Men of Excellence (12 June 2020)

Friday Sermon

Alhakam

10th July 2020

Friday Sermon

12 June 2020

Men of Excellence

After reciting the Tashahud, Ta‘awuz, and Surah al-Fatihah, Hazrat Khalifatul Masih V^aa said:

One of the companions, whose account I will narrate today, is Hazrat Saeed^ra bin Zaid. Hazrat Saeed’s father’s name was Zaid bin Amr and his mother’s name was Fatimah bint Ba‘jah. He belonged to the tribe of Adiyy bin Kaab bin Lu‘ayy. The title of Hazrat Saeed^ra bin Zaid was Abul Awar, while some have also reported it as Abu Thaur. He was tall, of a wheat-coloured complexion and had thick hair. He was the paternal cousin of Hazrat Umar^ra bin Khattab. His ancestry connects with Hazrat Umar^ra in the fourth generation through Nufail and connects to the Holy Prophet^sa in the eighth generation through Kaab bin Lu‘ayy. (Usdul Ghabah, Vol. 2, p. 476, Saeed bin Zaid, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003) (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 292, 294, Saeed bin Zaid wa min Bani Asiyy bin Kaab bin Lu‘ayy, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) (Roshan Sitarey az Ghulam Bari Saif Sahib, Vol. 2, p. 155)

Hazrat Saeed’s^ra sister, Atikah, was married to Hazrat Umar^ra bin Khattab while Hazrat Umar’s^ra sister, Fatimah, was married to Hazrat Saeed^ra. She is that same sister who became a means of Hazrat Umar’s^ra conversion to Islam.

Hazrat Saeed’s^ra father, Zaid bin Amr used to worship the One God during the period of jahiliyyah [era of ignorance prior to the advent of Islam] and used to seek the religion of Prophet Abraham^as. He used to say, “Whoever is the God of Abraham^as is also my God and whatever is the religion of Abraham^as is also my religion.” (Usdul Ghabah, Vol. 2, p. 476, Saeed bin Zaid, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003) (Usdul Ghabah, Vol. 2, p. 368, Zaid bin Amr bin Nufail, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003)

Monotheists existed even during that period as well. Some children also ask as to which religion the Holy Prophet^sa used to follow and whom he used to worship before Islam. So, the Holy Prophet^sa was the greatest of all the monotheists and he also used to worship the One God.

Zaid bin Amr used to refrain from all kinds of transgressions and evils, so much so that he even abstained from meat slaughtered by the idolaters. Once he met the Holy Prophet^sa prior to his prophethood. The details of that meeting are recorded in Sahih al-Bukhari as follows:

Hazrat Abdullah bin Umar^ra narrates, “The Holy Prophet^sa met Zaid bin Amr bin Nufail at the bottom of [the valley of] Baldah and this took place before the Holy Prophet^sa had received any divine revelation.”

It means that this incident is from the time before the Holy Prophet^sa was commissioned as a prophet. As for Baldah, it is the name of a valley which is located to the west of Mecca and comes on the route to Tamim from Mecca.

“A meal was presented to the Holy Prophet^sa but he refused to eat from it. Zaid also said, ‘I also do not eat anything which is slaughtered in the name of the idols.’”

The Holy Prophet^sa did not eat from it due to the caution that was required regarding animals that have been slaughtered in the name of those other than Allah. Zaid said that he also did not eat animals on which the names of those other than Allah had been mentioned.

The narration continues as follows:

“Zaid bin Amr did not approve of the animals slaughtered by the Quraish and used to say, ‘Allah has created the sheep and He has sent the water for it from the sky and He has grown the grass for it from the earth; yet you slaughter it in the names of those other than Allah.’”

It means that he used to dislike the slaughtering of animals carried out in the name of those other than Allah and he deemed it a great sin. (Sahih al-Bukhari, Kitab Fada‘il Manaqib al-Ansar, Bab Hadith Zaid bin Amr bin Nufail, Hadith 3626) (Farhang Sirat, p. 61, Zawwar Academy Publications, Karachi, 2003)

When Zaid bin Amr began to abhor disbelief and polytheism, he also travelled to faraway lands in search of the truth. With regard to his travels, it is written in another narration of Bukhari, in which Hazrat Ibn Umar^ra narrates:

“Zaid bin Amr bin Nufail went to Syria in search of which faith to follow. He met a Jewish [religious] scholar and asked him about his religion. Zaid bin Amr said, ‘It is possible that I may embrace your religion; tell me about your faith.’ The Jew replied, ‘You should not embrace our religion as it has become corrupted and you will receive your share of Allah’s wrath.’ Zaid said, ‘I do not run except from Allah’s wrath and I could never face the wrath of Allah as I do not have the strength to bear it.’ Zaid then asked, ‘Can you tell me of another religion?’ The Jew replied, ‘I do not know any other religion except that one ought to be haneef.’ Zaid enquired, ‘What is haneef?’ He said, ‘Haneef is the religion of Abraham^as who was neither a Jew, nor a Christian and used to worship none but Allah Alone.’

“Then Zaid left and met a Christian religious scholar and made the same enquiry. The Christian replied, ‘Do not embrace our religion, for otherwise you will partake of Allah’s curse.’ Zaid replied, ‘I do not run except from Allah’s Curse, nor do I have the strength to bear His curse and wrath; thus will you tell me of another religion?’ The Christian replied, ‘I do not know of any other religion except one ought to be a haneef.’ Zaid enquired, ‘What is haneef?’ He replied, ‘Haneef is the religion of Abraham^as who was neither a Jew, nor a Christian and used to worship none but Allah Alone.’ When Zaid heard their opinions about [the religion of] Abraham^as, he left and upon stepping outside, raised both his hands and said, ‘O Allah! I affirm that I follow the religion of Abraham^as.’” (Sahih al-Bukhari, Kitab Fada‘il Manaqib al-Ansar, Bab Hadith Zaid bin Amr bin Nufail, Hadith 3627)

Zaid bin Amr met with the Holy Prophet^sa in his lifetime, however he passed away prior to the advent of his prophethood. Hazrat Aamir^ra bin Rabi‘ah narrates that Zaid bin Amr was always in search of the correct faith. He expressed aversion to Christianity, Judaism and idolatry and would disagree with his people about this matter. He would preach to them so they would abandon idol worship and that which their forefathers worshiped. He would not eat of their slaughtered meat. On one occasion, he said to him, “O Aamir! I am at odds with my people, I follow the religion of Abraham^as and worship according to how he worshiped (i.e. Prophet Abraham) and after him, I follow the practice of Hazrat Ishmael^as, who would pray in this very direction. Moreover, I await a prophet from among the progeny of Ishmael^as, however, I feel that I will not live long enough to accept him and bear testimony to the truthfulness of his prophethood. O Aamir! If you live long enough to witness the era of that prophet, then convey my greetings to him.”

Hazrat Aamir^ra narrates, “When the Holy Prophet^sa was commissioned by God Almighty, I became a Muslim and conveyed the message of Zaid bin Amr and his greetings to the Holy Prophet^sa. The Holy Prophet^sa returned the greeting and praying for his forgiveness, he said, ‘I have seen him in paradise in a manner whereby he was straightening his robe.’” (Roshan Sitarey az Ghulam Bari Saif Sahib, Vol. 2, p. 156) (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 290, Saeed bin Zaid, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

Zaid bin Amr was proud of the fact that he was a monotheist.

Hazrat Asma bint Abi Bakr^ra narrates an incident from the period of jahiliyyah:

“I saw Zaid bin Amr bin Nufail standing with his back against the Ka‘bah and saying, ‘O people of Quraish! By Allah, none of you, apart from myself, is following the religion of Abraham^as.’ Zaid did not bury his daughters alive as was the custom of some Arab tribes at the time, Zaid however did not do such a thing. In fact, if he came to know of someone intending to kill his daughter, he would say to him, ‘Do not kill her! I will provide for her and feed her on your behalf’. And so, he would take her and after she had reached an age of maturity, he would say to her father, ‘If you wish, I will return her to you and if you so want, I will fulfil all her other needs as well.’” That is, he would bear the costs of her marriage etc. as well. (Sahih al-Bukhari, Kitab Fada‘il Manaqib al-Ansar, Bab Hadith Zaid bin Amr bin Nufail, Hadith 3828)

In another narration, Hazrat Asma bint Abi Bakr^ra narrates the following: the first narration was from Bukhari and this one is taken from Usdul Ghabah,which is one of the books detailing the accounts of the Companions^ra. Hazrat Asma bint Abi Bakr^ra narrates:

“I saw Zaid bin Amr bin Nufail standing with his back against the Ka‘bah, saying, ‘O people of Quraish! By that Being in Whose hands lies Zaid’s life, none of you, apart from myself, has entered the morning in a state that he is a follower of the religion of Abraham^as.’ He also used to say, ‘O Allah! Only if I knew Your desired way of worship so that I could worship you in that manner. However, I am unaware of it.’ Following this, he would prostrate with his head resting on his hands.” (Usdul Ghabah, Vol. 2, pp. 369-370, Zaid bin Amr bin Nufail, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003)

Saeed bin Musayyib narrates that Zaid bin Amr passed away five years prior to the prophethood of the Holy Prophet^sa. At that time, the Quraish were building the Ka‘bah. When he passed away, he said that he was following the religion of Abraham^as. The account of Hazrat Saeed^ra bin Zaid was being mentioned and in relation to that his father’s accounts have also been mentioned. Furthermore, the status his son was given in Islam and also the accounts of his father’s virtuous deeds have been preserved in history and therefore, I have mentioned those narrations related to him as well. These narrations can also be found in Bukhari as well. Nevertheless, I shall now continue to mention the accounts related to Hazrat Saeed^ra bin Zaid.

