Al Hakam - 11 February 2022

Islam Today

New Zealand’s Khuddam, Ansarullah and national amilas seek guidance from Hazrat Mirza Masroor Ahmad, Khalifatul Masih V

The glorious future of Khilafat As foreseen by the Holy Prophet, the Promised Messiah and his Khulafa

Can decisions made by the Jamaat’s administration and by Khalifatul Masih be questioned?

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An unfortunate story of pride and prejudice: A grave conspiracy against Khilafat

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THE WEEKLY

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www.alhakam.org AL HAKAM | Friday 11 February 2022 | Issue CCIV Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL, UK info@alhakam.org | ISSN 2754-7396

Hazrat Khalifatul Masih V inaugurates newly acquired Sarai Nasir in Farnham, UK

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

Prayers for protection from bad conduct َْ َ ُ ّٰ َّ َ َ ُ َ َ َ ّٰ َ ‫قال أب ُ ْو ھ َریْ َرة ِإ ّن َر ُس ْول الل ِہ صلی اللہ علی ِه‬ ّ ٰ ُ ُ ُ ْ َ َ َّ َ َ َ ُ ُ َ ّ ‫ان یَدع ْو یَقول ا�� ُ� َّم ِإ� ِ ْي أع ْوذ بِک ِم َن‬ ‫وسلم ک‬ َ َْ ُْ َ َ ّ َ َ ّ ‫اق‬ ِ ‫اق و‬ ِ ِ ‫اق وسو ِء الأخل‬ ِ ‫النف‬ ِ ‫الشق‬

Hazrat Abu Hurairahra narrates that the Holy Prophetsa used to pray by saying: “O Allah, I seek Your protection from evil deeds, desires and undesirable manners.”

(Sunan Abi Dawud, Kitab al-Witr, Hadith 1546)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

The acceptance of thirty thousand prayers People will perhaps consider my words to be a lie where I have written that at least thirty thousand prayers of mine have been accepted by God. However, my Lord knows well that this is the truth and my words are free from even the slightest fabrication. The reason being that I have prayed for each and every one of my undertakings, whether religious or worldly in nature, and Allah the Almighty made the matter at hand opportune and good for me.

The effects of prayer in my Arabic works

The newly purchased Sarai Nasir (Majlis Ansarullah UK’s guesthouse) is located in Farnham, Surrey, UK

At 12:11 pm on Saturday, 5 February 2022, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa arrived at the newly purchased Sarai Nasir (Majlis Ansarullah UK’s guesthouse) located in Farnham, Surrey, UK. The property was purchased in 2019 and thereafter, work commenced on preparing it for the purpose of serving the Jamaat as a guesthouse.

Upon arrival, Amir Jamaat-eAhmadiyya UK and Sadr Majlis

Ansarullah UK welcomed Hazrat Khalifatul Masihaa, who then unveiled the plaque and led everyone present in silent prayer.

Sadr Majlis Ansarullah UK, Dr Ijaz Ur Rehman Sahib told Al Hakam that while inspecting the site, Huzooraa gave specific guidelines on the hospitality of guests in relation to the contents of the rooms.

Sadr Sahib said that there are two parts to the property. The front part has six bedrooms that can accommodate up

to 18 guests, a lounge, four bathrooms, a dining room and a kitchen. Towards the back of the property are two offices, a prayer space, another bedroom and a kitchenette. The total area of the acquired property spans 2,000 square feet.

“With this facility, alongside serving Majlis Ansarullah UK, we will be able to serve the markaz as well, insha-Allah”, Sadr Sahib said.

May Allah the Almighty bless this guesthouse in every respect. Amin.

Each and every word in my Arabic works are the result of prayer. The reason being that it is beyond human power to challenge others as I do. If this is not the effect of prayer, then why does no Muslim scholar or Arab native dare to come forth against me in contestation? It is due to the special grace of Allah the Almighty that my works are written in the style and expression of native speakers. For even each and every native speaker is not aware of all the accepted idiom in a certain language. Therefore, I am blessed with God’s grace.

(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 1, p. 279)

Friday 11 February 2022 | AL HAKAM

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From the Markaz

New Zealand’s

amilas seek gu

Ahmad, Khalifa

Hazrat Amirul Momineen, Khalifatul Masih Vaa inaugurates and inspects the newly purchased Sarai Nasir, Farnham, Surrey, UK

Amnesty International: Israel imposes apartheid on Palestinians Ata-ul-Haye Nasir Al Hakam

Amnesty International has released a report, titled Israel’s Apartheid against Palestinians: Cruel System of Domination and Crime against Humanity.

The report says that the massive seizures of Palestinian land and property, unlawful killings, forcible transfer, drastic movement restrictions and the denial of nationality and citizenship to Palestinians are all components of a system that amounts to apartheid under international law.

“This system is maintained by violations which Amnesty International found to constitute apartheid as a crime against humanity, as defined in the Rome Statute and Apartheid Convention.” (Amnesty International’s website, accessed 1 February 2022, “Israel’s apartheid against Palestinians: a cruel system of domination and a crime against humanity”) Amnesty International has called on the International Criminal Court (ICC) to consider the crime of apartheid in its

current investigation in the OPT and calls on all states to exercise universal jurisdiction to bring perpetrators of apartheid crimes to justice. (Ibid) Agnès Callamard, Amnesty International’s Secretary-General said: “Our report reveals the true extent of Israel’s apartheid regime. Whether they live in Gaza, East Jerusalem and the rest of the West Bank, or Israel itself, Palestinians are treated as an inferior racial group and systematically deprived of their rights.

We found that Israel’s cruel policies of segregation, dispossession and exclusion across all territories under its control clearly amount to apartheid. The international community has an obligation to act.” (Ibid) Amnesty International’s extensive research and legal analysis, carried out in consultation with external experts, demonstrated that Israel enforces such a system against Palestinians through laws, policies and practices which ensure their prolonged and cruel discriminatory treatment. (Ibid)

On 6 February 2022, the national amila of Jamaat New Zealand, Majlis Ansarullah’s amila and Khuddam-ul-Ahmadiyya’s amila met Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa in a joint virtual mulaqat.

Hazrat Amirul Momineenaa started the meeting by leading everyone in silent prayer. Huzooraa, after observing the time, said, “Now, you have entered Monday [...] [you all] must be feeling sleepy at this time.”

Bashir Khan Sahib, the national president, replied that they were looking forward to the mulaqat and did not feel sleepy.

Huzooraa then spoke to the members present and asked them about their duties while also giving valuable guidance on how to improve their work.

Hazrat Khalifatul Masih Vaa, while speaking with Yunus Hanif Sahib, Naib Sadr and Chairman of Humanity First New Zealand, asked if he had any special tasks assigned to him by Sadr Sahib. He replied that he was given the responsibility of coordinating with local jamaats in New Zealand. He said that there were seven jamaats across New Zealand. Huzooraa asked him if he was from Fiji; to which he replied in the affirmative.

Next, Dr Nadeem Ahmad Sahib, National General Secretary and Sadr Majlis Ansarullah New Zealand, presented his report. He said that there was a total of seven jamaats in New Zealand, with Auckland being the largest. He added that Auckland was divided into four jamaats, and that three jamaats were outside Auckland. Dr Nadeem Ahmad Sahib added that some refugees had settled into new cities, and so they had planned to extend the number of jamaats. Hearing this, Huzooraa asked, “Are they settled according to their own choice or is the government going to settle them as they like?”

Dr Nadeem Ahmad Sahib replied that the government usually settled the refugees and that they asked the Jamaat for feedback to see which areas the Jamaat could help them in settling.

Hazrat Khalifatul Masih Vaa then asked how many missionaries there were in New Zealand; to which he replied that there were three. Huzooraa asked if the largest jamaat in Auckland was around the central mosque.

Dr Nadeem Ahmad Sahib reported that the total tajnid of New Zealand was 706 with the vast majority residing in Auckland.

Further speaking with Dr Nadeem

Ahmad Sahib, Huzooraa asked if the seven jamaats were active in sending their reports; to which he replied that they were lacking in this matter.

Azeem Zafarullah Sahib, Sadr Majlis Khuddam-ul-Ahmadiyya New Zealand reported that there were 136 khuddam and 40 atfal. Hearing this, Hazrat Amirul Momineenaa asked, “Is this all across New Zealand?”, to which Azeem Sahib replied in the affirmative. Huzooraa then said: “Then your majlis should be an ideal majlis because you can easily approach each and every khadim. 136 is not a big number.”

Huzooraa asked if the khuddam were active, to which Azeem Zafarullah Sahib said that some were active; however, there were some who were not active. He said that New Zealand was a very mixed Jamaat with members from Fiji, Pakistan, Sri Lanka and India. Huzooraa enquired how many of the khuddam were asylum seekers; to which Azeem Sahib replied that the majority of khuddam in the Waikato majlis, the upper North Island of New Zealand, had recently arrived from Malaysia and Thailand. He added that some new arrivals were currently at the refugee centre.

Hearing this, Huzooraa said, “Since they are here because of the Jamaat, they should be active in Jamaat activities. Make them realise this fact. They should not think that they have come here because of their own potential, qualities, or something like that.”

Azeem Sahib said that the Waikato majlis was very active; upon which Huzooraa said, “Now, you will have to keep them active.

It should not be that after some time they become lazy.” Azeem Sahib replied in the affirmative and said that sometimes, when members started working, they tended to become inactive in Jamaat activities. To this, Huzooraa said, “Alongside jobs, they can take an active part in Jamaat activities as well as you are doing.” Huzooraa asked Azeem Zafarullah Sahib what his job was, to which he replied that he was a civil engineer.

Hearing this, Hazrat Khalifatul Masih Vaa remarked, “Masha-Allah!”

Muhammad Yasin Chaudhry Sahib, serving as the national secretary for Waqfe-Nau and tarbiyat, and as naib sadr Ansarullah, was next to present his report.

Hearing his departments, Huzooraa smiled and asked if there was a scarcity of workers and why he was looking after so many departments.

Huzooraa asked him what plans he had

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AL HAKAM | Friday 11 February 2022

s Khuddam, Ansarullah and national

uidance from Hazrat Mirza Masroor

atul Masih V

made for tarbiyat and how many men, women and children there were in New Zealand. Muhammad Yasin Chaudhry Sahib replied that there were 117 ansar, 147 khuddam, 249 Lajna members, 49 nasirat and 53 atfal. Hearing this, Hazrat Khalifatul Masih Vaa said: “You have 147 khuddam [written down], whilst Sadr Khuddam-ulAhmadiyya said [in his report] that there were 136 khuddam.” Huzooraa smiled and said to give the list of the extra khuddam to Sadr Sahib Khuddam-ul-Ahmadiyya.

Further, Huzooraa asked what the tarbiyat plan was. Muhammad Yasin Chaudhry Sahib reported that within the seven jamaats, each jamaat had one tarbiyat secretary through whom the tarbiyat department remained in contact and drew everyone’s attention to tarbiyat-related matters such as offering prayers.

Huzooraa asked if the attendance for prayer was good in the areas where missionaries were appointed; to which he replied in the affirmative and said that Waikato Jamaat’s attendance was very good. Huzooraa asked who the missionary was there, upon which Muhammad Yasin Chaudhry Sahib said that the missionary there was Sabah-ul-Zafar Sahib.

Hazrat Amirul Momineenaa further

asked if any efforts were made to encourage people to recite the Holy Quran. Muhammad Yasin Chaudhry Sahib replied in the affirmative and said that the department regularly drew the attention of the jamaat to this. Huzooraa then asked how many Waqfe-Nau members there were in New Zealand.

Responding, Muhammad Yasin Chaudhry Sahib said that there were 140 Waqf-e-Nau members in New Zealand. Huzooraa said that New Zealand should encourage young waqifeen-e-nau to pursue Jamia and the medical field. Huzooraa added, “Every year, at least one child should be sent to Jamia.”

Ghulam Azimuddin Sahib, Secretary Tabligh was next to present his report.

Hazrat Amirul Momineenaa asked him where he was from, to which he replied that he was from Hyderabad, India. Huzooraa further enquired about the plan and what the tabligh target was. Ghulam Azimuddin Sahib that this year, they had been blessed with five bai‘ats.

Huzooraa said, “An ambitious target [for bai‘ats] should be set and new avenues should be explored for tabligh.”

Next, Shakeel Ahmad Khan Sahib, Secretary Maal, presented his report.

Recognising him, Huzooraa said, “You have been the Secretary Maal for a long time.”

Shakeel Ahmad Khan Sahib replied in the affirmative and said that he was serving for the last 20 years. Huzooraa said, “I hope, after having served for such a long time, you have not become lazy.” In this regard, Shakeel Ahmad Khan Sahib asked Hazrat Amirul Momineenaa how he could stay motivated.

Huzooraa answered, “Always think that you are still young.”

After this, Huzooraa discussed various budgetary matters with Shakeel Ahmad Khan Sahib and Syed Najmus Sehar Sabzwari Sahib, the additional secretary for maal.

Muzzamil Ahmad Khan Sahib, the muhasib reported that his main role was to report expenditure and all expenses going out, and accounts payable.

Speaking with Mudasir Ahmad Khan Sahib, Secretary Tahrik-e-Jadid and Mohtamim Maal Majlis Khuddam-ulAhmadiyya, Huzooraa asked if any target was fixed for the jamaats. He replied that the target was based on the previous year’s promise. He reported that they achieved their target and also exceeded it.

Next, the secretary for wasaya, naib sadr Khuddam-ul-Ahmadiyya and mohtamim khidmat-e-khalq reported that there were 106 musis in New Zealand. Huzooraa

asked how many, of the 106, were earning members; to which the secretary of wasaya replied that he did not have the figures available. Hearing this, Huzooraa said, “Why don’t you have [the record]. You should have [the figures]. You are a young man; a young man should adopt new methods of doing work”.

Huzooraa explained that he should have the details and the breakdown and figures for all musis.

Speaking with Secretary Jaidad, Muhammad Iqbal Sahib, Huzooraa asked how many properties were under the New Zealand Jamaat. Muhammad Iqbal Sahib answered that, at present, there was only their mosque and that work was underway for a new guest house.

Next, Secretary Waqf-e-Jadid, Qamar Bilal Ahmad Sahib reported some budgetary matters.

Ijaz Khan Sahib, Secretary Sami-oBasri and Qaid of Manukau was next to report. Huzooraa asked him what the plan was for the year; to this, he replied that he had prepared a documentary that was sent to MTA. He added that this documentary was approved by MTA but had not yet been Continued on page 5

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This Week in History 11 - 17 February 11 February 1956: Students of Talim-ul-Islam College Rabwah were given an opportunity to sit in the company of the successful journalist, writer and poet, Abdul Majeed Salik. The title of his speech was “The evolution of my poetry”. Talimul-Islam College was the centre of academic and literary events in the country. In February 1956, the college organised speech competitions in which teams from different colleges of Punjab participated. Among the eminent writers and journalists of the country, Naresh Rizvi, Chaudhry Abdul Rashid Tabassum and Abdul Majeed Salik were invited to Rabwah so that they could perform the duties of a judge. (Tarikh-e-Ahmadiyyat, Vol. 18, p. 346) 11 February 1966: Rustam Khan Khattak Sahib was martyred in Mardan. He was the first Ahmadi Muslim martyr of the era of Hazrat Khalifatul Masih IIIrh. He was a resident of Jalozai village near Peshawar. He was the only Ahmadi in his area. A plan was made to wipe out his family. The maulvi of the village mosque issued a fatwa stating that anyone who would kill Rustam Khan and his family would be granted Paradise.

When he attended the funeral of his father, the village maulvi announced, “Rustam Khan, the Qadiani, has come today. Kill him and send and sell his offspring outside the area. He has a son. And now, whoever wants to earn a reward, be brave and come forward because the means of earning Paradise is here.” The next morning, while performing ablution at Fajr, he was shot and martyred. (Friday Sermon, 18 June 1999) 12 February 1946: The Arya Samaj’s Delhi chapter convened an interfaith conference where an Ahmadi scholar, Hazrat Maulana Abul Ata Jalandharira delivered a speech.

A newspaper of the subcontinent, Tej, published a summary of his speech.

The title for this conference was, “My religion is not an obstacle to the development of the country.” (Tarikhe-Ahmadiyyat, Vol. 9, p. 619)

12 February 1957: Hazrat Musleh-eMaudra travelled from Mirpur Khas to Nasir Abad during his tour of Sindh, Pakistan. Huzoorra stayed in Nasir Abad for two days and reviewed the cultivation of agricultural property.

In fact, in the British era, the question of sectarian representation had become very complex. Political leaders had also convened an All India Party Conference to resolve the issue but no decision could be reached. (Al Fazl, 14 February 1925, pp. 3-4)

Hazrat Musleh-e-Maudra used to visit Sindh every year to review the activities of the Jamaat and private lands. However, after the attack of 1954 and the illness of 1955, Huzoorra could not visit Sindh for three years. He visited Sindh on 9 February 1957 and filled thousands of hearts with joy. (Tarikh-eAhmadiyyat, Vol. 18, p. 427)

14 February 1948: Hazrat Muslehe-Maudra started his tour of Sindh, which continued until 20 March.This was Huzoor’sra first visit to Sindh after the formation of Pakistan. (Al Fazl, 27 February 1948) 15 February 1920: Hazrat Mufti Muhammad Sadiqra arrived on the shores of Philadelphia to spread the message of the Jamaat in America.

Unfortunately, he was barred from entering the country as he was a Muslim preacher and was even detained by the authorities. During his imprisonment, he managed to convert many people to Islam Ahmadiyyat. (Tarikh-e-Ahmadiyyat, Vol. 4, p. 250)

13 February 1925: Hazrat Muslehe-Maudra urged the need to spread the message of the Jamaat across the world and encouraged every member of the Jamaat to take part in this effort.

Huzoorra pointed out that as all Ahmadi friends donated chanda, in the same way, they should all be engaged in the effort of spreading Islam and exhibiting good morals.

(Tarikh-e-Ahmadiyyat, Vol. 4, p. 516)

15 February 1939: A devout and sincere member of the Jamaat in Afghanistan, Wali Dad Khan Sahib had to brave the martyrdom of his young son, Fazl Dad Sahib. On this date, owing to the lawlessness in the country, opponents attacked again and this time, Wali Dad Sahib was martyred. His body was disposed of in an unknown location.

13 February 1944: Hazrat Sheikh Muhammad Bakhshra passed away.

This companion was a renowned landlord from Karianwala in district Gujarat, Punjab and entered the Jamaat in 1890. Once, he was facing severe financial hardships and requested the Promised Messiahas for prayers. Upon this, the Promised Messiahas composed his famous poem titled, “Riddance from difficulties”, the opening verse of which is given below.

Wali Dad Khan Sahib had the opportunity to study in Qadian for a long time. (Friday Sermon, 30 April 1999)

� �� ‫اِك � اِك دن ی‬ �� � � ��ُ �� � � ‫� �ی‬ �� � � � � � � �

“Surely, one day you will face your fate; No one holds power against that which is decreed.” (For the complete poem see: Durr-e-Sameen, English translation, p. 113) As a result of this prayer, God removed Hazrat Muhammad Bakhsh Sahib’s difficulties.

14 February 1925: Hazrat Muslehe-Maudra advised the Muslims of India with regard to communal representation at the elections. His suggestions proved to be of great benefit, especially keeping in mind the political backdrop of India at the time.

16 February 1947: On this date, Maulana Nazir Ahmad Mubashir Sahib got married. He returned to Qadian on 7 January 1947 after serving in the field as a missionary for more than 10 years. His nikah was held before he left for Africa. However, after his nikah, he left to propagate the message of Islam in Africa.

On this date, after eleven years of preaching in Africa and after returning to Qadian, he got married.

He worked as the sole preacher on

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the Gold Coast (Ghana) alone for eight years. There, at times, he would settle on eating bread with salt and pepper. Foods like meat were not available. When Maulana Nazir Ahmad Ali Sahib came to know about this situation in Sierra Leone, he arranged to send half of his allowance to Maulana Nazir Ahmad Mubashir Sahib in spite of his difficult circumstances.

(Silsila-e-Ahmadiyyat, Vol. 2, p. 624) 16 February 1956: The local chapter of the Jamaat in Dera Ghazi Khan, Pakistan convened a threeday annual Jalsa. Hazrat Musleh-eMaud’sra special message was read out regularly every morning of the Jalsa prior to formal sessions.

This message was given by Hazrat Musleh-e-Maudra at the request of Faiz Muhammad Khan Sahib, a student of Government College, Dera Ghazi Khan. This short message can be read in volume 17, page 395 of Tarikh-e-Ahmadiyyat.

17 February 1974: Hazrat Khalifatul Masih IIIrh distributed prizes at the end of the third horse racing tournament in Rabwah.

Earlier, Huzoorra had inaugurated the tournament on 15 February.

This year (1974), 105 riders from different parts of the country arrived in Rabwah to participate in the competitions. (Al Fazl, 19 February 1974, p. 8)

played. Hearing this, Huzooraa asked why it had not been played yet. Ijaz Khan Sahib replied that he emailed MTA; however, he had not received a reply yet. Hazrat Amirul Momineenaa said, “You have to be very much persuasive. Keep on reminding them.”

Huzooraa added, “There are quite a number of places there in New Zealand, and you can make documentaries about those areas.”

Ijaz Khan Sahib replied in the affirmative and said that he was planning on making another documentary.

Irfan Sheikh, Qaid Umumi Majlis Ansarullah and the jamaat’s auditor reported that there were six majalis in New Zealand. Huzooraa asked him how often he audited the jamaat’s accounts, to which he said that he audited them once a year.

Secretary Rishta Nata, Mubarak Ahmad Khan Sahib reported that recently, two nikahs were held. He added that he would often coordinate with the UK and would send a monthly report.

Muhammad Amir Khan Sahib, Secretary Ziafat and Qaid Tajnid Majlis Ansarullah was next to report. Huzooraa asked if anything was prepared for the amila.

Muhammad Amir Khan Sahib replied that the amila members were given snacks before the mulaqat. He further said that the langar khana team in New Zealand requested that he send their message of salaam to Huzooraa. Hearing this, Huzooraa replied, “Wa alaikumussalaam wa rahmatullahi wa barakatuhu.”

Najm Islam Sahib, Secretary Umur-eAma and Motamid of Majlis Khuddam-ulAhmadiyya reported that his duties were to look after health and safety hazards and disputes. He added that another part of his duty was to look for jobs and help Ahmadis who were in need of employment. As he said this, Huzooraa said, “Now you have mentioned the important [task of your department].”

Huzooraa guided him and said that a counselling desk should be made to help newcomers to find work and tell them about the various opportunities.

Hearing Nuruddin Boateng Sahib’s name, who is serving as secretary ishaat and qaid ishaat of Majlis Ansarullah, Huzooraa said, “That means you are from Ghana?

Your name says that you are from Ghana.”

Nuruddin Boateng Sahib replied in the affirmative and said that he was the son of Abdullah Nasir Boateng Sahib. Hearing this, Huzooraa said, “I see, you are Abdullah Nasir Boateng’s son. What do you do here [in New Zealand]?” He replied that he was a secondary school teacher. Huzooraa said, “I see, the same profession that your father had.”

Huzooraa asked if there was any Jamaat organ, magazine or newsletter. Nuruddin Boateng Sahib said that Majlis Ansarullah did; however, there was no Jamaat magazine or newsletter that was published.

Hearing this, Hazrat Khalifatul Masih Vaa emphasised the importance of this and said, “Try to print [and] start some magazine for the training and tarbiyat of the Jamaat members. It should include both languages because some of the newcomers or some old Ahmadis from Pakistan may not understand or read English. So, there

should be a few pages in Urdu and most of the magazine should be in English.”

After this, Huzooraa asked Nuruddin Boateng Sahib if there was a magazine for Ansarullah, to which he replied in the affirmative.

Next, Secretary Umur-e-Kharija and Qaid Maal Majlis Ansarullah, Iqbal Khan Sahib reported that in recent days, the department had two main focuses: One was helping to resettle refugees into New Zealand, and the second was trying to get registration for sponsorship of extra refugees into New Zealand. Hearing this, Huzooraa said, “Masha-Allah.”

Speaking with Secretary Talim-ulQuran and Waqf-e-Arzi, Ijaz Ahmad Sahib, Hazrat Khalifatul Masih Vaa asked if he was the brother of Mubarak Sahib, to which he replied in the affirmative.

Huzooraa said that he should make efforts and encourage the national amila members to partake in waqf-e-arzi.

Basharat Khan Sahib, Auditor for Majlis Ansarullah said in his report that he audited on a yearly basis. Hearing this, Huzooraa said that “it should be on a quarterly basis.”

