items and corresponding differential amounts of attention paid to those items.” (Who Remembers What? Gender Differences in Memory. Michigan Quarterly Review, 26, pp. 64-85) It is quite remarkable that the premise the Quran uses for providing an assistant to the female witness is pointing to a memory difference between the genders, something that is only being researched and proven 1400 years after the revelation of the Quran.

However subtle the differences, there is no denying that they do exist.

This brings us to the broader question of acknowledging gender differences which Islam speaks about. Islam teaches gender equality in the best sense, acknowledging the strengths and weaknesses of both genders, and not turning a blind eye to them.

All this does not mean that Islam teaches that women are deficient in their memories of certain items such as those related to financial matters. It only means that Islam creates a social climate which intends to empower and favour women.

Empowerment of women By ensuring that a female prime witness has an assistant, Islam has empowered women and taught them to work together in the face of patriarchy. There is no denying the fact that patriarchy has always existed and many argue that even in the free societies of the West today, it continues to persist. In light of this fact of life, Islam has dismissed any notion that women should be deprived of being part of the process of witnessing financial transactions. At the same time, it has recognised that patriarchy may come in the way and discourage women from being part of such proceedings. As a result, women are told to go as a pair and not feel any intimidation in such proceedings. This

however remains as an option for the prime witness, who, as pointed out earlier, may not choose to accept any help from the assistant witness.

Islamic social climate Secondly, it must be noted that Islam is a religion where men and women do not interact in a free manner as is done in some cultures. Islam safeguards women and men from promiscuity and other evils by ensuring that there is some distance between the two in social gatherings.

All of this points to an Islamic social climate as an ideal for Muslim men and women to seek. As such, if a financial transaction is taking place where several men are involved, a single female witness may feel uncomfortable in such an environment, given the social climate that Islam seeks. Hence, she is empowered through the presence of the second assistant witness. It is essentially a supportive system which Islam seeks to establish not to oppress but to empower women. Due to the revelations brought about by the #MeToo movement in recent years, we are no strangers to the fact that women are sometimes exploited in certain situations,

and feel more comfortable, relaxed, and empowered when they are in the company of other women.

We must also acknowledge that the Quran was revealed initially to an Arab society where women were treated very badly and had no rights at all. It was necessary then to consider the circumstances of such women and to create the means for what Khalil calls “breaking down barriers for women in Islamic society”. A new civilisation was being born with the coming of Islam where women were going to enjoy equal status with men. This change was going to take great courage and efforts to challenge the norms.

Conclusion In conclusion, it is completely wrong to assume that Islam considers the testimony of a woman as half of that of a man. The one verse where this teaching is supposed to have come from does not imply this at all. It only speaks of a prime witness and her assistant, who may help her with some details if the prime witness deems it necessary. Such a teaching is there in Islam to help empower women as part of an Islamic social climate.

New converts convene in Belgium

Mohammad Arsalan Correspondent Belgium

he national department of mubai‘een T (converts) in Jamaat-e-Ahmadiyya Belgium had the opportunity to hold a

national tarbiyat programme for the new converts on Sunday, 3 November 2019, in Dilbeek.

Respected Dr Aiman Odeh Sahib, from Holland Jamaat, was invited to conduct the meeting with the Arab Ahmadi and nonAhmadi guests.

The event started with the recitation of the Holy Quran by Taufeeq Jamaoui Sahib followed by a Qaseeda (Arabic poem) recitation by Muhammad Ounni Sahib.

Anwar Hussain Sahib, acting Amir Jamaat-e-Ahmadiyya Belgium gave the welcome speech and led everyone in silent prayer.

The session started with a presentation by missionary Tauseef Ahmad Sahib on the successful European Tour of Hazrat Khalifatul Masih V, may Allah be his Helper.

Various Ahmadis also had the opportunity to narrate their faith-inspiring incidents of accepting the Promised Messiah,

peace be upon him, and Ahmadiyyat.

Afterwards, Dr Aiman Odeh Sahib addressed the Arab speaking members and gave a presentation about different Ahadith, Quranic verses and extracts of the Promised Messiahas in support of the truthfulness of the Promised Messiahas. He also tackled the false allegations raised against the Promised Messiahas.

The participants had the opportunity to ask questions at the end of the programme.

A special session in French, Dutch and English was also organised during the course of this event for the non-Arabic speaking Ahmadis and new converts.

During the event, many topics were discussed such as Jamaat-e-Ahmadiyya and the necessity of an Imam, our relationship with Allah through the Promised Messiahas, the existence of God, how to increase spirituality, the Friday Sermons of Huzooraa, MTA International and financial contributions.

The event ended with a speech delivered

by Hafiz Ehsan Sikundar Sahib, Missionary-in-Charge Jamaat Belgium.

In total, 69 members participated in this tarbiyat programme.

Friday 15 November 2019 | AL HAKAM

6

Wives of the Holy Prophetsa

Continued from page 2

Hazrat Hafsa bint Umar ibn al-Khattab “She fasts often and frequently prays at night; she will be your wife in Paradise” (Gabrielas to the Holy Prophetsa) Awais Rabbani Missionary

The meaning of Hafsa: Young lioness Father: Umar ibn al-Khattab ra (Hazrat Umar Farooqra) Mother: Zainab bint Maz‘unra Tribe: Quraish, Banu Adi First Husband: Khunais bin Huzaifara Married to the Holy Prophetsa: 3 AH Demise: 45 AH Introduction Hazrat Hafsa was the daughter of Hazrat Umar ibn al-Khattabra and Hazrat Zainab bint Maz‘unra. Born several years before the first revelation from God, she was raised in a family renowned for its learning and education. Like her father, she was inquisitive, sharp-witted and a courageous woman who lived up to her name. ra

Family As stated, she was the daughter of Hazrat Umarra, the second Khalifa of Islam.

Hazrat Umarra earned the title of “Farooq”, meaning the one who distinguishes between right and wrong. Regarding Hazrat Umarra, the Holy Prophetsa said: “If there were to be a prophet after me, it would be Umar.”(Tirmidhi, Vol. 1, book 46) His son and Hafsa’sra brother, Hazrat Abdullah bin Umarra was also a close companion of the Holy Prophetsa. Salim narrates on the authority of his father a hadith in which Hazrat Hafsara relates one of her brothers’ dream to the Holy Prophetsa.

The Messengersa of Allah commented: “Abdullah is a good man. [I wish for him] to observe Tahajud more often.”

Upon hearing this, Hazrat Abdullahra became more observant of Tahajud prayer.

(Sahih al-Bukhari) A pious nature The incident mentioned above is indicative of the atmosphere in which Hazrat Hafsara was raised. A devout Muslim herself, she grew up amidst the senior companions of the Holy Prophetsa and embodied their characteristics. She would often observe fasts and stay awake most of her nights offering Tahajud. Hence, it leaves little to question why she was chosen as one of the

wives of the Prophet of Islamsa in this life and the Hereafter. The archangel Gabrielas attested to her traits before her husband: “She fasts often and frequently prays at night; she will be your wife in Paradise” (Mustadrak al-Hakim) Marriage to the Holy Prophetsa Hazrat Hafsara was first married to Hazrat Khunais bin Huzaifara who, owing to the atrocities of the Quraish, had migrated both to Abyssinia and Medina to seek God’s pleasure. At the Battle of Badr, he was severely wounded and later succumbed to his injuries.

The account of her marriage to the Holy Prophetsa is rather amusing, which Hazrat Umarra narrates in the following words: “When Hafsa bint Umar lost her husband, a companion of the Holy Prophetsa, Khunais bin Huzaifa al-Sahmi, who had fought at Badr and [later] died in Medina, I met Uthman bin Affan and suggested that he should marry Hafsa, to which he replied, ‘I will think it over.’ I waited for a few days and then he said to me, ‘I am of the opinion that I shall not marry at present.’ Then I met Abu Bakr and said, ‘If you wish, I can marry Hafsa bint Umar to you.’ He kept quiet and did not respond.

I became agitated and it [displeased me] more than Uthman’s [response]. Some days later, the Prophetsa asked for her hand in marriage and I married her to him.

Later, Abu Bakr approached me and said, ‘Perhaps you were angry with me when you offered me Hafsa for marriage and I gave no reply to you?’ I said, ‘Yes.’ Abu Bakr replied, ‘Nothing prevented me from accepting your offer except that I learnt that the Prophet of Allah had referred to the issue of Hafsa and I did not want to disclose his secret, but had he (the Prophetsa) not married her, I would surely have accepted her.”(Sahih al-Bukhari) Another hadith relates that when Hazrat Umarra disclosed his predicament to the Holy Prophetsa and he received a response from both the companions, the Messenger of Allahas smiled and consoled him that Hafsara would get a better husband and Uthmanra would receive a better wife.