Once, Hazrat Saeed^ra bin Zaid and Hazrat Umar^ra bin Khattab presented themselves before the Holy Prophet^sa and enquired of him about Zaid bin Amr, in other words the father of Hazrat Saeed^ra. Upon this, the Holy Prophet^sa said, “May Allah forgive Zaid bin Amr and may He have mercy on him as he passed away in a state whereby he was following the religion of Abraham^as.” Following this, whenever Muslims mentioned Zaid bin Amr, they would pray for him to be shown mercy and forgiveness. (Roshan Sitarey az Ghulam Bari Saif Sahib, Vol. 2, pp. 156-157) (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 291, Saeed bin Zaid wa min Bani Adiyy bin Kaab bin Lu‘ayy, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

In another narration, it is mentioned that when the Holy Prophet^sa was asked about Zaid bin Amr, the Holy Prophet^sa said that on the Day of Judgment, he would be raised equivalent to an entire nation. (Usdul Ghabah, Vol. 2, p. 368, Zaid bin Amr bin Nufail, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003)

As has been mentioned previously, Hazrat Saeed^ra bin Zaid was the brother-in-law of Hazrat Umar^ra. Hazrat Saeed^ra bin Zaid’s^ra sister, Atikah^ra bint Zaid was married to Hazrat Umar^ra. Hazrat Saeed^ra bin Zaid and his wife, Hazrat Fatimah^ra bint Khattab accepted Islam in its very early days. They had professed their belief in Islam before the Holy Prophet^sa went to Dar-e-Arqam. As has been mentioned earlier, Hazrat Saeed’s^ra wife was the reason for Hazrat Umar^ra to accept Islam. (Usdul Ghabah, Vol. 2, p. 476, Saeed bin Zaid, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003) (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 292, Saeed bin Zaid wa min Bani Adiyy bin Kaab bin Lu‘ayy, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

The details of this have already been presented during the mention of Hazrat Khabbab^ra bin Arat. However, as Hazrat Saeed^ra is being mentioned here, I will briefly mention it here as well. Hazrat Mirza Bashir Ahmad Sahib^ra has written in Sirat Khatamun-Nabiyyin:

“Only a few days had passed after the acceptance of Hazrat Hamza^ra, when Allah the Exalted blessed the Muslims with another instance of happiness, in other words, Hazrat Umar^ra who was a vehement enemy, accepted Islam. The disposition of Hazrat Umar^ra enclosed a kind of stiffness, which was further increased by his enmity towards Islam. Therefore, prior to his acceptance of Islam, Umar^ra subjected poor and weak Muslims to great torture on account of their Islam. But when he was exhausted of inflicting this agony and saw no signs of their return, he thought, ‘Why not finish the founder of this very fitna’, i.e. the Holy Prophet^sa. Upon this thought, he took hold of his sword and set out in search of the Holy Prophet^sa.

“On the way, when someone noticed him walking with an unsheathed sword in his hand, he enquired, ‘O Umar^[ra], where to?’ Umar^ra responded, ‘I have set off to slay Muhammad^[sa].’ He replied, ‘Why do you not look after your own home first? Your sister and brother-in-law have accepted Islam.’

“Hazrat Umar^ra immediately turned and started walking towards the home of his sister Fatima^ra. As he approached the home, he could hear the sound of the recitation of the Holy Quran from inside, which Khabbab^ra bin Arat was reciting very melodiously.

“When Hazrat Umar^ra heard this voice, he was further enraged and entered the home. As soon as Khabbab^ra heard his footsteps, he hid somewhere and Fatima^ra (his sister) also hid the various pages of the Holy Quran here and there. When Hazrat Umar^ra entered, he shouted (at Hazrat Fatimah^ra and Hazrat Saeed^ra) that, ‘I heard that you have left your faith!’ Then, he attacked his brother-in-law Saeed^ra bin Zaid. Fatimah^ra was also wounded as she moved forward, in an attempt to save her husband and after that very courageously said, ‘Yes Umar! We have become Muslim. Do as you wish, we shall not leave Islam.’”

“When he heard the courageous words of his sister, he cast a glance upon her and noticed that she was covered in blood. This sight had an inexplicable impression upon the heart of Hazrat Umar^ra. After a short silence, he said to his sister, ‘Show me the word that you were reading.’ ‘I shall not,’ responded Fatima^ra, ‘for you will destroy the pages.’ Umar^ra replied, ‘Nay, Nay! Please show me, I shall indeed return them to you.’ ‘But you are unclean,’ said Fatima^ra, ‘and the Quran should be touched in a state of purity. First bathe, then read.’”

“When Umar^ra had taken a bath, Fatima^ra placed the pages of the Quran before him. When he took hold of them and saw, they were the opening verses of Surah Ta Ha. Hazrat Umar^ra began to read them with an awe-inspired heart and every single word deeply impressed the heart of this well-natured man” and the Holy Prophet^sa had prayed for him as well. “While reading, Hazrat Umar^ra reached the following two verses:

اِنَّنِیۡۤ اَنَا اللّٰہُ لَاۤ اِلٰہَ اِلَّاۤ اَنَا فَاعۡبُدۡنِیۡ ۙ وَ اَقِمِ الصَّلٰوۃَ لِذِکۡرِیۡ

اِنَّ السَّاعَۃَ اٰتِیَۃٌ اَکَادُ اُخۡفِیۡہَا لِتُجۡزٰی کُلُّ نَفۡسٍۭ بِمَا تَسۡعٰی

“‘Verily, I am Allah; there is no God beside Me. So serve Me, and observe Prayer for My remembrance. Surely, the Hour is coming; I am going to manifest it, that every soul may be recompensed for its endeavour.’ (Surah Ta Ha, Ch.20: V.15-16)

“When Hazrat Umar^ra recited this verse, it was as if his eyes were opened and his latent disposition was suddenly aroused. He powerlessly said, ‘What a strange and holy word this is!’

“When Khabbab^ra heard these words, he immediately came out from where he was hiding, thanked God and said, ‘This is due to the prayer of the Messenger^sa of Allah. By God, it was only yesterday I heard the Holy Prophet^sa pray that, “O Allah! Do bless either Umar bin Al-Khattab or Amr bin Hisham (Abu Jahl) with Islam.’

“And so Hazrat Umar^ra said to Khabbab^ra, ‘Tell me the way to Muhammad^sa at once.’ In the fervour of his excitement, he kept his sword unsheathed.” He did not even remember to place the sword back in its cover.

“During this time, the Holy Prophet^sa was in Dar-e-Arqam; as such, Khabbab^ra gave him the location. Hazrat Umar^ra went there and firmly knocked on the door. When the companions^ra peered through the crack in the door and saw Hazrat Umar^ra holding an unsheathed sword, they were reluctant in opening the door, but the Holy Prophet^sa said, ‘Open the door.’ Hazrat Hamza^ra who was also present there also said, ‘Open the door. If he has come with pure intentions then well and good, otherwise, if his intentions are evil, by Allah, I shall sever his head by his own sword.’

“The door was opened and Hazrat Umar^ra entered with an unsheathed sword in hand. Upon seeing him, the Holy Prophet^sa moved forward and taking hold of Umar’s^ra mantle, pulled it, saying, ‘O Umar, with what intention have you come? ‘O Messenger^sa of Allah,’ responded Hazrat Umar^ra, ‘I wish to become a Muslim.’

“When the Holy Prophet^sa heard these words, in the fervour of his happiness, he said, ‘Allahu Akbar!’ and his companions^ra called out the slogan of ‘Allahu Akbar’ so loudly that the mountains of Mecca began to resonate.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^ra, pp. 157-159)

Thus, this was Hazrat Saeed^ra who became a means of Hazrat Umar^ra accepting Islam. Hazrat Saeed^ra bin Zaid was amongst the very early Muhajireen and upon reaching Medina stayed at the house of Hazrat Rifa‘ah^ra bin Abdil Mundhir, who was the brother of Hazrat Abu Lubabah^ra. The Holy Prophet^sa established a bond of brotherhood between Hazrat Saeed^ra and Hazrat Rafi^ra bin Malik and according to another narration it was established with Hazrat Ubayy^ra bin Kaab. Hazrat Saeed^ra bin Zaid could not take part in the Battle of Badr, however the Holy Prophet^sa granted him a share from the spoils of the battle. (Usdul Ghabah, Vol. 2, p. 476, Saeed bin Zaid, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003) (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 292, Saeed bin Zaid wa min Bani Adiyy bin Kaab bin Lu‘ayy, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

Therefore, I have also included him and all those companions as Badri Companions, who either participated in the battle along with the Holy Prophet^sa or, upon the instruction of the Holy Prophet^sa, were given a share from the spoils [from the Battle of Badr] and thus also included them amongst the Badri companions. The reason why he did not participate in the Battle of Badr has been previously mentioned in reference to Hazrat Talha^ra bin Ubaidillah. However, it is important to mention it again now and also it has been two to three months since it was last mentioned. In any case, the reason why Hazrat Saeed^ra bin Zaid did not participate in the Battle of Badr is as follows:

The Holy Prophet^sa was aware that the caravan of the Quraish had departed from Syria and subsequently he sent Hazrat Talha^ra bin Ubaidillah and Hazrat Saeed^ra bin Zaid 10 days prior to his own departure, in order to gather information about this caravan. Both of them set off and reached Haura, where they stayed until the caravan passed by. Haura was a resting place situated along the Red Sea, where caravans travelling between the Hijaz and Syria would pass by.

Nevertheless, the Holy Prophet^sa came to know of the news of the caravan before Hazrat Talha^ra and Hazrat Saeed^ra returned, i.e. that the caravan already passed by and was not coming towards them. The Holy Prophet^sa did not know the exact information, but, nonetheless, had found that the caravan had gone. The Holy Prophet^sa assembled the companions and set off in pursuit of this caravan of the Quraish. However, the caravan escaped taking another route, i.e. it quickly set off on a path along the coast. The people of the caravan continuously walked day and night in order to escape from those who were in search for them. And so, by taking a different route which was along the coast, they did not meet.

Hazrat Talha^ra bin Ubaidillah and Hazrat Saeed^ra bin Zaid set off towards Medina in order to inform the Holy Prophet^sa of this caravan. They were unaware that the Holy Prophet^sa had already departed for the Battle of Badr. They reached Medina on the same day the battle between the Quraish and the Holy Prophet^sa took place in Badr. Both of them set off from Medina in order to present themselves before the Holy Prophet^sa and met with him at Turbaan, while he was returning from Badr. Turbaan is a valley at a distance of nineteen miles from Medina, which has an abundance of sweet water wells. The Holy Prophet^sa stayed there on his journey towards the Battle of Badr.

There were two different caravans; one, a trading caravan that left by taking a different route, however this other caravan had come from Mecca with the intention of battle and it was against them that the battle took place at Badr. The Holy Prophet^sa left medina in pursuit of the trading caravan and to find out what their intentions were and was not aware that an actual army was also approaching. In any case, Hazrat Talha^ra and Hazrat Saeed^ra did not participate in the Battle of Badr. However, the Holy Prophet^sa granted them a share of the spoils of this battle and thus they were also counted amongst the Badri Companions. (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, pp. 292-293, Saeed bin Zaid wa min Bani Adiyy bin Kaab bin Lu‘ayy, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) (Al-Sirat al-Nabawiyyah alaa Daw al-Quran wa al-Sunnah, Vol. 2, p. 123) (Farhang Sirat, p. 75, Zawwar Academy Publications, Karachi, 2003)

Hazrat Saeed^ra bin Zaid was among the Asharah Mubashsharah, i.e. the ten fortunate companions who were given the glad tidings of paradise by the Holy Prophet^sa during his lifetime.