Sultan Sikandar Cheema Sahib, Qaid Sehat-e-Jismani Majlis Ansarullah was next to report his duties. Seeing him, Huzooraa said, Masha-Allah. You look like a khadim.”

Sultan Sikandar Cheema Sahib replied that he entered Ansarullah last year.

Next, Saqib Ahmad Sahib, Qaid Tabligh Ansarullah, reported that the tabligh target set for the year was 10 bai‘ats.

Speaking with Imran Ahmad Sahib, Qaid Talim-ul-Quran, Hazrat Khalifatul Masih Vaa said that he should coordinate with the Talim-ul-Quran & Waqf-e-Arzi department and make a programme to ensure that a lot of people took part in waqfe-arzi (temporary waqf) and ensure that everyone read the Holy Quran and were able to recite it. “Hold classes [for this]. Make a plan with the missionaries.”

Muhammad Izac Sahib, Mohtamim Talim was next to report. Huzooraa asked if any book was prescribed for the year.

Muhammad Izac Sahib said that they had recently started a book club which was led by the missionaries.

Next, Furqan Mehmud Sahib, Mohtamim Ishaat reported that a magazine was currently in the works. He added that the first edition was underway.

Faraz Ahmad Sahib, Mohtamim Waqare-Amal reported that two sessions of waqare-amal (dignity of labour) were held just before Jalsa Salana. Huzooraa asked if any street cleaning was held on the first day of the year. He replied that this year, due to Covid-19, it was not possible.

Whilst speaking with Taslim Ahmad, Muavin Sadr Press & Media and Naib Motamid Majlis Khuddam-ul-Ahmadiyya, Huzooraa advised: “You should also form a team of writers, those who can write in newspapers and then on social media as well, and do tabligh.

They should be very much knowledgeable people and should increase their religious knowledge. Ask some missionaries to train them and then they should play their role, not only as a press & media team member but as a preacher as well.”

Next, Huzooraa spoke with Fahad Ahmad Sahib, Mohtamim Tahrik-e-Jadid

Khuddam-ul-Ahmadiyya, regarding budgetary matters.

Speaking with Muhammad Asad Sahib, Mohtamim Sehat-e-Jismani, Huzooraa asked him what sports he played; to which he replied that he played cricket and volleyball.

Muhammad Anas Siraj-ur-Rahim Sahib, Mohtamim Tarbiyat reported that a large proportion of the majlis was regular in offering the five daily prayers. He added that around 70% were active in reciting the Holy Quran. The amila members had decided to lead from the front and the numbers of those who offer salat and recited the Holy Quran regularly were looking good. Hearing this, Huzooraa remarked, “Masha-Allah.”

Mohtamim Aftal and Muavin Sadr Waqfe-Nau, Mufeed Ahmad Sahib reported that there was a total of 40 atfal in New Zealand.

He said that a class was held twice a month in which the atfal were taught the Holy Quran, hadith and general knowledge.

Huzooraa advised, “Look after the children properly.”

Suhaib Ahmad Sahib, Additional Mohtamim Tarbiyat Rishta Nata was next to report. Recognising him, Huzooraa asked if he was not living in the UK anymore. Suhaib Ahmad Sahib replied that he moved to New Zealand two years ago.

Speaking with Arslan Ahmad Sahib, Mohtamim Tajnid, Hazrat Amirul Momineenaa asked, “You have 136 khuddam?” Arslan Ahmad Sahib replied in the affirmative. Next, after speaking with Mohsin Khan Sahib, Mohtamim Sanat-oTijarat, Huzooraa asked who was next. In response, Arslan Ahmad Sahib said that he was the last person.

Huzooraa then turned towards the missionaries and called upon Sabah-ulZafar Sahib. Huzooraa asked him how he and his family was doing; to which he replied by saying, “Alhamdulillah”. Huzooraa then asked where he was posted, to which Sabahul-Zafar Sahib replied that he was posted in the city of Hamilton in the Waikato region.

Then, Huzooraa turned to Mustanser Qamar Sahib and asked where he was posted. Mustanser Qamar Sahib replied that he was serving in Wellington and added that he was looking after Samoa and American Samoa.

Next, Shafiq-ur-Rehman Sahib, a missionary, reported that he was serving in Auckland. After speaking with the three missionaries, Huzooraa said, “I just wanted to convey my ‘Assalamu alaikum’ to you [missionaries].”

Huzooraa added that the New Zealand Jamaat should have a magazine as it was a necessary organ. Shafiq-ur-Rehman Sahib replied that there was a magazine; however, it was not published in the recent year.

In the end, Hazrat Khalifatul Masih Vaa looked at the time and addressed Sadr Sahib, saying, “You will have to arrange some tea or snacks for them [the amila].” Sadr Sahib replied in the affirmative and said that tea and coffee were arranged.

Thereafter, Hazrat Amirul Momineenaa extended salaam to everyone and the meeting came to an end.

(Report prepared by Al Hakam)

Friday 11 February 2022 | AL HAKAM

6

100 Appreciation from sincere friends at Years the launch of The Moslem Sunrise Ago...

The Moslem Sunrise, January 1922

Hazrat Mufti Muhammad Sadiqra (1872-1957)

Appreciations and cheering words from sincere hearts MA Cruzat (Bro. Shareef), NY: It is a great pleasure for me to belong to a movement which takes the problems of mankind at heart, always tries to bring happiness to humanity in the physical plane as well as the spiritual.

Muhammad Awal B Abubekr, London: I must congratulate you on the splendid work you are doing in the cause of Islam. Please extend my salaams to all our sisters and brethren over there [in London]. May Allah strengthen them in their faith. Through Allah’s grace we are getting some good converts here [in London].

Sister Hamida, Woking, England: The blessed name of Allah is often in my thoughts, for when one reads of his wonderful works, and prophecies, it is hard for any human soul who is a follower of Islam to turn a deaf ear to his pleadings and call and wonderful teachings. As time goes on, I pray to see the whole world followers of Islam and the teachings of Muhammad[sa] and Ahmad[as] of Quadian [sic], the Promised Reformer of the latter-days with whom be the blessings of Allah.

Mrs AA Restum, Petoskey, after having studied some parts of the Quran, writes: “Really there never was nor ever will be a more wonderful book.”

Mirza Kabir-ud-Din, Lucknow: A martyr is not he who is murdered, but a martyr is he who is always ready to be murdered if necessary for the cause of Truth. The merit lies in the acceptance of the death and not in the accident. Many martyrs are walking on the earth like our Sadiq, because they have

surrendered their lives to be sacrificed on the altar of love for Allah. Keeping company with a Messenger of God made you a messenger yourself.

Shaikh Khalid Sheldrake, London: The Moslem Sunrise is a glorious work in which you are engaged – that of bringing the last and greatest revelation from Allah to the human family and may the great continent of the West arose from its slumber and listen to the words of Truth Eternal. My brother, may Allah bless you with all good things and may his message ring out with a clarion note in all cities of America. [...] Please convey my salaams to all our Brethren and bid them to invite others to the Light.

Babu Nabi Bakhsh, DI Khan: I continually offer prayers for you and I am looking for a special manifestation of His Glory.

Babu Noor Muhammad: Even the angels of Qaudian [sic] are praying for you.

Khan Bahadur Abdul Haq Khan, Peeli Bheet: You have shown to the world an example of what the companions of the Master-Prophet[sa] did and what the companions of the Promised Messiah[as] are expected to do.

HM Khan, Australia: Moslem Sunrise is thoroughly excellent in form and spirit.

Ghulam Nabi, Udhowal: No words can express the joy I felt at the sight of the Moslem Sunrise.

Hakeem MH Quraishi, Lahore: Starting and editing Moslem Sunrise all well done my brother, hundreds of congratulations.

Mr TF Glenn (Bro. Abdul Karim), Chicago: “Moslem Sunrise is the best magazine I have ever read. It comes out of the wisdom of God. Islam is the greatest wisdom; its study makes me feel satisfied and happy.”

Brother Ibrahim Feith, London: I

congratulate you on your success in publishing a magazine in USA. I have been thinking all along that whatever you undertake, Allah gives you the strength to bring it to success. You did noble work in England.

Sister Fatima Mustafa, to an inquirer [said]: “[...] in Islam is contained not only the bud but the blossom of the tree of life (Life everlasting). Islam teaches you to come near to God. God speaks to his people today as in the days of Moses[as], Christ Jesus[as], Muhammad[sa], etc.”

Mr RR Torres (Bro. Abdur Rahman), Toledo: “The new faith has brought me more patience, self-confidence, wisdom and better luck. Not a day passes without my realizing more and more that there is a God who is very Merciful, whose Mercy extends from generations unto generations.”

Muhammad, BW Lye, Ceylon: We congratulate you on your successful career and we congratulate the American Nation for the cordial manner in which you are often received by them.

M Usman QA, Dhanbad: Moslem Sunrise fulfills the prophecy of the Master-Prophet[sa] as regards the Islamic Sun’s rising from the west in the latter days.

Ch. Nasrullah Khan, Daska, India: I know no words to express the feelings of love, sincerity and devotion I have for you.

Occult circle A research into the Divine Truth – open to all creeds, nationalities and races – suggestions for health, wealth and happiness of all, Bible Horoscope or Book of life – for particulars address PO Box 1331, Tampa, Fla.

What God did for me He created me. He provided me with loving and kind parents who took care of me when

I was too young to do anything for myself.

He gave me life and health and intellectual and spiritual powers. He fixed Sun, Moon and Stars in the heaven to give me light. He made the Earth grow vegetables and trees for my use. He caused the animals – horses, oxen, goats, dogs, elephants and all others to serve me in one way or other. He gave me powers to see, hear, taste, touch and so forth.

Whenever I sinned and turned to Him, He forgave me. He never said to me, “Now wait a minute, let me kill my son first for the sins and then I will forgive thee.” I found the treasure of His forgiveness vast and it never decreases. He always helped me through all my troubles. Whenever I felt sick through my carelessness, He cured me. Many a time he revealed to me in the curing medicines and many a time he cured me even without any medicines. He did not cure me only, but He cured even those for whom I asked Him to do so.

He always heard my prayers. Many a time He gave me exactly that what I asked and many a time He gave me even more than I asked for. But a thing which I asked for through my ignorance that was not good for me He withheld and He gave me something good instead of it and never turned me away empty handed from His door. Whenever I called upon Him, He always replied. I never found his door closed to me. Night and day whenever knocked He opened for me. He guarded me through the dangerous seas and through the perilous deserts.

Through His grace my vice turned into virtue. Through His forgiveness my sins were covered with good deeds. If I did wrong, He turned me to right. When I went astray, He guided me to the Path. His Truth made me True and His blessings favoured me abundantly. Thus, I became His and He became mine. His bounties are numberless and no one can count them. Alhamdo-lillah.

A Moslem’s complete surrender I surrender my life my soul my all To Allah’s work, when I hear the call With no questions to ask no fault to find Only let me say gently I want to be kind.

Rahatullah.

(Transcribed by Al Hakam from the original in The Moslem Sunrise, January 1922)

7

AL HAKAM | Friday 11 February 2022

The glorious future of Khilafat As foreseen by the Holy Prophet, the Promised Messiah and his Khulafa

The Noble Quran revealed to the Holy Prophetsa is full of treasures, a verse of which states:

ْ َ ْ ْ َ َّ ‫ُھوَ ال ِذ ْی ا ْر َس َل َر ُسوْلَہ ِبال ُھ ٰدی َو ِدیْ ِن ال َح ّ ِق ل ُِیظ ِھرَ ُہ َعلی‬ ُ ْ ْ َ ُّ ّ ‫الدیْ ِن ک ِل ِہ َولَوْ ک ِر َہ ال ُمش ِرکوْ َن‬ ِ

“He it is Who has sent His Messenger with the guidance and the Religion of Truth, that He may cause it to prevail over all religions, even if those who associate partners [with God] hate [it].” (Surah alSaff, Ch.61: V.10) This verse clearly points to the future where the supremacy of Islam will become manifest. A hadith of the Holy Prophetsa further draws a roadmap of the various phases that Islam will undergo before this Quranic prophecy would materialise.

Hazrat Huzayfara bin Yaman narrates: “The Holy Prophetsa said, ‘Prophethood shall remain among you as long as God wills.

He will bring about its end and follow it with Khilafat on the precepts of Prophethood for as long as He wills and then bring about its end. Kingship shall then follow, to remain as long as God wills and then come to an end.

There shall then be monarchical despotism which shall remain as long as God wills and come to an end upon His decree. There will then emerge Khilafat on the precepts of Prophethood’. Then he became silent.”

The Promised Messiahas graced us with his understanding of the above Quranic verse about the supremacy of Islam in the following words: “This is a magnificent prophecy of the Holy Quran about which historians and scholars unanimously agree that it will become manifest at the hands of the Promised Messiah”. (Taryaq-ul-Qulub, Ruhani Khazain, Vol. 15, p. 232) Since the advent of the Promised Messiah and Mahdi was to be for the sole purpose of rejuvenating Islam and reigniting its former glory and taking it even further, Allah

the Almighty gave Hazrat Mirza Ghulam Ahmad, the Promised Messiahas a great number of glad tidings. A few of those great promises are given below: “I shall cause thy message to reach the corners of the earth.” (Tadhkirah, p. 260) “I saw in a dream as if the sceptre of the Czar of Russia was in my hand and hidden inside it was the barrel of a gun and thus it served two purposes. Then I saw that the bow of the king who reigned at the time of Bu ‘Ali Sina [Avicenna] was in my hand and I had shot an arrow at a tiger. It appears as if Bu ‘Ali Sina and the king were also with me.”

(Ibid, p. 621) َّ ُ َ َ َ َ َ ْ َ َ ُ َ َ َ َ ْ ُّ َ ‫ام‬ ِ ‫یصلون عل ْیک صلحآئ العر ِب و ابْدال الش‬ “The abdal [saints] of Syria and the servants of Allah from among the Arabs are supplicating on your behalf.” (Ibid, p. 160) “On many occasions I have seen in my visions ‘ghaus’ [eminent saints] and ‘qutbe-waqt’ [high-ranking saints of their time] who have believed in, and will believe, in my high rank.” (Ibid, p. 207) ُ ْ َ َ َّ َ َ ْ َ َّ َ ٰ َ َ ْ ّ َ َ ْ ّٰ ً ‫ُخل ْو َن اَفْ َو‬ ‫اجا ِف ْی ِح ْز ِب الل ِہ القا ِد ِر‬ ‫و ِانِی اری ان اھل مکۃ ید‬ ْ َ ُ ْ َ ٌ ْ َ َ َ َّ ْ ّ َّ ‫ْ ُ ْ َ َ ٰ َ م ْن‬ ‫ائ وع ِجیب ِفی اعی ِن اھ ِل‬ ِ ‫المختا ِر وھذا ِ ر ِب السم‬ َ‫الْاَ ْر ِضیْن‬ “I behold that the people of Mecca will enter in large numbers in the party of Allah, the Powerful, the Absolute. This is the doing of the Lord of the heavens and is strange in the eyes of the earthly people.” (Nur-ul-Haq, Part 2, p. 10) “Allah has decreed since eternity that He and His Messengers shall prevail.” (Ibid, p.

814) َ ْ َ َّ ْ ُ ْ َ ّ ‫ِانِ ْی َملکت الش ْرق َو الغ ْر َب‬ “To Me belong the East and the West.”

(Tadhkirah, p. 671) “I shall make you famous with honour to the ends of the earth and shall exalt your name and shall put your love in the hearts of the people.” (Izala-e-Auham, Ruhani Khazain, Vol. 3, p. 442)

Besides the above, there are numerous tidings bestowed on the Promised Messiahas by Allah, which bear witness to the fact that the lost glory of Islam will recover through his mission.

Prophets are human beings and are, thus, mortal. They live up to a certain time before departing from this world, whereupon the Khilafat that succeeds them takes their mission forward. The words of the Promised Messiahas in this regard are self-explanatory and given below: “So dear friends! Since it is the sunnatullah [Allah’s practice], from time immemorial, that God Almighty shows two manifestations so that the two false joys of the opponents be put to an end, it is not possible now that God should relinquish His practice of old.

“So do not grieve over what I have said to you; nor should your hearts be distressed.

For it is essential for you to witness the second manifestation also, and its coming is better for you because it is everlasting the continuity of which will not end till the Day of Judgement. And that second manifestation cannot come unless I depart.

“But when I depart, God will send that second manifestation for you which shall always stay with you just as promised by God in Barahin-e-Ahmadiyya.

“And this promise is not for my person; rather, the promise is with reference to you, as God [addressing me] says: ‘I shall make this Jamaat who are your followers, prevail over others till the Day of Judgment.’” (The Will, p. 7) The above words are a great prophecy of the establishment of Khilafat after his demise, just as was prophesied in the hadith quoted earlier. By mentioning the time of his Khilafat to last until the Day of Judgment, the Promised Messiahas has explicated the silence of the Holy Prophetsa at the end of the aforementioned hadith – for Khilafat to remain till the end of this world.

The Promised Messiahas also described the functions of Khilafat in the following words: “[…] Allah promised Khulafa [caliphs] for eternity so they could, by virtually obtaining the light of prophethood, call the world to faith, and reveal the pure blessings of the Quran to all.” (Shahadat-ul-Quran, Ruhani Khazain, Vol. 6, p. 340) He also wrote: “The Noble Quran has testimonies of the disbelievers that they went about boldly claiming [about Islam] that this religion would perish and vanish very soon. On such occasions, they are told: ۡ َ ّٰ ُ ٔ ۡ ُ َ ُ ٗ ُ َ ُ َ ۤ َّ ّ ٰ ۡ ‫ی ُ ِریۡد ۡو َن ا ْن یّط ِفـ ُ ۡوا ن ۡو َر اللہ باف َو‬ ‫اہہِ ۡم َویَابَی الل ُہ اِلا ا ۡن یّتِ ّم ن ۡو َرہ‬ ٰ ِ ۡ َ ِ َِ ۡ َ َ َ‫کف ُر ۡون‬ ِ ‫ولو ک ِرہ ال‬ “That such people, through their verbosity, claim that this religion will never succeed and will be destroyed at our hands. But God will never let this faith go

to waste and will not leave it unless it has been fulfilled.” (Jang-e-Muqaddas, Ruhani (peace be upon him) Khazain, Vol. 6, p. 290) Further explaining the concept of Khilafat, with reference to the aforementioned hadith, the Promised Messiahas states: “Unfortunately, such people do not ponder over the word Khalifa – which is derived from istikhlaf – because Khalifa means successor, and a true successor of a prophet can only be one who virtually holds in himself the excellence of the prophet.

“This is why the Holy Prophetsa did not approve of the term Khalifa to be used for tyrannical kings. A Khalifa is a reflection of the prophet and since no human being lives eternally, God Almighty decreed that prophets – who excel and supersede everyone – should, in form of a reflection, live on eternally. Thus, God Almighty chose Khilafat so the world never remains devoid of the blessings of prophethood.” (Shahadatul-Quran, Ruhani Khazain, Vol. 6, p. 351) We know that the Khilafat of the Promised Messiahas was established on the precepts of prophethood after his demise in 1908. We also know that this Khilafat has upheld the virtues of Islam and has taken the message of the Holy Prophetsa to the corners of the earth. We know that it has succeeded in this blessed mission and will, inshaAllah, continue to do so until all promises made by Allah to the Holy Prophetsa and the Promised Messiahas are fulfilled.

Hazrat Khalifatul Masih Ira once said: “Not all religions of the world have divinely guided guardians. It is Islam’s grace and benevolence that it provides divinely guided ones who pray for [spiritual] diseases; who is alert in the way of Allah and aware of adverse consequences of mischief and enmity; one who stands for welfare.

Whenever there is complacency and indifference towards the Holy Quran and the ways of the Holy Prophetsa are ignored, Allah has promised to appoint Khulafa”. (Al Continued on next page >>

Friday 11 February 2022 | AL HAKAM

8 << Continued from previous page

Hakam, 17 July, 1902) There once appeared a debate on how long Khilafat-e-Ahmadiyya might last.

When this came to the knowledge of Hazrat Musleh-e-Maudra, he said: “In my opinion, such debates are not only unnecessary but dangerous as well, where we start speculating about the lifeexpectancy of Khilafat. It is quite clear that Khilafat will remain in Ahmadiyyat for a very long period of time – such a long time that we cannot even imagine at this moment

[…]

“Whatever happened in the early years [of Islam] was specific for that period and is not a set rule for all times to come.” (Al Fazl, 3 April, 1952) Similarly, Hazrat Khalifatul Masih IIIrh stated: “To remove fears, [the Promised Messiahas] gave us the glad tiding that even after him, Allah’s omnipotence will continue to illuminate the Jamaat […]” (Mash‘al-eRah, Vol. 2, p. 210) Hazrat Khalifatul Masih IVrh saw the future of Khilafat-e-Ahmadiyya as such:

Left: Hazrat Mirza Nasir Ahmad, Khalifatul Masih III Right: Hazrat Sahibzada Mirza Tahir Ahmadrh rh

“By the grace of Allah, we have victoriously sailed through the biggest test that came our way. Khilafat-e-Ahmadiyya will never be in danger in the times to come. In the eyes of God, the Jamaat has reached maturity and no evil eye, no evil heart and no enemy can ever lay a finger on it. Khilafat-e-Ahmadiyya will continue to flourish in the way that Allah has promised to the Promised Messiahas. This Jamaat will live up to at least a thousand years.”

(Friday Sermon, 18 June 1982) 36 years ago, in January 1986, Hazrat Khalifatul Masih IVrh emphatically stated: “Albeit only a few, some Ahmadis write to me saying, ‘The Promised Messiahas has departed and so has the piety of that age and that many weaknesses have emerged in the Jamaat, so this [referring to trials experienced by the Jamaat] is not a test but a punishment.’ This is a completely false and satanic idea.

“Unless Allah grants supremacy to the Promised Messiahas, and supremacy of Islam through him over the non-believers, Allah’s manifestation of his omnipotence will not cease or grow weak or get tired. This is just impossible that Allah withdraws His hand of omnipotence from you before the manifestation of that supremacy […]

“It is about this second manifestation [Khilafat] that the Promised Messiahas has been given glad tidings that it will continue for at least a thousand years.

“Therefore, all those drowned in Satanic imaginations that perhaps Allah has withdrawn His hand of omnipotence, are

Jamaat Canada holds Jalsa on the blessings of Khilafat Farhan Khokhar Naib Amir, Jamaat-e-Ahmadiyya Canada

On 23 January 2022, Jamaat-e-Ahmadiyya Canada held a virtual Jalsa at the MTA Canada studios to remember the blessings of Khilafat.

This virtual event was hosted via Zoom and it became a family event. Later we learnt about how many families got together and watched the programme in their living room. The inter-generational experience was remarkable. Based on the live feeds, a conservative estimate indicated over 10,000 viewers watched the programme live.

Asif Mahmood Basit Sahib, Director Programming of MTA International participated from the UK. Covering a span of many decades, Asif Basit Sahib emphasised the unifying force of Khilafat.

At each juncture in Ahmadiyya history – since 1908, the institution of Khilafat has been a guardian that not only safeguarded Ahmadis against trials but also guided them to new heights of successes around

the world. He shared some remarkable examples of successes from the blessed lives of Khulafa-e-Ahmadiyyat.

Subsequently, audiences of the Jalsa were captivated by MTA video clips of Hazrat Khalifatul Masih IVrh on the status of Khilafat and an emotional video clip of Hazrat Khalifatul Masih V’saa love for the members of the Jamaat from every country and race.

The missionary, Umar Khan Sahib narrated his experiences of growing up in Canada and discussions with non-Ahmadi Muslims. He shared his memories of how his friends were inquisitive about many mosques built by the Canada Jamaat and were respectful to find that this is only possible because Jamaat members from every race and ethnicity are united under one Khalifa.

Lal Khan Malik Sahib, Amir Jamaat-eAhmadiyya Canada referred to the outpour of love we have witnessed during the current media campaign of vilification against the Jamaat. This has also enabled us to watch the

deep love of the members of the Jamaat for their beloved Khalifa.

Amir Sahib narrated the awe-inspiring words of Hazrat Khalifatul Masihaa at the Khilafat Centenary celebrations that had left us spellbound on the trust Huzooraa had in Allah.

The highlight of this Jalsa was the question and answer session. Missionaryin-charge Canada joined Amir Sahib and Asif Basit Sahib for one-hour allocated for this session. Over 150 questions and comments were received from members across Canada. The questions, therefore, had to be combined into themes, including social media, contemporary issues, history of the Jamaat and the status and blessings of Khilafat.

Many members provided online feedback on the event.