Thirst for knowledge Hazrat Hafsara learnt to read and write at an early age and had memorised the Holy

Quran by heart. Her knowledge of religious matters was very sound. At least 60 ahadith have been quoted by her. Like her father, she was inquisitive by nature and would not shy away from asking questions to quench her thirst for knowledge.

Sahih Muslim mentions an incident that once, the Holy Prophetsa told Hazrat Hafsara, “Of those who took the pledge of Aqabah, none would enter hell.” Hazrat Hafsara, who was of a curious disposition, replied, “[What about the verse which states] ‘There is not one of you, but will come to it.’” The Holy Prophetsa pointed her to the next verse which stated, “God shall save the righteous and leave the wrongdoers therein, on their knees.”(Sahih Muslim) It ought to be understood that by no means had she meant to question the authority of the Holy Prophetsa out of defiance, rather it was her keen sense of observation which would often compel her to inquire and comprehend the intricacies of the Quranic injunctions more deeply.

Custodian of the Quran During his lifetime, the Holy Prophetsa used to entrust Hazrat Hafsara with the parchments on which the Holy Quran was inscribed for safekeeping. After his demise, a large number of Muslims who had memorised the Holy Quran laid down their lives in the Battle of Yamama. Hazrat Abu Bakrra ordered Hazrat Zaidra bin Thabit to compile the Quran into a single book form.

Hazrat Hafsara was also consulted in the matter.

By the end of the second Khilafat, Hazrat Umarra bequeathed the compiled copy to his daughter which remained with her till her demise. Numerous copies were made from her version of the copy in the era of Hazrat Uthmanra and distributed throughout the Muslim world.

Demise She died in the month of Shaban, 45 AH. Her funeral prayers were led by the governor of Medina, Marwan bin Al Hakam.

Many prominent companions of the Holy Prophetsa partook in her funeral, including Hazrat Abu Hurairara. She was buried in Jannat-ul-Baqi alongside the rest of the mothers of the faithful.

19 November 1937: Hazrat Musleh-e-Maudra called the attention of the Jamaat members and officials to record the narrations and memories of the companions of the Promised Messiahas. Hence, under this project, a large number of traditions were recorded in written form in large registers.

20 November 1908: Some manuscripts of the Promised Messiah’sas books were printed in book form, for example, Masih Hindustan Mein (Jesus in India), Najm-ul-Huda and Barahin-eAhmadiyya Part 5.

20 November 1924: Hazrat Musleh-e-Maudra departed Mumbai and proceeded towards Agra via train.

20 November 1934: Hazrat Musleh-e-Maudra graced a ceremony held in connection with the opening of a new hostel of Jamia Ahmadiyya in Qadian.

20 November 1962: Hazrat Musleh-e-Maudra departed for Lahore. This trip took around a week to complete.

20 November 1962: The foundation stone of Talim-ulIslam College in Ghatialian, Sialkot was laid.

21 November 1924: Hazrat Musleh-e-Maudra reached Agra and visited the Taj Mahal.

21 November 1947: Hazrat Musleh-e-Maudra guided members of the Jamaat about the Quran and its philosophy and underlined the importance of leading one’s life according to its teachings.

This depicts his love for the Holy Quran – while the rest of the country was fixated on the consequences of the partition, Huzoorra was spreading the light of the Quran. During his other sermons, Huzoorra advised that the Jamaat should not let their desire for returning to Qadian hinder any future progress.

21 November 1949: Indian authorities put a stop to the circulation of the Jamaat’s newspaper, Al Fazl. To fill this void, the Jamaat introduced another newspaper, Al Rahmat from Lahore for the purpose of information and guidance to Ahmadis residing in India. This paper remained in circulation until 7 May 1951 under the editorship of Roshan Din Tanvir Sahib. For its first issue, Hazrat Musleh-e-Maudra penned a thought-provoking article.

7

Friday 15 November 2019 | AL HAKAM

Can Waqf-e-Nau revive the golden age of Islam?

Hamaad Muin Ahmad Medical student, Czech Republic

he eighth century to the fourteenth T century world witnessed an exponential increase in advancements in science,

particularly in the Islamic empire, an empire stretching from Spain to Persia.

Whenever an empire makes social and economic advancements, there is always a group effort involved. In the case of the Islamic empire, numerous scientific game changers were responsible. Individuals like Al-Khwarizmi, the founder of algebra; Al Zahrawi, developer of several surgical procedures and the Persian originating physician Avicenna (Ibn-Sina), author of

The Canon of Medicine.

Can Waqf-e-Nau revive the golden age of Islam? Is this question preposterous or is it easily attainable? Indeed, it is very possible.

This is one of the many reasons why this blessed scheme was launched in 1987, for the Waqf-e-Nau to be at the front line of every field. Our aim should not be any lower than this.

For the sake of argument, let us say that today, each occupational field has an Ahmadi Muslim Waqf-e-Nau working in it.

The world would not fail to see that this is not a coincidence. Should this happen, and Insha-Allah it shall, the world will be held on the shoulders of dedicated servants of Allah.

Originally, in medieval times, Baghdad was the world centre of knowledge. Hence, Arabic was the central language of education in those days. Why was this so? Why was it only Islam focusing so much on education?

In a hadith, the Holy Prophet, peace and blessings of Allah be upon him, has said, “You should seek knowledge [wherever you go], even if you have to go as far as China”.

Therefore, seeking knowledge was a central part of Islamic teachings.

In another place, our beloved Holy

Persian.

During the Umayyad period (661-750 AD), translation of Greek literature into Arabic took place. This provided Muslims the capability to investigate and extrapolate the deep knowledge the Greeks possessed.

The translation of various empires’ literature continued.

From the early 800s AD, a vast amount of money was invested in a new project: The Translation Movement. In this revolutionary period, a man called Ibn Wahshiyyah (ninth to tenth century AD) performed a legendary task. He translated Egyptian hieroglyphs into Arabic by providing the conversion of hieroglyphic signs into Arabic phonetic letters. Despite common thought

Prophetsa is reported to have said, “Allah has not sent down a disease without also sending its cure.” Certainly, this motivated Muslim scientists to go out in the world and make scientific breakthroughs, whilst acting upon the true teachings of Islam.

During the lifetime of our beloved master, the Holy Prophet Muhammadsa, he frequently sent letters to major political leaders at the time. Letters destined for the Jews were translated by Hazrat Zaidra bin Thabit from Arabic into Hebrew and

of Egyptology being first deciphered in the 19th century, it was actually achieved by early Muslims, over 1,000 years before the Western world were able to do it.

The Muslims would not feel ashamed by the idea of gaining knowledge from other cultures. They were different. They did not want to sit in seclusion arrogantly in their empire whilst knowing that there was an entire world to be discovered. They sought to seek it.

Muhammad ibn Musa Al-Khwarizmi (780-850 CE) was born in modern-day Uzbekistan. After his basic education, he moved to Baghdad and was appointed the astronomer and head of the library of the House of Wisdom in Baghdad. Here, AlKhwarizmi wrote the book Al-Kitab almukhtasar fi hisab al-jabr wal-muqabala in 820 CE (The Compendious Book on Calculation by Completion and Balancing).

In this book, the first idea of algebra was described. The word derives from the name al-jabr, meaning restoration referring to balancing both sides of an equation.

Students who have studied algebra in high school would know that this is the basis of this mathematical technique. The world was so intrigued by this new technique that it was later translated into Latin in 1145 CE. Little did we know that it was created by a fellow Muslim scientist.

Abu al-Qasim Khalaf ibn al-Abbas alZahrawi (936-1013 CE), popularly known as Al Zahrawi, did not receive the title “The Father of Surgery” for any old reason.

His book, Kitab al-Tasrif (The Method of Medicine) was written in the year 1000 CE and served as a strict guideline for all

School children visit Mahdi Mosque in Jamaica Tariq Azeem Jamaica Correspondent

n 23 October, a group of students from O Cedar Grove Academy of Portmore, visited the Mahdi Mosque in Old Harbour, Jamaica.

Misbah Anmol Tariq Sahiba reports that the students were welcomed by Missionaryin-Charge, Tariq Azeem Sahib and were given a brief introduction of the mosque.

Tariq Sahib expounded upon the purpose of a mosque, while explaining the significance of architectural features, such as the minaret and the dome.

This was followed by a presentation

by Ibrahim Forson Sahib who is also a missionary. During this presentation, students learned about the basics of Islam in a very simplified, yet an appealing manner.