Hazrat Abdur Rahman^ra bin Auf relates that the Holy Prophet^sa mentioned each of the following names of those given the glad tidings of paradise: Hazrat Abu Bakr^ra, Hazrat Umar^ra, Hazrat Uthman^ra, Hazrat Ali^ra, Hazrat Talha^ra, Hazrat Zubair^ra, Hazrat Abdur Rahman^ra bin Auf, Hazrat Saad bin Abi Waqas^ra, Hazrat Saeed^ra bin Zaid and Hazrat Abu Ubaidah bin Jarah^ra. (Roshan Sitarey az Ghulam Bari Saif Sahib, Vol. 2, p. 155)

Hazrat Saeed^ra bin Zaid narrates:

“I bear testimony that nine individuals are paradise-bound, but if I give the same testimony about the tenth, it would not be a sin on my part to do so.” Hazrat Saeed^ra bin Zaid was asked how exactly, to which he replied, “We were on mount Hira with the Holy Prophet^sa and it began shaking. The Holy Prophet^sa then said, ‘Remain still O Hira for a prophet or siddeeq [truthful one] or a shaheed [martyr] stands upon you.’” A person then asked, “Who are the ten paradise-bound?” Hazrat Saeed^ra bin Zaid answered, “The Holy Prophet^sa, Hazrat Abu Bakr^ra, Hazrat Umar^ra, Hazrat Uthman^ra, Hazrat Ali^ra, Hazrat Talha^ra, Hazrat Zubair^ra, Hazrat Saad bin Abi Waqas^ra and Hazrat Abdur Rahman bin Auf^ra.” They asked, “Who is the tenth?” Hazrat Saeed^ra bin Zaid replied, “Me.” (Sunan al-Tirmidhi, Abwab Manaqib Abi al-A‘war wa asma, Saeed bin Zaid, Hadith 3757) (Usdul Ghabah, Vol. 2, p. 478, Saeed bin Zaid, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003)

Hazrat Saeed^ra bin Jubair relates that Hazrat Abu Bakr^ra, Hazrat Umar^ra, Hazrat Uthman^ra, Hazrat Ali^ra, Hazrat Talha^ra, Hazrat Zubair^ra, Hazrat Saad bin Abi Waqas^ra, Hazrat Abdur Rahman bin Auf^ra and Hazrat Saeed bin Zaid^ra would always be in front of the Holy Prophet^sa in the battlefield, in other words, they would be keeping guard and during prayer, they would stand behind him. (Usdul Ghabah, Vol. 2, p. 478, Saeed bin Zaid, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003)

Hakeem bin Muhammad relates from his father that he saw Hazrat Saeed^ra bin Zaid wearing a ring with a verse of the Holy Quran inscribed in it. (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, pp. 294, Saeed bin Zaid wa min Bani Adiyy bin Kaab bin Lu‘ayy, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

During the Khilafat of Hazrat Umar^ra, when the actual battle began in Syria, Hazrat Saeed^ra bin Zaid was appointed under Hazrat Abu Ubaidah^ra as the general of some infantrymen. He displayed extraordinary bravery and determination during the siege of Damascus and in the decisive battle of Yarmuk. During battle, Harat Saeed^ra bin Zaid was appointed as the governor of Damascus. However, he wrote to Hazrat Abu Ubaidah^ra stating, “I cannot allow for you to participate in the Jihad whilst I be left deprived of it. Therefore, as soon as the letter is received, you should appoint someone else to this post so that I can join you as soon as possible.” Thus, with little choice, Hazrat Abu Ubaidah^ra sent Yazid bin Abi Sufyan and Hazrat Saeed^ra bin Zaid then returned to the battle once more. (Roshan Sitarey az Ghulam Bari Saif, Vol. 2, p. 164) (Siyar as-Sahabah, Vol. 2, p. 138, Saeed bin Zaid, Darul Ishaat)

Hazrat Saeed^ra bin Zaid witnessed many revolutions and countless wars lifetime. Also, owing to his piety and righteousness he would never involve himself in quarrels, but even then, he would not hesitate in expressing his opinion in a certain matter.

After Hazrat Uthman^ra was martyred, Hazrat Saeed^ra bin Zaid would often say in the Kufa mosque, “It would be of no surprise if the Uhud Mountain were to tremble due to what you people did.” (Siyar as-Sahabah, Vol. 2, p. 139, Saeed bin Zaid, Darul Ishaat)

Similarly, one day, whilst in the Kufa mosque, Mughirah bin Shu‘bah uttered something against the honour of Hazrat Ali^ra. Hazrat Saeed^ra bin Zaid thereupon stated, “O Mughirah bin Shu‘bah, O Mughirah bin Shu‘bah, O Mughirah bin Shu‘bah, I heard the Holy Prophet^sa say that ten people will be in paradise and Hazrat Ali^ra was among them.” (Roshan Sitarey az Ghulam Bari Saif, Vol. 2, p. 165)

Hazrat Saeed^ra bin Zaid would often have his prayers answered. On one occasion, he was accused of appropriating land, the details of which is as follows. Adjacent to the land of Hazrat Saeed^ra bin Zaid was that of a lady named Arwa bint Uwais. She complained to Marwan bin Hakam, the governor of Medina appointed by Hazrat Muawiyah^ra, that Hazrat Saeed^ra had wrongly seized her land. Marwan appointed some people to investigate the matter. Hazrat Saeed^ra bin Zaid answered them, “Do you really think that I could commit such a wrongful act after hearing the Holy Prophet^sa say that he who unjustly takes control of even a hand’s-breadth of land will be made to wear the collar equal to the weight of seven lands around his neck on the Day of Judgement?” Thereafter, he prayed, “O Allah, if Arwa is lying, make it so that she loses her sight before her death and her grave lies in the well of her house.” Hence, it is recorded that she lost her sight and as she was walking one day, she fell and died in her own well. This was then made an idiom and the people of Medina would say:

أَعْمَاکَ اللّٰہُ کَمَا أَعْمٰى اَرْوٰى

“May Allah blind you as He blinded Arwa.” (Usdul Ghabah, Vol. 2, p. 477, Saeed bin Zaid, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003) (Roshan Sitarey az Ghulam Bari Saif, Vol. 2, pp. 164-165)

Hazrat Saeed^ra bin Zaid passed away on a Friday of the year 50 AH or 51 AH, at approximately the age of 70. According to some narrations, his age was above 70 at the time of his demise. He lived in Aqiq which was in the surrounding area of Medina. In the Arab lands, Aqiq was the name of a number of valleys, among which the most important was the valley of Medina called Aqiq, which extended from the south-west of Medina to the north-east and in which all other valleys of Medina are found.

Hazrat Abdullah bin Umar^ra was preparing for the Friday prayer when he heard the news of the demise of Hazrat Saeed^ra bin Zaid. He therefore did not proceed to the Friday prayer and immediately set towards Aqiq. Hazrat Saad bin Abi Waqas^ra washed the body and had it taken on the shoulders of the people to Medina. Hazrat Abdullah bin Umar^ra then led the funeral prayer and he was buried in Medina. (Usdul Ghabah, Vol. 2, p. 478, Saeed bin Zaid, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003) (Siyar as-Sahabah, Vol. 2, p. 138, Saeed bin Zaid, Dar-ul-Ishaat) (Farhang Sirat, p. 204, Zawwar Academy Publications, Karachi, 2003)

According to another account, Hazrat Abdullah bin Umar^ra was preparing for the Friday prayer when he heard news of the demise of Hazrat Saeed^ra bin Zaid, but he did not go for the Friday prayer. He instead made his way to him and washed his body, applied perfume and led his funeral prayer. Hazrat Aisha bint Saad^ra relates that Hazrat Saad bin Abi Waqas^ra was the one who washed the body of Hazrat Saeed^ra bin Zaid and applied perfume. He then returned home and washed himself. Then, as he came out of his home, he said, “I did not wash myself due to washing the body of Hazrat Saeed^ra bin Zaid, rather I did so because of the heat.” Hazrat Abdullah bin Umar^ra led the funeral prayer of Hazrat Saeed^ra bin Zaid. Hazrat Saad bin Abi Waqas^ra and Hazrat Abdullah bin Umar^ra both went down into the grave, i.e. in the burial place, to place the body. (Usdul Ghabah, Vol. 2, p. 478, Saeed bin Zaid, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003) (Siyar as-Sahabah, Vol. 2, p. 138, Saeed bin Zaid, Darul Ishaat)

Hazrat Saeed^ra bin Zaid married ten times in total, at different times, during his life and had 13 sons and 19 daughters from all his marriages. (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 292, Saeed bin Zaid wa min Bani Adiyy bin Kaab bin Lu‘ayy, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) (Siyar as-Sahabah, Vol. 2, p. 140, Saeed bin Zaid, Darul Ishaat, Karachi)

The next companion is Hazrat Abdur Rahman^ra bin Auf, whose account I will mention briefly for now. During the period of jahiliyyah, Hazrat Abdur Rahman^ra bin Auf’s name was Abd Amr and according to another narration was Abdul Ka‘bah. After accepting Islam, the Holy Prophet^sa changed his name to Abdur Rahman. He belonged to the tribe Banu Zuhrah bin Kilab. (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 92, Abdur Rahman bin Auf, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

Sahlah bint Asim relates that he was of a fair complexion, with beautiful eyes and long eyelashes. He had a long nose and his canine teeth were also long. His hair fell down to his ears, he had a long neck, strong wrists and large fingers. (Al-Isti‘ab, Vol. 2, p. 847, Abdur Rahman bin Auf, Dar-ul-Jeel, Beirut)

Ibrahim bin Saad relates from his father that Hazrat Abdur Rahman^ra bin Auf was very tall and had a white complexion with a hint of red. He was extremely handsome and had soft skin and did not use any hair-dye. It said that he had a limp in his leg, which happened after sustaining an injury in Uhud whilst fighting in the way of the truth. (Al-Isabah Fi Tamyeez al-Sahabah, Vol. 4, p. 292, Abdur Rahman bin Auf, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1995)

Hazrat Abdur Rahman^ra bin Auf was amongst those ten companions who were given the glad tiding of paradise during their lifetime. He was also amongst those six companions whom Hazrat Umar^ra had appointed to be part of the committee to elect the next Khalifa. Regarding these individuals, Hazrat Umar^ra stated, “At the time of his demise, the Holy Prophet^sa was pleased with them.” (Al-Isabah Fi Tamyeez al-Sahabah, Vol. 4, p. 290, Abdur Rahman bin Auf, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1995)