A mother wrote: “Masha-Allah, it was a very nice programme. The children were also listening with full attention and after, they were discussing it with each other. May Allah the

liars. This second manifestation is still with us and as long as the Jamaat remains attached to this manifestation, Allah’s manifestation will stay attached to the Jamaat. No one can cut this bond.

“Thus, you should, with complete loyalty, remain attached to the second manifestation of God. I give you this good news, and I swear to God, that God’s manifestation will never disconnect it from you. It will not.

It will simply not break away from you.”

(Friday Sermon, 10 January 1986) Speaking on the future of Khilafate-Ahmadiyya, Hazrat Khalifatul Masih Vaa once said: “There is no need for us to indulge in the debate of how long Khilafat will last and when it might turn into kingship.

“Allah willing, there will always be pious people and Khilafat will forever continue.

The Promised Messiahas has stated that there is no bigger ill-thought than thinking of Islam as a dead religion and limiting the blessings to the early ages […]

“I have explained above from a hadith and sayings of the Promised Messiahas, that anyone who thinks so is mistaken. Allah fulfils His promises. What you need to worry about are your own deeds.” (Friday Sermon, 27 May 2005) May Allah enable us to always refrain from such misguided and misguiding debates and to remain steadfast with our pledge to Khilafat-e-Ahmadiyya.

(Content prepared and published under the responsibility of Al Hakam)

Almighty bless you all abundantly, amin.”

The programme in English was particularly targeted to the youth. About this one member said, “Alhamdulillah, the programme was very good and it is necessary to have such programmes for our young generation often.”

Another young member said: “This was much needed since social media usage has increased […] It is more relatable for our youth since they know they grew up in the same environment of Western culture. May Allah the Almighty bless you all for the efforts you made for this programme. It was a very good programme.”

Another member said: “It was such an informative and heart touching session. Of course, we are the servants of the Jamaat and Huzooraa. May Allah always bless us with Khilafat.”

A Lajna member commented: “It was an excellent programme and I love my Khalifa so much. May he live a long, happy and healthy life, amin”.

The audience was able to provide online feedback too and the majority assessed the programme as “excellent” or “very good”.

Through this Jalsa, members affirmed that Khilafat establishes the authority of Allah on earth. Ahmadi Muslims attain the blessings of Khilafat by holding firm to their faith, exemplifying obedience and remaining unified under the hand of Khalifatul Masih.

The programme concluded by watching the faith-inspiring pledge that was repeated by tens of millions of people across the world in 2008.

9

AL HAKAM | Friday 11 February 2022

An unfortunate story of pride and prejudice: A grave conspiracy against Khilafat

Romaan Basit Final-Year Student, Jamia Ahmadiyya UK

History has it that on many occasions, the Jamaat was told by its opponents that it would perish “very soon” – “it is only a matter of time”, they said.

This threat has reverberated for over a century, but all to no avail. The result we have always witnessed is the failure of the conspirers. On the other hand, the progress of the Jamaat has always reached new heights.

Whenever such a trial is faced by the Jamaat, it causes a great deal of alarm and shock for many.

Is this the downfall of the Jamaat? Is this the beginning of the end?

The answer to both questions is a resounding “no”. But how can we be so sure?

Well, it takes a quick stroll through history to see how such threats emerged, unfolded and were wrapped up.

Not only this, but we actually notice similar trends and patterns in which such conspiracies against the Ahmadiyya Jamaat move.

Alluding to this, Hazrat Khalifatul Masih Vaa recently said: “Some from among the younger generation become worried too quickly.

Those […] who have studied even a bit of history do not feel anxious in such conditions.” (Al Hakam, 4 February 2022, www. alhakam.org/reporting-the-insightful-words-of-huzoor/)

To enhance my own knowledge of history and gain a better understanding of such conspiracies, I decided to look into the details of how the children of none else but

Hazrat Hakim Maulvi Nuruddin, Khalifatul Masih Ira became prey to the schemes of Satan. Regarding these unfortunate individuals, Hazrat Khalifatul Masih IIra stated in 1956: “In our time, Satan has chosen the sons of Hazrat Khalifatul Masih Ira, in the same way [Satan] chose the tree of life during the time of Adam.” (Khilafat-e-Haqqa Islamia, Anwarul-Ulum, Vol. 26, p. 32)

It is deeply unfortunate that the children of a Khalifa chose to side with the opponents of the Ahmadiyya Muslim Jamaat. In this short piece, I will rely mainly on the words of Hazrat Khalifatul Masih IIra to narrate this series of events.

A campaign to undermine Khilafat It all started in 1914 when a section of the Jamaat decided not to follow Khilafat as the leadership of the Jamaat. Instead, they believed that Sadr Anjuman should manage its affairs. This school of thought broke away from the mainstream Jamaat and made their own little community by the name of Ahmadiyya Anjuman-e-Ishaat-e-Islam Lahore. They will be referred to as “Lahoris” as this is the name they are commonly known by.

Since things did not follow their aspirations, and a vast majority sided with the Khilafat of Hazrat Mirza Bashiruddin Mahmud Ahmadra, the plans and desires of the Lahoris were dampened. From here started a bitter campaign where the Lahoris would go to any limit to undermine the institution of Khilafat.

A debate hogged the literature of the

Jamaat and that of the Lahoris, where a literary war continued for several months.

Having faced defeat there, the next move of the Lahoris was to create unrest and discord among those who had done bai‘at of Hazrat Khalifatul Masih IIra. This, they thought, was only possible through creating a contestant of Khilafat from within the Jamaat.

Shrewd as they were, they knew the easiest way to get such a contestant would be from a noble and respected family; and who could be more honourable than Hazrat Khalifatul Masih Ira. An important aspect to keep in mind is the identification of a pattern such conspiracies usually take. In their attempt to bring down the Jamaat, the Lahoris knew they would have to attack the institution of Khilafat first.

Seeds of jealousy are sown The opponents of the Ahmadiyya Jamaat incited the sons of Hazrat Khalifatul Masih Ira to claim to be “the rightful heirs” of Khilafat, as their father had been the Khalifa. This is how the seeds of doubt were first planted, slowly but steadily.

After the demise of Hazrat Khalifatul Masih Ira, the opponents visited his wife and told her, “If Abdul Haye [Hazrat Khalifatul Masih I’s eldest son] had become the Khalifa, they would have pledged allegiance at his hand.” (Anwar-ul-Ulum, Vol. 26, p. 71) Clearly, this was all mischief, as the Lahoris had always been against the system of Khilafat altogether. It was only a plot to rouse their family against the Khalifa of the time. Although Abdul Haye Sahib remained

faithful to Khilafat, his brothers – Abdul Salam Umar Sahib, Abdul Wahab Umar Sahib and Abdul Mannan Umar Sahib – all fell prey to the opponents.

They were made to believe that their right to Khilafat had been snatched by Hazrat Mirza Bashiruddin Mahmood Ahmadra, the son of the Promised Messiahas.

Hazrat Khalifatul Masih IIra was to later put it as such: “Allah the Almighty saved Abdul Haye from being involved in this conspiracy; however, the rest of the sons of the First Khalifa entertained the following thought: ‘Khilafat is our right and we should take it back. This thought continued to rattle in their hearts.’” (Anwar-ul-Ulum, Vol. 26, p. 74) This mischief became so deep-rooted in their hearts that they would go around telling innocent Ahmadis, “Remember that Qadian became inhabited because of Hazrat Khalifatul Masih I […] Qadian will now cease to exist.” (Tarikh-e-Ahmadiyyat, Vol. 18, p. 12)

Greater unrest can be sparked from within As they stooped lower, their mischief soared higher. These unfortunate sons of a fortunate person, taking advantage of their lineage and the love that Ahmadis had for them, started to sow seeds of mistrust, doubt and evil innovations.

They wanted to incite a rebellion against Khilafat, yet continue to claim they were in the Khalifa’s bai‘at. A statement from Abdul Wahab Umar Sahib attests to this attempt:

Continued on next page >>

Friday 11 February 2022 | AL HAKAM

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of Amma Ji [the wife of Hazrat Khalifatul Masih Ira], but all arrangements of food were to be secretly made by the Lahoris. This plot, however, was exposed by someone who had overheard the secret planning.” (Anwar-ulUlum, Vol. 26, p. 75)

Since this plot was foiled by Allah’s help, it only fuelled the evil intentions of the conspirers and their accomplices.

Blackmail and false propaganda At around the same time, an attempt was made to blackmail Hazrat Khalifatul Masih IIra. Abdus Salam Umar Sahib mentioned in a gathering that he was in possession of Huzoor’s personal letters, which were, God forbid, full of obscene and vulgar content.

They threatened to have them published and thus “expose” Huzoorra to the whole Jamaat.

When Huzoorra came to learn of this, he replied: “If there is an ounce of integrity left in this family, they should publish these letters; otherwise, may the curse of Allah be upon the liars.” (Anwar-ul-Ulum, Vol. 26, p. 76) The pattern here needs no explanation.

Opponents threatening to blackmail the Jamaat is usually the next move.

The slander and attempted defamation of Huzoorra continued to escalate. In 1926, Abdul Wahab Umar Sahib accused Huzoorra of a grave criminal offence – killing his brother Abdul Haye Sahib. To this, Huzoorra said: “Mian Abdul Wahab Sahib accused me of poisoning the deceased Abdul Haye, and also of living a lavish and luxurious life.”

(Anwar-ul-Ulum, Vol. 26, p. 77)

Hazrat Hakim Maulvi Nuruddin, Khalifatul Masih Ira with his son, Mian Abdul Haye

<< Continued from previous page

“There should not be a dars [a religious sermon] of Tafsir-e-Kabir, as it is the opinion of an individual. The Khalifa can make a mistake; hence it is permissible to disagree with the Khalifa on fundamental issues. Also, it is permissible to remain in the bai‘at whilst upholding your differences with the Khalifa.” (Tarikh-e-Ahmadiyyat, Vol. 18, p. 17)

This, again, points to a pattern: Insist on remaining in the Jamaat so that unrest can manifest at a greater level within.

Once, Hazrat Khalifatul Masih I’sra family, who opposed Khilafat and lived in Qadian, came to meet Hazrat Khalifatul Masih IIra. The wife of the First Khalifa explained how her family did not feel valued anymore and expressed her expectation that the Lahoris might value the worth of their lineage. She explained how the Lahoris had been showering them with gifts, money and other privileges.

Hazrat Khalifatul Masih IIra said the Jamaat respected the family of Hazrat Khalifatul Masih Ira, but Khilafat was not based on lineage, and if they desired to join the Lahoris and leave Qadian, they could.

He said: “You can leave if that pleases you and vents your anger […]”.

The conviction behind these words made them remain in Qadian and not leave

for Lahore. (Anwar-ul-Ulum, Vol. 26, p. 75) This incident proved to be helpful for the Jamaat, as it made it clear that hypocrites were present and operating close to the institution of Khilafat, in Qadian. It was now more important than ever to remain vigilant. Suddenly, matters took a turn for the unexpected.

By any means necessary – a plot to poison Until now, the ploys of the opponents and hypocrites were limited to mere thoughts and words. Their frustration brewed and eventually led them to a new objective: The Khalifa must be taken out by any means necessary – even if that meant putting an end to his life.

In 1918, a plot was hatched to poison Hazrat Khalifatul Masih IIra. Where was this to be carried out?

Unfortunately, in the very house of Hazrat Khalifatul Masih Ira – the very man who held Hazrat Mirza Bashiruddin Mahmud Ahmadra in high esteem, and loved him more than his own children.

Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra Shocking as it is, the following testimony shows the gravity of the situation: “Some opponents from Lahore hatched a plan to poison Huzoor in the following way: A dinner was to be held at the house

In 1929, the opponents met Abdul Wahab Umar Sahib, Abdul Mannan Umar Sahib and Abdus Salam Umar Sahib and a plot was hatched to spread false allegations against Hazrat Khalifatul Masih IIra. This is another element of the pattern that every conspiracy follows.

In 1930, Abdul Mannan Umar Sahib spread the idea that the Jamaat was trying to get rid of his family, so that the name of Hazrat Maulvi Hakim Nurudinra could be erased from the history of the Jamaat.

Other vile acts that Hazrat Khalifatul Masih IIra was accused of, on various occasions, are such that no civil person can repeat or bear to listen to them.

The opponents did not care and threw any and every accusation at Khilafat.

Huzoorra was even accused of attempting to place Hazrat Mirza Nasir Ahmadrh as the “heir to the throne” – the very selection of the words they used shows how they understood Khilafat. Opponents claimed that the Jamaat had already started propaganda to install him as the next Khalifa.

Hazrat Nawab Mubaraka Begumra once said to Hazrat Khalifatul Masih IIra: “They say such hurtful things about you that it is difficult to even listen to them.

Why don’t you do something about them?”

(Tarikh-e-Ahmadiyyat, Vol. 18)

Huzoorra replied by saying that he had such deep love for Hazrat Khalifatul Masih Ira that he found it hard to even expose the dreadful ways his children had fallen for.

We must remember here that Abdul Mannan Umar Sahib was given many responsibilities to serve the Jamaat. He remained the afsar (officer) of Jalsa Salana for several years and was given other important roles. But when desire is the primary motive, nothing ever seems sufficient.

Illness of Hazrat Khalifatul Masih IIra This conspiracy was unique in the sense that it continued for decades. It would have remissions and it flared up from time to time.

The children of Hazrat Khalifatul Masih Ira remained favourites of the opponents, especially the Lahoris, to be used as and when they wanted to create unrest in the Jamaat.

Then came a time in 1953, when an attempt was made on the life of Hazrat Khalifatul Masih IIra. He was stabbed in the neck by an assailant. Although Huzoorra survived the attack, the injury left a long-term negative impact on Huzoor’s health. The mischievous group saw this as a golden opportunity to try their luck once again. This time, Abdul Mannan Umar Sahib was chosen in particular.

To seek further medical advice, Hazrat Khalifatul Masih IIra had to travel to Europe in 1955. While Huzoorra was away from the markaz (headquarters of the Jamaat) Abdul Mannan Umar Sahib and his associates lodged propaganda about Huzoor’s ill health and old age.

They struck in the guise of sympathisers of the Jamaat, who simply wanted “a healthier” and more “functional” Khalifa.

Using this trick, they tried to turn people away from Huzoorra by painting him as a “frail, defunct Khalifa”, who needed to be replaced by a more “educated and healthier person” – the virtues that the unfortunate Abdul Mannan Umar Sahib attributed to himself.

This, again, is a strange parallel in every such attempt in history.

Abdul Wahab Sahib, promoting his brother in the name of their lineage, would visit Ahmadis and try to create doubts. One such Ahmadi recalled how Abdul Wahab Sahib said to him, “Have you seen how much money is being spent? […] The Khalifa has now lost his mind and is not fit enough to remain the Khalifa.” (Anwar-ul-Ulum, Vol. 26, p.

116)

“He is too old now. Somebody else should be elected to replace him.” (Tarikh-e-

Ahmadiyyat, Vol. 18, p. 14)

Compassion of Hazrat Khalifatul Masih and the ill-fate of the mischief-makers Hazrat Khalifatul Masih IIra, out of the immense love that he had for Hazrat Khalifatul Masih Ira, remained silent and never took any disciplinary action against his family for many decades. It was not until it became essential for the greater interest of the Jamaat that he took action.

Huzoorra would try to explain to them that Hazrat Khalifatul Masih Ira always took pride in being at the service of the Promised Messiahas. He never desired any high position for himself and had acquired the respect of the Jamaat only through remaining as a servant of the Promised Messiahas.

Huzoorra explained that the lofty status of Hazrat Khalifatul Masih Ira was granted to him out of his sheer love and servitude for the Promised Messiahas, and that Khilafat is a responsibility given by Allah the Almighty to whosoever He chose; it is not a position acquired through deceitful, human means.

He tried to make them understand that

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AL HAKAM | Friday 11 February 2022

100 Passion of Ahmadis in Years Saltpond, Ghana and Ago... challenges faced by Hazrat Nayyar Al Fazl, 6 February 1922 Hazrat Maulvi Abdur Rahim Nayyarra (1883-1948)

Outdoor gatherings The Ahmadiyya dar-ul-tabligh [mission house] is located at such a place that it is absolutely right to call it the central place of the city. There is only one fine spacious ground in the whole town in the midst of the populace and this ground lies right in front of the dar-ul-tabligh. With the help of the superintendent of police, the liquor sellers (instruments of satan) have removed their stalls from the front of the mission [house].

The outdoor gatherings are being held in the evening at the aforementioned ground from 19 October [1921]. The people of the town happily participate in these gatherings and the new mission is the talk of the town in many homes.

Two gatherings

Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih II

age, knowledge, wealth and lineage did not matter when it came to Allah’s choice.

But despite all this compassion, they continued to play in the hands of the opponents, falling prey to their conspiracies and always choosing to join hands with them in their evil schemes.

Eventually, they ended up being disconnected from the Jamaat of the Promised Messiahas and from the Jamaat that their father had so dearly loved all his life.

Conclusion It is a sad and unfortunate story, but a real eyeopener. We realise that lineage, however noble it may be, is not a guarantor of faith.

Hazrat Khalifatul Masih Vaa, speaking on the martyrdom of Syed Taalay Ahmed Shaheed, said in his Friday Sermon of 3 September 2021: “The honour of the family [of the Promised Messiahas] or being physically related to them does not give a person status. If anyone respects them […] it is due to them being servants of the faith and giving precedence to their religion over worldly matters.

“To be the son or daughter of a revered person is not a source of pride if your actions do not make you worthy of that honour. “[Taalay] was a diamond that has now departed from us. May Allah the

ra

Almighty continue to grant the Jamaat such people who are loyal, have a sincere and dedicated relationship with Khilafat, and give precedence to their faith over worldly matters.”

May Allah enable us to become loyal, sincere and dedicated servants and may He always keep us firm on the right path:

ً َ ۡ َّ َ ۡ َ َ ُ​ُ ۡ ُ َ​َ ۚ ‫َر ّبنا لَا ت ِزغ قلوۡبَنا بَ ۡع َد ِاذ َہ َدیۡ َتنا َو َہ ۡب لَنا ِم ۡن ل ُدنک َر ۡح َمۃ‬ ُ ‫ِانَّ َک اَن ۡ َت الۡوَ َّہ‬ ‫اب‬

“Our Lord, let not our hearts become perverse after Thou hast guided us; and bestow on us mercy from Thyself; surely, Thou alone art the Bestower.” (Surah Al-eImran, Ch.3: V.9)

(Abdus Salam Umar Sahib later attached himself to Khilafat-e-Ahmadiyya and is buried in Bahishti Maqbara, Rabwah.

Through a grandson of Hazrat Khalifatul Masih Ira, Abdul Wasay Umar Sahib (son of Abdus Salam Umar Sahib), some sections of Hazrat Khalifatul Masih I’sra family were connected to Khilafat-e-Ahmadiyya again and remain so to this day. While pride in one’s lineage can become a test for some, the majority of such people have remained loyal to Khilafat-e-Ahmadiyya and remain so to this day. The one or two examples of where it was misunderstood are only of certain individuals; meanwhile, their families stood steadfast with Khilafat.)

In an outdoor gathering, the missionary Yaqub recited a naat [poem in praise of the Holy Prophetsa] in Fante in a very pleasant voice and Maulvi Muhammad Ishaq Sahib, student of missionary class, cherished the audience with the recitation of the Holy Quran along with its Ahmadiyya commentary. Since it was the first gathering, I came downstairs after the silent prayer and joined the meeting. I gave a short sermon in Arabic that was simultaneously translated into Fante by Muhammad Ishaq Sahib and presented [to the audience]. I hear various good reports from different parts of the town about that short sermon.

Another outdoor gathering was held in which the missionary Yusuf gave a speech in Fante language and Maulvi Muhammad Ishaq Sahib delivered a dars of the Holy Quran. I am grateful to God Almighty for rendering my insignificant efforts fruitful.

Muhammad Ishaq Sahib now understands Ahmadiyyat very well. In the said meeting, the students, apart from reciting the Arabic words of naat, also read aloud the following: ‫اسمعوا صوت السماء جاء المسیح جاء المسیح‬ ً ً ً ً ً ّٰ ً ‫حمدا حمدا حمدا لِلہ حمدا حمدا حمدا‬ ّٰ ً ً ً ً ً ً ‫شکرا شکرا شکرا لِلہ شکرا شکرا شکرا‬ In addition, choral poems were presented by students in Fante, most of which I could not understand except for their pleasant voices, but the few words I did discern are: “O disbelievers, Muhammad[sa], the Messenger has come, so believe in him.

The Promised Messiah[as] has appeared, so believe in him. All the Mahdis have arrived, so believe in them. Look at our mission and believe. Look at our white maulvi and believe. See Abdur Rahim and believe.”

Series of lectures

A series of lectures began on 22 October [1921] at the Ahmadiyya Hall, located on Commercial Road, adjacent to Millers Factory, Riverside, Saltpond, [Africa], as planned and advertised. For the first time, learned Christians listened to the lectures of the missionary of Islam. Although the clergy forbade them to listen to my lectures, people still came [in droves]. A healthy series of questions and answers was also held. All praise belongs to Allah, for many of the misconceptions were removed. Hopefully, many noble souls will convert to Islam. I am glad that Saltpond, which is the centre of the mission in the Gold Coast but had not yet benefited from the preaching of the true Islam, finally got its fair share.

Library and dars In the Ahmadiyya Library, many interested readers come and study the books and the newspapers. The dars [religious sermon] of the Quran and hadith are delivered daily in the morning and the time for Bible is from 7:30 pm to 8 pm. Some Christians take part in the latter sermon.

Preaching to European friends Around a dozen European government employees and businessmen live here [in Saltpond]. A series of preaching has been started among them. Some of them come to visit the dar-ul-tabligh. Hence, last week, Mrs Richardson, George (an Englishman) and Mr Nico (resident of Switzerland) came over for tea and various matters of Islam were discussed. The former and the latter are both greatly influenced [by the teachings of Islam]. Mr Nico has started studying Arabic language and takes lessons from me. His way of greeting is now “Assalamu alaikum”. May Allah the Almighty guide this gentleman so that Ahmadiyyat may go to Switzerland [through him]. Allah the Almighty is capable of doing anything.

Need of prayers The jamaat here is completely new and thus, they lack in ample [religious] knowledge.

The level of education in Lagos is better, but there is also opposition. Some ignorant mullahs are preaching that allowing women to attend Eid and Friday prayers is kufr [disbelief], and that Ahmadis are kafirs [disbelievers], therefore killing of kafirs is permissible. May Allah grant guidance to these mullahs.

Loneliness, overwork, scarcity of funds and the opposition of ignorant enemies concern me. Please pray for me. I need prayers, prayers and prayers.

(Translated by Al Hakam from the original Urdu in the 6 February 1922 issue of Al Fazl)

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Introduction to chapters of the Holy Quran

Surah al-Hashr, al-Mumtahinah, al-Saff, al-Jumuah, al-Munafiqun and al-Taghabun The English translation of the introduction to chapters of the Holy Quran as given by Hazrat Mirza Tahir Ahmad, Khalifatul Masih IVrh is being presented for the benefit of our readers.

Chapter 59: Surah al-Hashr This surah was revealed in Medina and including “Bismillah …”, it consists of 25 verses.

One hashr [banishment] is discussed at the beginning of the surah, and another great hashr at the end of it. The first hashr is declared as “Awwal-ul-Hashr” [the First Hashr], and through the punishments the Jews were given, it was as if the first hashr for them came to pass. And everyone was punished in proportion to their sins. Some were banished from their hometown; some were punished to pull down their houses with their own hands, and some others were sentenced to death. Thus, this is the First Hashr wherein punishments are mentioned.

With regard to the hashr discussed at the end of this surah, it is said that the punishment is given to those who forget to remember Allah and then forget the good and bad of their own selves. But besides them there are those who remember Allah in all circumstances and watch as to what deeds they send ahead. They will be rewarded with magnificent rewards.

The pinnacle of the topic of glorification as discussed in preceding surahs and in the beginning of the current one, is given at the end of this Surah. Those verses start with:

ّٰ َ ُ َ‫الل ُہ الَّ ِذ ۡی لَا ۤ ِالٰ َہ ِالَّا ُھو‬ ‫ھو‬

[“He is Allah, and there is no God beside Him”] wherein some of the greatest names of Allah are mentioned. By saying:

ٰ ۡ ُ َ ۡ َۡ ُ َ ‫ٓاء ال ُح ۡسنی‬ ‫لہ الاسم‬

[“His are the most beautiful names”], it is being said that these are not the only names, but all “beautiful names” of Allah belong to Him.

Chapter 60: Surah alMumtahinah This surah was revealed in Medina and including “Bismillah …”, it consists of 14 verses.