Examples were given from Jamaican culture to help children understand some of the basic Islamic teachings.

After this, Misbah Anmol Tariq Sahiba had the honour of delivering a presentation on “Women in Islam” where emphasis was given on the rights of women established by Islam over 1400 years ago. The purpose and philosophy behind the veil was also given.

Thereafter, a question and answer session was held. Afterwards, one student presented a vote of thanks on behalf of her class and appreciated the presenters.

Students then enjoyed snacks provided by the Jamaat and left the mosque with smiles on their faces.

surgeons for the next 500 years. Again, due to Muslims of that time captivating the attention of the Romans of the Byzantine Empire, it was translated into Latin and kickstarted the imperfect science of surgery, which is still progressing to this day.

Donald Campbell, a historian on Arabic medicine, writes: “The chief influence of Albucasis [Al Zahrawi] on the medical system of Europe was that his lucidity and method of presentation awakened a prepossession in favour of Arabic literature among the scholars of the West; the methods of Albucasis eclipsed those of Galen and maintained a dominant position in medical Europe for five hundred years, i.e. long after it had passed its usefulness. He, however, helped to raise the status of surgery in Christian Europe; in his book on fractures and luxations, he states that ‘this part of surgery has passed into the hands of vulgar and uncultivated minds, for which reason it has fallen into contempt.’ The surgery of Albucasis became firmly grafted on Europe after the time of Guy de Chauliac (1368 CE).”

By 700 CE, the Islamic empire was taking its first steps towards mass production. In their world, where knowledge of materials and metals was ever-growing, one particular technique prevailed: Alchemy. In those times, in medieval Europe, Alchemy was thought to be an act of magic and sorcery.

However, the keen Muslims knew better.

They utilised chemistry. In the late 700s CE, a form of currency was required. Muslims turned to alchemists to produce coins. Their process was so intricate and precise that they used to engrave the Kalima on coins.

By now, we are knowledgeable enough that if any word begins with “al”, it is most likely to be Arabic derived.

Another well-known chemistry term is Alkali. This lays the basic foundations of modern day chemistry. It is derived from the word Al-Kali, meaning the ashes. In those days, Muslim scientists obtained alkali from the ashes of roots of some specific plants.

Surely, we know now what the Muslims would do after having this knowledge. They would develop it further. Islamic chemists discovered that they could change the colour of glass using newly discovered chemicals like manganese salts.

Today, in the Western world, almost every day we witness this being used by Christians. Their stain glassed windows of churches would not be coloured, had it not been for the genius of Muslims.

All these scientific advancements took hold for a simple reason. The Muslims of that time adhered to the true teachings of Islam. The reason why this golden age declined was simple – they steered off the right path.

In chapter 32, verse 6 of the Holy Quran, Allah Almighty says: ْ َ َ ْ َ ْ َ ُ ُ ْ َ َّ ُ ْ َ ْ َ َ َّ َ َ ْ َ ْ ُ ّ َ ُ َْ ‫ان ِمق َد ُار ُه أل َف‬ ‫ض ثم يعرج ِإلي ِه فِي يو ٍم ك‬ ِ ‫يد ِبر الأمر ِمن السما ِء ِإلى الأر‬ َ ‫َس َن ٍة ّم َّما تَ ُع ُّد‬ ‫ون‬ ِ “He will plan the Divine Ordinance from the heaven unto the earth, then shall it go up to Him in a day, the duration of which is a thousand years according to what you

Friday 15 November 2019 | AL HAKAM

8 reckon.”

In this verse, reference has been made to a very serious crisis that was destined to come over Islam. Islam was to go through a period of sustained progress and prosperity during the first three centuries of its life. The Holy Prophetsa has been reported to have alluded to this fact in a very well-known saying: َ ُ َ َّ َّ ُ ْ ُ َ ُ َ َ َّ َّ ُ ْ َ ْ ُ ُ ْ ُ ْ َ ‫ين يَلون ُه ْم۔۔۔ الخ‬ ‫ ثم ال ِذ‬،‫ ثم ال ِذين يلونهم‬،‫خير القرو ِن قرنِي‬ “The best century (for Islam) is the one in which I live in, then the next century, then the century after that. Then there will spread falsehood at the hands of people who will take pride in their wealth and riches and will grow fat on the earnings of others” (Sahih al-Bukhari, Kitab al-Shahadat).

Just as the Holy Prophetsa said, the very same happened, which is why these revolutionary scientists were only around for a few centuries after the birth of Islam.

Furthermore, returning to the verse stated above, Allah Almighty says, “The duration of which is a thousand years”. It is to this period of a thousand years that reference has been made when the Promised Messiah would come.

So, let’s do the maths. The Holy Prophetsa was alive in the seventh century. He talks about three blessed centuries, i.e. up to the end of the ninth century, then if we add 1,000 years to this, we reach the end of the 19th century, which is the exact time of Hazrat Mirza Ghulam Ahmad’sas appearance, the Promised Messiah and Imam Mahdi.

So currently, according to Hadith and the Quran, we are living in a prosperous time of Islam due to the new dawn of Ahmadiyyat, just as the ground-breaking scientists were during “The golden age of Islam”. They made their simple ideas a reality, which evidently changed the world.

So why can’t we be the ones to reignite this blessed era?

In “Pre-Zia” Pakistan, Ahmadis were at the top of their secular fields. Ahmadi politicians, scientists and military lieutenants gained the attention of Pakistani society. Hazrat Sir Chaudhry Muhammad Zafarulla Khanra was, as well a companion of the Promised Messiahas, the first foreign minister of Pakistan and served as the president of the UN General Assembly.

Professor Mohammad Abdus Salam Sahib

is very well known as the first Pakistani and first Muslim to receive the Nobel Prize in physics.

The success of Ahmadis in Pakistan worried the government. In response, Ordinance XX was put into place, stripping Ahmadis of their right to practice Islam and alienated all Ahmadis from society.

However, now Allah the Almighty has introduced this holy scheme. Waqifeen-eNau are spread throughout the world and, Insha-Allah, will create a huge change in the world.

The reason why this article was written was due to the dream and wish of our beloved Khalifa. On 28 October 2016 in Baitul Islam Mosque, Toronto, Hazrat Khalifatul Masih V, may Allah strengthen his hands, dedicated his entire Friday Sermon for the Waqf-e-Nau around the world.

All readers are urged to listen to this Friday Sermon. Again, I emphasise, all Waqf-e-Nau must listen to this Friday Sermon as it serves as a basis on how we should spend our lives. Hazrat Khalifatul Masih Vaa states: “Some Waqifeen-e-Nau have more of an interest in particular fields, and when they ask me, taking into account their interest, I allow them to study [in that particular field].

But here, I wish to inform students that they should pursue various fields of scientific research – and this includes Waqifeen-eNau and other students.

“If we produce the best scientists in various fields of scientific research, then in the future, Ahmadi Muslims will be the ones to provide religious knowledge. And where the world will be in need of you for religious knowledge, they will also be in need of you for secular knowledge. In this context, Waqifeen-e-Nau will have secular jobs, but the purpose of their work and knowledge will be to demonstrate the oneness of God Almighty and the spread of His religion.”

May Allah enable all Waqifeen-e-Nau to keep the true teachings of Islam close and dear to their hearts. May He illuminate our hearts with knowledge from the Divine.

May He bless this scheme so abundantly that in the future, people look at us and wish to be part of this. May He infinitely exalt our Jamaat to new, unforeseen heights so that we may save this world and mankind from the pit of destruction. Amin!

Annual Waqf-e-Nau Ijtema Canada

Syed Mukarram Nazir Canada Correspondent

he National Waqf-e-Nau Department T of Canada held its 4 annual Ijtemas on 26-27 October 2019, for both Waqifaat-eth

Nau and Waqifeen-e-Nau respectively. This was the largest single Ijtema held at Baitul Islam Mosque complex, Toronto.

The theme of the Waqf-e-Nau Ijtema was “The Constitution of Waqf-e-Nau” – this was based on the historic Friday Sermon of Hazrat Khalifatul Masih V, may Allah be his Helper, delivered in Baitul Islam Mosque, Toronto on 28 October 2016. National Secretary Waqf-e-Nau, Zahid Masud Sahib identified the purpose of the Ijtema, “To instill in the minds of our Waqf-e-Nau the purpose of their lives, that is, to serve their faith”.

A new feature this year was an interactive presentation named “Waqf FAQs”. During this, a presenter would ask questions, which a Waqf-e-Nau had already asked Huzooraa in the past. Those present would then try to answer the question. Finally, the actual video clip of Huzooraa answering the question would be played enabling everyone to hear the answer firsthand.