Hazrat Abdur Rahman^ra bin Auf was born ten years after Aam al-Fil, i.e. the Year of the Elephant. Hazrat Abdur Rahman^ra bin Auf is amongst those very few individuals who had declared alcohol unlawful for themselves even during the period of jahiliyyah, i.e. prior to the advent of Islam. Hazrat Abdur Rahman^ra bin Auf had accepted Islam after being preached by Hazrat Abu Bakr^ra even before the Holy Prophet^sa established Dar-e-Arqam as the centre of Islam. Hazrat Abdur Rahman^ra bin Auf took part in both migrations to Abyssinia. (Roshan Sitarey az Ghulam Bari Saif, pp. 103-104) (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 92, Abdur Rahman bin Auf, Dar-ul-Kutub al-Ilmiyyah, Beirut)

There is a narration in Sahih Bukhari in which Hazrat Abdur Rahman^ra bin Auf relates that when he arrived in Medina, the Holy Prophet^sa established a bond of brotherhood between him and Saad^ra bin Rabi. (This narration has been mentioned in reference to Saad^ra bin Rabi as well, however I shall mention it again.) Upon this, Saad^ra bin Rabi stated, “I am the wealthiest amongst the Ansar, therefore I shall give you half of my wealth and whichever of my two wives you like, I will separate from her for you. Once her iddat [a fixed period of time before a women can remarry] has passed, you can marry her.” Hazrat Abdur Rahman^ra bin Auf replied to Hazrat Saad^ra bin Rabi that Allah the Almighty may bless his family and wealth, but he did not require anything for all he needed to know from him was whether there was a marketplace where people could trade. Hazrat Saad^ra informed him that there was a marketplace of the Banu Qaynuqah.

Subsequently, early next morning, Hazrat Abdur Rahman^ra bin Auf went there and carried out some trade and acquired some cheese and clarified butter as profit. He then returned to Hazrat Saad^ra bin Rabi’s house. Similarly, he went to the marketplace every morning and made profit from his trade. Not long had passed that once, Hazrat Abdur Rahman^ra bin Auf came before the Holy Prophet^sa and had a mark of saffron on him. And so, the Holy Prophet^sa asked if he had married and he replied in the affirmative. The Holy Prophet^sa enquired who he got married to and he replied that it was with a woman belonging to the Ansar. The Holy Prophet^sa then asked how much dowry he had given and he stated that he gave gold the size of a nugget, or he perhaps said a nugget of gold. Upon this, the Holy Prophet^sa stated that he should hold a walima [a ceremony after the consummation of marriage], even if it be by offering a single sheep. (Sahih al-Bukhari, Kitab-ul-Buyu‘, Bab Qaul Allah Wa Ahallallahu al-Bai‘a…’, Hadith 2048-2049)

Hazrat Abdur Rahman^ra bin Auf relates that he experienced a time whereby even if he picked up a stone, he would expect to find gold or silver under it. In other words, Allah the Almighty had blessed his trade in abundance. (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 93, Abdur Rahman bin Auf, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

Hazrat Abdur Rahman^ra bin Auf participated in all the battles alongside the Holy Prophet^sa, including the Battle of Badr and Uhud. (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 95, Abdur Rahman bin Auf, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

Relating an account from the Battle of Badr, Hazrat Abdur Rahman^ra bin Auf relates:

“I was standing in the rows for battle on the day of Badr. When I looked to my right and left, I saw two Ansari youths standing on either side of me, who were very young in age. At that moment, I wished that I was in between two people who were more mature and stronger. Thereupon, one of the youths nudged my hand and asked, ‘O my uncle! Do you recognise Abu Jahl?’ to which I said, ‘O my nephew, why is it that you ask?’ The young boy replied, ‘I heard that he would use foul language for the Holy Prophet^sa. I swear by the One in Whose hands is my life, if I see him, I will not let him out of my sight until the one who is destined to die from among us perishes.’ I was astonished by this reply. Then the other boy also tapped my hand and made the same enquiry. A short while passed when I saw Abu Jahl walking between the ranks. I said to the two young boys that there was the one about whom they enquired. Immediately the two youths drew their swords and cutting the ranks pounced on Abu Jahl and killed him. They then returned to inform the Holy Prophet^sa of the news. The Holy Prophet^sa asked which one from among them killed him? They both laid claim to the kill. The Holy Prophet^sa then asked whether they had wiped their swords after they had killed him? They replied in the negative. The Holy Prophet^sa then inspected their swords and said that both of them had in fact killed him. The Holy Prophet^sa then said that the spoils of war would be given to Muaz bin Amr bin Jamooh. Both youth had the same name; one was Muaz bin Afraa and the other was Muaz bin Amr bin Jamooh.” This is a narration from Bukhari.

I have previously presented the clarification in relation Abu Jahl’s killing but will mention it once again. According to some narrations, the two sons of Afraa, Mu‘awwiz and Muaz severely wounded Abu Jahl to the extent that he was on the brink of death and afterwards Hazrat Abdullah^ra bin Masud severed his head. Imam Ibn Hajar has also stated the possibility that, “After Muaz bin Amr and Muaz bin Afraa attacked Abu Jahl, Mu’awwiz bin Afraa may have also attacked him as well.” This has been mentioned in the commentary of Bukhari, Fath-ul-Bari. (Sahih al-Bukhari, Kitab Fard al-Khumus, Bab Man lam Yakhmus al-Aslab, Hadith 3141, Kitabul Maghazi, Bab Qatl Abi Jahl, Hadith 3961-3962) (Fath-ul-Bari Sharh Sahih Bukhari, Vol. 7, pp. 295-96, Al-Maktabah al-Salafiyyah)

Whilst mentioning this same account, Hazrat Musleh-e-Maud^ra has explained it in the following manner:

“Whilst Abu Jahl, who was the leader of the whole of Mecca and the commander of the Meccan army, was arranging the rows of his army for battle, Hazrat Abdur Rahman^ra bin Auf, an experienced general, states that he looked to his right and to his left to see what kind of support he had. He found to his amazement, that he had only two young boys from the Ansar on his flanks, who were around 15 or 16 years of age. His heart sank and he said to himself, ‘Today I will not be able to carry out what my heart yearns for because unfortunately I have two inexperienced youths on either side of me. Moreover, they belong to the Ansar and thus are completely inexperienced in the art of war.’”

Hazrat Musleh-e-Maud^ra further relates:

“Hazrat Abdur Rahman^ra bin Auf had hardly finished saying this to himself when one of the boys touched his side with his elbow. Assuming that he wanted to say something to him, he turned towards him and he said, ‘O my Uncle, can you crouch a little more for I wish to say something in your ear, lest my companion hears me.’ Hazrat Abdur Rahman^ra bin Auf states that as he bent down to hear him, the youth said, ‘Which one is Abu Jahl, who used to cause pain and torment the Holy Prophet^sa. Uncle, I wish to fight him; tell me where he is.’ Hazrat Abdur Rahman^ra bin Auf had not yet replied to this youth’s enquiry, when his attention was similarly drawn by the boy on the other side, who tapped his elbow and asked him the same question, ‘O Uncle, which one is Abu Jahl, who used to cause pain and torment the Holy Prophet^sa? I wish to kill him today.’

“Hazrat Abdur Rahman^ra bin Auf states that despite being a seasoned soldier, he did not think that even he would be able to kill Abu Jahl, who was not only the commander of the enemy but was surrounded by such experienced and skilled soldiers. Hazrat Abdur Rahman^ra bin Auf raised his finger to point at Abu Jahl for both of them and said, ‘There is Abu Jahl, who is armed to the teeth and standing behind the lines protected by those strong and fearless generals, with drawn swords.’ By this, Hazrat Abdur Rahman^ra bin Auf meant that to do such a thing was impossible for such inexperienced youth. However, he had not even dropped his finger, when the two boys dashed into the enemy ranks like an eagle catches its prey, making straight for their chosen target. Ikramah, the son of Abu Jahl, was standing in front of him, who was also a very experienced and fearless general, however, the two Ansari youth went so suddenly that no one could even react quick enough to find out why they were advancing ahead and quickly reached the guards in order to attack Abu Jahl. Their attack was so swift and sudden that the soldiers stood at guard could not even bring down their unsheathed swords, except for one and he cut the arm off of one the Ansari boys. However, those who are ready and willing to sacrifice their life, what can a severed arm do to stop them? The two youths pounced with such force upon those stood at guard just like a rock falls from a mountain and ultimately attacked Abu Jahl, killing the commander of the enemy even before the battle had commenced.

“Hazrat Abdullah^ra bin Masud states that towards the end of the battle, he arrived at the location where Abu Jahl was on the floor and breathing his last. Hazrat Abdullah^ra bin Masud enquired his condition and Abu Jahl responded, ‘I am dying but in a state of anguish. Death is nothing significant, but the most regretful thing is that before I could even fulfil what my heart desired, I was attacked by two youth of the Ansar.’ The people of Mecca would consider the Ansar to be very lowly people hence he was dying in a state of anguish for he had been slain by two youths of the Ansar. He then said to Abdullah^ra bin Masud, ‘I am in extreme pain. Do me a favour, sever my head with one single blow of your sword, but ensure that you cut my head from the lower part of the neck because the neck cut in this manner is the sign of slain general.’ Although Hazrat Abdullah^ra bin Masud accepted this request of his to kill him and cut short his pain, but severed his head in a way that it was closer to his chin. In other words, even at the time of his death, this desire of his went unfulfilled, i.e. to have his head severed in a manner where his neck would remain long.” (Tafsir-e-Kabir, Vol. 8, p. 100)

Hazrat Musleh-e-Maud^ra has related this account in regard to the subject of sacrifice in that even the children were filled with such deep love and affection for the Holy Prophet^sa and how they sought to take revenge against those who opposed the Holy Prophet^sa.

This account has been related a few times before as well, but in any case, such was their level of sacrifice and love and affection for the Holy Prophet^sa that they did not even have any concern for their own lives. I will insha-Allah continue to relate the accounts of Hazrat Abdur Rahman^ra bin Auf in the future sermon.

(Original Urdu published in Al Fazl International, 3 July 2020, pp. 5-9. Translated by The Review of Religions.)

Khuddam UK hold national Racial Equality Classes

Alhakam

10th July 2020

Khuddam UK hold national Racial Equality Classes

Qamar Ahmed Zafar, Missionary, UK

Majlis Khuddam-ul-Ahmadiyya UK, which has over 10,000 members, is holding nationwide educational classes to enlighten Muslim youth about the teachings of Islam on racial equality.