In the preceding surah, the hashr [banishment] of the Jews was discussed.

And in the current surah, the Muslims are being warned not to make friends with those who took Allah and the Messenger as enemies because even if they became friends superficially, their hearts were full of malice and they always hatched plans to

annihilate the Muslims.

Next, the positive example of Hazrat Abrahamas is mentioned that all his friendships as well as his enmities were for the sake of Allah. Therefore, “your kindred, parents and children will not avail you at all. You will have to establish or sever your relationships for the sake of Allah”. But along with that the Muslims have been exhorted that “those of your enemies who do not initiate your persecution, you have no right to initiate their persecution. The highest standard of justice demands that as long as they remain your friends, you too ought to treat them as friends.”

Since this surah talks about that time period when the Muslims had been permitted to go in defensive wars against polytheists as well Jews, many issues arising as a result of wars have also been outlined as to what the right course of action would be in such situations. For instance, “If some of the wives of the disbelievers believe and

emigrate, you should examine their faith well. If they believe of their own free will, then your foremost obligation is not to send them back to the disbelievers because both of them are no more lawful for conjugal relations with each other. Indeed, you should pay to their guardians what they have already spent on them.”

Thereafter, finally, that oath of allegiance is mentioned which should also be taken from all such women who flee from the disbelievers and emigrate, and besides that, from all other believing women also when they desire to pledge their allegiance.

Chapter 61: Surah al-Saff This surah was revealed in Medina and including “Bismillah …”, it consists of 15 verses.

The oath of allegiance mentioned at the end of the preceding surah is not only about the responsibilities of believing women, but the believing men as well promise to keep

away from such spiritual ailments by the oath of allegiance. Thus, both have been exhorted in the beginning of Surah al-Saff not to play hypocritically with regard to their oath of allegiance “lest you exhort others and yourself fail to comply with it. If you adhere to the oath of allegiance with sincerity, Allah the Almighty will join your hearts with each other in such a way that you will be able to stand against your enemy like something unbreakable.”

In this very surah, the prophecy of Hazrat Jesusas about the Holy Prophet Muhammadsa, the Chosen One, is mentioned wherein his second name, Ahmad, is taken, which is a manifestation of beauty. The description that follows with regard to Ahmad proves clearly that the Holy Prophet’ssa manifestation of beauty would be raised in the age of the latter ones. The elegant service to Islam he and his followers would be able to render at that time makes it very clear that this prophecy

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AL HAKAM | Friday 11 February 2022 is related to the future.

Since, at the end of this surah, Hazrat Jesusas and his prophecies are being discussed as he had demanded as to who would help him for the sake of Allah, it is required that in the latter days, when this announcement is repeated, all those Muslims who believed in these prophecies with all sincerity, are also bound to gather under the banner of the Messiah of Muhammadsa. They shall proclaim that they, in order to help the cause of the Holy Prophetsa in all circumstances, will be the helpers in the works of the Messiah of Muhammadsa for the cause of faith.

Chapter 62: Surah al-Jumuah This surah was revealed in Medina and including “Bismillah …”, it consists of 12 verses.

This surah is a compendium of all the prophecies mentioned in the preceding surah, and every meaning of ‫[ جمﻊ‬to join] has been related in it. That is, the Holy Prophetsa would be a means to join the latter ones with the earlier ones. He will also join the attributes of majesty with that of beauty. And the weekly gathering of the Muslims every Friday also finds its mention in this surah.

Towards its close, a prophecy has also been made that the Muslims of the Latter Days would indulge themselves in materialism and merchandise and would abandon the Holy Prophetsa. With regard to this verse, some scholars suggest that this used to happen in the time of the Holy Prophetsa; his very loyal Companionsra, who never abandoned him in very fierce battles, would supposedly leave the Prophetsa and hasten towards the trading caravans when they got their news; this is a calumny against the Companionsra of the Holy Prophetsa.

Certainly, this is a description of the Muslims of the Latter Days, who would have become practically unmindful of their faith and would have nothing to do with the message of the Holy Prophetsa.

Chapter 63: Surah al-Munafiqun This surah was revealed in Medina and including “Bismillah …”, it consists of 12 verses.

This surah starts with the point that as some hypocrites of that day took oaths that you were indeed a Messenger of Allah, and Allah knew well that you were indeed His Messenger, Allah also bore witness that the hypocrites were liars. Similarly in the Latter Days, the majority of the Muslims would have the same state of affairs. They would take oaths of belief in the prophethood of the Holy Prophetsa, but Allah the Almighty would bear witness that their oaths were just lip service and they failed to fulfil genuine demands of faith.

This surah also makes mention of the leader of the hypocrites, Abdullah bin Ubay bin Salul – who appeared on the scene within the lifetime of the Holy Prophetsa – as to how, on the way back from an expedition, he behaved openly and insolently towards the Holy Prophetsa; so much so that he claimed to be the most respectable person among the people of Medina. And against that, using derogatory words for the Holy Prophetsa, he claimed that on reaching Medina, he would oust the Holy Prophetsa from Medina. What

the decree of Allah the Almighty showed was totally opposite to that. Setting a magnificent example of his forgiveness, in spite of having power, the Prophetsa did not oust him from Medina. And the Prophetsa continued seeking forgiveness for him until his death, so much so that finally Allah the Almighty forbade the Prophetsa commanding him not to stand on his grave for seeking forgiveness for him in future.

Visually impaired khadim and two atfal of Sierra Leone memorise Qasidah

Chapter 64: Surah al-Taghabun This surah was revealed in Medina and including “Bismillah …”, it consists of 19 verses.

Like Surah al-Jumuah, this surah also starts with the words of:

َۡۡ َ َ ٰ ٰ َّ َ ّٰ ُ ّ َ ُ ‫ض‬ ِ ‫یس ِبح لِل ِہ ما فِی السمو ِت و ما فِی الار‬

[“Whatever is in the heavens and whatever is in the earth glorifies Allah”].

Mentioning the glorification of Allah the Almighty in this surah, it says that the heavens and the earth and whatever exists in them glorifies Allah; as the Holy Prophet Muhammadsa glorified Allah the Almighty the best of all. Then, [it is asked] how it was possible for such a person to be spared from the wrath of Allah, who treated the best of glorifiers with contempt.

A prophecy has been made here with regard to the gathering in the Latter Days as mentioned in Surah al-Jumuah that that day would be the day of taghabun i.e. discrimination between good and bad.

Regarding that era, which would be an era of making a lot of financial sacrifices for the cause of faith, glad tidings have been given to all those who make financial sacrifices that whatever they spend in the way of Allah the Almighty with sincerity, Allah would accept that and grant them magnificent reward for that.

(Translated from the original introduction of chapters as presented in the Urdu translation of the Holy Quran by Hazrat Mirza Tahir Ahmad, Khalifatul Masih IVrh. Translated by Shahid Mahmood Ahmad, missionary in Ghana)

Abu Bakar Kamara

Sheku Lamin Yellah

Abdul Hadi Qureshi Sierra Leone Correspondent

Zeeshan Mahmood Sahib reports that Tombo Wallah is a peninsular area northwest of Sierra Leone, also known as the wetland. In dry weather, access is only possible by motorcycle on a dirt road, while on rainy days, communication is possible only by boat. Other necessities of life are transported only by boat, which is not possible by road. Jamaat-e-Ahmadiyya was established there a decade ago. Now a local muallim, Ibrahim Suri Kumara Sahib is serving there.

Before the national ijtema of Majlis Khuddam-ul-Ahmadiyya Sierra Leone in October 2021, khuddam and atfal were being prepared for different competitions.

Abu Bakar Kumara Sahib, a visually impaired khadim aged 15 also expressed his desire to participate in the competition of memorising the Qasidah – an Arabic poem written by the Promised Messiahas in praise of the Holy Prophet Muhammadsa.

Two other atfal, Suleiman Yangbe

Suleman Yangbeh Kamara

Kamara Sahib (9) and Sheku Lamin Yellah Sahib (13) also participated in the competition.

On the occasion of the national ijtema held in October 2021, Abu Bakar Kumara Sahib, won the first position in the competition for memorising the selected 20 verses of the Qasidah. In addition, a special award was given by Sadr MKA Sierra Leone to him.

To encourage this boy, Zeeshan Sahib promised that if he memorised the remaining 50 verses of the Qasidah (that were not part of the syllabus) and completed the 70 verses, he would be given a reward of 70,000 leones. So he and the two atfal (who helped him memorise the remaining verses too) learned the 50 verses of the Qasidah in one month and 10 days.

As promised, he was given the prize as were the other two atfal.

I request all readers to pray to Allah the Almighty that He blessed these three children with an enlightened mind and heart and fill them with the light of faith and certainty.

Friday 11 February 2022 | AL HAKAM

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Islam today

Can decisions made administration and questioned?

Is it a taboo to ask questions about the system (nizam) of the Jamaat or challenge its decisions?

This question has two parts, each of which requires a slightly different answer.

Asking questions, about the Jamaat system or otherwise, is not in and of itself reprehensible. On the contrary, the supreme heads of the Ahmadiyya Muslim Jamaat, in their respective times, have encouraged questioning when one is not clear about certain things and they are on one’s mind.

Our readers would know about the tradition of question and answer sessions where Khulafa have addressed questions asked by the members of the Jamaat.

Hazrat Shaikh Yaqub Ali Irfanira said about the Promised Messiahas: “It was the custom of Huzooras to make an immediate attempt to dispel the doubts of objectors. In fact, he used to say that if any objection arose in anyone’s mind, they should immediately present it and obtain an answer and that the objection should be understood in the same way as if there was a vomiting impulse in someone and harmful matter was thereby discharged.”

(Hayat-e-Ahmad, Vol. 2, p. 391) The Promised Messiahas also said: “If someone is a seeker of truth, then there is a delight even in their harshness.

They have the right to be satisfied about what they have not understood, and until they are satisfied and have not received all the arguments, they shall indeed ask. We do not mind that. On the contrary, such a person is worthy of honour.” (Malfuzat, Vol. 5, p. 144 [1984 edition]) Then again, a distinction must be made between innocent questions and questioning for the sake of fault-finding and rebellion. Whereas the former is about better understanding of an issue or raising constructive questions in order to achieve improvement, the latter is about destructive defiance, obstruction and hostility. So, while the former is allowed, the latter is not.

Hazrat Musleh-e-Maudra writes in Tafsir-e-Kabir about the following verse:

َ ُ ُ َ َ ُ ُ َۡ َ � ‫ید ْو َن أ ْن ت ۡسـَٔلوْا َر ُسوْلَک ۡم ک َما ُس ِئ َل ُموْ َس ٰی ِم ْن ق ۡب ُل‬ ِ‫أم تر‬ َّ َ َ َ َّ َ ۡ َ َ َ ْ ۡ َ ۡ ُ ۡ َّ َ َ َ ْ َ َ ْ ‫ان فقد ضل سوٓاء الس ِبی ِل‬ ِ ‫ومن یتبد ِل الکفر ِبال ِ�یم‬

“‘Would you question the Messenger sent to you as Moses was questioned before this? And whoever takes disbelief in exchange for belief has undoubtedly gone astray from the right path.’ [Surah alBaqarah, Ch.2: V.109] “Ignorant Christian writers tend to object that the Holy Prophetsa, God forbid, used to prohibit the Companionsra from asking questions in order to conceal his own ignorance. However, this verse of the Holy Quran states that the Companionsra were not prohibited from asking questions, but from asking questions like the people in the time of Prophet Mosesas [who questioned orders for the sake of disobeying them].

“The fact is that some questions are for increasing knowledge and some are for sophistry. Some are to disrespect and others to humiliate. So, every question has a different colour. A sensible person can never allow another to ask any irrational question. If a boy stands before a professor in college and continuously asks question upon question, he will definitely reprimand him and say that he is unnecessarily wasting time. However, that does not mean that the professor stops him from asking questions because he himself knows too little. In the same way, the Holy Quran has disapproved of absurd and nonsensical questions, not questions per se.” (Tafsir-e-Kabir, Vol. 2, pp.

108-109) If one has questions about the system of the Jamaat, these should be put to relevant office-bearers who are in a position to answer. If one does not receive a satisfactory answer, one can, of course, move up the administrative hierarchy of the Jamaat until one finally has the opportunity to put the question to the Khalifatul Masih himself.

As regards the second part of the question, i.e. challenging the decisions of the Jamaat system, it should be borne in mind that this is not categorically disallowed either, but is permissible under strict conditions, namely in a private and confidential conversation with the authority within the system of the Jamaat that made the decision, or else with a higher authority, but not with a lesser authority and certainly not in public. (Please see “The Ahmadiyya system of justice in conflict resolution”, in

Al Hakam, 14 January 2022, Issue CC, p. 8) For example, if a national amir has issued a directive, one has the option of voicing one’s legitimate grievance against that directive either before the national amir or a higher authority, such as Hazrat Khalifatul Masih.

If the directive is not then amended, one is obliged under one’s oath of allegiance (bai‘at), as long as one does not renounce this oath, to refrain from challenging this directive in any form, either privately or publicly, and to abide by and fulfil it to the best of one’s ability.

If a member of the general public could question Hazrat Umar, why is it seen as rude to question Hazrat Khalifatul Masih?

The perception of a question being rude is, of course, related to whether or not the question was actually rude, and this in turn depends on the manner and place of the question.

What one must always remember beforehand, however, is that Hazrat Khalifatul Masihaa can be approached and reached in various ways. One is free to write him letters and have a correspondence conversation, or to go in person and present their matter to him in an audience.

It must also be clear that Hazrat Khalifatul Masihaa himself is very eager to hear the opinions and concerns of his followers and that he promptly responds to them and ensures that the problems and concerns of the Ahmadis that come to his attention are resolved.

What should not be done, however, is, where one has not been explicitly allowed to do so, to publicly try to engage Hazrat Khalifatul Masihaa, for example, with controversial questions or challenges, or to try to force his hand.

Hazrat Iyadra ibn Ghanm reported that the Messengersa of Allah said, “Whoever intends to advise one with authority on a matter, he should not do so publicly; rather, he should take him by the hand and advise him in private. If he accepts the advice, all is well. If he does not accept it, he [the one who advises him] has fulfilled [the obligation

incumbent upon him].” (Musnad Ahmad) When we look at the behaviour and demeanour of the Prophet’ssa Companionsra, it becomes clear that, in truth, they avoided asking questions to the extent that they had forbidden themselves to do so.

Hazrat Anasra ibn Malik reports, “We would avoid asking anything [without genuine need] from the Holy Prophetsa.

It, therefore, pleased us that an intelligent person from the Bedouins should come and ask him and we should listen to it.”

(Sahih Muslim) Hazrat Musleh-e-Maudra said in a darse-hadith, commenting on this hadith: “Some ignorant people used to say that in the congregation of the Holy Prophetsa, questions were asked with great courage and boldness; and that he used to answer them. However, saying this, they neglect the fact that the Prophet’s Companionsra said, ‘We would avoid asking the Holy Prophetsa about anything.’

“While the Companionsra were forbidden to ask questions, then which other Muslim would dare to ask boldly?

Then it is said that Hazrat Umarra was asked in the congregation, ‘Why are you wearing this shirt?’ It is clear from the ahadith that the people who asked such questions did so out of lack of etiquette and manners related to the Prophet’ssa company. Otherwise, what would be the reason for the Companionsra to be afraid of asking the Holy Prophetsa even a simple question, while outsiders were asking him, continually swearing”. At that time, the hadith was discussed mentioning that a person asked the Holy Prophetsa by swearing by Allah, “Has Allah ordered you to perform the five daily prayers?”

Hazrat Musleh-e-Maudra continues: “Nowadays, the deniers of [the Ahmadiyya] Khilafat use the argument against the pledgers of allegiance that ‘people used to ask the Holy Prophetsa and his caliphs with great courage and boldness, but you do not have that courage.

Thus, you have become saint worshippers.’

We say that if such questioning is a sign of courage of faith, then it is as if all the most eminent Companionsra were very cowardly and fearful, for it is proved by the ahadith that they did not ask the Holy Prophetsa

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AL HAKAM | Friday 11 February 2022

e by the Jamaat’s

by Khalifatul Masih be any question. Yes, the Bedouins came and did so. Therefore, would they be seen as more courageous or faithful than the Companionsra?

“Then, the questioner of Hazrat Umarra was not a companion. He was an ordinary man, for if he had been one of the Companionsra, he would have been mentioned by name, whereas this is a narration from an anonymous person.

If it were a good and desirable thing to ask a question in such a way, why did Hazrat Uthmanra, Hazrat Alira and other companionsra not do so? Did they not have courage and bravery? They did and certainly did. However, since it was inappropriate, no one said so. Those who asked the Holy Prophetsa a question were the very same people who were either hypocrites or Bedouins to whom the etiquettes of the congregation were alien. Therefore, to present this foolish audacity and boldness as an argument is a proof of one’s own folly.

Yes, this could have been authoritative if such an act had been committed by one of the eminent Companionsra.” (Al Fazl, 15 July 1915, p. 5) But someone could bring up as a pretext the incident of Hazrat Umarra – who later became a rightly guided Caliph of the Holy Prophetsa – where he made the mistake of having publicly challenged and confronted the Holy Prophetsa in his lifetime in a way that was not very polite. This was on the well-known event of the Treaty of Hudaybiyyah.

Sahlra ibn Hunayf narrates that Hazrat Umarra ibn al-Khattab came and approached the Messengersa of Allah and said, “O Messenger of Allah, aren’t we fighting for truth and they for falsehood?”

The Holy Prophetsa replied, “By all means.”

Then Hazrat Umarra asked, “Are not those killed from our side in Paradise and those killed from theirs in the Fire?” The Holy Prophet replied, “Yes.” Hazrat Umarra continued by asking, “Then why should we put a blot upon our religion and return, while Allah has not decided the issue between them and ourselves?”

To this, the Holy Prophetsa replied: “O son of al-Khattab, I am the Messenger of

Allah. Allah will never ruin me.”

Hazrat Umarra went away, but he could not contain his rage. He approached Hazrat Abu Bakrra and said, “Abu Bakr, aren’t we fighting for truth and they for falsehood?”

Hazrat Abu Bakrra replied, “Yes.” Hazrat Umarra asked, “Aren’t those killed from our side in Paradise and those killed from their side in the Fire?” Hazrat Abu Bakr replied, “Why not?”

Hazrat Umarra then asked, “Why should we then disgrace our religion and return, while God has not yet decided the issue between them and ourselves?” Hazrat Abu Bakrra said: “Son of al-Khattab, verily, he is the Messenger of Allah, and Allah will never ruin him.” (Sahih Muslim) That this was not exemplary behaviour, but something that happened in the heat of the moment and in an emotion-ridden state is clear from the remorse that Hazrat Umarra himself felt all his life thereafter.

Other companions admonished him and brought him out of his rage.

It is reported that Hazrat Abu Ubaydahra ibn Jarrah said to him, “O son of al-Khattab, do you not hear what the Messenger of Allahsa says? Seek refuge with Allah from Satan and doubt your opinion!”

Hazrat Umarra says, “I then went seeking refuge with Allah from Satan. There was no day worse for me than that day. I did a lot of good deeds to atone and compensate it.” Hazrat Umarra is also reported to have said, “I used to always give alms, fast, pray and free slaves – only to ward off the evil consequences of my deeds. I always had the hope that my mistake on that day could be atoned and its evil effects would come to an end.” (Subul al-Huda wa al-Rashad) We must also not forget here that Hazrat Umarra did not mean to be rude at all. It was his love for Islam and for the Holy Prophetsa that he sounded bold in asking this question. Despite knowing his pure intention, he still felt deeply remorseful with the mere thought that he might have sounded argumentative, albeit in love. The biographical accounts of Hazrat Umarra are witness to the fact that he was an ardent lover of the Holy Prophetsa and respected every single word uttered by his holy master.

If an office-bearer appointed by Hazrat Khalifatul Masih commits a mistake, would it be right to say that Hazrat Khalifatul Masih’s choice was wrong?

First, the point to focus on is that making mistakes is all too human. Allah says in the Holy Quran:

ً َ ُ َْ ۡ َ َُ ‫ان ض ِع ْیفا‬ ‫وخ ِلق ال ِ�نس‬

“And man has been created weak.”

(Surah al-Nisa, Ch.4: V.29) So, showing weakness and committing mistakes is in the God-given nature of man.

The Holy Prophetsa said: َ َّ َ ْ َّ َ ْ ُ ْ َ َ ٌ َّ َ َ َ ْ َ ُّ ُ ‫الت ّواب ُ ْو َن‬ ‫کل ب ِني آدم خطاء وخیر ا��طاﰱِین‬ “Every son of Adam [i.e. human being] commits mistakes, and the best of those who commit mistakes are those who repent.” (Sunan Ibn Majah) Then the Holy Prophetsa also said: ُّ ٰ َ َ َ ْ ُ َ ُ ّٰ َ ُ ْ َ ٌ ْ ُ ُ ْ ُ َ ْ ُ َ ْ َ ْ ُ َّ َ ْ َ ‫لو أنکم لم تکن لکم ذنوب یﻐفِرھا اللہ لکم �جاء اللہ‬ َُ َ ْ ُ​ُ َُ َ ‫بِق ْو ٍم لہ ْم ذن ْو ٌب یَﻐفِ ُرھا لہ ْم‬ “If you did not sin, Allah would have taken you out of existence and replaced you with another people who would sin and then ask Allah for forgiveness and He would grant them forgiveness.” (Sahih Muslim) Therefore, the Khulafa (plural of Khalifa) and their decisions are to be measured precisely according to this.

Since the Khalifa is a legitimate decision-maker, according to the statement of the Messenger of Allahsa, if his intention is pure – which every pledger of allegiance has to presuppose, otherwise he has practically annulled his pledge of allegiance – he will not be held accountable by Allah for his decisions, e.g. to appoint someone to an office. On the contrary, he will be rewarded for it, even if his choice of persons for certain roles should ultimately prove to have undesired results.

The Messengersa of Allah said: َ َ َ ْ َ ُ َ َ َ َ َ َّ ُ َ َ َ ْ َ ُ َْ َ َ َ ‫ و ِإذا‬،‫ان‬ ‫�م ف‬ ِ َ ‫ِإذا حک َم ا�حا‬ ِ ‫اب ف َ�ه أجر‬ َ ‫م أ َص‬ َ ‫اج َت َھ ُد ّﺛ‬ َ َ َ ْ َ ُ ْ ْ َ ‫حک َم فاجتھد ﺛ َم أخطأ ف�ه أج ٌر‬ “If a decision-maker makes a decision according to the best of his knowledge and his decision is correct, he will receive

dual reward, and if he makes a decision according to the best of his knowledge and his decision is wrong, even then he will get one reward.” (Sahih al-Bukhari) Besides, we should look at history and learn from the mistakes of our forefathers.

If we look into history, we find that a major reason and root cause that set such things in motion – causing a chain reaction – that eventually led to the martyrdom of Hazrat Uthmanra, was that his decisions were publicly and openly questioned, especially his decisions on whom he appointed to office in the Muslim lands.

For instance, the great hadith scholar Ibn Hajar al-Asqalanirh (d. 852 CE) states: ‫ﺛم إن قتل ع���ن کان أشد أسبابه الطعن علی أمرائه ﺛم‬ ‫علیه بتولیته لہم‬ “Then, certainly, the weightiest of the reasons for the killing of Uthmanra was the defamation of his amirs and his own defamation on account of his putting them into office.” (Fath al-Bari) Hence, we should be careful not to fall into the same trap as before if we do not want to lose the divine mercy of Khilafat.

As Oscar Wilde said, “Fool me once, shame on you. Fool me twice, shame on me!”; and as much more eloquently put by the Holy Prophetsa: َْ َ​َ ُ ْ ُ ْ ْ ُ َْ َ ‫اح ٍد م ّرتی ِن‬ ِ ‫لا یُلدغ ال ُمﺆ ِمن ِمن ج ْﺤ ٍر َو‬ “A believer is not stung twice (by something) out of one and the same hole.”

(Sahih al-Bukhari) To conclude, we reiterate the fact that Khulafa, when appointing a person for a certain role, base their choice on the information that they have been provided or their own opinion about the person.

They do so with the good intention that the person appointed will, to the best of their ability, adhere to Islamic teachings in performing their duty. However, if an office-bearer acts in a manner that breaches this trust, Hazrat Khalifatul Masih – who has never claimed to have knowledge of the unseen – cannot be held responsible for the shortcomings of others.