The Waqifaat-e-Nau were split into various age groups and engaged in different activities. These included interactive presentations, games and question and answer sessions. Presentations focused on different aspects of being a Waqf-e-Nau,

such as the concept of Waqf, as well as keeping a connection with Allah.

Other sessions focused on things like how to overcome challenges they may face when dealing with societal trends, peer pressures, and how to structure a life plan as a Waqif and its importance. Each age group held special mother’s sessions highlighting the importance of the role of a parent in the life of a Waqf-e-Nau child.

The Nazim-e-Ala of the Ijtema, Sadiq Ahmad Sahib reported that the Ijtema was organised entirely by Waqifeen-e-Nau. In his words, it’s the “Ijtema of Waqf-eNau by Waqf-e-Nau!” For the 4th year in a row, it was organised entirely by a team of Waqf-e-Nau volunteers. This gives them an opportunity to learn about organising Jamaat events according to the traditions of the Jamaat.

A short documentary on The Astonishing Scheme of Waqf-e-Nau was shown after the opening session.

Waqifeen-e-Nau were split into four groups based on age and each group had a formal programme designed for their age.

This consisted of interactive presentations and motivational talks. Amir Jamaat Canada spoke to the 19+ age group and reminded them of their responsibilities as Waqifeene-Nau. He encouraged them to present their services in various departments of the Jamaat and to always seek guidance of Hazrat Khalifatul Masih Vaa at every step of their lives.

Mukono region peace symposium and regional Jalsa 2019 Batte Ahmad Uganda Correspondent

JUganda held its 4 regional Jalsa and peace amaat-e-Ahmadiyya th

Mukono

region,

symposium on Sunday, 27 October at the Ahmadiyya Primary School, Mbikko. Though the region is passing through the rainy season and it rains two to three times a day, by the grace of God, it was a dry, sunny day during the event.

Members from all auxiliary organisations of the Jamaat worked hard to come up with such a successful event for a full month.

Mukono Ahmadis and those of other regions attended and managed to raise the attendance to 3,500. After the arrival of Amir and Missionary-in-charge Uganda and Rwanda, Maulana Muhammad Ali Kaire, an inspection of different departments took place.

Thereafter, under the theme, “Khilafat,

Justice and Peace”, the formal event started with the recitation of the Holy Quran by Hussein Mbogo Sahib, which was followed by an Urdu poem by Nasir Ssonko Sahib.

Mr Adam Nsubuga, a representative of the council, then welcomed the attendees and thanked them for accepting the invitation to attend. An Amin ceremony then followed of

10 students from the Ahmadiyya Primary School Mbikko.

Then the headteacher, Mrs Faridah Katongole gave a report about the running of the school, where she introduced the teachers and their responsibilities. Faisal Buyonje then delivered a speech on “Ahmadiyyat: The Solution to Global Challenges”.

An Arabic poem was then recited by students of the Ahmadiyya Primary School Mbikko. The ceremony was graced by many guests including Hon Dr John Christen Muyingo, MP of Bamuwanika constituency.

Amir Sahib delivered the closing address.

During the course of his speech, he said, “By the grace and mercy of God, this is the 13th regional Jalsa and peace symposium of its kind nationally for the year 2019 … It should be remembered that every religion is expecting a reformer in this age, but its only Islam which has a universal kind of teaching … Therefore, it is quite logical that the unifying reformer must come from a universal religion. And we Ahmadis believe that God Almighty has already fulfilled His promise to the world and sent Hazrat Mirza Ghulam Ahmadas to be a saviour of the world.”

The Jalsa and peace symposium came to a successful close after silent prayer.

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Friday 15 November 2019 | AL HAKAM

Friday Sermon Men of Excellence 18 October 2019 After reciting the Tashahud, Ta‘awuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:

T

oday, I will resume the series of narrating the accounts of the Badri Companions of the Holy Prophetsa. There was a break in the series due to the recent tour and various Jalsas [annual conventions]. The last sermon that I delivered on the accounts of the lives of the Companions was on 20 September. In that sermon, I related the accounts of Hazrat Khubaibra bin Adi, however there were some narrations from his account that were left.

It was mentioned in that sermon that at the time of his martyrdom, he requested Allah the Almighty to convey his Salaam [greetings of peace] to the Holy Prophetsa. Thus, we find that these people were of a very lofty status and had attained the nearness of Allah the Almighty. From this incident, we also learn about how Allah the Almighty bestowed His favours upon them. When Hazrat Khubaibra bin Adi requested Allah the Almighty to convey his Salaam to the Holy Prophetsa as there was no one else to do so, subsequently Allah the Almighty conveyed his Salaam to the Holy Prophetsa. The Holy Prophetsa, while he was sitting with his Companionsra, replied with “Wa alaikumusssalam” and informed the Companionsra about his martyrdom. (Fathul-Bari Sharh Imam al-Bukhari ibn Hajr Asqalani, Vol. 7, p. 488, Kitab-ul-Maghazi, Hadith 4086, Qadimi Kutub Khana, Karachi) After the martyrdom of Hazrat Khubaibra bin Adi and his Companions, the Holy Prophetsa commanded Hazrat Amrra bin Umayyah to go to Mecca and to kill Abu Sufyan, the chief instigator of this cruel act as he was now deserving of this punishment.

The Holy Prophetsa also sent Hazrat Jabbarra bin Sakhr Ansari with him. Both of them tied their camels in a pass in the Valley of Yajaj, which is situated eight miles from Mecca and entered the city during the night. Hazrat Jabbarra expressed his desire to Hazrat Amrra if they could have the opportunity to perform tawaf [circuits] of the Ka‘bah and offer two rak‘at of nawafil. Hazrat Amrra replied that it was a custom of the people of Quraish that after finishing their evening meal, they would sit in their courtyards at night. Therefore, he feared lest they were caught. Hazrat Jabbarra replied that Insha-Allah [God willing], that would not happen. Hazrat Amrra states, “We then performed tawaf and offered two rak‘at of prayer. Then we went forth in search of Abu Sufyan. By Allah, we were walking when a Meccan saw me and recognised me and said, ‘This is Amr bin Umayyah! Surely he must have come with some evil intent.’ Upon this, I told my companion to take caution and that we should leave from here! Then, we quickly came out of there and climbed a mountain. Some of the people began to pursue us. However, when we reached the

peak of that mountain, they gave up and returned. Then, we came down and entered a cave in the mountain. We gathered some stones and stacked them up and we spent the night there. The next morning, one of the Quraish approached by as he was walking his horse on that route. We hid back in the cave.

I thought to myself that if he had seen us then he would create an uproar. It would be best to capture him and kill him.” Hazrat Amrra further narrates, “I had a dagger, which I had prepared for Abu Sufyan. I struck that person’s chest with the dagger upon which he yelled such a loud cry that the Meccans also heard his voice. I once again returned to my spot and hid myself. The people quickly rushed to him while he was taking his last breaths. They asked him that who attacked him? He replied that it was Amr bin Umayyah. Following this, he breathed his last and died on that very spot and was unable to inform them of where we were.”

In those days, this was the custom that if the enemies would become aware of [someone’s presence] then they would be killed due to the severe enmity between one another. Therefore, since they suspected that he had seen them, and so he may inform them about them, as a result of which the disbelievers would come after them and kill them. Hence, before such a thing like this could happen, he took this pre-emptive action in self-defence. Nevertheless, he further narrates, “He was unable to inform them of where we were and so they picked him up and took him away. At night, I said to my Companion that we are safe now. Hence, we set off during the night to go from Mecca to Medina and passed by a party, which was guarding the body of Hazrat Khubaibra bin Adi. One of them saw Hazrat Amrra and said

that ‘By God! I have never seen anyone walk so similar to that of Amr bin Umayyah’s style of walking. If he was not in Medina, I would say that this is surely Amr bin Umayyah.’”

Even here, Allah the Almighty cast a veil over their eyes. He further narrates, “When Hazrat Jabbarra reached the plank of wood on which Hazrat Khubaibra was hung, he quickly picked it up and ran away. The members of this party started to chase after him.”