The campaign, called ILM (Innocent Lives Matter) finds its inspiration from the teachings of the Holy Quran, that killing one innocent person is akin to killing all of mankind. The word “ilm”, much like the abbreviation above, in Arabic means knowledge.

Therefore, Majlis Khuddam-ul-Ahmadiyya UK hopes to enlighten the Muslim youth about racial equality through education. This comes following recent protests in the USA and around the world calling for racial equality.

Majlis Khuddam-ul-Ahmadiyya UK is trying to tackle the root problem of racism and remove the ideology of inequality in the minds of the Muslim youth through these classes.

Farhad Ahmad Sahib, a missionary in the UK, says:

“It is imperative that the future generations grow up with a true understanding of equality across the board. The founder of Islam, Prophet Muhammad, peace be upon him, said that all people are born equal and that a white is not superior to a black and black is not superior to a white. We aim to educate the youth that if you can excel in one thing above others, then that is piety and being a good productive citizen.

“His Holiness, Hazrat Mirza Masroor Ahmad, Khalifatul Masih V^aa said:

‘Islam proclaims that all people are born equal, no matter where they hail from or the colour of their skin.’”

In the recent lockdown, Majlis Khuddam-ul-Ahmadiyya UK has dedicated their response services to not only Muslims or people of Asian heritage, but has been helping everyone who is in need.

Anas Ahmad Rana Sahib says:

“We have so far helped over 14,000 British households regardless of their colour, background and faith. We have also prioritised our NHS heroes and have supplied over 4,400 NHS staff with PPE and food packs.”

Majlis Khuddam-ul-Ahmadiyya UK has been working hard across various campaigns during 2019-2020. Through their efforts, they have donated 7,700 kg of food and 4,100 kg of clothes, made 4,000 welfare visits, donated 750 units of blood, planted 37,000 trees and much more alongside holding charity runs known as the Charity Challenge to raise more than a million pounds for British charities.

During the coronavirus pandemic, Majlis Khuddam-ul-Ahmadiyya UK has helped 14,000 households, 23 charities and food banks, 20 local councils and 4,400 NHS staff.

Majlis Khuddam-ul-Ahmadiyya UK is also holding regular classes and hosting online content reaching the masses.

Absolute certainty in a strange and uncertain time

Ahmadiyya

Alhakam

3rd July 2020

Absolute certainty in a strange and uncertain time

With many major events on the Ahmadiyya Jamaat’s calendar cancelled or postponed, the future remains uncertain. Covid-19 has created a strange aura, wherein governments are, at times, having to form laws and impose restrictions as and when trajectories on graphs dictate.

In the UK, while some shops have opened, the limits being enforced are not very encouraging to shoppers. One tends to shop only when a dire need arises. While workplaces that off er a safe environment have opened up, for many, the job situation is uncertain – the question remains when one will return to work or whether one will return at all.

Jalsa Salana UK – which serves as the central Jalsa Salana for the worldwide Ahmadiyya Muslim Community – has officially been cancelled this year. While this has brought a sense of sadness to many Ahmadis worldwide, it is a great chance to reflect on the lessons learnt during this magnificent event.

Over the course of the three-day event, Ahmadis have the chance to unite in one place and display their loyalty to God. Not only this, but also to better equip themselves with the purpose of the Holy Prophet’s^sa mission and their responsibilities as followers of the Promised Messiah^as.

Since the beginning of lockdown in many countries of the world, official departments of the global Ahmadiyya Jamaat have taken to social media to achieve this very purpose – to educate everyone about the mission of this divine Jamaat.

It has been a unique sight to see Ahmadis engage in online Quran classes, dars-ul-Quran, academic seminars for the youth and jalsas throughout the world. Al Hakam has had the good fortune of covering such events.

However, there have been many more events across the globe than have been given coverage.

Jalsa Salana UK is not happening this year, but many of us have been using the time in lockdown positively in developing a stronger bond with our Lord and gaining a better understanding of what we believe in, something that we can and should continue as life begins to take on a more familiar form.

Tuning in to MTA and reading the latest articles by official Jamaat departments is of course a positive thing, helping us all towards the right direction, but the practical application of what we learn through such platforms rests on our shoulders as individuals.

Hazrat Khalifatul Masih^aa has repeatedly said that we must listen to Jalsa speeches and enjoy the atmosphere of unity, however, while it is positive in the moment, it is not sufficient if we return to our homes having forgotten or disregarded everything we learnt.

Thus, Huzoor^aa always draws us towards the continuous practical implementation side of enjoying the Jalsa, which obviously has a lasting effect.

Therefore, Jalsa or no Jalsa, as Ahmadi Muslims, we have pledged to live a consistent life of loyalty to our faith, Khalifatul Masih and the founder of the Ahmadiyya Jamaat, Hazrat Mirza Ghulam Ahmad^as. This is a goal that we must aspire for.

Indeed, it saddens us that we will not be able to see our beloved Imam^aa during the annual convention of the global Ahmadiyya family. Although through MTA, we are able to see our Imam^aa on our screens every Friday, we relish the thought of offering prayers behind our Imam^aa and once again sitting in his august company.

This is a time when not only do we pray for ourselves and the triumph of Islam Ahmadiyyat, but also for the prosperity and the long, healthy life of our beloved Imam. After all, there are very few leaders in the world who offer so much of their valuable time for their followers, collectively and individually.

This is a time when many of us are reminiscing those beautiful moments we spent in his midst, whether it was collectively with other Ahmadis or in a private audience. We recall those blissful occasions and pray that we may see them again.

Someone once said, “I used to think that the community members loved their leader, but now I have found that the Khalifa loves his followers even more.”

We recall those moments in Huzoor’s^aa blessed company and pray for them to quickly become a reality once again, but what can easily be forgotten is how much Huzoor^aa cherishes those moments when he meets his followers.

Of the many aspects that make this evident, the loving welcome Huzoor^aa gives us all as we enter his office is enough to prove this. So while this has been an uncertain and ambiguous time for us all, we can only imagine how it must be for Hazrat Amirul Momineen^aa. Therefore, even more than before, we must continue to pray for the long and healthy life of Hazrat Khalifatul Masih V^aa and make a promise to ourselves to remain loyal to him more than ever before.

When life returns to normality, nay, from this moment on, let us reaffirm our oaths, that we will give precedence to our faith over all worldly objects and that we will be ready to sacrifice our life, wealth, time and honour for the sake of our faith, country and nation; we will remain loyal to the institution of Khilafat and obey Hazrat Khalifatul Masih in everything good he may require of us.

May Allah quickly bring this trying time to an end so that we – the servants of His Messiah^as – may rise to the occasion and display utmost loyalty to our Imam^aa in a time of total materialism and irreligiousness. May Allah safeguard our faith and enable us all to be a part of the revival of Islam. Amin

Where stars descend – Chapter 1 (Tawakkul) – Part II

EXCLUSIVE
Where stars descend

Alhakam

3rd July 2020

Where stars descend – Chapter 1 (Tawakkul) – Part II

Asif M Basit

Click here for Part I

Each and every word of Huzoor^aa is precious to us, but there [in my office amidst the Baitul Futuh fire] lay a precious treasure trove of guidance on a daily basis. The thought of those letters stuck in mind as I watched the smoke rise higher and higher. On a few occasions, when the smoke blew big puffs in the air, I saw shreds of paper floating among the ashes in the sky above, as a result of which my heart began to sink. I prayed to God, “Ya Allah! Don’t let these letters be those written by your beloved one!”

I was tormenting myself as the thought arose many a time to have those letters scanned and preserved but with that the response was always, “Insha–Allah, some day.”

The lesson I learnt that day was that as soon as I received a letter or response from Huzoor^aa, I would immediately make a copy of it. We tend to think that we have sufficient time, but the time of a nation and the time of an individual are two separate dimensions. Where the matter involves God’s chosen one, the concept of time and space takes a different form. We should never equate the time of the Jamaat with our own personal time. Our personal time is of no value when compared to the precious time of the Jamaat. One second wasted in the service of the Jamaat could make us answerable to future generations.

With those thoughts, I stood silently, watching the smoke bellow above the Baitul Futuh horizon.

In the evening, the programme Rah-e-Huda was to broadcast live on MTA, but the staff at Baitul Futuh told us that until further notice, no one could enter the complex as it was unclear whether the fire had stopped spreading or whether it had taken a different course. Under the circumstances, I pursued the proper protocol in cancelling the live broadcast and the decision was made to repeat the previous show as there were no recording facilities.

Then, we received news that the fire had reached the MTA library. After hearing this, we all went into shock. I had only just received the news, when my mobile phone rang. I looked at my phone and I saw, “Private secretary”, which usually only means one thing: urgent!

I immediately picked up my phone and Munir Javed Sahib said something which was short, yet comprehensive. “Huzoor is calling you.”

Without a second thought, I rushed to my car and raced towards the Fazl Mosque in Putney, where Hazrat Amirul Momineen^aa resided at the time. Alhamdolillah, I had parked my car, albeit by mere chance, at a place that allowed me to easily access the road to the Fazl Mosque. On such occasions, it has been the sheer grace of God that the notorious traffic of London has never caused any hindrance. Within twelve to fifteen minutes, I was standing in the private secretary’s office.

Munir Javed Sahib told me that Huzoor^aa had just left the office for his residence, but said that he would notify Huzoor^aa. After ten minutes or so, the light bulb outside Huzoor’s office lit up, which meant that Huzoor^aa was now in his office. The words below are what Huzoor^aa said to me as I entered the office (the crux of which I have preserved):

Huzoor^aa asked, “What’s the matter? You seem worried?” I replied, “The fire spread to such an extent that it has engulfed our [MTA] library.”

“So what? Incidents like this do not halt the work and duties of jamaats.”

With anguish in my voice, I replied, “Huzoor, the library stored programmes of the Khulafa, which has now probably burnt to ashes”.

Huzoor^aa said, “The Promised Messiah^as recorded his voice on a gramophone. You know this, right? We lost that too. What could be more precious to us than that? But the progress of the Jamaat did not stop; we carried on. Don’t you agree?”

I replied, “Yes Huzoor. That is true”.

What more could I say? I didn’t have the audacity to say that this thought didn’t even cross my mind when we had just stood there in mourning. Huzoor^aa then asked, “Do you know how to put out a fire?” “No Huzoor.” He asked again, “Would they have let you enter the complex in order to extinguish the fire?” “No Huzoor.”

“Then you should have immediately come to the Fazl Mosque and set up the studios here. The MTA staff should have assembled here and planned a way forward to avoid any disruption to MTA’s broadcast.”