(Prepared by the Ahmadiyya Archive and Research Centre)

Friday 11 February 2022 | AL HAKAM

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Cherished memories of my father, Maulana Abul Ata Jalandhari – Part I Hazrat “Khalid-e-Ahmadiyyat” Maulana Abul Ata Jalandharira

deliberate on such news, discuss it and take necessary steps. He said, “This distressing and frightening news kept me worried and made me especially inclined to prayers. One day, I was in a state of immense anxiety and prayed fervently. Allah the Almighty comforted me with His revelation: ُ َّ ُ ّ ُ َّ ُ ْ ُّ ‫اِنا ن َن ِف ُس کل ک ْر ب َ ٍۃ ِم ْن ک ُربَا ِت الدن َیا‬ “‘We will blow away all the trials and tribulations of the world.’”

That is to say that all the hardships would vanish, and Allah would safeguard the Jamaat during those critical circumstances.

History bears witness that this divine promise was fulfilled and continues to be fulfilled magnificently.

Miraculous protection

Hazrat Maulana Abul Ata Jalandharira standing beside Hazrat Khalifatul Masih IIIrh

Ataul Mujeeb Rashed Missionary-in-Charge UK

It has been 39 long years since my dear father, Hazrat “Khalid-e-Ahmadiyyat” Maulana Abul Ata Jalandharira passed away.

However, his charming and sweet memories are still fresh as ever. I narrate, herewith, a few anecdotes based on my personal observations. (I humbly request the readers to remember my respected father in their prayers. May Allah continue to exalt his ranks in heaven and bless him with His unceasing pleasure! Amin.)

Relationship with Allah By the grace of Allah the Almighty, my

respected father was a saintly person blessed with divine revelations and visions. He had true dreams frequently, but he was so modest and humble by nature that he seldom mentioned these great blessings. More often, he preferred to keep his relationship with Allah to himself and that is the feature of the real divines. At times, I heard him mention these blessings but always with gratitude to Allah and His praise and not to highlight himself or to boast about it.

During the critical situation in 1953, every Ahmadi Muslim had become prayers personified. Once, talking about those circumstances, my father stated that news of dangerous plots by the enemies was being received daily. A central committee would

This reminds me of another faith-inspiring event that shows his relationship with Allah and His support. My father, Hazrat Maulana Abul Ata Sahib Jalandhrira used to tell us that while in Haifa, once, he was walking back to Kababir at night with an Ahmadi friend after a tabligh programme, and as they walked through the jungle, they felt as if there was some movement in the bush, but they didn’t pay much attention to it and moved on. After a little while, they heard two gunshots, one after the other from behind but they considered that to be a chance occurrence and did not pay much attention to it.

“Apparently, it was a trivial incident that we did not even remember. After quite some time, we found out what happened that night. It was a fateful journey that was completed safely under divine protection.

There were some anti-Ahmadiyya people who had been trying for some time to kill me. That night, there were two young men who were armed with two new guns and were hiding in the bush and lying in wait for me. My friend and I were talking with each other and as we passed them by, one of them fired at me but his gun did not work. Then the other person tried to fire at me, but his gun did not work either. We were completely unaware of their assassination attempt.

“Under the help and protection of God Almighty, we moved on unharmed. After we had moved past them, both fired their new guns again and they operated perfectly well. There was absolutely nothing wrong with their guns. The fact of the matter is that when those guns were aimed at two mujahids of Islam, the dominant decree of the living God prevented them from firing!”

Trust in Allah The late Sahibzada Mirza Khurshid Ahmad Sahib, then nazir-e-ala and amir-e-muqami, narrated to me that Hazrat Maulana Abul

Ata Jalandharira once told him that Allah had blessed him with the revelation: ّ ْ َ َ​َ ‫س ّم ْی ُتک ال ُم َت َوکِل‬ “I have named you mutawakkil” – the one who puts his trust in Allah.

Trust in Allah was a salient feature of my father’s entire life. Conviction in the existence of Allah the Almighty was well entrenched in his heart. He always regarded the Omnipotent and the Almighty God to be his first and last Helper. And like a true believer in one God, he would always incline to Allah and sought His help at every juncture. He did not care in the slightest for anyone other than Allah. He was truly and perfectly a servant of God who put his trust in Him alone.

We, his children, used to go to him requesting specific amounts of money for educational needs. He would put his hand in his pocket and give it to us straight away.

However, if he did not have it, as was the case most often, he would tell us to come for it the next day. He was a waqif-e-zindagi (life devotee). He was not wealthy but was enriched by the belief and trust in Allah.

The following day, when we would approach him, he would put his hand in his pocket and give us the required amount with pleasure. We talked to each other, very often, saying, “He hasn’t got the money today, where will it come from tomorrow?

Perhaps he has got a minting machine that he uses at night and the money is ready by the morning”.

Well, he did not have such a machine.

What he did have was the supplications that he made during the darkness of night, the conviction and trust in Allah, and that was his most valuable asset.

A life full of love for Allah My father lived a perfect and successful life, by the grace of Allah. Under the canopy of divine mercy and blessings, he lived a peaceful and spiritual life, replete with service for his faith, and filled with divine support. He was blessed with a nafs-emutma‘inna (soul at rest). He lived in this world, but was totally detached from it. He had gone cold on worldly matters, and the love of Allah dominated every aspect of his life. That state of mind took the edge off all hardships and adversities, and his heart was filled with the praise of Allah and gratitude to Him. That peaceful life was the abode of bliss and a living model of blessings of Allah.

He gave precedence to seeking the pleasure of Allah the Almighty over everything else in his life. Throughout his life, he taught verbally and practically that He was the only One Whose being, as well

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AL HAKAM | Friday 11 February 2022 as His fidelity, was trustworthy.

Living faith in Allah was the central point of his life. Complete trust in the living and All-Sustaining God was his characteristic feature. He used to exhort to maintain a strong relationship with Allah for He is the most faithful and Who helps during every hardship, and never to rely on worldly means and worldly people.

Observance of prayers Every true Ahmadi, by the grace of Allah, observes the prayers with all its requirements. This feature stands out in the life of my respected father. Our house, “Bait-ul-Ata”, in the Dar-ul-Rahmat Wasti neighbourhood of Rabwah, was located about mid-way between two mosques, Masjid Nusrat of Dar-ul-Rahmat Wasti and Masjid Nasir of Dar-ul-Rahmat Gharbi.

My father and all of us used to offer our prayers in both of the mosques. As per my father’s directive, we had put up a board on the veranda with prayer timings of both the mosques written on it. We could join the congregational prayer in either of the mosques as was convenient at that time. His focus on prayers reminded us of the hadith that a believer’s heart remained attached to the mosque; after having offered one, he waited for the next prayer.

He loved to go to the mosque to offer his prayers. I remember that during summer, sometimes it was so hot that one would rather offer the prayers at home. Even during such extreme heat, my father used to cover his head with a towel, drink a glass of water and go to the mosque for prayers. Given such extreme heat, on several occasions, I heard him recite the verse: ُّ َ َ َّ ُ َ ‫ن‬ ‫ار َج َھن َم اشد َح ًّرا‬ “The fire of Hell is more intense in heat.”

Those who have experienced the extreme heat of Rabwah or a place like it can well imagine how difficult it is to go to the mosque during such heat and how much reward it would earn.

Dars-ul-Quran My father’s duroos-ul-Quran (lectures on the Quran) were very popular. It was very informative and interesting. His style of recitation of the Holy Quran was particularly attractive. In keeping with the short time, his translation and commentary were quite comprehensive.

A long time ago, with days of his dars during Ramadan approaching, I thought of getting his dars recorded. (Recording was not common those days.) I did not want my father to be aware of the recording so that it was recorded in his natural, familiar style.

I requested respected Qazi Aziz Ahmad Sahib, in charge of the loud-speaker, to record the whole of the dars on one tape, in a way that my father did not get to know of it.

I acquired a tape for him and he recorded the whole dars, spanning over three or four days, directly from the amplifier. On the last day, I told my father that I had all his dars recorded. He said, “You should have told me of the recording beforehand. I even told a few jokes during the dars.” I said, “That’s why I did not tell you beforehand, we wanted to record it in your original style.”

That recording has been preserved. The recitation parts of that recording have been audio-taped separately.

Hazrat Maulana Abul Ata Jalandharira with Hazrat Bhai Abdur Rahman Qadianira (centre). Standing at the back is Ataul Mujeeb Rashed Sahib Photo courtesy of Ataul Mujeeb Rashed Sahib

Proficiency in Arabic Allah the Almighty had blessed my father with proficiency in Arabic. I heard him deliver short speeches at times and conversing with Arab friends in Arabic. He spoke fluently in a very relaxed manner.

During my stay in London, Arab Ahmadi visitors from Palestine, Syria, Egypt and Jordan frequently mentioned, among other things, my respected father’s proficiency in Arabic and his forceful style of speech. Allah the Almighty had granted him extraordinary capability in that field. In this context, I heard an interesting anecdote from him several times. He used to say that once, he happened to be in Lahore when he learned that there was a public conference going on in a big hall. The theme was that Arabic should be promoted in Pakistan, since it was an Islamic state. He went there immediately to participate, along with some friends and was greatly surprised as he listened to the proceedings. While talking about promoting the Arabic language, all the speakers, except the Arab guests, spoke

in Urdu. Anyway, he listened. The speeches were very forceful.

Afterwards, before the president’s closing remarks, it was announced that if anyone among the audience would like to say something could do so. My father immediately sent a note with his name in it and was called straightaway.

He went up the stage and delivered an extempore speech in Arabic supporting the motion to promote Arabic in Pakistan. He gave references from the Quran and hadith and said that Arabic was the mother of all languages. The speech lasted for a few minutes; however, Allah granted him a special ability in this field.

His speech was followed by the closing remarks of the chairman, who was an Arab. About his speech, he said that he was so pleased to hear it that he could not find words to express it. He said, “When this Pakistani (unknown to me) came to the stage and started speaking in Arabic instead of Urdu, I asked myself, ‘How could this Pakistani speak in Arabic?’ I resolved

to note his mistakes in Arabic and write them on paper. Therefore, I started to listen to him carefully. I am pleased to say that I could not pick up a single error in the whole of the speech by this non-Arab Pakistani and I failed miserably in my attempt to do so. I am surprised to hear such wonderful Arabic from a Pakistani. I congratulate all the Pakistanis from the core of my heart for having such talented and capable persons!”

My father would say that at the end of the conference, the attendees surrounded him shouting felicitations and gratitude with warm handshakes and hugs. Everyone was uttering these words: “Maulana! You have upheld the honour of Islam and Pakistanis today; thanks for your favour.” Then they enquired: “Maulana! Where did you come from?” “When I mentioned Rabwah, they would get embarrassed and slip away. That was a scene worth seeing. They would come up to me warmly and congratulate me; however, as soon as they heard ‘Rabwah’, they turned away out of their prejudice!”

(To be continued...)

Friday 11 February 2022 | AL HAKAM

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Prophets can still come in Islam: Three verses of the Quran

Surely, if He had willed that after the Holy Prophetsa, no prophet, whatsoever would walk the face of the earth. Then, He would have used the past tense. However, He chose to use the present and future tense.

If one is to take this verse to mean that Allah used to choose His messengers, َ despite the verb ‫ یَ ۡصط ِف ۡی‬being a mudari‘ verb, and that He no longer sends prophets, or َ that ‫ یَ ۡصط ِف ۡی‬is only referring to the present tense and not the future, then such an interpretation would be illogical. If we read the next verse, Allah states:

َ َ ُ ُ ُ ّٰ ََۡ َ ۡ ‫ی ۡعل ُم َما بَی َن ایۡ ِدیۡ ِہ ۡم َو َما خلف ُہ ۡم ؕ َو ِالَی الل ِہ ت ۡر َجع الۡا ُموۡ ُر‬

“He knows what is before them and what is behind them; and to Allah shall [all] affairs be returned [for decision].” (Surah alHajj, Ch.22: V.77) َ َ In this verse, Allah states ‫ی ۡعل ُم‬, which again, in light of Arabic grammar, is َ a mudari‘ verb. For one to say that ‫یَ ۡصط ِف ۡی‬ means Allah used to choose prophets and no longer does, is akin to a person saying َ َ that ‫ ی ۡعل ُم‬means that Allah used to know “what is before them and what is behind them”, but now He no longer does, God forbid.

Some raise the argument that this verse was fulfilled with the advent of the Holy Prophetsa and assert that the door of prophethood is now closed and sealed forever. However, this argument also fails as when the verse was revealed, the Holy Prophetsa was already commissioned as a prophet.

As it is established that sending messengers is the continuous practice of Allah, no one can speak for Allah or change His sunnah. Allah declares: Jalees Ahmad Al Hakam

It is alleged Ahmadis are outside the pale of Islam simply because they have accepted Hazrat Mirza Ghulam Ahmadas as the Promised Messiah and Imam Mahdi. Some say Ahmadis have accepted a totally “new prophet” and, for this reason, are no longer Muslims and should not identify as Muslims either.

If believing in a prophet – and that too a subordinate, non-law bearing one – to appear after the Holy Prophetsa is deemed to be an act that deviates from the teachings of Islam and, as a result, makes one a disbeliever, then the Holy Prophetsa would never have explicitly said that the Messiah of the Latter Days was going to be “a prophet of Allah”. (Sahih Muslim, Kitab al-Fitan wa Ashrat al-Saa’ah, Hadith. 2937) Secondly, if believing in the advent of a prophet after the Holy Prophet Muhammadsa makes someone a disbeliever, then that would mean the majority of Muslims today are outside the pale of Islam. The majority of Muslims believe that Prophet Jesusas will physically return to this world. Consequently, to declare a person, a group, or a jamaat “kafirs” for believing in a non-law bearing prophet to come after the Holy Prophetsa would mean that all those who await the physical descent of Jesusas are also disbelievers and outside the pale of Islam.

Ahmadis believe in every vowel and letter of the Holy Quran – from the ba in “Bismillah...” to the sin in Surah al-Nas. To deviate even the slightest from the true purport of the teaching of the Quran

is not the way of a true Muslim. Ahmadis believe the Holy Prophetsa was Khatam-unNabiyyin and that no law-bearing prophet can come after him; however, a prophet to be raised among the Muslim ummah is in perfect harmony with the Holy Quran.

Here are three verses from the Holy Quran that prove a prophet from among the Muslim ummah (who would not bring a new law, rather act as a reviver) can come after the Holy Prophetsa.

Verse 1: “Allah chooses [His] Messengers” In Surah al-Hajj, Allah says:

ٌۢ َّ َ َّ ً ُ ُ َ ٰٓ َ ۡ َ َ ۡ َ ُ ّٰ َ ّٰ َ ‫اس ؕ ِا ّن الل َہ َس ِم ۡیع‬ ِ ‫اللہ یصط ِف ۡی ِمن المل ِئک ِۃ رسلا و ِمن الن‬ ۡ ‫بَ ِصی ٌر‬

“Allah chooses [His] Messengers from among angels, and from among men. Surely, Allah is All-Hearing, All-Seeing.” (Surah alHajj, Ch.22: V.76) Here, Allah states a clear practice of His – He continues to choose His messengers from among angels and men. And thus, as stated in the verse, whenever there is need of a prophet, Allah will send and appoint a prophet as has been His practice since the time of Adamas. َ In this verse, Allah uses the word ‫یَ ۡصط ِف ۡی‬ which, grammatically, is a mudari‘ verb (the Arabic grammar tense for the present and the future).

If prophethood was to come to an end after the Holy Prophet Muhammadsa, why did Allah say this? Why did He say that He “chooses [His] Messengers”? Why did Allah choose to use the present and future tense?

َ ّٰ َّ َ ‫َول َ ۡن ت ِج َد ل ُِسن ِۃ الل ِہ ت ۡب ِدیۡلًا‬

“[…] and thou wilt never find a change in the way of Allah.” (Surah al-Ahzab, Ch. 33: V.63) One may question that it’s Allah’s practice to send and appoint law-bearing prophets, and so does this verse also imply He would continue to send law-bearing prophets? The answer to this is quite simple.

It is Allah’s practice to send a law-bearing prophet only when the previous law is either incomplete, obsolete, changed and becomes distorted or bereft of guidance. It is only then that Allah sends a new law-bearing prophet. However, since Allah has said the Holy Quran is a complete and perfect book, and its teachings encompass all matters, and will never be abrogated or distorted there is no need for a law-bearing prophet to bring a new law; however, this does not eliminate the possibility of the advent of a prophet from among the Muslim ummah who would revive the law if Muslims stop following it.

Allah states:

ُ ُ َ ۡ َ ُ َ ُ ۡ ۡ َ َۡ ‫ال َیوۡ َم اک َمل ُت لَک ۡم ِدیۡنک ۡم َوات َم ۡم ُت َعل ۡیک ۡم نِ ۡع َم ِت ۡی َو َر ِض ۡی ُت لَک ُم‬ ً َ َۡ ۡ ‫ام ِدیۡنا‬ ‫الاِسل‬

“This day have I perfected your religion for you and completed My favour upon you and have chosen for you Islam as religion.”

(Surah al-Maidah, Ch.5: V.4) Therefore, the verse of Surah al-Hajj, reveals that the advent of a non-law bearing prophet is in complete accordance with the teachings of the Holy Quran.

Verse 2: Follow future messengers ُ َ ُ َّ ۡ َ ُ​َُ ُۡ ۙ ‫ٰی َب ِن ۡۤی ٰا َد َم ِا ّما یَا ِت َینک ۡم ُر ُس ٌل ِّمنک ۡم یق ّصوۡ َن َعل ۡیک ۡم ٰا ٰی ِت ۡی‬ َ ُ ۡ َ َ َ َ ٰ َّ َ ‫ف َم ِن اتقی َوا ۡصل َح فلَا خوۡ ٌف َعل ۡی ِہ ۡم َولَا ُہ ۡم یَح َزنوۡ َن‬

“O children of Adam, if Messengers come to you from among yourselves, rehearsing My Signs unto you, then whoso shall fear God and do good deeds, on them shall come no fear nor shall they grieve.”

(Surah al-A‘raf, Ch.7: V.36) This verse is another example of the continuation of prophethood within the ٌ ‫ِا َّما یَاۡ ِت َی َّن ُک ۡم ُر ُس‬ Muslim ummah. The sentence ‫ل‬ denotes ُ that َّ ۡ messengers will come as the phrase ‫ یَا ِت َینک ۡم‬is used for both present and future tense.

A common argument raised by people is that this verse addresses the “children of Adam” and not Muslims. This argument is quite strange. Why would Allah, in His infinite wisdom, reveal this verse if Muslims were not addressed?

If we look at the verses before this, it becomes evident that Muslims were being addressed. In verse 27 of this Surah, Allah states:

ُ ً ُ ً َ ۡ ُ ۡ َ َ َ ۡ َ ۡ َ ۡ َ َ َ ٰ ۤۡ َ ٰ ؕ ‫اسا ّیوَارِ ۡی َسوۡ ٰا ِتک ۡم َورِیۡشا‬ ‫یب ِنی ادم قد انزلنا علیکم ل ِب‬ ۡ َّ ُ َ َ ‫اس التق ٰوی‬ ‫ول ِب‬

“O children of Adam, We have indeed sent down to you raiment to cover your shame, and to be an elegant dress” (Surah al-A‘raf, Ch.7: V.27) Now, if we believe those who say verse 36 is not addressing Muslims, is that to say Muslims are exempt from this verse and only the children of Adamas were to follow this instruction? There is no doubt Muslims are being addressed here as they were the primary recipients of the Holy Quran.

Equally, in the next verse, Allah stated:

َّ ُ َّ َ ۡ َ ‫ٰی َب ِن ۡۤی ٰا َد َم لَا یف ِتننک ُم الش ۡی ٰط ُن‬

“O children of Adam, let not Satan seduce you” (Surah al-A‘raf, Ch.7: V.28) Again, this commandment has been addressed to Muslims who have been instructed to protect themselves from the schemes of Satan.

Verse 32 of this surah states:

ُ ۡ ُ َ ُ ُ ‫ٰی َب ِن ۡۤی ٰا َد َم خذ ۡوا زِیۡن َتک ۡم ِعن َد ک ِ ّل َم ۡس ِج ٍد‬

“O children of Adam, look to your adornment at every time and place of worship” (Surah al-A‘raf, Ch.7: V.32) This emphatically shows Muslims are the primary recipients being addressed.

Imam Jalaluddin Suyutirh has recorded various narrations alluding to this verse. He writes that during the time of ignorance, some would come to the Baitullah – house of Allah, the Holy Ka‘bah – unclothed and for this reason, Allah revealed this verse to the Holy Prophetsa. This incident has also been recorded in Sahih Muslim (Kitab alTafsir, Hadith 3028).

Imam Fakhruddin Razirh in his tafsir (commentary) of this verse writes: ‫و إنما قال رسل و إن كان خطابا للرسول عليه الصلاة و‬ ‫السلام و هو خاتم الأنبياء عليه و عليهم السلام‬ “He [Allah] stated ‘rusul’ [Prophets], and it was surely addressed to the Prophet, who is the Khatam-ul-Anbiya, may peace be upon him and them all.” (Tafsir alKabir, Surah al-A‘raf, Ch.7: V.35-36) He further writes:ٰ ُ َ ُ ُ ‫و أما قوله (یَق ّص ۡو َن َعل ۡیک ۡم ا ٰی ِت ۡی) فقيل تلك الآيات في‬ ‫القران‬ “And as for His words (rehearsing My Signs unto you), those signs are said to be the Quran.” (Ibid) Here, Imam Fakhruddin Razirh clearly stated the Holy Prophetsa and the Muslims were being addressed in this verse and not

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AL HAKAM | Friday 11 February 2022 the children of Adamas who have come and passed on. He writes that the signs that the messengers will rehearse are said to be the Holy Quran. And so, one can infer that this verse means that a prophet from among the Muslim ummah will be raised who will rehearse God’s signs, and that is none other than the Imam Mahdi who was prophesied to come in the Latter Days by the Holy Prophetsa.

In Tafsir al-Baydawi – one of the most popular classical Sunni commentaries of the Quran – Imam Baydawirh, a Persian jurist, theologian and 13th-century Muslim scholar, under the verse quoted above, writes: ‫إتيان الرسل أمر جائز غير واجب‬ “The coming of the messengers is possible, however not necessary” (Tafsir alBaydawi, Surah al-A‘raf, Ch.7: V.35) This proves that prominent Muslim scholars, even before the advent of Hazrat Ahmadas, thought that non-law-bearing prophets can still be sent by Allah for the reformation of the Muslim ummah, although it is not necessary. However, to outright deny that no prophet can come is against the Holy Quran and the views of early Islamic scholars as mentioned above.

on whom Allah has bestowed His blessings, namely, the Prophets, the Truthful, the Martyrs, and the Righteous. And excellent companions are these.” (Surah al-Nisa, Ch.4: V.70) Therefore, the blessings that Muslims are told to pray for in Surah al-Fatihah are “the Prophets, the Truthful, the Martyrs, and the Righteous.”

Muslims are taught to pray to Allah to guide them to these four paths which have been mentioned in Surah al-Nisa.

If these spiritual statuses were not at all possible to attain, then why would Allah, in His infinite wisdom teach Muslims this prayer. It is against the wisdom of Allah to

ummah. No other prophet in the past has been crowned with such a unique quality and distinction.

Further, expounding on the word ne‘mat – blessing – we read in the Holy Quran:

ُۡ َ ۡ ُ َ ّٰ َ َ َ ‫َو ِا ۡذ َق‬ ‫ال ُموۡ ٰسی ل ِقوۡ ِم ٖہ ٰیقوۡ ِم اذک ُر ۡوا نِ ۡع َمۃ الل ِہ َعل ۡیک ۡم ِاذ َج َع َل‬ ً ُ ُ ُ َ َ َ ۡۢ َ ۡ ُ ۡ ‫ٓاء َو َج َعلک ۡم ّملوۡکا‬ ‫فِیکم ان ِبی‬

“And [remember] when Moses said to his people, ‘O my people, call to mind Allah’s favour upon you when He appointed Prophets among you and made you kings […]” (Surah al-Ma‘idah, Ch.5: V.21) Again, this verse clearly states that the advent and appointment of prophets is a ne‘mat from Allah. If Allah Himself has

َ ۡ َ َ َّ َ َ ٰ َّ ّ َ َ ُ ُ َ َ ۡ َ َ َ ِ‫َر ّبنا فاغ ِف ۡر لنا ذنوۡبَنا َوک ِف ۡر َعنا َس ِّیا ِتنا َوتوَفنا َمع الا ۡبرَار‬

“Our Lord, forgive us, therefore, our errors and remove from us our evils, and in death number us with the righteous.” (Surah Al-e-Imran, Ch.3: V.194) َ Here the word ‫ َمع‬has been used. Are Muslims praying to be in the company of the righteous or actually among the righteous themselves? If Muslims are merely praying to be in the company of the righteous, as non-Ahmadi Muslims assert, then this is a grave injustice to the interpretation of the Holy Quran which is the perfect book of guidance.