In another narration, it is mentioned that the party standing on guard were intoxicated with alcohol. Some were drunk, some were awake, whilst some were asleep and others were in a drowsy state. Nevertheless, they did not realise and so these Companions quickly took the body and ran away. When they became aware of this, they chased them until Hazrat Jabbarra reached a fast-flowing stream near the mount Yajaj and he threw this plank of wood into the stream. These group of men pursuing them also arrived there, however, Allah the Almighty had caused this plank of wood to remain hidden from the sight of the disbelievers and they were unable to find it. Hazrat Amrra narrates, “I said to my Companion, that is Hazrat Jabbarra, that he should leave this place and ride away on his camel. I would prevent these people from coming after him.” Hazrat Amrra further states, “I then started walking until I reached mount Dajnan, which is situated at a distance of 25 miles from Mecca. I took shelter in a cave and I left the cave until I reached the area of Arj, which is at a distance of 78 miles from Medina.” He further relates, “I then continued to walk until I reached the area of Naqi‘, which is at a distance of approximately sixty miles from Medina. There, I saw two men from among the idolaters of Quraish, who were sent to Medina as spies by the

Quraish. I said to them that that they should lay down their arms as it had now become evident that they had come to spy. However, they did not agree. Subsequently, a fight broke out.” He says, “I struck one with an arrow and killed him and imprisoned the other one, shackled him and brought him back with me to Medina.”

(Al-Sirat al-Nabawiyyah li Ibn Hisham, pp. 885-886, Ba‘th Amr bin Umayyah alDamri li Qital Abi Sufyan, Dar-ul-Kutub alIlmiyyah, Beirut, 2001) (Al-Isaba Fi Tamyeez Al-Sahaba, Vol. 2, p. 226, Khubaib bin Adiyy, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1995) (Lughaat-ul-Hadith, Vol. 4, p. 603, Kitab ‘yaa’, Vol. 3, p. 46, Kitab ‘faa’) (Mu‘jamul Buldan, Vol. 3, p. 225, 309, Vol. 4, p. 400) According to another narration, Hazrat Amrra bin Umayyah Zamri relates that the Holy Prophetsa sent him alone as an emissary in order to take Hazrat Khubaibra down from the plank of wood. He says, “At night, I approached that place and climbed the plank of wood, which Hazrat Khubaibra [was hanging from] and I was scared that someone might see me. When I released the plank of wood, it fell to the ground. Following this, the plank of wood vanished as if the ground had swallowed it. From that time until today, there is no mention of the bones of Khubaibra.”

(Usdul Ghaba, Vol. 1, p. 648, Khubaib bin Adiyy, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003) According to yet another narration, Hazrat Amrra bin Umayyah Zamri relates, “When I released Hazrat Khubaibra from the ropes and laid him down, I heard a noise behind me. When I turned around again, I was unable to see anything and the body of Hazrat Khubaibra had disappeared from my sight.”

(Al-Isti‘ab, Vol. 2, p. 25, Khubaib bin Adiyy, Dar-ul-Kutub al-Ilmiyyah, 2002) Hence, the first narration seems more authentic that when they chased them, he threw it into the river and that the river washed it away, or that the stream or the flow of water took it away. Hence, there are various narrations. Nevertheless, he became known by a title which meant one whose body disappeared in the earth.

(Al-Isaba Fi Tamyeez Al-Sahaba, Vol. 2, p. 226, Khubaib bin Adiyy, Dar-ul-Kutub alIlmiyyah, Beirut, 1995) The disbelievers, who wanted to mutilate his body, were unable to do so and Allah the Almighty protected it.

One narration in relation to the incident of the imprisonment of Hazrat Khubaibra is as follows. Khubaibra was imprisoned in Mecca, in the house of Ma‘wiyah, who was the freed female slave of Hujair bin Abu Ayhab, so that he may be killed as soon as the sacred

Friday 15 November 2019 | AL HAKAM

10 months have passed. Ma‘wiyah accepted Islam later and proved to be a pious Muslim.

Ma‘wiyah used to relate, “By God! I have not seen anyone better than Hazrat Khubaibra. I used to observe him from the door and he was shackled in chains. According to my knowledge, there was not even a seed of a grape to eat on the face of the earth, (i.e. there were no grapes in that area), yet, Hazrat Khubaibra used to have a bunch of grapes in his hand that was the size of a person’s head, (i.e. it was a large bunch of grapes) which he would eat from. This was nothing but the provisions granted to him by Allah.

Hazrat Khubaibra would recite the Holy Quran during the Tahajud prayer [predawn voluntary prayer] and women would cry after hearing it and feel sympathetic towards Hazrat Khubaibra.” She says, “Once, I asked Hazrat Khubaibra, ‘O Khubaibra! Do you have any need? Upon this, he replied, ‘I do not. Indeed, there is one thing. Please give me cold water to drink and do not give me any meat that has been slaughtered in the name of idols. Thirdly, inform me when they decide when it is that they will kill me.’” She then states, “Following this, once the sacred months had passed and once people had agreed on the killing of Hazrat Khubaibra, I went to him and informed him of this. By God! He did not care the least about being killed. He said to me to send a razor for him so that he could make himself presentable.”

She says, “I sent this razor in the hands of my son, Abu Hussain.” This was not her biological son, rather she had only brought him up. This is what has been recorded. She further says, “When my son left, the thought suddenly came to me that by God, Khubaibra had found his opportunity to exact revenge.

My son was now with him, the razor was in his hands and he would take his revenge.

What have I done by sending the razor with him? Khubaibra would kill this child with the razor and suggest the taking of a life in exchange for another life.”

The more common narration states that the child was playing and found his way to him and that Khubaibra had a razor in his hand. However, in this narration it states that the child was mature enough that it was possible to have something sent through him and hence she did so. She further states, “[I thought that] he would go to Khubaibra and he would say that since they were going to kill him, then he would kill the child as well. Following this, when my son went to him with the razor, he took it and in a lighthearted manner said to the child that he was very courageous and said, ‘Is your mother not worried about my betrayal that she sent you to me with the razor, even though you people have decided to kill me?’” Hazrat Ma‘wiyah says, “I was listening to these words of Khubaibra. I said, ‘O Khubaibra! I remained fearless from you due to the protection of Allah and I sent this child to you with the razor whilst placing my trust in the Being that you worship. I did not send it so that you may kill my son with it.’ Hazrat Khubaibra replied, ‘I am not like this and would not kill him. We do not consider betrayal lawful in our religion.’” She says, “Following this, I informed Khubaibra that he would be taken away the following morning and be killed.

The following day, people shackled him in chains and took him to Taneem, which is a place located at a distance of three miles from Mecca towards Medina. Children, women, slaves and many people from Mecca had gathered to see the ordeal of Khubaib’sra killing.” No one remained in Mecca according

to this narration.

She further states, “Some people were there to seek vengeance for their elders who were killed in the battle. Others were present there not to seek revenge; instead, they were enemies of Islam and wished to watch his execution and take joy from it. When they took Khubaibra along with Zaid bin Dasnah to Taneem, the idolaters instructed that a long piece of wood should be dug into the ground. When they brought Khubaibra near this piece of wood, he asked permission to offer two rak‘at of prayer. They allowed him to do so. Khubaibra offered two rak‘at of voluntary prayer and kept them brief and did not prolong them at all.” All of the aforementioned details have been mentioned in this narration by Ma‘wiyah.

(Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 8, p. 399, Ma’wiyatul Mawlaat Hujair, Dar Ihyaa al-Turath al-Arabi, Beirut, 1996) (Sahih al-Bukhari, Kitabul Jihad, Bab Hal Yasir alRajul, Hadith 3045) (Usdul Ghaba, Vol. 1, p.

683, Hashiyah, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003) According to the narration that has just been presented with reference to Ibn-e-Saad, Ma‘wiyah was a freed slave of Hujair bin Ayhab in whose house Hazrat Khubaibra was held captive. According to Alama Ibn Abdul Bar, Khubaibra was imprisoned in the house of Uqba. Uqba’s wife was providing food for him during this time, and she would open Hazrat Khubaibra from his shackles when it was time to eat.

(Al-Isti‘ab, Vol. 2, p. 25, Khubaib bin Adiyy, Dar-ul-Kutub al-Ilmiyyah, 2002) Alama ibn Aseer Jazwi writes, “Hazrat Khubaibra was the first among the Companions who was crucified for the sake of Allah Almighty.”

(Usdul Ghaba, Vol. 1, p. 683, Khubaib bin Adiyy, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003) That is, he was tied to a piece of wood that was dug into the ground and was subsequently martyred.

Hazrat Musleh-e-Maudra has written about the incident of Hazrat Khubaib’sra martyrdom. He states:“Among the spectators was Abu Sufyan, chief of Mecca. Abu Sufyan turned to Zaid and asked, ‘Would you not rather have Muhammad[sa] in your place?

Would you not prefer to be safe at home while Muhammad[sa] was in our hands?’ Zaid replied furiously, ‘What, Abu Sufyan? What do you say? By God, I would rather die, than that the Prophetsa should tread on a thorn in a street in Medina.’ Abu Sufyan could not help being impressed by such devotion. He looked at Zaid in amazement and declared unhesitatingly, but in measured tones, ‘God is my witness, I have not known any one love another as much as the Companions of Muhammad[sa] love Muhammad[sa].’”