The feeling of shame and regret felt at such an occasion can neither be described, nor is there any need to. You can probably imagine how I felt. I apologised to Huzoor^aa, after which he immediately instructed:

“Now prepare a news bulletin for MTA. But you have probably not even eaten anything. I can tell from your face that you are hungry and thirsty. First of all, go and have something to eat, then prepare this bulletin and bring it back to me.”

I left the office. My heart was filled with love and emotion for Huzoor^aa. Even in such circumstances, the hunger and thirst of an unworthy and undeserving servant still mattered for Huzoor^aa.

In keeping with Huzoor’s instruction, I ate a biscuit from a plate that lay before me in the waiting room and sat down to compose the report. It was crucial that I fact-checked the details from credible sources, for instance, the time the fire started, where it reached and whether it was still spreading or not.

Having acquired the relevant information from credible sources I prepared the report to be read out on MTA. Many renowned media outlets provided coverage to the fire. Ahmadis around the world were worried due to the outbreak of the fire. It was probably due to this concern that Huzoor^aa had the news bulletin prepared under his direct supervision. After I prepared the report, I presented it to Huzoor^aa. Huzoor^aa carefully read the text. Huzoor^aa made a phone call himself enquiring about the latest on the fire. Before handing back the report, Huzoor^aa made one amendment.

There was a line that said, “According to the London Fire Brigade, the fire is under control and efforts are being made to extinguish the fire”. Huzoor^aa added the following words before this statement: “With the grace of Allah…”

Huzoor^aa then remarked, “They would never have done anything themselves”.

I then mentioned to Huzoor^aa that we were not broadcasting Rah-e-Huda live and instead we had planned to play the previous week’s recording. Huzoor^aa replied:

“The programme will be aired live! Have the studios here [in the Fazl Mosque] prepared immediately and have your team ready. The work of the Jamaat never stops for petty issues.”

Huzoor’s vision can never be predicted. What we considered to be a state of emergency, with everyone panicking, was in fact a proof of Huzoor^aa being a chosen one of God. His sight is set far into the horizon whereas all we see before us are clouds and smoke. The anxiety began again, not because of any emergency, but in wanting to fulfill Huzoor’s command in a very short space of time.

The report was eventually broadcast on MTA. Rah-e-Huda was also broadcast live, later that evening. The programme invites people to call in and sure enough, people called in more than ever before. Not only did they ask questions, but we received many calls merely expressing their concern over the news of the fire, which, like wildfire, had spread all over the worldwide press and media. Towards the end of the programme, the report was read out once again and viewers were notified of the latest updates.

Towards the end of the programme, I went downstairs with the intention of informing Huzoor^aa that the broadcast had gone smoothly. But as I approached the last few steps, I realised that Huzoor^aa was seated in Mahmood Hall among guests who had travelled from abroad to meet Huzoor^aa. It was almost time for Maghrib prayer. I stood outside the door of Mahmood Hall, where it was anticipated that Huzoor^aa would go to lead the prayer.

We could hear Huzoor’s voice through the audio system as well as the guests. The Khuddam and Atfal were very fortunate to have spent so much time with their Imam. They asked questions, to which Huzoor^aa gave them answers. Huzoor^aa carefully listened to their problems and guided them, as well as giving them advice. They were all ecstatic at the fact that they were able to converse with Huzoor^aa as well as having been in his blessed presence.

There was no sign of sorrow or anguish from the tragedy that struck only a few hours earlier. It was this that reminded me that the Khalifa’s eyes were set on the grace and blessings of Allah and that is what he beseeched. How, then, can the Jamaat that follows in the footsteps of a person so exalted in the field of tawakkul [trust in God] ever be deemed weak? It is the example that every Ahmadi follows and should follow.

In the following Friday Sermon, Huzoor^aa informed every one of the details of the Baitul Futuh fire. In this manner, Huzoor^aa gave everyone strength and elevated everyone towards the level of tawakkul that God Almighty has bestowed upon him. He instructed everyone to mould themselves in a manner that enabled them to absorb the blessings of Allah and keep their goals high.

A few years ago, “law-enforcers” in Pakistan stormed the Tahrik-e-Jadid offices in Rabwah and without any reason, arrested innocent employees and missionaries of the Jamaat. That very morning, I had a mulaqat with Huzoor^aa and again had the opportunity to witness the exalted level of tawakkul that Huzoor^aa possesses. Huzoor^aa was most certainly concerned and worried for his beloved Ahmadis, but it was not the only thing that had grasped Huzoor’s attention. His expectations and trust were completely with Allah.

A few moments later, a journalist would come and interview Huzoor^aa. The entire interview had one focal point that Huzoor^aa spoke on: tawakkul.

Huzoor^aa said that the oppressors may continue to oppress, but neither would we take the law into our own hands, nor would we respond to aggression with aggression. We put all our cries for help at the divine threshold. Although we do peacefully protest by means of the pen and media, but if we were to not do even this much, then we are indirectly supporting the oppressors. This was the gist of what Huzoor^aa said that day.

Talking about the oppression and persecution of Ahmadis reminds me of another incident, which shows Huzoor’s high standards of trust in Allah, foresight and unyielding resolve. This dates back to 2008, when Huzoor^aa instructed that the Jamaat be kept informed of the persecution of Ahmadis in Pakistan through a monthly MTA broadcast, “Persecution News”.

Preparations were made immediately and once the programme was ready for broadcast, it was sent to Huzoor^aa for approval. When the letter, which was sent to Huzoor^aa along with the recording, came back, it had a note on it. The note was very encouraging for all those who had participated. Huzoor^aa wrote:

“A very good effort! May Allah increase the standard even more. When is the next programme?”

This was very comforting for all of us. It spiritually uplift ed us. Without wasting a single moment, we proceeded with the next show, in which we decided to cover the discrimination against the citizens of Rabwah by the government of Pakistan by depriving them of basic civic amenities. We collated research and interviewed various senior members of the Jamaat in Rabwah and thereafter recorded the programme.

Accompanying me in the programme were Abid Waheed Khan Sahib and Mashood Iqbal Sahib (to cater for the English-speaking and Urdu-speaking audience respectively).

The programme was again sent to Huzoor^aa for approval. I sent the recording on a Monday and waited anxiously. That day I received no response. The following day was spent in anticipation, but I began thinking that it may be a long wait.

However, in the evening, Abid Khan Sahib, who had been on the panel of the programme, rang me and said that he had just had a mulaqat with Huzoor^aa and Huzoor^aa had not liked the programme. He also told me that Huzoor^aa had instructed that I meet Huzoor^aa straight away.

The next day was a Wednesday and as it was quite late, I could not request a mulaqat as the names had already been approved for the following day. Thus, I requested for a mulaqat the following day and was told that there were no official mulaqats on Thursdays and that there was no possibility before Saturday morning. Accordingly, I requested for a mulaqat for Saturday morning.

The anxiety in which I spent the 72 hours of Wednesday, Thursday and Friday cannot be translated into words. The thought that Huzoor^aa had taken out 30 minutes of his valuable time to watch our programme, which ended up being a means of discomfort for Huzoor^aa, left me in agony.

I became furious at my sense of satisfaction and started to lament myself that instead of celebrating the fact that Huzoor^aa was pleased with our first attempt, I should have spent the time in istighfar (seeking God’s forgiveness) and prayers. It wasn’t as if we had hit a milestone! It was Huzoor’s loving manner that he appreciated our effort.

In fact, it was a test of character! I realised that the next attempt should have been made with even more care and through a lot more prayers. Nonetheless, that was the state I was in during those very long hours.

I arrived at the Fazl Mosque on Saturday morning and my heart was racing. No matter how many times you may have met Huzoor^aa and conversed with him, it always seems like the first time. How long do we continue to act upon the valuable lessons Huzoor^aa gives us? Do we even remember each and every directive Huzoor^aa has given us? This is something we can only answer on an individual level. It is truly impossible to act upon every lesson we learn from Huzoor^aa without the grace and help of God. But this, in fact, was my first daftari mulaqat (official meeting) with Huzoor^aa and that too due to bringing him discomfort.

I began to recite all the prayers my mother had taught me as a child. Anyhow, those minutes felt like decades. Eventually I was called to Huzoor’s office.

As I entered Huzoor’s office, I was expecting an admonishment. My legs felt so weak that I thought to myself that if I collapsed right there and then, it could be more embarrassing than what had already happened. With my gaze down, I entered the room. But to my surprise, I heard a loving voice, “Hanji? Kiya kehtey ho?” (Yes, what brings you here?)

I could not think of anything other than to remain silent.

“It seems that you have spent these days extremely worried” I replied, “Yes Huzoor. All three days I have spent in utter shame”.

Huzoor^aa added, “Three days? Why not four days? I sent the message four days ago. You know, one can pray a lot more in times of distress.” (I also learnt a lesson here that one should not talk to Huzoor^aa on rough estimates, rather one should speak precisely.)

I responded, “Huzoor, the programme was not of a good standard. I sincerely apologise”.

Huzoor^aa then asked me, “In the first letter I wrote, ‘May Allah increase the standard even more’. I thought that you would come and ask me how to further improve?”

Now, I was lost for words. I had come with the expectation that I would be admonished. But I saw only the love, affection and kindness of Huzoor^aa. If only I could just express that had I known that that was Huzoor’s desire, then I would have literally come running. Thereafter, Huzoor^aa most affectionately instructed that we record the programme again and instructed:

“Never mention the oppression we are facing in a manner that suggests that it has weakened us. Never even think that the opposition we face can ever affect the progress of the Jamaat. What you say on television is reaching every Ahmadi so for this reason, you should carefully select your words so that the viewers can focus on remembering the blessings of Allah, as opposed to grieving over the injustices and trials.

“Now go back, re-record this programme and remember to mention the services the Jamaat in Pakistan has rendered and continues to render for their homeland. Tell everyone how, by the grace of God, the Jamaat has managed to provide facilities in such a small town that only the largest of cities can provide. Tell them how this community is more organised and far more helpful.”

Huzoor^aa then mentioned the names of a few people whom I should contact. I was relieved of all my fears, anxieties and worries. The only concern I had was that each and every word of Huzoor^aa during that mulaqat should be preserved. I hastily jotted down everything being said to me. I had never heard such concise and comprehensive words.

The words were few, but the meanings were vast. Huzoor^aa had given such wonderful insight into the matter that no aspect seemed to remain untouched.

Huzoor^aa then took a pause, which was most probably for me to note everything down carefully. As soon as I finished writing and looked up, Huzoor^aa said, “Bus? Chalo phir” (Is that all? Then off you go.)