How is it that even with the Holy Quran, Muslims are unable to attain any of the four spiritual ranks? How can the Muslim ummah be the best of nations and yet erase the possibility of a single Muslim attaining the four spiritual ranks mentioned in Surah al-Nisa?

In another place of the Holy Quran, with regards to Iblis we read:

Verse 3: Allah’s blessings on the ummah In Surah al-Fatihah – known as the mother of the Quran – Allah states:

َ َ ۡ َ َّ َ َۡ َ ۡ َ ّ ‫ا ۡہدنَا‬ ِ ِ ِ ِ‫ ِص َراط ال ِذیۡ َن ان َع ۡمت َعل ۡی ِہ ۡم ۙ۬ غیر‬ ‫الص َراط ال ُم ۡست ِق ۡی َم‬ َّ َ َ ۡ ۡ َ َ ۡ ُ ۡ َ ۡ َ‫الضٓالِّیۡن‬ ‫المغضو ِب علی ِہم ولا‬

“Guide us in the right path, The path of those on whom Thou hast bestowed [Thy] blessings, those who have not incurred [Thy] displeasure, and those who have not gone astray.” (Surah al-Fatihah, Ch.1: V.6-7) Regarding Surah al-Fatihah, the Holy Prophetsa: ُ َ ‫َم ْن َصلَّى َصلاَ ًة ل َ ْم ي َ ْق َرأ ْف‬ ٌ ‫اج هِ َي خ َد‬ ٌ ‫يها بأ ّم ال ْ ُق ْرآن فَه َي خ َد‬ ‫اج‬ ِ ِ ِ ِ ِ ِ ِ ٌ ‫هِ َي خ َد‬ ‫اج‬ ِ “Whoever observes prayer in which he does not recite the Mother of the Book, it [his prayer] is deficient, it is deficient, it is deficient.” (Sunan an-Nisai, Kitab al-Iftitah) Further emphasising this narration, it is recorded that the Holy Prophetsa said: َ ْ ‫لاَ َصلاَ َة ل َِم ْن ل َ ْم ي َ ْق َرأ ْب َفاتحَة ال‬ ‫اب‬ ِ ِ ِ ِ ِ ‫كت‬ “Whoever does not recite al-Fatihah in their prayer, their prayer is invalid.” (Sahih al-Bukhari, Kitab al-Azan) Now that the importance of this surah has been established, let us see how it proves that the advent of a prophet after the Holy Prophetsa, within the Muslim ummah is permissible.

In this surah, which essentially is a perfect prayer, Allah has taught Muslims to pray for those blessings which He bestowed on people and nations before. So what are the spiritual blessings, favours, rewards Muslims are taught to seek from Allah?

What is the “blessing” that Allah bestowed on His people and previous nations? In Surah al-Nisa, Allah has explained in detail the definition of this blessing:

َ ّٰ ۡ َ َّ َ َ ُ َ ّٰ ُّ ۡ َ َ ّ ‫الل َہ َو‬ ‫ومن ی ِطع‬ ‫الرَ ُسوۡ َل فاولٰٓ ِئک َمع ال ِذیۡ َن ان َع َم الل ُہ َعل ۡی ِہ ۡم‬ ُّ َ َ ۡ ۡ ّ ّ َ َ ّ ِ َّ ّ ّٰ ‫الش َہ َدٓا ِء َو‬ َ‫الص ِل ِحی ۡ َن ۚ َو َح ُسن‬ ‫الص ِدی ِقین و‬ ِ ‫ِم َن الن ِب ٖین و‬ ً َ ُ ‫اولٰٓ ِئک َرفِ ۡیقا‬

“And whoso obeys Allah and this Messenger of [His] shall be among those

holds no weight. If we were to entertain this belief, it would then mean that in the entire Muslim ummah, since the demise of the Holy Prophetsa till now, no Muslim has ever achieved the rank of a righteous person, a martyr, or even a truthful person.

It will mean that Muslims will merely be in company with such spiritual people and cannot attain the status. It would mean that even the noble rightly guided Khulafara and Companionsra did not attain the lofty status of the truthful, the martyrs, or the righteous.

If this is the case, then how can one declare Muslims to be “the best people raised for the good of mankind”? َ The usage of the word ‫ َمع‬in this verse can only mean “among”. However, if one َ still believes the word ‫ َمع‬can only mean “in company with”, then questions alluding to other verses of the Holy Quran would need to be answered. For example, in Surah aal-eImran, we read a prayer:

ّٰ ‫اَ ٰۤبی اَ ۡن ّیَ ُکوۡ َن َم َع‬ ‫الس ِج ِدیۡ َن‬

teach a prayer that is unachievable. So, for Allah to teach this prayer, and for the Holy Prophetsa to emphasise the importance of it, means that the door for attaining the four spiritual ranks i.e., “the Prophets, the Truthful, the Martyrs, and the Righteous” is open.

Another point to ponder over is the grand status of the Holy Prophetsa which has been mentioned in this verse. Allah has stated “whoso obeys Allah and this Messenger”, meaning the Holy Prophet Muhammadsa, shall be bestowed out of the four spiritual ranks as stated in the verse.

And thus, one can extrapolate from this that prophethood is now only attainable through complete obedience to Allah and the Holy Prophetsa, meaning that if a prophet is to be raised, it will only be within the Mulsim

not closed this grand door of blessing, what gives humans the right to do so?

Alluding to the verse of Surah al-Nisa mentioned above, some raise the allegation َ that the word ‫ َمع‬which has been used means that those who believe in Allah and His messenger will be “in the company of ” the four spiritual ranks stated. They say that Muslims will merely be along with them and receive the company of prophets, the truthful, the martyrs and the righteous but will not be among them.

This illogical view holds no ground and simply cannot be deemed as a reasonable understanding. In the verse, Allah answers this flimsy allegation by using the word ‫ ِم ْن‬, which means “among” or “from”. َ The interpretation of ‫ َمع‬meaning “to be in company with” is against rationality and

“[…] he refused to be among those who submit.” (Surah al-Hijr, Ch.15: V.32) Now, every Muslim and even Muslim children are well accustomed to the story of how Iblis disobeyed God’s command and chose not to submit. In this verse, Allah uses َ ‫ َمع‬and as the context shows, Iblis was in the company of those who submitted but was not among them. Hence, this verse َ provides substantial evidence that ‫ َمع‬does not merely mean “to be in company with” but means “to be among” and goes to show that the context at hand must be studied; for if the context of a verse is not considered then the true essence of the meaning of the verse is lost.

There are some instances in the Holy َ Quran where the word ‫ َمع‬can mean either “to be in company with” or “to be with”; however it is important to study the verse along with its context. For if we take the verse of Surah al-Nisa to simply mean Muslims will merely be in company with “the Prophets, the Truthful, the Martyrs, and the Righteous”, that would imply that the Muslim ummah is and was bereft of noble and pious souls who attained or would attain the rank of the truthful, the martyrs, and the righteous.

A simple study of these three verses of the Holy Quran emphatically proves the continuation of prophethood within the Muslim ummah.

Friday 11 February 2022 | AL HAKAM

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Austrian converts to Islam: A century-long story across central Europe Uzair Ahmed Czech Republic

Sometimes we grow weary not seeing the immediate fruits of our labour. Quieting our natural impatience, we can reflect that our job is to sow seeds as far and wide as possible, and it’s God’s domain to germinate them, growing the trees of truth how, when and for whom He wants.

A small, but interesting historical story of this stretches across Central Europe over the last century. I believe it is illustrative of ideas related to tabligh.

It starts with Baron Umar Rolf von Ehrenfels (1901-1980), an Austrian anthropologist who was a prominent European convert to Islam.

Although he was Austrian, he was born in Prague as his father, Christian von Ehrenfels (1859-1932) was then a professor of philosophy at the German branch of Charles University in Prague.

Christian von Ehrenfels is considered one of the forefathers of Gestalt psychology, a branch that many readers who have taken introductory psychology courses are likely familiar with.

A tangential fact that demands mention here is that at this same time, another professor who was also at the German part of Charles University was Albert Einstein, teaching theoretical physics therefrom 1911-1912, allowing the two to become acquainted. A spot in the heart of Prague, that is to this day legendised as a marker of the city’s intellectual heritage is a home that belonged to the literary figure Berta Fanta.

Here, members of Prague’s intelligentsia

Baron Umar Rolf von Ehrenfels at the headquarters of the Lahore Ahmadiyya Movement in 1933

frequently gathered to discuss philosophy and listen to music. These included Einstein, Max Brod, Franz Kafka, as well as Christian von Ehrenfels. It is reported that Islam was a prominent topic of discussion here amongst the various philosophical subjects these great minds would explore together.

(Fanta, Berta, YIVO Encyclopedia, https:// yivoencyclopedia.org/article.aspx/Fanta_ Berta) Thus, inheriting his father’s philosophical leanings, Baron Umar Rolf von Ehrenfels was interested in exploring religious

thought and he became particularly interested in Islam. At the age of 26, in 1927, he accepted Islam through contact with the Lahore Ahmadiyya mosque in Berlin. He was affiliated with the Lahore Ahmadiyya Movement, penning articles for their publications as well as visiting their headquarters in Lahore in 1933.

I mention these points in part to underscore that there was some, limited spiritual appetite even amongst the European aristocracy for the general message of Islam. Einstein himself is also reported to have visited the Lahore Ahmadiyya mosque in Berlin in the 1920s, where philosophical discussions would be held. (http://berlin.ahmadiyya.org/history/ prom-visitors.htm) Nonetheless, in the case of Baron Umar Rolf von Ehrenfels, although he had some appreciation for the works of Hazrat Mirza Ghulam Ahmadas, he fell short of understanding Hazrat Ahmad’sas true prophetic station as the Promised Messiah and Imam Mahdi. The first Austrian to truly accept the essence of Hazrat Ahmad’sas message had not yet come along.

The first Austrian native to become a member of the Ahmadiyya Muslim Community is Muhammad Yunus Mairhofer Sahib who accepted Ahmadiyyat in 2007, at the age of 26. Yunus Sahib has shared his story on the YouTube channel of Ahmadi Answers. (How an Austrian Christian Accepted the True Islam, Ahmadiyyat, www.youtube.com/ watch?v=6YTSndRDXrU&t=5s) He mentions that he was moved by an intrinsically driven search for something

that would last, as well as heal. He delved into different faiths, philosophies and healing practices, such as Chinese traditional medicine, and even temporarily entered medical school at the University of Vienna, all to realise that he was looking for a much more fundamental form of healing.

He narrates that a Christian friend happened to give him a copy of the Holy Quran and he found his heart drawn to it, thereafter accepting Islam. Then he received a vulgar anti-Ahmadi pamphlet from a Sunni Muslim, which ironically intrigued him immediately.

He began an urgent search for literature

by Hazrat Mirza Ghulam Ahmadas, to read his words directly rather than seeing what others were saying about him. After some time, he located a book at the library of the University of Vienna where he was now studying social and cultural anthropology.

This book was titled The Teachings of Islam, published by the Lahore Ahmadiyya Movement. This is analogous to the English translation published in the Ahmadiyya Muslim Community as The Philosophy of the Teachings of Islam.

Yunus Sahib says this copy was given to the university library in the mid-1930s, and had likely been hardly touched by any reader since. This happens to coincide with the exact time that Baron Umar Rolf von Ehrenfels studied anthropology at the University of Vienna (1932-1937); thus, in all likelihood, that book was donated there by him.

Yunus Sahib shares that this book made him lose his heart to the Promised Messiahas, totally converting him and making him desirous of becoming a sincere follower.

He looked online, and learning about Khilafat revitalised his soul further. He says information on the Lahore Movement also came up, but it was a matter of a few hours that he decided that real life and truth lay with the community led by the Khalifa. Not long after, he found the Austrian Ahmadiyya Muslim Jamaat and did bai‘at.

Given a copy of the Quran by a Christian, a propaganda pamphlet by a Sunni Muslim and finding an untouched book left by a Lahori Ahmadi 70 years prior, one cannot calculate the infinite permutations through which God can guide whom He desires.

Our job is to simply spread the gems of the Promised Messiahas as widely as possible, for now and posterity. They may be disregarded entirely by many unfortunate ones. Others may transiently glance at them before setting them aside. Some may hold them in partial appreciation, having momentarily respected them before covering them with the dust of their imperfect faith. It may take years, or in this case, generations, before they reach those hearts whose natural affinity can uncover their lustre. It is God’s domain to see how and when that happens.

A point to note, in my opinion, is that the beauty of truth is it often finds easy and quiet acceptance in the hearts of humble ones, rather than those of worldly renown.

I once asked Yunus Sahib if he ultimately found what he was seeking; something that lasts and heals. He responded thoughtfully in Urdu, “Ahmadiyyat aur cheez kya hai?” (“What else is Ahmadiyyat?”), which is as apt of an answer as any.

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AL HAKAM | Friday 11 February 2022

100 Years Ago...

Daily diary of Hazrat Khalifatul Masih II: The desire for pious offspring Al Fazl, 6 February 1922

4 December 1921

dedicated 25 million rupees to find the cure for tuberculosis. Behold, this man was so upset by the death of his son that he spent 25 million rupees for him to save others from this suffering. If this person had any hope that he would have been able to have children by spending 25 million rupees or even more, he would have spent them.

However, ponder over this fact that the innovators of Europe and America, despite their scientific advances, were incapable of giving offspring to the said man.

Hazrat Khalifatul Masih , while announcing a nikah, delivered the following sermon: [ra]

The generality of the desire for survival through offspring “There is a desire within man (and this desire is also present in other creatures) that they want to maintain their existence in the world. Humans, animals and plants, all these creatures want to continue to exist.

Even if we set aside mankind due to the evolution that has occurred in the human brain, this [desire] is clearly found in other creatures as well. In animals, we observe that after passing their early years of life, they possess a desire to have offspring.

The same is true of plants. They also want to reproduce. The botanists know that [plants] bend and stretch in such a way so that they can produce offspring. Their leaves attach with other leaves and branches to other branches and consequently, strange miracles of nature appear and their species grow. Since the matter regarding non-living organisms has not been fully researched, nothing can be said about them and there is no need to plainly deny that they do not want to increase themselves.

“Hence, there is a desire in plants to reproduce, and this [desire] is manifested in animals even more because they have more power of action than plants. This desire develops in man to the point that some people abduct another’s child and some fulfil their desire by adopting a child.

The animals do not fulfil the said desire by snatching offspring of other animals.

However, it is observed that some animals who do not have their own offspring show affection towards the offspring of other animals.

“This desire indicates that humans, plants and animals are dependent on this desire to progress. This desire has been instilled in all creatures by God and this is one of the important natural instincts because the more common a desire, the more important it is. This desire is related not only to humans and animals but also to plants, and we do not know for sure about non-living beings.

Desire for male offspring “Approaching to the next level of the said desire, there is another wish, which is not known in animals, but in human beings, that male offspring should be born. I think this desire should only be in humans because they are inclined to civilisation. In order to fulfil this desire, people make great efforts, amulets, sorcery, tricks and thus spend thousands of rupees. Many books have been written about it since ancient times. In the case of Hindus, Kok Shastar, etc., some of which are lewd books and some are actually on the subject of how a boy or a girl is born, these books have been introduced into religion to some extent. However, to this day, nobody has achieved absolute power in this regard. These are all speculations and speculations are not reliable. Let alone getting the power over having children [boy or girl] according to one’s intentions, when the child is still in the womb of the mother, it cannot be properly identified whether it is a boy or a girl. [Ultrasound machines were not available at that time. Editor Al Hakam.]

The source of fulfilment of this natural desire “Thus, it is a human desire that it should be fulfilled. Regarding its fulfilment, provided that divine providence and will do not go against it, attention has been drawn in one of the verses that I have read. [Allah the Almighty] says: َ َ

َ ۡ ّ ۡ ّ ۡ ُ َ َ َ ۡ َّ ُ ُ َّ َ ۡ ُ ّ ُ َّ َ ُّ َ ٰۤ ‫س ّوا ِح َد ٍۃ‬ ٍ ‫یایہا الناس اتقوا ربکم ال ِذی خلقکم ِمن نف‬ ُ َّ َ ً َ َّ ً ۡ َ ً َ َ ُ ۡ َّ َ َ َ َ ۡ َ َ ۡ َ َ َ َّ ‫وخلق ِمنہا زوجہا وبث ِمنہما رِجالا ک ِثیرا ونِسٓاء ۚ واتقوا‬ ّٰ َ ‫الل َہ الَّ ِذ ۡی تَ َس‬ َ ‫ٓاءلُوۡ َن ب ٖہ َوالۡاَ ۡر َح‬ ‫ام‬ ِ

What does a person do to achieve this goal?

“Even though the said desire is natural and very common, still man has no complete power over it. There are hundreds of rich

people and they spend a lot of money on treatment but still their wish is not fulfilled.

Moreover, there are many who will give

millions of rupees to have their wish fulfilled but it does not happen. The only son of an American man died of tuberculosis. He

“[‘O ye people! fear your Lord, Who created you from a single soul and created therefrom its mate, and from them twain spread many men and women; and fear Allah, in Whose name you appeal to one another, and fear Him particularly Continued on next page >>

Friday 11 February 2022 | AL HAKAM

22 << Continued from previous page

respecting ties of relationship.’ (Surah AnNisa, Ch.4: V.2)] “You get married so that your name may live on, you may have children, and your offspring may continue to be born from it.

However, none of you have absolute power to succeed in this endeavor.

“Then, there is the desire to have male offspring. For this desire as well, you do not have the required authority to succeed.

However, there is a threshold in front of you and an entity that has the power to ۡ ‫َر ّبَ ُک ُم الَّذ‬ ‫ی‬ fulfil the said desires.

Who is that? ِ َُ​َ​َ ‫خلقک ۡم‬, ‘Your Lord who created you’. Ponder over Him as to how much he has spread the offspring of one human being. His offspring are not one or two, He filled this world of 25,000 miles with the offspring of that one man. His offspring progressed to such an extent that people now say, ‘The world [population] has increased so much; what will we eat?’

“Thus, [...] this desire for having children is a natural desire, but man has no way of succeeding in it, save they fear that God Who alone has raised and spread so many generations from Adam. As you have experienced that this God has the power to increase the offspring of whomsoever He wills, so if one becomes oblivious of this [God], then there is no worldly means that can fulfil the said desire.

The desire for pious children “Along with this, there is another desire that arises after the birth of a child that the children should be virtuous and pious, and not be the enemy of religion and the cause of humiliation and disgrace of parents. If the son becomes an enemy of religion, it is bad. If he becomes a thief, robber, murderer or gets caught up in other miscreants and the police catch him, then the name of the parents will also be dishonoured. Therefore, [Allah the Almighty] said: َ

ّٰ ُ ّ َ َ ‫الل َہ الَّ ِذ ۡی تَ َس‬ َ ‫ٓاءلُوۡ َن ب ٖہ َوالۡاَ ۡر َح‬ ‫واتقوا‬ ‫ام‬ ِ

“‘Fear God, because the relationship you are about to create will result in producing children. If they prove negative, your old age will be ruined and they themselves will be evil.’ Therefore, [God] said that when you adopt piety and fear of Allah, you will produce divine piety, as is the famous couplet:

‫دنگم از دنگم ربو�ی د وج از وج‬

“[‘The cultivation of wheat results in wheat, and barley produces barley.’]

“Hence, these are the ways that Allah the Almighty has told us to have children and in fact, to have noble offspring.

Examples of God producing many offspring from one “There is not a single example of this and in fact, there are many examples that God Almighty has multiplied the offspring of one person. For example, look at Hazrat Abrahamas. Regarding him, Allah the Almighty said: ‘I will give you so many children that they will be as numerous as the stars in the sky.’ Now observe as to how far the descendants of Abrahamas have spread from various nations in different countries of the world. In the same way, look at

Sadaat [Sayyids], who are the offspring of the daughter of the Holy Prophetsa, Fatimara and Hazrat Alira, name any country where there are no Sadaat. Then, there are not only one or two people, but large populations of Sadaat are present, due to which some people think that many have become artificial Syed. However, the same is the case here that God willed to grow their progeny, so He multiplied them. There are many people who are very strong but they have no progeny. However, regarding whom God wills, they spread.

“Hazrat Khalifatul Masih Ira used to say that an entire family of Sadaat was killed by the Sikhs, out of whom only one woman who was very rich survived. She intended that, God willing, their family would grow again through her. Thus, she began to find out if any of the descendants of the said family were alive. It was finally found out that there was a person of their progeny in India who was disabled; his arms and legs did not function. The woman went there and married him.

“Hazrat Khalifatul Masih Irh said, ‘Now there is a huge family from their progeny.’

Hence, observe what God did for them. Not only a woman but an influential woman went to marry a disabled person, God willed to preserve their family, so that relationship happened and their wish was fulfilled.

“Thus, whoever relies on Allah in this matter and hopes for the blessings of Allah, then they will get that fruit which will certainly be sweet.”

6 December 1921 The punishment for apostasy is not execution Regarding the general belief that the shariah [divine law] of Islam commands to execute the apostates, Hazrat Khalifatul Masih [IIra] said: “According to the shariah [of Islam], the punishment of apostasy is not execution. On the other hand, if a person joins the enemy during the war [and shares the secrets of his state with them], he is commanded to be executed. The said [punishment] is not only prevalent in Islam, but also in other empires if a resident of a country joins the people of an opposing country during a war [and conspires against his homeland], his punishment is execution.”

Humanity First UK Dr Aziz Ahmad Hafiz Chairman Humanity First UK

Towards the end of last year, Humanity First UK was fortunate to be able to visit Gaza and the West Bank in Palestine to review some of our humanitarian projects for the Palestinians.

The West Bank, including East Jerusalem, and the Gaza Strip are together known as the Occupied Palestinian Territories, OPT. Following the Hamas takeover of the Gaza Strip in 2007, it has been under an air, land and sea blockade by Israel, severely restricting the entry of goods and fuel into Gaza, the export of produce from Gaza and the movement of people between Gaza and the West Bank.

The Gaza Strip is only 25 miles long and between 3.7-7.5 miles wide. It has a population of just over two million people of which 1.4 million are refugees. Over 80% of the population is dependent on international assistance. Despite having a highly skilled and educated population, especially women, due to the economic and humanitarian situation, the unemployment rate is at 50%.

The West Bank has a population of 3.3 million people with an area of 2000 square miles however Palestinians are only permitted to live on 39% of the area (Areas A & B).

Prior to the visit, I was fortunate to be able to seek guidance from Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa on our itinerary, plans and objectives which as always proved invaluable in guiding us to ensure we work with equity, justice and compassion. I was able to request prayers for some challenges we were facing with visas and entry permits to Gaza.

On 1 November 2021, Mohammad Malas Sahib and I landed safely in Tel Aviv, Israel and spent the night in Kababir, Haifa

Reverse osmosis public water point, Gaza

at the headquarters of the Ahmadiyya Muslim Community.

First thing Tuesday morning, we headed for Ramallah in the West Bank where first on the agenda was a meeting with the President of the Al Quds Open University and his senior team where we discussed Humanity First’s latest project, an IT Lab for the visually impaired in Gaza.

The team was very grateful for the support to create this new facility and we received positive public feedback including from a Palestinian Christian pastor who stated: “God bless all your great work, it is excellent what you do, may God Almighty be with you every step of the way. May all your future projects be successful. May God always bless you and protect you and take care of your NGO. Together hand in hand we can give hope for successful progress in serving humanity.”

To ensure efficient use of our time, the schedule was packed with various meetings discussing ongoing humanitarian needs and projects.

The following day, we witnessed the extreme poverty and the humanitarian situation amongst Bedouins living in the Jordan Valley just west of the Dead Sea. Families lived in makeshift shacks in poor conditions with no access to electricity, water, or health facilities. Bedouin families here have their tents and makeshift homes

The origin of the Sikh nation Huzoor[ra] enquired from Sheikh Sahib about the origin of the Sikh nation. Sheikh Sahib submitted that the Sikh nation comprised of some Rajputs, Chhetris [warriors] and Brahmins, and most of them belonged to Jats, Tarkhans (carpenters) and Lohars [blacksmiths]. The latter nations paid special attention to Gurus.

The Tarkhan nation was seen among the Sikhs with respect and honour. The reason behind it was that one of the servants of Baba Nanak, may Allah have mercy on him, was a Tarkhan (carpenter) named Lalu [also known as Bhai Lalo]. Baba Sahib was pleased with him and remembered him by the name of “Bhai”.