(Dibacha Tafsir-ul-Quran, Anwarul Ulum, Vol. 20, pp. 262-263) This was the standard of love and devotion of the Companionsra towards the Holy Prophetsa. They were willing to sacrifice their lives for him. Similarly, Allah the Almighty’s treatment with them is also evident. At the time of his martyrdom, his lasts words were: “When I am being martyred in the cause of Islam as a Muslim, I care not as to which flank I fall upon after being martyred, all of this is for the sake of God…” (Usdul Ghaba, Vol. 1, p. 683, Khubaib bin Adiyy, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003) Such were his standards of love and devotion. Before he was martyred, his only

desire which he expressed was to offer nawafil prayers before his Lord. He also desired that his greetings of peace [Salaam] be conveyed to the Holy Prophetsa and God Almighty fulfilled that desire as well. The Companionsra loved the Holy Prophetsa so much that it was unbearable for them even to imagine that their life is spared in return for a thorn pricking the feet of the Holy Prophetsa.

They cared immensely for the slightest affliction upon the Holy Prophetsa and were never concerned about their own life. For this reason, they were able to attain the pleasure and acceptance of Allah the Almighty.

The next Companion to be mentioned is Hazrat Abdullahra bin Abdullah bin Ubayy bin Salool. Hazrat Abdullahra was from the Banu Auf, a branch of the Khazraj tribe of the Ansar. He was the son of the Chief of the Hypocrites, Abdullah bin Ubayy bin Salool.

He was a very sincere, loyal and devoted Companion of the Holy Prophetsa. His mother’s name was Khauwlah bint Munzir.

(Al-Sirat al-Nabawiyyah li Ibn Hisham, p. 468, Al-Ansar wa man ma’ahum, Darul-Kutub al-Ilmiyyah, Beirut, 2001) (AlTabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 408, Abdullah bin Abdillah, Dar-ul-Kutub alIlmiyyah, Beirut, 1990) His name during the days of ignorance was Hubaab, however the Holy Prophetsa changed his name to Abdullah and stated, “Hubaab is the name of Satan.”

“Salool” was the name of Abdullah bin Ubayy’s – the Chief of the Hypocrites – paternal grandmother, and she belonged to the Khuza‘a tribe. Ubayy was known by his mother’s name, therefore he was called Abdullah bin Ubayy bin Salool. Abdullah bin Ubayy bin Salool was the cousin of Abu Aamir Rahab through his maternal aunt.

Abu Aamir was among those people who would speak about the advent of the Holy Prophetsa that a prophet would emerge in the near future. He used to express his belief in this prophet. He would take an oath before the people that he was surely going to appear.

During the days of ignorance, Abu Aamir started to wear rough clothes and adopted a life of seclusion. When Allah Almighty sent His Prophetsa, instead of accepting him as he advised others, the opposite happened and he became jealous. He rebelled against the Holy Prophetsa and persisted in his state of disbelief. When he accompanied the idolaters to fight against the Messengersa of Allah during Badr, the Holy Prophetsa labelled him as a ‘fasiq’ (transgressor).

(Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, pp. 408-409, Abdullah bin Abdillah, Dar-ulKutub al-Ilmiyyah, Beirut, 1990) The following names are mentioned amongst the children of Hazrat Abdullahra: ‘Ubadah, Julayhah, Khaythamah, Khuwali and Umamah. Hazrat Abdullahra accepted Islam and was very devout in his belief. He was considered amongst the prominent Companions of the Holy Prophetsa. He fought alongside the Holy Prophetsa at the time of Badr, Uhud and all other battles. He was able to read and write and Hazrat Aishara has narrated sayings of the Holy Prophetsa through him. He also had the honour of being one of the scribes of the Holy Quran.

(Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 409, Abdullah bin Abdillah, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) (Siyar as-Sahaba az Saeed Ansari, Vol. 3, p. 425, Darul Isha’at, Karachi, 2004) It is narrated that Hazrat Abdullah’sra nose was severed during the Battle of Uhud and the Holy Prophetsa instructed him to get

it replaced with a nose made of gold.

On the other hand, according to another narration, Hazrat Abdullahra lost two teeth during the Battle of Uhud and the Messengersa of Allah instructed him to get teeth made of gold as a replacement. The narrator of this tradition states that the narration about the two teeth is more famous and authentic, and this seems more accurate.

(Usdul Ghaba, Vol. 3, p. 298, Abdullah bin Abdillah bin Ubayy, Dar-ul-Kutub alIlmiyyah, Beirut, 2008) Sometimes certain narrators tend to exaggerate, or the message is not properly understood. So the narration about the teeth seems more accurate in that he lost his teeth, and the Holy Prophetsa instructed him to get replace them with teeth made form gold.

Even in those days, they would place a crown on the teeth.

Abu Sufyan had challenged the Muslims during the Battle of Uhud that the following year they would face each other once again at the location of Badr. While mentioning this incident in his book, The Life & Character of the Seal of the Prophets, Hazrat Mirza Bashir Ahmad Sahibra has consulted various historical sources and presented the following details: “In the events of the Battle of Uhud, it has already been mentioned that while returning from the battlefield, Abu Sufyan challenged the Muslims to both parties meeting again the following year at Badr, and the Holy Prophetsa announced his acceptance of this challenge. Hence, the next year, in 4 AH at the end of the month of Shawwal, the Holy Prophetsa set out from Medina with a force of 1,500 Companionsra and appointed Abdullah bin Abdullah bin Ubayy as the amir in his absence.

“On the other hand, Abu Sufyan bin Harb also set out from Mecca with an army of the Quraish, consisting of 2,000 men. However, despite the victory at Uhud, and a force this large, his heart was fearful, and even though he was bent upon the destruction of Islam, he wished not to confront the Muslims until he could gather a more significant force.

As such, he was still in Mecca, when he dispatched a man by the name of Na‘im, who belonged to a neutral tribe, towards Medina and emphatically instructed him that in any way possible, he should intimidate and threaten the Muslims, and craft fabricated stories to hold them back from setting out for war. Hence, this individual came to Medina and crafting false stories of the preparation, strength, zeal and fury of the Quraish, created a state of unrest in Medina. This was carried out to such an extent that various people of weaker dispositions began to arbor fear in taking part in the battle. However, the Holy Prophetsa encouraged the Muslims to go forth, and in his address, he stated: “‘We have already accepted the challenge of the Quraish, and we have promised to set out on this occasion; therefore, we cannot turn back. Even if I am required to go alone, I shall go and stand firm in the face of the enemy.’

“As a result, the fear of the people was dispelled, and they became prepared to set out in the company of the Holy Prophetsa with great zeal and sincerity.

“In any case, the Holy Prophetsa set out from Medina with 1,500 Companionsra, and on the opposing end, Abu Sufyan set out from Mecca with his 2,000 warriors.

However, the power of God was such that the Muslims reached Badr according to their promise, but the army of the Quraish came

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Friday 15 November 2019 | AL HAKAM out to some distance and then retreated to Mecca. The account is that when Abu Sufyan learnt of the failure of Na‘im, he became fearful in his heart and after having travelled some distance, he retreated with his army admonishing them: “‘This year, the famine is very severe, and people are facing financial difficulty.

Therefore it is not wise to fight at this time. We shall attack Medina with greater preparation when a time of affluence is at hand.’

“The Muslim army stayed at Badr for eight days, and since a carnival would take place there every year at the beginning of Dhul Qa‘dah, during the carnival, many Companionsra engaged in trade and were able to generate significant profits. As a matter of fact, in this eight-day business venture, they were able to multiply their initial capital two-fold. When the carnival came to an end, and the army of the Quraish did not arrive, the Holy Prophetsa departed from Badr and returned to Medina. The Quraish returned to Mecca and began to prepare for an attack upon Medina. This Ghazwah is known as the Ghazwah of Badrul-Mau‘id.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmadra, pp. 529-530) Hazrat Abdullahra was martyred in 12 AH in the Battle of Yamama, during the era of Hazrat Abu Bakrra.

(Al-Isti’ab, Vol. 3, p. 77, Abdullah bin Abdillah Ansari, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2010) There is a narration in Sahih Bukhari regarding Hazrat Abdullah’sra father, Abdullah bin Ubayy bin Salool. There are certain narrations, which perhaps are not directly related, however I present them because one is able to acquire an understanding of [Islamic] history as well. Hazrat Usama bin Zaidra relates that the Holy Prophetsa was once riding on a donkey on which a sheet of cloth made in Fadak was placed upon it.