In this manner, the mulaqat came to a close. However, it had been more than a mulaqat. It was a chapter in the lessons of life. It was a completely unique angle of looking at and understanding the persecution the Jamaat faces on a daily basis.

We see the wrongs done to us as wrong. However, what we fail to see is how this persecution is pushing us to excel and attain further triumphs. I spent most of my life in Rabwah. Many a time, I benefitted from the extraordinary facilities of Fazl-e-Umar Hospital there. I spent so much time studying in the Khilafat Library that I am forever indebted to the library and the staff there. I had the good fortune of being able to teach in a prominent institution like Nusrat Jehan Academy.

I witnessed before my eyes the spread of greenery throughout Rabwah. I experienced the spiritual and intellectual atmosphere of Rabwah. But never did I even think that there was a divine sign in each of those elements. It went from being a barren desert to a town buzzing with thousands of residents and visitors, bearing in it the facilities of a big city.

That mulaqat had shaken me to the core. I swear by God that the effect that mulaqat had on me is to this day fresh in my heart and mind and shall remain so; the reason being that during the mulaqat, I had the opportunity of seeing Huzoor’s farsightedness.

I also swear by God that on that occasion, I realised that by standing behind my Imam, who is a shield (as said by the Prophet Muhammad^sa), I possessed no fear of anything or anyone. Albeit with shame, but I do not hesitate in saying that maybe for the first time did my heart cry out an earnest prayer for Huzoor^aa like never before. My life and soul is laid down for him!

We spend our lives in vain searching for weak protection, when in fact, God Almighty has provided us with an ironclad form of protection in the form of Khilafat. If we hold fast to this, then we shall face no fear. It provides us security.

I can also say with complete honesty that on that day, I found out what the meaning of the word “inspiration” really is. By the grace of God, I also realised that if we want to find real inspiration, then we need not to look for any poet, artist or scientist, rather we have a man who has been commissioned by God with the spirit of truth to spread the truth to the corners of the world.

May God enable us to understand this and continue to live our lives by it. This individual who calls us towards God saves us from all forms of idol-worship and idolatry.

We recorded our programme again in line with Huzoor’s directives, mentioning the miraculous horticulture of Rabwah, the parks, housing, construction work, swimming pools, Nasir Fire Brigade Service, Ambulance Service and Tahir Heart Institute. In this manner, we mentioned all of this as homage to Allah and showed that it had all been done in the midst of opposition and persecution.

It was, however, a very brief glimpse of what the Jamaat had managed to achieve in such circumstances. Alhamdolillah, Huzoor^aa was pleased with the show and consequently, the appreciation of the general public grew.

It is my experience that whenever any MTA programme receives Huzoor’s attention, God Almighty blesses it in such a way that the people begin to appreciate it. It was this very programme that eventually evolved into Rah-e-Huda, the Urdu programme answering questions of Ahmadis and non-Ahmadis in regard to the teachings of the Promised Messiah, Hazrat Mirza Ghulam Ahmad^as. This very programme later went on to be broadcast live from the blessed village of Qadian and continues to do so.

At the end, I wish to say that Sir Muhammad Iqbal was a controversial figure. His thought may have been, and in fact was, subject to much confusion at times. But he once said something which was very apt:

“If you want to witness the true reflection of Islam, then you will see it in Qadian.”

I conclude my article with an amendment to this remark:

If you want to witness the true reflection of Islam, then look no further than the person of Hazrat Khalifatul Masih! The level of tawakkul, which the Holy Prophet Muhammad^sa and his humble servant, Hazrat Mirza Ghulam Ahmad^as wished to see in us, is practically personified in our Imam, Hazrat Khalifatul Masih V^aa.

May Allah enable us to comprehend this fact and follow the footsteps of Huzoor^aa. Amin

Absolute faith of the companions in the Promised Messiah a.s. and his prophethood

Responding to Allegations

Alhakam

3rd July 2020

According to opponents of the Promised Messiah and Mahdi, Hazrat Mirza Ghulam Ahmad^as, the absolute faith and certainty of the Companions^ra in the founder of the Ahmadiyya Jamaat is not significant because having complete trust in another person is not a proof of his truthfulness as the followers could be a victim of deception or might be mistaken. Opponents assert that the world is full of different individuals and illusionists and that many people confirm their honesty and go as far as sacrificing their lives for them.

Imagine for a moment that a person who claimed to be the Messiah of the age and the just arbitrator sent by Allah to settle religious disputes in the ummah, according to the prophecies, and announced that he was chosen to clear and remove the misconceptions spread in the followers of Islam; that he was appointed by God to prove the truth of Islam against all religions and refute the false beliefs of all other religions with irrefutable arguments; that he proclaimed that he was designated as a prophet for the service of Islam and that his prayers were accepted by Allah in abundance and He foretold him countless news and glad tidings of the future which were fulfilled on time; that God Almighty fulfilled the prayers of those who sincerely came under his obedience and the doors of revelation are opened for them and that God begins to love those who believe in him.

Then, if those who pledged allegiance to him observed that these things did not exist in that person and that those who sincerely followed him did not get the blessings that were claimed to be met, would they not have broken their pledges even after taking his Bai‘at and left him?

On the contrary, those who swore allegiance to this person, sat in his company and truly followed him all bore hardships from opponents across the world because of doing his Bai‘at. Moreover, their wives and children were separated from them. They were beaten and their properties were looted. Their businesses were destroyed. They were boycotted in the society. Some of them were even killed.

Despite all this, they adhered to the word of this man and offered all kinds of sacrifices day and night. Even today, the followers of the Promised Messiah^as are setting the same examples of sacrifice and resoluteness. Their commitment and unfaltering courage show that they witnessed all those things which were claimed by the Promised Messiah^as with their own eyes and this is clear proof of his truthfulness.

It should also be borne in mind that the Companions of the Promised Messiah^as did not consider him an ordinary person, but they believed in him after receiving guidance from God Almighty and becoming absolutely certain that he was divinely appointed, just as the earlier prophets and their companions believed in them.

In view of opponents, if it is a deception that the Companions of the Promised Messiah^as believed in him and considered him truthful, then the authenticity of all other prophets becomes doubtful and their followers also fall in the category of those who were deceived. Addressing the Holy Prophet^sa, Allah Almighty says:

قُلۡ ہٰذِہٖ سَبِیۡلِیۡۤ اَدۡعُوۡۤا اِلَی اللّٰہِ ۟ؔ عَلٰی بَصِیۡرَۃٍ اَنَا وَ مَنِ اتَّبَعَنِیۡ ؕ وَ سُبۡحٰنَ اللّٰہِ وَ مَاۤ اَنَا مِنَ الۡمُشۡرِکِیۡنَ

“Say, ‘This is my way: I call unto Allah on sure knowledge, I and those who follow me. And Holy is Allah; and I am not of those who associate gods with God.’” (Surah Yusuf, Ch.12: V.109)

In this verse the Holy Prophet^sa is represented as saying that his wont is to benefit by the signs of God, to believe in Him alone, and to eschew all forms of idolatry because he has received clear proof and sure knowledge from God. This shows that a blind and unthinking faith which is not based on sound arguments carries no weight.

A true Muslim, like his Master, the Holy Prophet^sa, should possess clear and irrefutable proofs and evidence to support and substantiate all his beliefs and doctrines. Mere hearsay or traditional belief is nothing. (Five Volume Commentary, Vol. 3, p. 1,476)

The follower of a worldly person can be deceived, but those who believe in God’s prophets are never deceived because they believe in him after seeing true dreams, truths and signs from God Almighty.

As Hazrat Abu Bakr^ra, Hazrat Umar^ra, Hazrat Usman^ra, Hazrat Ali^ra and other companions believed in the Holy Prophet^sa when the truth was revealed upon them by God. Soon after witnessing the pure teachings of the prophets and the divine signs that appear at their hand, true faith in the existence of God and His promises is established in the hearts of their companions, the outcome of which is explained by Allah Almighty in the following verses:

فَمَنۡ یُّؤۡمِنۡۢ بِرَبِّہٖ فَلَا یَخَافُ بَخۡسًا وَّ لَا رَہَقًا

“And he who believes in his Lord has no fear of loss or injustice.” (Surah al-Jinn, Ch.72: V.14)

وَ مَنۡ یَّعۡمَلۡ مِنَ الصّٰلِحٰتِ وَ ہُوَ مُؤۡمِنٌ فَلَا یَخٰفُ ظُلۡمًا وَّ لَا ہَضۡمًا

“And he who does good works, being a believer, will fear neither injustice nor loss.” (Surah Ta Ha, Ch.20: V.113)

In light of the above verses, it is clear that the companions of the Promised Messiah^as were true believers as they have no fear of any kind and as a result, they offered all sorts of financial and physical sacrifices. This shows that they witnessed the signs of purity and divine support in the personage of the Promised Messiah^as, which is proof of his truth.

On the other hand, those who join the Prophets of God and become part of their communities merely for the sake of expediency or some personal benefit are soon separated from them. Such people are surely deceived. As Allah Almighty states:

یُخٰدِعُوۡنَ اللّٰہَ وَ الَّذِیۡنَ اٰمَنُوۡا ۚ وَ مَا یَخۡدَعُوۡنَ اِلَّاۤ اَنۡفُسَہُمۡ وَ مَا یَشۡعُرُوۡنَ

“They would deceive Allah and those who believe, and they deceive none but themselves; only they perceive it not.” (Surah al-Baqarah, Ch.2: V.10)

As far as illusionists and worldly people are concerned, their sorceries and mysteries are eventually revealed and their supporters never progress or achieve elevation. However, this has not happened with the Promised Messiah^as and his Jamaat is progressing and advancing by the day, the details of which have already been mentioned in previous articles of Responding to Allegations.

Hence, by teaching religious knowledge to the Promised Messiah^as, by granting him the arguments for the truth of Islam and the answers to the objections of the opponents of Islam; by giving Islam dominance over all the religions of the world in the field of arguments through his hand; by accepting his prayers in abundance; by showing thousands of signs at his hand, Allah has practically testified that he was not an illusionist and a sorcerer, but he was indeed supported by Allah the Almighty and sent by Him.

**Non-Ahmadi Muslims: Kafir?**

Another objection raised by opponents of the Promised Messiah^as is that he stated in his book, Tiryaq-ul-Qulub that those who did not believe in him were not kafir but later on, he called them kafir.