(Translated by Al Hakam from the original Urdu in the 6 February 1922 issue of Al Fazl) Raw sewage, Rafah, Gaza Photo courtesy of Humanity First

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AL HAKAM | Friday 11 February 2022

services in Gaza constantly uprooted as they struggle with their daily lives.

Young children played innocently on the rocky terrain, their smiles camouflaging the abject poverty they were living in.

By the grace of Allah the Almighty, our entry permits for Gaza were eventually approved by the Israeli authorities and we were able to proceed with our plan to visit and were joined by our third team member Jamal Akbar Sahib.

On the morning of 8 November 2021, we travelled from Jerusalem to the Erez checkpoint crossing into Gaza. After going through the necessary security and entry formalities, we finally entered Gaza at 11 am for the first time.

The contrast was immediately apparent as we drove through Bait Hanoun, Bait Lahia and Jabaliya in the North of Gaza witnessing the dilapidated infrastructure, damaged buildings, roads with potholes and open sewers in camps. In many of the overcrowded camps and residential areas, it felt as if we had gone back in time many decades.

Walking through the streets you are constantly reminded that you are in Gaza by the buffer zone, the security wall and surveillance balloons as well as the humming of drones.

Over 1 million of Gaza’s 2 million population are refugees and the worst conditions we witnessed were arguably in what is called locally as the “Swedish Village” in Rafah in southern Gaza next to the Egyptian border.

The area was built in 1965 by Swedish forces and houses some 1700 residents living in cramped makeshift units open to the elements in both winter and summer.

As we walked through the narrowunpaved country streets, the smell of raw sewage hit me instantly. The sanitation infrastructure is minimal here and with regular power outages, raw sewage is forced to be pumped out into the Mediterranean Sea to avoid it overflowing into people’s homes, which it does at times.

Children played on the beach oblivious to the raw sewage pouring onto it around them. Many of the children here suffer from skin conditions and gastric infections linked to poor sanitation, pollution and swimming in the dirty sea.

The United Nations stated in 2011 that by 2020 Gaza would become unliveable.

We are past that point, and everything seems on a knife-edge as the woefully inadequate infrastructure struggles to meet the demands of the population. Several factors including the poor sewage network, lack of materials to repair damage to pipes due to the blockade, regular power outages, the polluted Gaza Aquifer have all led to a situation where 97% of the water in Gaza is unfit to drink.

It is hard to imagine without experiencing with your own eyes how difficult life is for the families living here for the last 50+ years.

For families who are refugees with nowhere in the world to go, this filthy camp is their home.

As we drove from one village to another, we witnessed first-hand the infrastructure challenges as the main water main carrying water from east to west Rafah for over 40,000 people had blown due to the phenomena called “water hammer” whereby power outages cause turbulence in closed water systems and the weak pipes blow.

The engineers we met said this was the second time in two weeks this main had blown and it was an almost weekly occurrence as due to the 15-year blockade they didn’t have adequate materials to make the temporary repairs nor the gate valves to release any pressure build-up.

The situation was no better in the next village, Aroiba, that we visited. Again, families living in ramshackle homes made from whatever shelter they could find.

Children foraged through refuse to see what they could find to sell so they can support their families.

In this challenging situation, Humanity First, by the grace of God Almighty, working with its partner ANERA was able to provide two reverse osmosis water desalination units at the Friends Benevolent Society Hospital in Gaza City as well as the Al Huda clinic.

Together these units provide fresh clean water for over 11,000 people each month including a public fountain allowing open access to all.

Together with water and sanitation, another major issue for the residents of Gaza is unemployment and food security.

Working with ANERA we were able to provide rooftop gardens for extended families which allow them to grow vegetables using hydroponic techniques to not only provide food for their families but also to sell on.

The humanitarian situation in Gaza takes its toll on the most vulnerable namely those with disabilities or learning difficulties due to limited resources and facilities.

Humanity First has been able to establish an IT lab for the visually impaired in North Gaza. This lab will be open to students and the public and includes the latest braille technology equipment, from braille printers, software, computers etc to open the outside world to those who would otherwise be severely restricted due to their disability.

Medical Support is another major humanitarian need in Gaza and Humanity First with the support of its donors was able to assist during the May 2021 emergency with vital medication, oxygen, and dialysis filters for the Al Shifa Hospital through its partner Medical Aid for Palestinians (MAP). Our long-term support consists of capacity building and training to assist the clinicians to keep updated as they are unable to leave Gaza due to the blockade.

As we continue our efforts in Palestine, Africa and beyond, we are grateful for the support of our donors and would urge you to keep in mind the countless people around the world we try to assist by visiting www. hfuk.org/donate.

Aroiba Village, Rafah, Gaza

Bedoin Village, Jordan Valley, West Bank

Gaza Roof Garden

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Friday 11 February 2022 | AL HAKAM

Friday Sermon 14 January 2022 Men of Excellence: Hazrat Abu Bakr – Suraqah bin Malik and the Bracelets of Khusrow After reciting the tashahhud, ta‘awuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa said: Accounts from the life of Hazrat Abu Bakr Siddiqra were being related two sermons ago and it was mentioned that Suraqah, in greed of the reward, also set out in pursuit of the Holy Prophetsa. However, when the decree of Allah the Almighty created hurdles before him, he requested the Holy Prophetsa to grant him protection when he would come into rule and he also requested the Holy Prophetsa for this to be put into writing.

There are various narrations in this regard. According to one narration, the Holy Prophetsa addressed him whilst he was returning and said, “O Suraqah! What shall be your state when the bangles of the Chosroes shall be on your wrists?” Suraqah turned around in astonishment and said, “Chosroes, the son of Hormizd?” The Holy Prophetsa said, “Yes, Chosroes, son of Hormizd.” Hence, during the era of Hazrat Umar’sra Khilafat, when the bangles, crown and girdle of the Chosroes were brought before him, he called for Suraqah and said, “Raise your hands.” He then placed the bangles around his wrists and said, “Proclaim that all praise belongs to Allah the Almighty, Who seized both of these from the Chosroes, son of Hormizd and granted them to you.” (Abdul Hameed Jaudah alSahhar, Muhammadur-Rasulullahi walladhina ma‘ahu, Vol. 3, al-Hijrah [Egypt: Maktabat Misr], p. 65)

It is also mentioned that Suraqah did not accept Islam during this migration, but did so when the Holy Prophetsa was returning from Hunain and Ta‘if at a place called Ji‘ranah. Ji‘ranah is the name of a well located close to Mecca and on the way towards Ta‘if. [On that occasion] the Holy Prophetsa said to Suraqah, “What shall be your state when you shall wear the bangles of the Chosroes?” (Bukhari Sharh al-Karmani, Vol. 14, p. 178, Bad‘ al-Khalq, Bab Alamat al-Nubuwwahfi al-Islam, Dar Ihya al-Turath al-Arabi, Beirut) (Sayyid Fadl al-Rahman, Farhang-e-Sirat [Karachi, Pakistan: Zawwar Academy Publications, 2003], p. 88)

In Sirat Khatamun-Nabiyyin [The Life and Character of the Seal of Prophetssa], Hazrat Mirza Bashir Ahmad Sahibra has

related this in the following manner: “The Holy Prophetsa started off, but only a short time had passed when Hazrat Abu Bakrra noticed that a man was racing his horse in pursuit of them. Upon this, Hazrat Abu Bakrra worriedly said, ‘O Messengersa of Allah! A man pursues us.’ The Holy Prophetsa said, ‘Do not worry, Allah is with us.’ This pursuant was Suraqah bin Malik, who describes the tale of his pursuance in the following words, ‘When the Holy Prophetsa left Mecca, the infidels of the Quraish announced that whosoever brings back the Holy Prophetsa or Abu Bakrra dead or alive, shall be given such and such a bounty, and this announcement was given to us through their messengers as well.’”

Suraqah said this. “‘After this, one day, I was sitting in a gathering of my people, the Banu Mudlij, when one man from the Quraish came to us and addressed me saying, “I have just seen two personages to the coast of the sea. I perceive that perhaps they are Muhammad[sa] and his companions.”

Suraqah says, ‘I immediately figured that this must be them.’”

Following this, Hazrat Mirza Bashir Ahmad Sahibra has mentioned the details of this incident including Suraqah’s pursuit, the omen not showing in his favour and also his horse sinking into the sand, all of which have already been mentioned. Nevertheless, Suraqah says: “This entire ordeal led me to believe that

this man’s star is prosperous and that in the end, the Holy Prophetsa would be victorious.

Therefore, in a gesture of peace, I said, ‘Your people have set such and such a bounty for your assassination or capture, and people have planned such and such [conspiracy] against you. I also came with the same intention, but now I shall return.’”

Then, with regard to further details regarding Suraqah and the prophecy of the bangles of Chosroes, Hazrat Mirza Bashir Ahmad Sahibra writes: “When Suraqah was about to return, the Holy Prophetsa said, ‘What shall be your state when the bangles of the Chosroes shall be on your wrists?’ Flabbergasted, Suraqah enquired, ‘Chosroes, son of Hormizd, the Emperor of Iran?’ ‘Yes’, responded the Holy Prophetsa. Suraqah’s eyes were left wide open in amazement. A Bedouin of the Arabian Desert and the bangles of the Chosroes, Emperor of Iran! But look at the display of the power of truth. When Iran was conquered in the reign of Hazrat Umarra, the treasure of the Chosroes came to the Muslims as spoils of war. The bangles of the Chosroes also came to Medina in these spoils. Hazrat Umarra summoned Suraqah, who had become Muslim after the Fall of Mecca, and put the bangles of the Chosroes on his wrists, which were laden with precious jewels.” (Sirat KhatamunNabiyyin, Hazrat Mirza Bashir Ahmadra, pp. 240-242)

Whilst mentioning this incident, Hazrat Musleh-e-Maudra states: “The Meccans announced a reward of 100 camels for whoever caught Muhammadsa or Abu Bakrra, dead or alive.

The announcement was made among the tribes around Mecca. Tempted by the reward, Suraqah bin Malik, a Bedouin chief, started in pursuit of the party and ultimately sighted them on the road to Medina. Upon seeing the two mounted camels, he realised that it was the Holy Prophetsa and Abu Bakrra, he spurred on his horse after them.”

Hazrat Musleh-e-Maudra then mentioned the entire incident of Suraqah’s

AL HAKAM | Friday 11 February 2022 horse stumbling and falling and also him seeking an omen [by throwing arrows].

Hazrat Musleh-e-Maudra continues: “Suraqah says: ‘The Holy Prophetsa rode with dignity, and did not look back. Abu Bakrra, however, looked back again and again evidently, out of fear for the safety of the Holy Prophetsa.’”

After mentioning the details of the incident whereby Suraqah pursued after them, Hazrat Musleh-e-Maudra writes: “Just as Suraqah was about to leave, the Holy Prophetsa received a revelation from Allah the Almighty about the future events and said, ‘Suraqah, how wilt thou feel with the gold bangles of the Chosroes on thy wrists?’ In utter astonishment, Suraqah asked, ‘Which Chosroes? Chosroes bin Hormizd, the Emperor of Iran?’ The Holy Prophetsa said, ‘Yes’.

“Sixteen or seventeen years later, the prophecy was literally fulfilled. Suraqah accepted Islam and went to Medina. After the demise of the Holy Prophetsa, first Hazrat Abu Bakrra, and then Hazrat Umarra became the Khalifas of Islam. The growing influence of Islam led the Iranians to attack the Muslims but, instead of defeating the Muslims, they themselves were defeated.

The capital of Iran fell to the Muslims who captured its treasures, including the gold bangles which the Chosroes wore when he would sit on the royal throne.

“After becoming a Muslim, Suraqah used to relate the incident of the migration with great pride. Thus, the Muslims were well aware that the Holy Prophetsa had stated to him, ‘Suraqah, how wilt thou feel with the gold bangles of the Chosroes on thy wrists?’

“When the spoils of the war were placed before Hazrat Umarra, he saw the gold bangles of Chosroes and recalled that very incident. It was a time of weakness in which the Messengersa of Allah was forced to leave his city and migrate to Medina, and the reason why Suraqah and other men raced their horses in pursuit of him was so that they could somehow bring him back to the Meccans alive and acquire the reward of 100 camels. It was in such a time that the Holy Prophetsa stated, ‘Suraqah, how wilt thou feel with the gold bangles of the Chosroes on thy wrists?’ How grand a prophecy this was and how manifestly clear was this news of the unseen. When Hazrat Umarra saw the bangles of Chosroes before him, the power of God was visible before his eyes.

“He, therefore, sent for Suraqah. When Suraqah came, Hazrat Umarra ordered him to put on the gold bangles. Suraqah stated, ‘O Khalifa of the Messengersa of Allah! It is forbidden for Muslims to wear gold.’

Hazrat Umarra stated, ‘This is true, but not for occasions such as this one. Allah the Almighty had shown the Holy Prophetsa that Chosroes’ gold bangles were on your wrists; therefore either you wear them now or I will punish you.’ Suraqah was only objecting out of deference to the Shariah; otherwise, he was as eager as anyone else to provide visible proof of the fulfilment of the great prophecy. Suraqah put on the bangles and Muslims witnessed with their very eyes the fulfilment of this grand prophecy.” (Dibachah Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, pp. 224-226)

It is further mentioned that on his way back, Suraqah encountered an envoy that was sent to seek out the Holy Prophetsa.

They asked Suraqah for any information about the Holy Prophetsa, but Suraqah not

only refrained from telling them anything, he also spoke to them in a manner that caused them to halt their search. (Mustafa Abd al-Wahid, Subul al-Huda wa al-Rashad fi Sirat Khair al-Ibad, Vol. 3, Jama Abwab al-Hijrah ila al-Medina [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1993], p.

249)

25 milked the goat once more until the vessel was full again. He left that vessel with Umm Ma‘bad, purchased the goat from her and continued on his journey.” (Mustafa Abd al-

‘This is my guide.’ They would think that he is a guide hired by Hazrat Abu Bakrra to direct his route, but the actual intent of Hazrat Abu Bakrra was something else.” (Sirat

Wahid, Subul al-Huda wa al-Rashad fi Sirat Khair alIbad, Vol. 3, Fi Hijrat Rasulsa Allah… [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1993], pp. 244-245)

Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmadra, p.

242)

During this migration, there is an incident recorded in reference to Umm Ma‘bad which is as follows: During the migration, the caravan of the Holy Prophetsa stopped by a tent to acquire provisions for their journey. This was the tent of Umm Ma‘bad, whose real name was Atikah bint Khalid. She belonged to the branch of the Khuza‘ah tribe from the Banu Kaab. She was the sister of Hazrat Hubaishra bin Khalid, who was a companion and had the honour of relating traditions [of the Holy Prophetsa]. Umm Ma‘bad’s husband was known as Abu Ma‘bad. It is said that he too had the honour of relating traditions of the Holy Prophetsa. He passed away during the lifetime of the Holy Prophetsa. The exact name of Abu Ma‘bad is unknown. The tent of Umm Ma‘bad was located in Qudaid, which is a small village close to Mecca, located a few miles south of Rabiq. This is also where the altar of the well-known idol, Manat, was located. The people of Medina would worship this idol. (Ibn Hisham, Al-Raud

It is written, “On the one hand, the Holy Prophetsa and his exceptionally devoted companion who was with him on the journey, Hazrat Abu Bakrra, were journeying with divine help and in the shade of protective angels, while on the other hand, the Meccans had not given up in their search.

They continued in their pursuit of the Holy Prophetsa. It so happened that the pursuit of a search party from the Quraish led them to the tent of Umm Ma‘bad. As soon as they disembarked from their horses, they began to enquire about the Holy Prophetsa.

Umm Ma‘bad realised what was happening and said, ‘You are saying things that I have never heard of, nor do I understand what you people are after.’ As soon as the search party became more aggressive in their questioning, this brave and astute woman said, ‘If you do not leave from here at once, I will call upon the people of my tribe.’

They recognised the status of this woman and thus realised that it would be better for them to leave.” (Abdul Hameed Jaudah al-Sahhar,

al-Unf fi Tafsir al-Sirah al-Nabawiyyah, Vol. 2, Nasab Umm Ma‘bad wa Zaujiha [Beirut, Lebanon: Dar alKutub al-Ilmiyyah, 2013], p. 325) (Sayyid Fadl alRahman, Farhang-e-Sirat [Karachi, Pakistan: Zawwar Academy Publications, 2003], p. 232)

Muhammadsa Rasul Allah wa alladhina ma‘ahu, Vol. 3, al-Hijrah [Egypt: Maktabat Misr], p. 67)

Umm Ma‘bad was a brave and strong woman, who would sit by the front of her tent and feed those who passed by. The Holy Prophetsa and his companions asked to purchase meat and dates from her, but she did not have what they required. At that point in time, the people of Umm Ma‘bad were impoverished and drought-stricken.

Umm Ma‘bad said, “If we had anything, we would not keep it from you.” The Holy Prophetsa saw a goat in one corner of the tent and enquired, “O Umm Ma‘bad, what is the condition of this goat?” She replied, “This goat has been overcome by weakness to the extent that it cannot keep up with the herd.” In other words, it is so weak that it cannot even go out to graze with the rest of the herd. The Holy Prophetsa asked, “Does it give milk?” She replied, “It is so weak that it would be impossible for it to produce any milk.” The Holy Prophetsa asked, “Would you permit me to try and draw milk from it?” She said, “If you sense that she will give milk, then by all means; I do not have any objection to it.” Thus, the Holy Prophetsa was brought the goat. He passed his hand over her udder, and with the name of Allah, the Mighty and Powerful, prayed for the goat of Umm Ma’bad to be blessed. The goat comfortably stood before the Holy Prophetsa, began to produce a lot of milk and ruminate. Then, the Holy Prophetsa sought a vessel from them large enough to satiate an entire gathering. The goat produced so much milk to the extent that the froth overflowed from the vessel. The Holy Prophetsa offered the milk to Umm Ma‘bad, who became fully satiated. He then offered the milk to his companions, who also became fully satiated. After everyone else, the Holy Prophetsa himself drank from the milk and said, “He who serves others to drink should be the last to drink himself.”

After a brief pause, the Holy Prophetsa

The Holy Prophetsa was still en route when he met Hazrat Zubairra, who was returning along with a Muslim caravan of merchants from Syria. Hazrat Zubairra presented the Holy Prophetsa and Hazrat Abu Bakrra with white clothes. (Sahih alBukhari, Kitab al-Manaqib, Bab Hijrat al-Nabisa wa Ashabih ila al-Medina, Hadith 3906)

In reference to this meeting, Hazrat Mirza Bashir Ahmed Sahibra writes: “On the way, he met Zubair bin AlAwamra, who was returning to Mecca with a small party of Muslims from a trading expedition in Syria. Zubairra gifted a white set of clothing to the Holy Prophetsa and one to Hazrat Abu Bakrra, and said, ‘After my return to Mecca, I too shall soon join you in Medina.’” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmadra, p. 242)

There is a narration in Bukhari which states that on the way, many of the caravans that would pass by would recognise Hazrat Abu Bakrra as he would often embark on trade journeys using those routes. They would enquire who he was with and Hazrat Abu Bakrra would reply, “He shows me the way.” َ َْ ُ َْ َ َ ‫هذا ال ّر ُجل ي َ ْه ِديْ ِن ْي ال ّس ِب ْيل‬ In other words, “This person guides me to the right path.” People would assume that the Holy Prophetsa was his guide whereas Hazrat Abu Bakrra meant in terms of spiritual guidance. (Sahih al-Bukhari, Kitab Manaqib al-Ansar, Bab Hijrat al-Nabisa wa Ashabih ila al-Medina, Hadith 3911)

With regard to this, Hazrat Mirza Bashir Ahmad Sahibra writes: “Since the profession of Hazrat Abu Bakrra was that of a businessman, he would travel this route to and fro continuously.

Most people recognised him, but were not familiar with the Holy Prophetsa. As such, they would enquire of Hazrat Abu Bakrra, ‘Who is the man ahead of you?” Hazrat Abu Bakrra would respond: َ َ َ َْ ‫هذا ي َ ْه ِديْ ِن ْي ال ّس ِب ْيل‬

With regard to reaching their final destination, it is written that on the Monday, after travelling for eight days, with the help of God, they finally reached Quba which was en route to Medina. It is mentioned in hadith that the Holy Prophetsa was born on a Monday, he left Mecca on a Monday, he arrived in Medina on a Monday and passed away on a Monday. (Mustafa Abd al-Wahid, Subul

al-Huda wa al-Rashad fi Sirat Khair al-Ibad, Vol. 3, Jama‘ Abwab al-Hijrah ila al-Medina [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1993], p. 253) (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmadra, p.

243)

Quba was the name of a well and the village thus became commonly known as Quba where the Ansar tribe of Banu Amr bin Auf lived. This village was situated at a distance of two miles from Medina. (Shihab

al-Din Yaqut Ibn Abd Allah al-Hamawi, Mu‘jam alBuldan, Vol. 4, Zair Lafz ‘Quba’ [Beirut, Lebanon: Maktabah al-Misriyyah, 2014], p. 77)

According to other opinions, Quba was situated at a distance of three miles from Medina and was also known as Aliya. (Sayyid

Fadl al-Rahman, Farhang-e-Sirat [Karachi, Pakistan: Zawwar Academy Publications, 2003], p. 230)

The Muslims in Medina heard about the Holy Prophet’ssa departure from Mecca and every morning they would go up to Harrah and wait for him. Medina is situated between two Harrahs. A Harrah is a dark stony terrain. Harrah Waqim is situated to the east of Medina and is also known as Harrah Banu Quraizah and the other one is called Harratul Waburah, which is situated to the west of Medina at a distance of three miles. They would wait until the intense heat of the afternoon would compel them to leave. They would go in the morning and wait and then return in the afternoon. One day, the people of Medina waited for quite a while before returning. As they reached their homes, a Jew climbed onto one of their forts in order to do some work and saw the Holy Prophetsa and his companions who were wearing white clothes. The mirage was moving away from them. Upon seeing this, the Jew could not hold back and loudly cried, “O Arabs! Here comes your leader who you were waiting for!” The Muslims rushed for their weapons and then met the Holy Prophetsa in the plains of Harrah. The Holy Prophetsa along with the rest of the companions turned to his right and reached the village of the Banu Amr bin Auf. This took place on a Monday in the month of Rabi-ul-Awal. Hazrat Abu Bakrra stood up for the people whilst the Holy Prophetsa quietly remained seated. Those Ansar who had not previously met the Holy Prophetsa came and offered their greetings of peace to Hazrat Abu Bakrra. When the sun began to shine upon the Holy Prophetsa, Hazrat Abu Bakrra stepped forward and created a shade for him with his mantle. It was then that people realised who the Holy Prophetsa was. The Holy Prophetsa spent more than 10 nights in the village of Banu Amr bin Auf and, according to a narration of Bukhari, he spent 14 nights and laid the foundation for the mosque regarding which it is stated that its foundation have been established upon taqwa [righteousness] and the Holy

26

Friday 11 February 2022 | AL HAKAM Masjid Quba, it is mentioned that when the Holy Prophetsa arrived in Quba, he laid the foundation for a mosque which is known as Masjid Quba. It is mentioned in Sahih Bukhari that the Holy Prophetsa spent more than 10 nights in the village of Banu Amr bin Auf and laid the foundation of a mosque regarding which it is stated that its foundations were laid on taqwa and the Holy Prophetsa offered his prayers inside it.

(Sahih al-Bukhari, Kitab Manaqib al-Ansar, Bab Hijrat al-Nabisa wa Ashabih ila al-Medina, Hadith 3906)

It is also mentioned in the narration that when the Holy Prophetsa laid the foundation, he first placed a stone in the direction of the qiblah [Holy Ka‘bah]. Thereafter, Hazrat Abu Bakrra placed a stone and then Hazrat Umarra placed a stone next to Hazrat Abu Bakr’sra stone. After this, the rest of the people began working on its construction.

During the construction of Masjid Quba, the Holy Prophetsa would carry a stone tied to his stomach and it would be a very heavy stone and the Holy Prophetsa would then place it down. Others would come and would want to lift the stone, but they would be unable to do so. Upon this, the Holy Prophetsa would instruct them to leave it and to take another stone instead. (Ibn Hisham, AlRaud al-Unf fi Tafsir al-Sirah al-Nabawiyyah, Vol. 2, Ta‘yis Masjid Quba [Beirut, Lebanon: Dar al-Kutub al‘Ilmiyyah, 2013], p. 332)

Prophetsa prayed inside it.