The Holy Prophetsa sat Hazrat Usama bin Zaidra behind him and they were travelling to visit Hazrat Saadra bin Ubadah, who was unwell and resided in the neighbourhood of the Banu Harith bin Khazraj. This incident took place prior to the Battle of Badr. Hazrat Usama bin Zaidra relates that whilst travelling they went past a gathering in which Abdullah bin Ubayy bin Salool was also sat – at the time he had not become a Muslim, or rather he had not yet accepted Islam to conceal his hypocrisy. The gathering consisted of a mix of individuals, there were some mushrikeen [idolaters], Jews and Muslims, who were all sat in this gathering and Hazrat Abdullahra bin Rawaha was also among them. When the dust from his mount fell on the gathering, Abdullah bin Ubayy bin Salool covered his nose and said (perhaps addressing the Holy Prophetsa), “Do not cast dust upon us!” The Holy Prophetsa offered greetings of Salaam [peace] and got off the animal. The Holy Prophetsa then invited them towards Allah and recited the Holy Quran. Abdullah bin Ubayy bin Salool replied, “There is nothing better than what you say” or perhaps he said, “Is there nothing better you can say?”

The meaning of course depends how it was translated from the original text, therefore the original source needs to be consulted in order to determine exactly what he said. In any case, he stated, “There is nothing better than what you say, however do not come to our gathering and disrupt it, rather go back to where you came from and inform those who come to you.” Upon hearing this, Hazrat Abdullahra bin Rawaha stated, “O Prophetsa of Allah! You should come to our gatherings

and recite this to us as we greatly enjoy this.”

Consequently, the Muslims, idolaters and Jews began to quarrel with one another and were almost about to attack one another, however the Holy Prophetsa continued to calm them down and advise them. Eventually, they stopped and the Holy Prophetsa mounted his animal and set off and reached Hazrat Saadra bin Ubadah. The Holy Prophetsa asked Hazrat Saadra bin Ubadah, “O Saad! Have you heard what Abu Hubaab said to me today?” The Holy Prophetsa was referring to Abdullah bin Ubayy. The Holy Prophetsa then related to him the entire incident. Hazrat Saadra bin Ubadah replied, “O Prophetsa of Allah! Forgive him and overlook [this act of his]. I swear by Him, Who has revealed this Book to you that God Almighty has now established the truth which He has bestowed upon you. The people here had already decided to appoint him, i.e. Abdullah bin Ubayy as their leader and to place the crown of leadership upon his head. However, when Allah the Almighty did not allow this to happen owing to the truth which God Almighty has revealed to you, he began to burn in his fire of jealousy.

This is the reason why he uttered this.” Upon hearing this, the Holy Prophetsa forgave him.

When the idolaters and the People of Book would cause affliction to the Holy Prophetsa and his Companionsra, they would in turn forgive them as per the commandment of God Almighty: ُ َ َ َ ْ ُ ْ ُ َ َّ َ َّ ُ َ ْ َ َ َ ً َ ُ ْ َ َّ ‫اب ِم ْن ق ْبلِک ْم َو ِم َن ال ِذیْ َن أش َرکوْا أذى‬ ‫ولتسمعن ِمن ال ِذین أوتوا ال ِکت‬ ً ‫َکث‬ ‫ِیرا‬ “...and you shall surely hear many hurtful things from those who were given the Book before you and from those who set up equals to God.” [Surah Al-e-Imran, Ch.3: V.187] God Almighty then stated: َّ ُ ُ َ ْ َ ْ ْ ُ َ ْ ُّ ُ َ ْ َ َ ْ ْ َ ْ ٌ ْ َ َّ َ ْ ‫اب لو یردون َکم ِمن بع ِد ِإ‬ ‫یمانِک ْم کف ًارا َح َس ًدا ِّم ْن ِعن ِد‬ ِ ‫ود کثِیر ِمن أہ ِل ال ِکت‬ ُْ ‫أنف ِس ِہ ْم‬ “Many of the People of the Book wish out of sheer envy from their own selves that, after you have believed, they could turn you again into disbelievers. But forgive and turn away from them, till Allah brings about His decree. Surely, Allah has the power to do all that He wills.” [Surah al-Baqarah, Ch.2: V.110] Indeed, the Holy Prophetsa would deem forgiveness as the most appropriate recourse just as God Almighty had commanded him to do as well, but in the end, God Almighty granted the Holy Prophetsa permission when he stood against them at Badr. God Almighty caused some of the prominent leaders among the disbelievers of Quraish to be killed, it was then that Abdullah bin Ubayy bin Salool and other idolaters began to claim that this indeed was an outstanding community.

Subsequently, they pledged initiation to the Holy Prophetsa to adhere to Islam and became Muslims. (Sahih Bukhari, Kitabut Tafsir, Bab “Wa latasma‘unna minalladhina…”, Hadith 4566) However, their acceptance of Islam was only owing to fear because they realised that Muslims had won the Battle of Badr.

Therefore, as I mentioned that some of the narrations may not have any direct link, however I mention them so that we can also develop an understanding of the historical events of that time.

Hazrat Mirza Bashir Ahmad Sahibra has further related details in regard to Abdullah bin Ubayy bin Salool’s character: “The Holy Prophetsa gathered the Muslims and sought their counsel with regard to this

attack of the Quraish; whether they should remain in Medina, or set out to fight the enemy. Abdullah bin Ubayy bin Sulool, who was actually a hypocrite, but after the Battle of Badr had become a Muslim at the outset, was also a part of this consultative meeting, and this was the first occasion upon which the Holy Prophetsa invited him to participate in consultation. Prior to beginning, the Holy Prophetsa mentioned the attack of the Quraish and their deadly intentions. Then, the Holy Prophetsa said, ‘Last night in my dream, I saw a cow, and I also saw that the tip of my sword had broken. Then, I saw the cow being slaughtered, and I also saw that I had placed my hand in a secure and strong coat of mail.’ It has also been related in one narration that the Holy Prophetsa said, ‘I saw as if I was mounted on the back of a ram.’

The Companionsra enquired, ‘O Messengersa of Allah! How have you interpreted this dream?’ The Holy Prophetsa responded, ‘I have understood the slaughtering of the cow to infer that some of my Companionsra shall be martyred, and it seems as if the breaking of the tip of my sword is an indication towards the martyrdom of someone from among my relatives, or perhaps I shall myself suffer an injury in this campaign. As for placing my hand in a coat of mail, I have understood this to infer that in order to fend off this attack, it is more appropriate for us to remain in Medina.’ The Holy Prophetsa interpreted the dream of himself being mounted on a ram to symbolise the leader of the army of the Quraish, i.e., its flag-bearer - who would, God-willing, be slain at the hands of the Muslims.

“After this, the Holy Prophetsa sought the counsel of his Companionsra, as to what should be done in the current state of affairs. Upon weighing the pros and cons of the situation at hand, and perhaps being somewhat swayed by the dream of the Holy Prophetsa, some of the prominent Companionsra submitted the opinion that it was more appropriate to remain in Medina and fight. Abdullah bin Ubayy bin Sulool, chief of the hypocrites, proposed the same.

The Holy Prophetsa also preferred this proposal and said, ‘It seems more beneficial for us to stay in Medina and fight them.’

However, a majority of the Companionsra, and especially those young men who had not participated in the Battle of Badr, and were restless to receive an opportunity to serve the religion by means of their own martyrdom, very forcefully insisted that they should go forth from the city and fight in an open field.

This group presented their opinion with such persistence that upon witnessing their zeal, the Holy Prophetsa accepted their proposal and decided that the Muslims would fight the disbelievers in an open field. After the Friday Prayer, the Holy Prophetsa publicly urged the Muslims to attain spiritual reward through Jihad in the cause of Allah by participating in this Ghazwah. Thereafter, the Holy Prophetsa retired to his residence, where he tied his turban, put on his equipment and took his arms with the assistance of Hazrat Abu Bakrra and Hazrat Umarra and came out in the name of Allah. However, during this time, due to the admonishment of Saad bin Muazra, chief of the Aus tribe and other prominent Companionsra, the party of young men began to realise their mistake; in that they should not have insisted upon their own opinion in opposition to the view of God’s Messenger, and most of them were now inclined towards remorse.

“When these people saw the Holy

Prophetsa coming with his arms, clad in double the armour, and his helmet, etc., their regret grew even more. They almost unanimously submitted, ‘O Messengersa of Allah! We have committed a mistake in insisting upon our own view over yours. You should employ whatever strategy you deem most appropriate. God-willing, it shall be most blessed.’ The Holy Prophetsa said, ‘It does not befit a Prophet of God to put on his arms and then lay them down before God issues forth a verdict. So go forth now, in the name of Allah and if you are steadfast, then be certain that the succour of Allah the Exalted shall be with you.’ After this, the Holy Prophetsa instructed that three flags be prepared for the Muslim army. The flag of the Aus tribe was entrusted to Usaid bin Hudairra, the flag of the Khazraj tribe was entrusted to Habbab bin Mundhirra and the flag of the Muhajireen was entrusted to Hazrat Alira.