(Sahih al-Bukhari, Kitab Manaqib al-Ansar, Bab Hijrat al-Nabisa wa Ashabih ila al-Medina, Hadith 3906) (Sahih al-Bukhari, Kitab al-Salah, Hadith 428) (Sayyid Fadl al-Rahman, Farhang-e-Sirat [Karachi, Pakistan: Zawwar Academy Publications, 2003], pp. 101-102)

According to this narration of Bukhari, the Holy Prophetsa spent more than 10 nights in Quba. According to another narration, the Holy Prophetsa spent four days in Banu Amr bin Auf, i.e. Quba, that is Monday, Tuesday, Wednesday and Thursday. On Friday, the Holy Prophetsa left for Medina. According to another narration, it is said that the Holy Prophetsa spent 22 nights [in Quba]. (Ali bin Burhan al-Din al-Halabi, Al-Sirah al-Halabiyyah, Vol. 2, Bab Ard Rasulsa Allah Nafsah … [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2002], p. 75)

With regard to the Holy Prophet’ssa arrival in Quba, Hazrat Musleh-e-Maudra states: “After seeing off Suraqah and having travelled some distance, the Holy Prophetsa arrived in Medina. The people of Medina were eagerly awaiting his arrival. A more auspicious day could not have dawned for them. For, the sun which had risen for Mecca had come instead to shine on Medina.

“The moment (the people of Medina) heard the news that the Holy Prophetsa was no longer in Mecca, they were expecting his arrival. Parties of them would travel miles out of Medina to look for him every morning and they would return disappointed in the evening. When the Holy Prophetsa reached near Medina, he decided to stop for a while in Quba, a nearby village. A Jew saw their camels and realised that this was the caravan

of the Holy Prophetsa. He climbed a hillock and shouted, ‘O progeny of Qaila’” – Qaila was the name of one of the grandmothers of the people of Medina and hence they were also known as the progeny of Qaila, “‘he for whom you waited has come.’ Everyone in Medina who heard this cry rushed to Quba, while the people of Quba were overjoyed at the arrival of the Holy Prophetsa in their midst.

“The utter simplicity of the Holy Prophetsa is illustrated by an incident which took place at this time. Most people in Medina had not seen the Holy Prophetsa before. The Holy Prophetsa was sat under a tree outside of Quba, and people rushed towards them from Medina. Since the Holy Prophetsa was sat in a most simple manner, many of them who were unaware took Hazrat Abu Bakrra for the Holy Prophetsa.

Hazrat Abu Bakrra, though younger, had a greyer beard and was wearing slightly better clothes than the Holy Prophetsa. Hence, they would turn to him and sit in front of him with great respect. When Hazrat Abu Bakrra saw this, he realised that people had made a mistake. He quickly rose and took his mantle and hung it against the sun and said, ‘O Messengersa of Allah! You are in the sun. I make this shade for you.’ In this subtle manner, he made plain to the people their error.” (Dibachah Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, pp. 226-227)

Whilst mentioning the details of this incident, Hazrat Mirza Bashir Ahmad Sahibra has referenced a narration of Bukhari and writes: “There is a narration in Bukhari related

by Bara’ bin Azib that, ‘I have never seen the Ansar as happy as they were at the arrival of the Holy Prophetsa to Medina, on any other occasion.’ Tirmidhi and Ibn Majah have related from Anas bin Malik that, ‘When the Holy Prophetsa arrived, we felt as if Medina had become illuminated; and on the day that the Holy Prophetsa passed away, the city of Medina never seemed darker.’

“After meeting the people who had come to receive him, the Holy Prophetsa – due to a reason which history has not recorded – did not enter the city directly. Instead, the Holy Prophetsa travelled out of his way to the right, and went to an elevated habitation named Quba, which was situated at a distance of 2-2.5 miles from the city. Various families of the Ansar resided here; among them, the family of Amr bin Auf is distinct. In that era, Kulthum bin Al-Hadam was the chief of this family. The Ansar of Quba gave the Holy Prophetsa a very warm welcome. The Holy Prophetsa stayed in the home of Kulthum bin Al-Hadam. Those Muhajirin who had already reached Quba prior to the arrival of the Holy Prophetsa, were residing in the home of Kulthum bin Al-Hadam and other nobles from among the Ansar. Perhaps this is the reason behind the Holy Prophetsa deciding to first stop in Quba.

In an instance, news of the arrival of the Holy Prophetsa spread throughout Medina.

All of the Muslims began to gather in troops at the residence of the Holy Prophetsa restlessly, in the fervour of their love.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmadra, pp. 264-165)

With regard to the construction of

In relation to Masjid Quba, it is mentioned that this was the very mosque whose foundations were established upon taqwa. However, according to some other narrations, it is said that Masjid Nabawi is the mosque whose foundations have been established upon taqwa.

It is mentioned in Sirat-ul-Halabiyyah that there is no contradiction in the two narrations because both mosques have been established upon the foundation of taqwa.

This view has been supported by Hazrat ibn Abbasra. In his view, the foundations of all the mosques of Medina, in which Masjid Quba is included, were established upon taqwa, but the mosque regarding which the verse of the Holy Quran was revealed was indeed Masjid Quba. (Ali bin Burhan al-

Din al-Halabi, Al-Sirah al-Halabiyyah, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2002], p. 75)

After spending 10 or 14 nights in Quba, the Holy Prophetsa left for Medina. On the way when the Holy Prophetsa reached the village of the Banu Salim bin Auf, it was a Friday. The Holy Prophetsa, along with the Muslims, offered the Jumuah prayer [Friday prayer] in the mosque situated in the Valley of Ranuna. The total number of people was 100. The Valley of Ranuna is situated to the south of Medina. Ever since the Holy Prophetsa offered his Jumuah prayers there, it is known as “Masjid al-Jumu‘ah.” This was the first Jumuah offered in Medina. (Ali bin Burhan al-Din al-Halabi, Al-Sirah al-Halabiyyah, Vol. 2, Bab al-Hijrah ila al-Medina [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2002], p. 75) (Ibn Hisham, AlSirah al-Nabawiyyah, Bab Hijrat al-Rasulsa [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2001], p. 349) (Atlas Sirat Nabawisa, p. 168)

Perhaps the mosque was built afterwards and was named Masjid al-Jumu‘ah because the Holy Prophetsa offered his Jumuah there.

It is then mentioned that after offering the Jumuah prayers, the Holy Prophetsa mounted upon his camel and left for Medina and he had seated Hazrat Abu Bakrra behind him.

(Sharh al-Zurqani ala al-Mawahib al-Laduniyyah, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1996],

AL HAKAM | Friday 11 February 2022 p. 157)

The greed of the reward made a lot of people pursue the Holy Prophetsa. There is an incident mentioned in books of history: Buraidah bin Husaib states, “When the Quraish announced a reward of 100 camels for whoever goes after the Holy Prophetsa and brings them back dead or alive, I was also tempted by greed. Subsequently, I set out with 70 riders from the Banu Sahm and met with the Holy Prophetsa. The Holy Prophetsa asked me who I was, to which I replied, ‘Buraidah’. Upon this, the Holy Prophetsa turned towards Hazrat Abu Bakrra and said, ‘O Abu Bakr! We have been granted relief and our matter has eased.’

The Holy Prophetsa then said, ‘Which tribe do you belong to?’ I replied, ‘The tribe of Aslam’. The Holy Prophetsa said, ‘May peace be with them.’ He then asked, ‘From which progeny?’ to which I replied, ‘From among the Banu Sahm.’ The Holy Prophetsa said, ‘O Abu Bakr! You are very fortunate.’”

Buraidah then asked the Holy Prophetsa, “Who are you?” The Holy Prophetsa replied, “I am Muhammadsa, son of Abdullah, the Messenger of Allah.” Upon this Buraidah said, “I bear witness that there is none worthy of worship except Allah, and Muhammadsa is His servant and messenger.”

Buraidah accepted Islam and also all those who were with him. Buraidah then said, “All praise belongs to Allah, the Banu Sahm accepted Islam wholeheartedly without any compulsion.” The following morning, Buraidah said, “O Messengersa of Allah! You ought to enter Medina with a flag.” He then took off his turban and tied it to a spear and began walking ahead of the Holy Prophetsa and the Muslims then entered Medina.

(Sharh al-Zurqani ala al-Mawahib al-Laduniyyah, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1996], p. 148) (Ali bin Burhan al-Din al-Halabi, Al-Sirah alHalabiyyah, Vol. 2, Bab al-Hijrah ila al-Medina [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2002], p. 71)

Regarding the Holy Prophetsa entering Medina, Hazrat Anasra bin Malik has narrated an account in Sahih al-Bukhari as follows: “The Messengersa of Allah came to Medina and stayed in the upper part of Medina for 14 nights with a tribe called Banu Amr bin Auf. He then sent for the chiefs of Banu al-Najjar, who came armed with their swords. I remember this incident as if I can see the Holy Prophetsa riding his camel before my very eyes and Hazrat Abu Bakrra was riding behind him and the chiefs of Banu al-Najjar were around him till he dismounted in the courtyard of Abu Ayyub.”

(Sahih al-Bukhari, Kitab al-Salah, Bab hal Tunbashu Qubur Mushriki al-Jahiliyyah, Hadith 428)

Talkinh about this incident, Hazrat Mirza Bashir Ahmad Sahibra writes: “After a stay of more than 10 days in Quba, on Friday, the Holy Prophetsa set out for the heart of the city. A large party from among the Ansar and Muhajirin accompanied the Holy Prophetsa. The Holy Prophetsa was riding a camel, and Hazrat Abu Bakrra was behind him. Slowly but surely, this caravan began to advance towards the city. The time for Friday prayers arrived en route. The Holy Prophetsa stopped in the neighbourhood of the Banu Salim bin Auf. He delivered a sermon to his Companions, and led the Friday Prayer. Historians write that, although the Friday Prayer had already begun, this was the first Friday prayer which the Holy Prophetsa led himself and thereafter

the formal practise of the Friday Prayer began.” From this narration it also suggests that the mosque was built later.

“After completing the Friday Prayers, the caravan of the Holy Prophetsa continued to slowly proceed further. When the Holy Prophetsa would pass by the homes of Muslims, in the fervour of their love they would move forward and say, ‘O Messengersa of Allah! This is our home. Our wealth and lives are at your behest. We also possess means of protection. Please stay with us.’

The Holy Prophetsa would supplicate for their prosperity and slowly moved towards the city. In the fervour of their happiness, the Muslim ladies and girls climbed the roofs of their homes and began singing: َ َ ْ َ َ َ ‫ﻃل� ال َبد ُر َعل ْی َنا‬ َ َ ْ َ ْ ‫اع‬ ِ ‫ِمن ﺛ ِن ّی‬ ِ ‫ات ال َود‬ َ ْ ُّ ‫َو َج َب الشک ُر َعل ْی َنا‬ َّ َ َ ‫َاع‬ ِ ‫َما دعی لِل ِہ د‬ “‘Today, the full moon has risen upon us from the valleys of Mount Wada‘; For this reason, gratitude to Allah has become forever obligatory upon us.’

“The Muslim children ran about in the streets and alleys of Medina singing, ‘Muhammadsa has arrived. The Messengersa of Allah has arrived.’ To express their happiness upon the arrival of the Holy Prophetsa, the Abyssinian slaves of Medina would move about demonstrating their feats of swordsmanship.

“When the Holy Prophetsa entered the city, every individual desired that the Holy Prophetsa stay with them. Each and every person would advance to offer their services.

The Holy Prophetsa would respond lovingly to everyone, and move forward until his she-camel reached the neighbourhood of the Banu Najjar. At this place, the people of Banu Najjar stood in rows, decorated with arms to welcome the Holy Prophetsa. The girls of this tribe were reciting the following couplet whilst beating their drums: َ​َ َ َ ُ َْ ‫ار ِم ْن ب َ ِن ْي � ّجا ِر‬ ٍ ‫�حن جو‬ ٌ َ ُ َ َ ‫یَا َح ّبذا �حَ ّمد ِم ْن َجا ِر‬ “‘We are girls of the Banu Najjar; How fortunate are we that Muhammadsa, the Messenger of Allah, has come to stay in our neighbourhood.’” (Sirat KhatamunNabiyyin, Hazrat Mirza Bashir Ahmadra, p. 266-267)

With regard to the Holy Prophetsa calling over his family and the family of Hazrat Abu Bakrra to Medina, Hazrat Musleh-e-Maudra writes: “A short while after arriving in Medina, the Holy Prophetsa sent his freed slave, Zaidra, to Mecca to bring his family and relatives.

The Meccans had been overwhelmed by the sudden and well-planned departure of the Holy Prophetsa and his followers and so, for some time they stopped their cruelty to the Muslims. Owing to this, when the Prophet’ssa family and the family of Abu Bakrra left Mecca they raised no objections.

The two families reached Medina safe and sound. In the meantime, the Holy Prophetsa laid the foundations of a mosque on the site he had bought. After this, he built houses for himself and for his Companions.” (Dibachah Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, p. 230)

After migrating to Medina, Hazrat Abu Bakrra stayed in Sun‘a with Hazrat Khubaib bin Isaf. Sun‘a was the name of a place on the outskirts of Medina, which was approximately two miles from Masjid Nabawi. Hazrat Khubaib belonged to the Banu Harith bin Khazraj tribe. In one

27 narration, it is mentioned that Hazrat Abu Bakrra stayed with Hazrat Kharijah bin Zaid.

(Ibn Hisham, Al-Sirah al-Nabawiyyah, Bab Hijrat alRasulsa [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2001], p. 348)

According to some narrations, Hazrat Abu Bakrra built his house and clothes mill in Sun‘a and began trading from there.

(Maqalat Sirat, Vol. 3, p. 131, Maktabah Islamiyyah, Lahore, 2016)

Insha-Allah, these accounts will continue in the future.

At present, I would like to speak about some deceased members, among whom the first mention is of Chaudhry Asghar Ali Klar Sahib, who was imprisoned in the way of Allah. He was the son of Muhammad Sharif Sahib Klar of Bahawalpur. On 10th January, he became unwell whilst he was in prison and passed away in hospital.

َ ‫إنَّا ل ِ ّٰل ِہ َوإنَّا إل َ ۡی ِہ َراج ُع‬ ‫ون‬ ِ ِ ِ ِ

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

In this way, he will be counted amongst the martyrs. According to the details, on 24 September 2021, he was, God-forbid, charged under the blasphemy law, under Section 295-C, at the Baghdad-ul-Jadeed Police station in Bahawalpur. They instantly sanction Ahmadis under the blasphemy law.

He was arrested on 26 September, after which the deceased remained in Bahawalpur jail.

On 4 January, the deceased was transferred to Bahawalpur Hospital after vomiting blood and received treatment. However, on 10 January, just before the time of Fajr, he passed away in hospital whilst in a state of imprisonment.

َ ‫إنَّا ل ِ ّٰل ِہ َوإنَّا إل َ ۡی ِہ َراج ُع‬ ‫ون‬ ِ ِ ِ ِ

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

At the time of his demise, he was 70 years old. On 8 January, there was a court hearing for Asghar Sahib’s bail request; however, the police did not bring the records, owing to which the hearing was postponed to 11 January. However, before the verdict, the deceased passed away and met with his creator. Asghar Sahib was a prisoner in the way of Allah for three months and 15 days.

In 1971, whilst he was still young, the deceased pledged allegiance and joined the Ahmadiyya Community himself after completing his matriculation examination.

He was the only Ahmadi in his family and had to face a lot of opposition due to it; however, he always remained steadfast.

He obtained a master’s degree in maths from FC College [Lahore]. During his studies, because he had accepted Ahmadiyyat, his parents stopped supporting him financially, and placed a condition stating that they would only help pay for his studies if he left Ahmadiyyat. Despite this, he remained steadfast and paid for his studies by giving tuition to other children.

Later on, upon seeing his steadfastness and righteousness, his father stopped his opposition. One virtue on part of his father was that he feared that his son, who was an Ahmadi, would not be given his share from his inheritance, his father decided to transfer his share in his lifetime.

By the grace of Allah the Almighty, the deceased gave Wasiyyat at a rate of 1/8 and would readily partake in financial initiatives. He would pay the full amount [of chanda] with the announcement of the new year. He had a sincere bond of love

with Khilafat. Hospitality and respect for life-devotees and guests from the central headquarters was a particular quality of his.

He would offer his car to be used in official Jamaat visits. He had a passion to propagate the message of Islam and would bravely invite others towards Allah the Almighty.

Allah the Almighty enabled many righteous souls to accept the message of Ahmadiyyat and join the Jamaat through Asghar Sahib.

Aside from being regular in fasting and the obligatory prayers, he was regular in offering the Tahajjud prayers.

He would look after the poor and was always willing to help and assist others.

Despite opposition from his family members, he would help every single member of his family financially and was courteous towards them. The deceased had a deep yearning to attain martyrdom, and Allah the Almighty fulfilled his wish in this way.

Asghar Sahib’s wife says, “Whilst he was in jail, during a visit, he said that Allah the Almighty had conveyed the greetings of peace to him three times. He narrated another dream in which he saw his body leaving the jail.”

The deceased served as nazim Ansarullah, zaeem-e-ala of Bahawalpur city, secretary dawat ilallah, secretary Waqf-eJadid, and secretary islah-o-irshad of the district. At the time of his demise, he was serving as the qazi of the district. Asghar Sahib is survived by his wife, two sons and one daughter. One of his sons is abroad and his daughter is in Canada.

May Allah the Almighty shower His mercy and forgiveness on Asghar Ali Klar Sahib and elevate his station. May Allah the Almighty bestow steadfastness and patience to those he leaves behind and enable them to follow in his footsteps. Also pray for others who have been imprisoned in the way of Allah, may Allah ensure the means for their release.

The next mention is of Mirza Mumtaz Ahmad Sahib, who was a worker in Wakalate-Ulya, Rabwah. He passed away at the age of 85.

َ ‫إنَّا ل ِ ّٰل ِہ َوإنَّا إل َ ۡی ِہ َراج ُع‬ ‫ون‬ ِ ِ ِ ِ

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

He was a musi by the grace of Allah the Almighty. Ahmadiyyat was established in his family through his father, Captain Dr Sher Muhammad Ali Sahib, who accepted Ahmadiyyat in 1923. Mirza Mumtaz Sahib began working as a clerk in the office of Amanat Tahrik-e-Jadid in April 1964 and served in this post for the remainder of his life – a span of 58 years. He was married to Majida Begum, daughter of respected Chaudhary Muzaffar Din Bengali Sahib.

Allah the Almighty blessed them with two sons and a daughter.

His grandson, Khalid Mansoor writes: “My grandfather always encouraged us to continue serving the Jamaat. He would explain to us the importance of praying in congregation and enjoined us to do so.”

He says, “After my father passed away, my grandfather never let me feel his absence.

I always found him to be a friend, and always saw him busy with Jamaat work.

He was an exemplary friend, father and worker of the Jamaat. He treated everyone with love, compassion and kindness. He was very punctual and would highlight its importance.”

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Friday 11 February 2022 | AL HAKAM

Saeed Ahmad Sahib, one of the workers who had the opportunity of working alongside him, says: “I had the opportunity to work alongside him for quite some time; he worked in a very meticulous manner, and after completing his work, he would help his colleagues in their work as well.”

Luqman Saqib Sahib, a missionary says: “I observed that despite being physically frail, he would complete the tasks entrusted to him with efficiency and in an excellent manner. His memory remained remarkable until the very end; he could immediately recall matters from many years ago and would specify which files they were in and where they could be found. He appreciated decent jokes and would enjoy them, yet at the same time, it was not in his nature to talk or converse unnecessarily. If there was some extra time after he had completed his work, he would remain seated in the office and go over some old files.”

Dr Sultan Mubashar also writes: “He was very humble; despite being a senior worker, he would always wait his turn and never expressed any haste when he visited the hospital. One of his great qualities was showing gratefulness and appreciation, and he was also extremely patient. Despite enduring an extended illness which caused great discomfort, he never became impatient.”

His circle of friends was very small; it comprised a few friends from the office.

I myself have seen him to be very quiet in nature and interacting with his close friends.

It was his routine to go straight home from the office, and then from home to the office.

He worked very hard and he lived his life with sincerity and loyalty.

May Allah the Almighty grant him His forgiveness and mercy. May He enable his

children to carry on his virtues.

The next mention is of Colonel Dr (retired) Abdul Khaliq Sahib, who was the former administrator of the Fazl-e-Umar Hospital. He recently passed away at the age of 97.

َ ‫إنَّا ل ِ ّٰل ِه َوإنَّا إل َ ۡي ِه َراج ُع‬ ‫ون‬ ِ ِ ِ ِ

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

He was a musi, by the grace of Allah the Almighty. Ahmadiyyat was introduced to his family through his father Mian Muhammad Alam Sahib, who accepted Ahmadiyyat in 1919, and Dr Abdul Khaliq Sahib accepted Ahmadiyyat in 1938. Whilst recounting the incidents surrounding his own bai‘at, he says: “Our father had subscribed to Al Fazl and I was introduced to Ahmadiyyat by studying that. Then, in 1938, the three of us siblings accepted Ahmadiyyat. Our respected mother was regular in offering prayers and fasting; she also accepted Ahmadiyyat a short while after us.”

He says, “I went to Qadian for the first time on the occasion of Jalsa in 1939 which was also the Jubilee Jalsa, after which I would often attend the Jalsa.”

His wife passed away in 1987, and they had two sons and two daughters. One of his sons is Dr Abdul Bari, who is the amir of Jamaat-e-Ahmadiyya Islamabad.

When the government of Bhutto issued the unjust ordinance declaring Ahmadis as non-Muslims in 1974, Doctor Sahib resigned from his government job and offered his services under the Nusrat Jahan Scheme. In 1977, he was sent by the Central Headquarters to Sierra Leone, where he served humanity for three years. Then, in 1992, PIA started flights to Tashkent; seeing this as an opportunity, Doctor Sahib requested to do waqf-e-arzi [temporary

period of devoted service] in Tashkent and Uzbekistan. The Central Headquarters approved this request, and he, along with his younger sister, travelled to Samarqand and Bukhara where they spent their waqfe-arzi. During this time, he selflessly served humanity and also had the honour of spreading the message of Ahmadiyyat.

In 1994, Hazrat Khalifatul Masih IVrh appointed him as the administrator of the Fazl-e-Umar Hospital in Rabwah, a post in which he served until June 2005, a period of more than ten years. Various construction and expansion projects were completed during his time.

One of his children writes that despite being 80 or 81 years of age at the time, he had a youthful spirit of service. At the same time, he was aware that old age was dawning upon him. Thus, he wrote a request to me in 2005 for retirement, and thereafter he officially took retirement. He then took up residence in Islamabad, where he served as a local qazi.

His elder son, Dr Abdul Bari says: “He was always mindful of his children’s religious and moral training. He would recite the Holy Quran throughout the day, and this was his favourite practice.

Whenever decisions had to be made in important matters, he would always decide in light of the Holy Quran.”

His son-in-law, Dr Muzaffar Ali Nasir who is the naib amir of District Wah Cantt says: “To this day, I have never seen anyone recite the Holy Quran as much as he did.

He loved the Quran; once, when he was discharged from the hospital, the staff were sad, asking who would recite the Holy Quran to them. His regularity in offering Tahajjud, whether in the winter or the summer was exemplary for us. He had a deep love for

Khilafat and the Jama’at. He led a simple life and never complained.”

His brother’s grandson, Abdul Samad Rizvi Sahib, writes: “He endured every hardship and would give up his own happiness for the sake of attaining Allah the Almighty’s pleasure.” He says, “I had the opportunity of staying at his home in Rabwah on many occasions; his personality was a means for me to recognise the Living God. The standard of his tahajjud prayers was exemplary; the honour and love for Khilafat was deeply rooted within him and this proved to be an excellent means for our moral training.”

Dr Abdul Khaliq, a doctor at the Fazl-eUmar Hospital says: “He was very kind to the young doctors at the hospital and would encourage the senior doctors to pay special attention to the younger doctors’ training. He oversaw the finances of the hospital with honesty and care. He tended to the poor and needy by spending out of his own pocket.”

Dr Muhammad Ahmad Ashraf says: “He was considerate, tender-hearted and forbearing. He was very kind and did not have the habit of speaking much. He kept a detailed watch over administrative matters and would ensure that principles were adhered to.” He would encourage other doctors to undertake waqf-e-arzi at Fazl-eUmar Hospital, including his sons and his sons-in-law.

May Allah the Almighty grant the deceased His forgiveness and mercy and enable his children to carry on his virtues.

After the [Friday] prayers, I will lead their funeral prayers [in absentia].

(Original Urdu transcript published in Al Fazl International, 4 February 2o22, pp. 5-10. Translated

by The Review of Religions.)

Editor: Qaasid Muin Ahmad | Design & Layout: Jalees Ahmad | Sub-Editorial: Ataul Fatir Tahir, Aqeel Ahmed Kang | News: Ata-ul-Haye Nasir | © Al Hakam 2022