Then, after appointing Abdullah bin Ummi Maktumra as the Imamus-Salat in Medina and observing Asr Salat, the Holy Prophetsa set out from Medina with a large community of the Companionsra. The chieftains of the Aus and Khazraj tribe, Saad bin Mu‘azra and Saad bin Ubadahra proceeded along, running slowly, just ahead of the mount of the Holy Prophetsa, and the rest of the Companionsra moved forward-positioned to the right, left and behind the Holy Prophetsa. The mountain of Uhud is situated approximately three miles to the north of Medina. At the half-way mark, at a place known as Shaikhain, the Holy Prophetsa halted and ordered an inspection of the Muslim army. Minors who had come along in their eagerness to participate in Jihad were sent back. Accordingly, Abdullah bin Umarra, Usamah bin Zaidra and Abu Said Khudrira, among others, were all sent back. Rafi bin Khadijra was also the same age as these children, but possessed great skill in archery. Due to this quality of his, his father interceded on his behalf before the Holy Prophetsa so that he may be permitted to participate in this Jihad. When the Holy Prophetsa lifted his sights towards Rafi, he took a firm stance at attention in the likeness of warriors, so that he could appear strong and tall. As such, this plan succeeded and the Holy Prophetsa granted him permission to ride along. Upon this, another child by the name of Samurah bin Jundubra, who had been ordered to return, went to his father and said, ‘If Rafi has been granted permission, then I should be permitted as well, because I am stronger than Rafi and can put him down in a bout of wrestling.’ The father was over-joyed at the sincerity of his son; both father and son presented themselves before the Holy Prophetsa and the father presented the desire of his son. The Holy Prophetsa smiled and said, ‘Alright then, let Rafi and Samurah wrestle one another, so that we may determine who is the stronger of the two.’

Thus, the competition took place; Samurahra took hold of Rafira and threw him to the ground in an instant. The Holy Prophetsa granted Samurahra permission to come along as well and this innocent child was delighted.

Now that evening had arrived, Bilalra called the Azan, and all of the Companionsra offered their Salat behind the Holy Prophetsa. Then, the Muslims set up camp for the night at this very place. The Holy Prophetsa appointed Muhammad bin Maslamahra to arrange security for the night; alongside a group of 50 Companions, he circled the Muslim army and stood guard all night long.

“The following day, on 15 Shawwal 3 AH or 31 March 624 AD on Saturday, before

12 dawn, the Muslim army marched forward and offering their Salat en-route, reached the foot of mount Uhud at the start of the morning.

It was on this occasion that the evil Abdullah bin Ubayy bin Sulool, chief of the hypocrites betrayed the Muslims, and separating himself along with 300 followers, returned to Medina saying, ‘Muhammadsa did not pay heed to my advice, and being swayed by inexperienced youngsters has come out of Medina. Hence, I cannot remain with him and fight.’ Some people admonished him of their own accord, saying that such betrayal was uncalled for, but he would not have it, and continued to retort, ‘If this was a battle, I too would have taken part, but this is not battle, it is suicide.’

Now all that remained of the Muslim army was 700 souls, which was even less than a quarter of the 3,000 warriors of the Quraish.”

(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmadra, pp. 484-487) (Mu’jamul Buldan, Vol. 3, p. 168, Zeer Lafz ‘Shaikhan’) In any case, the Battle commenced and there are various incidents and accounts in relation to this which I shall relate in the next sermon, Insha-Allah.

I will now mention some details regarding a deceased member, respected Khawaja Rashiduddin Qamar Sahib, son of Maulana Qamaruddin Sahib, and I will also be leading his funeral prayer in absentia. Khawaja Rashiduddin Qamar Sahib passed away at the age of 86 on 10 October after suffering from an illness: َ ْ َ َّ َ ّٰ َّ ‫اج ُعوْ َن‬ ِ ‫ِانا ل ِل ِہ و ِانا ِالی ِہ ر‬ “Surely to Allah we belong and to Him shall we return.”

Khawaja Rashiduddin Qamar Sahib was born in 1933 in Qadian, and as I

Friday 15 November 2019 | AL HAKAM mentioned earlier, he was the son of Maulvi Qamaruddin Sahib. Hazrat Musleh-e-Maudra appointed Maulvi Qamaruddin Sahib as the first Sadr [president] of Majlis Khuddam-ulAhmadiyya. Khawaja Rashiduddin Qamar Sahib was the paternal grandson of Hazrat Mian Khairuddin Sahib Sekhwanira and was the maternal uncle of respected Amir Sahib UK. In regard to Hazrat Mian Khairuddin Sahib Sekhwanira and his two brothers, the Promised Messiahas has written in Anjam-eAtham: “I am amazed at the love and sincerity shown by our Jamaat. Even persons with meagre income like Mian Jamaluddin, Khairuddin and Imamuddin of Kashmir who live near our village. Even these three brothers of meagre means, who work as labourers and perhaps earn twelve or sixteen pennies a day, take part in monthly donations with great zeal.”

The Promised Messiahas once made an appeal for Chanda and all three brothers contributed; mentioning this the Promised Messiahas states: “Their contribution towards Chanda is indeed astounding and admirable for they keep very little of the worldly wealth to themselves, much like the example of Hazrat Abu Bakrra who brought everything he had in his home, and they have given precedence to faith over all worldly things just as it is stipulated in the conditions of the Bai‘at.”

(Anjam-e-Atham, Ruhani Khaza’in, Vol. 11, p. 313) Khawaja Sahib was from the progeny of these elders. After the partition, the deceased served in the Pakistan Air Force for a short while and then moved to the UK in 1958 and worked in British Airways for 33 years. Since

he had great passion to serve the Jamaat, he would arrange for his shifts to be at night during his employment, so that he could serve the Jamaat during the day. He spent almost his entire life serving the Jamaat and served in various posts. The deceased had the opportunity to serve as the first qaid of Majlis Khuddam-ul-Ahmadiyya UK and served at this office for seven years. At the time, all of the auxiliary organisations of Khuddam-ulAhmadiyya around the world were under the central Markaz [Rabwah] and Khawaja Sahib was the first qaid for the UK. Khawaja Sahib also had the opportunity to serve as general secretary, secretary finance, secretary rishta nata, secretary umur-e-ama and naib afsar Jalsa Gah. Khawaja Sahib was a man of many qualities; he had great love for Khilafat and would show great respect towards the elders of the Jamaat, missionaries and office-bearers of the Jamaat. He was an extremely pious person, very regular in offering his Tahajud prayer, congregational prayers and in his contributions towards Sadqa and charity.

He was very sociable, looked after the poor, showed great compassion towards children and showed respect to everyone, young and old alike, and was extremely devoted towards prayers. The deceased was a Musi by the grace of Allah the Almighty and leaves behind his wife, a son and two daughters. He also has one sister and three brothers. One of his maternal grandsons, Qaasid Muin is a missionary of the Jamaat and is currently serving in MTA and Al Hakam.

Qaasid Muin Sahib writes, “Every weekend we would spend at our grandfather’s house and would stay there. Therefore, every week, I had the opportunity to see him very

closely. During my childhood, I would often sleep in his room and I observed that he would always offer nawafil before sleeping.

He would offer these nawafil in a most beautiful and peaceful manner. He would always wake up for the Tahajud prayer in the morning and would also wake us for the Fajr prayer.”

He further writes, “I always found him to be extremely compassionate and had a very angelic personality. He never told us off, however I recall that once he told me off when during the time of Khalifatul Masih IVrh, out of my innocence, I once asked him about the next Khalifa and who it would be. Upon this, my grandfather told me off and explained to me to not say such things. Thus, right from my childhood, this taught me a great lesson about the true status of Khilafat.”

The deceased had an extraordinarily loyal relationship with Khilafat and would regularly write to me. During the final days of his illness, he also came to visit me a few days before my current tour. He had been diagnosed with cancer and had to go through a very painful treatment and illness, however he endured this with great patience and steadfastness and explained everything to me with great courage.

May Allah the Almighty grant him His forgiveness and mercy and grant him the company of his loved ones and also enable his children and future progeny to continue his good deeds.

(Original Urdu published in Al Fazl International, 8 November 2019, pp. 5-9.

Translated by The Review of Religions.)

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