According to opponents, the act of retracting from his previous statement shows that the founder of the Ahmadiyya Jamaat was dishonest. Opponents refer to the variation in the statements of the Promised Messiah^as as proof that he was a liar, while nowhere in the Holy Quran and hadith is it mentioned that the statements of prophets cannot differ. Only the words of God Almighty, Who is the Knower of the unseen, is free from contradictions. A prophet is not the Knower of the unseen.

Therefore, differences in his statement cannot be cited as proof for him being a liar. The prophet sometimes says something from his own reasoning and after research, if he finds out that his assertion is wrong, he abandons the previous statement and states the right thing, which is actually proof of his integrity. As we find in the following hadith:

اَتَی النَّبِیُّ بَنِیْ حَارِثَۃَ فَقَالَ اَرَاکُمْ یَا بَنِیْ حَارِثَةَ قَدْ خَرَجْتُمْ مِنَ الْحَرَمِ ثُمَّ الْتَفَتَ فَقَالَ بَلْ اَنْتُمْ فِیْہِ

“The Holy Prophet^sa went to the tribe of Bani Haritha and said to them by his own inference, ‘I see that you have gone out of the haram [inviolate zone]’, but after looking around and examining, he withdrew his previous statement and said, ‘No, you are inside the haram.’” (Sahih al-Bukhari, Kitab Fazail al-Medina)

Likewise, a person addressed the Holy Prophet^sa by saying:

یَا خَیْرَالْبَرِیَّةِ

“O you, who is the best of creation,” but the Holy Prophet^sa immediately negated him and said:

ذَاکَ اِبْرَاہِیْمُ عَلَیْہِ السَّلَامُ

“[Prophet] Abraham is khairul bariyyah.” (Sahih Muslim, Kitab al-Fazail)

However, when Allah the Almighty informed the Holy Prophet^sa later on that he was superior to all the prophets, he said against his previous statement:

اَنَا سَیِّدُ وُلْدِ آدَمَ وَلَا فَخْرَ

“I am the greatest of the sons of Adam and it is no boast.” (Sunan Ibn-e-Majah, Kitab al-Zuhd)

On another occasion, the Holy Prophet^sa said:

اَنَا سَیِّدُ وُلْدِ آدَمَ اِلیٰ یَوْمَ الْقِیَامَةِ

“I am the leader of the sons of Adam till the Day of Resurrection.” (Sahih Muslim, Kitab al-Fazail)

In the same way, the Promised Messiah^as stated in Tiryaq-ul-Qulub that no one becomes a disbeliever just because of the denial of his claim.

However, when Allah explained this matter to him, he took back his previous statement and said that even as a result of denying his claim, a person becomes a kafir [i.e. his disbeliever].

Thus, the first statement was his own opinion and the second declaration was the outcome of God’s explanation. This is how God treats every prophet. Allah does not teach everything to His prophets on the very first day, rather He gradually reveals and explains different matters to them.

According to this divine knowledge, the prophets keep on explaining these issues to the people. Hence, addressing the Holy Prophet^sa in the Holy Quran, Allah Almighty says:

وَ عَلَّمَکَ مَا لَمۡ تَکُنۡ تَعۡلَمُ

“[Allah] has taught thee what thou knewest not” (Surah al-Nisa, Ch.4: V.114).

God Almighty did not say here that He taught him all the sciences in day one. It is clear from this that the statements of prophets about a matter may be different before it is taught to them by God Almighty.

However, after they have been taught the knowledge of that issue by God Almighty, their statement will be in accordance to that of Allah. It is for this reason that the Almighty Allah advised the Holy Prophet^sa to pray:

وَ قُلۡ رَّبِّ زِدۡنِیۡ عِلۡمًا

“Say, ‘O my Lord, increase me in knowledge.’” (Surah Ta Ha, Ch.20: V.115)

Abrogation of Hazrat Ahmad’s^as prophethood

Opponents of Jamaat-e-Ahmadiyya raise another allegation that in order to mislead others, the Second Khalifa, Hazrat Musleh-e-Maud^ra said in Haqiqat-ul-Nubuwwah that those places where the founder of the Ahmadiyya Jamaat spoke about his prophethood before the year 1901 should be considered abrogated. This is not something that can be considered objectionable. The same is the case with every prophet.

If God Almighty informs them about a matter through revelation, then the statements before the revelation of this issue are annulled and the subsequent declaration is considered to be final and an authority. The situation of the Promised Messiah^as was the same as the sunnah of the earlier prophets.

Hence, the Holy Quran is replete with prophecies about the arrival of a prophet and messenger for the service of Islam and revival of faith. It is mentioned in the ahadith that the Holy Prophet^sa gave glad tidings of the coming of Isa Nabiyullah [Prophet of God] in his ummah for the service of Islam.

The Promised Messiah^aswas repeatedly called a prophet and messenger in revelations by God Almighty from the early days of his appointment until his death. Since, according to the opinion of people at that time, the definition of a prophet and a messenger was supposedly that the one who brings a new shariah [divine law] annuls the previous law, in the beginning, the Promised Messiah^as considered it to be true.

Therefore, after being appointed by Allah, although he used to narrate those divine titles of “prophet” and “messenger” in his writings and speeches, according to the common definition of prophethood, he used to interpret them in the words of a muhaddith (a recipient of God’s word) or a partial and limited messenger.

Around 1901, when the Promised Messiah^as was made to understand the definition of prophet and messenger according to the shariah – i.e. it is not necessary for a prophet to bring a new shariah and annul the rules of the previous shariah or to be from the ummah of the previous prophet – he was guided by Allah that the scholars had erred in the definition of a prophet, so he left the scholars’ interpretations of his revelations and stated:

“Whosoever discloses matters of the unseen on the basis of divine knowledge is necessarily a nabi within the connotation of the verse:

فَلَا یُظۡہِرُ عَلٰی غَیۡبِہٖۤ

‘He does not grant anyone ascendancy over His domain of the unseen … [Except to him whom He chooses, namely a Messenger of His’ (Surah al-Jinn, Ch.72, V.27)].” (A Misconception Removed, p. 6)

As a result of this divine understanding, the last statements of the Promised Messiah^as (i.e. after the year 1901) annulled the writings containing his own opinions. As during the Meccan period, in the Quranic revelation, the Holy Prophet^sa was declared to be the Messenger of the whole world many times, but he did not consider himself superior to the prophets and messengers.

However, after God Almighty explained that matter to him, the Holy Prophet^sa began to call himself superior to all other prophets, and presented one of the reasons for his superiority to be the universal prophet. Thus, his subsequent statements abrogated his earlier statement regarding his superiority.

Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih II^ra has also stated the same subject in Haqiqat-ul-Nubuwwah. Below are his exact words:

“When there is a discussion about the issue of prophethood, we have to consider those writings of [the Promised Messiah^as] as an authority, which were published from 1901 until his death. The earlier writings that were (a) against the later writings or (b) words that prove the prophethood of the Promised Messiah to be imperfect and the Promised Messiah^as abandoned those words from 1901 onwards, they shall have to be annulled (i.e. the writings which are related to the issue of prophethood because Hazrat Sahib has himself given his [final] decision about them in Haqiqatul Wahi).” (Haqiqat-ul-Nubuwwah, Anwar-ul-Ulum, Vol. 2, p. 396)

Nowhere in the above statement does Hazrat Khalifatul Masih II^ra express to abrogate all the sayings of the Promised Messiah^as about prophethood, nor does he annul his shadow-like or buruzi [as a reflection] messengership.

On the contrary, Hazrat Musleh-e-Maud^ra has proved the prophethood of the Promised Messiah^as with arguments and has only abrogated the statements about the prophethood of the Promised Messiah^as which are against the later writings. This was done by the Promised Messiah^as in light of divine guidance.

Hazrat Khaliftul Masih II^ra only explained this issue according to the book, Haqiqatul Wahi, of the Promised Messiah^as, which he wrote in the final years of his life. The Promised Messiah^as states:

“I initially believed that I could not possibly be compared with Masih Ibn-e-Maryam since he was a prophet and one of the distinguished men of God. Therefore, whenever something in my revelation appeared concerning my superiority, I interpreted it as partial superiority. But later, when revelation from God Almighty descended upon me like rainfall, it did not permit me to persist in this belief. The title of ‘prophet’ was clearly bestowed upon me, albeit with the proviso that I am a prophet in one aspect and an ummati [follower of the Holy Prophet^sa] in another.” (The Philosophy of Divine Revelation, pp. 183- 184 [Translation of Haqiqatul Wahi])

Thus, the above statement of the Promised Messiah^as clarifies the fact that annulment of those writings of the Promised Messiah^as by Hazrat Khalifatul Masih II^ra, which were against his later writings, is not a matter of objection.

Hazrat Musleh-e-Maud^ra based his argument on the writings and statements of the Promised Messiah^as, which were presented by the Promised Messiah^as following the revelation of Allah Almighty.

100 Years Ago… – Tabligh in London and names of new converts

London Mission

Alhakam

3rd July 2020

100 Years Ago… – Tabligh in London and names of new converts

The Review of Religions (English), July 1920

England

Our worthy Brother, Ch. Fateh Muhammad Sayal MA, aided by his colleagues, Messrs AR Nayyar and Azeez-ud-Din is engaged in his missionary labours in the United Kingdom.

The propagandic [tabligh] work is being carried on by means of lectures in “The Ahmadiyya Movement” (the headquarters of the Ahmadiyya mission in London), in the Hyde Park and in the lecture-halls of various societies which send invitations to our friends for lecture, interviews with visitors, correspondence with enquirers and distribution of literature.

It is gratifying to see that some of the converts are also taking an active part in the sacred work of the propagation of truth and they have even succeeded in winning converts for Islam among their fellow country-men. They are also contributing their quote to the mission fund.

Lectures which are delivered by our friends at the invitation of other societies are reported in the newspapers. We can find space only for one such report. The Richmond Times reports under the heading “Islam and the British Empire,” in its issue of May 8^th, 1920:

“The first of a series of lectures on Islam and the British Empire was given at Etherington’s Hall on Monday evening by Fateh Mohammed Sayal, MA of Quadian, Punjab.

“The lecturer said that in the study of Islam the first point which struck them forcibly was the historicity of this religion and of its Holy Founder, in bold contrast with other religions and their founders. That the Holy Prophet^[sa] of Islam did exist and did preach, nobody could deny. They knew of the birth of the prophet, of the surroundings in which he was placed by Providence, of his education as a boy and as a youth, of his marriage, and of the part he took in the social life and the government of his native town, of his mental struggle, of his thirst and hunger for more light, and the final event of the descent of that light from One Who was the source of all light, all which Islam was, he claimed, a strong, living and progressive religion. It was spreading on all sides with long strides. The total number of Moslems in the British Empire was about one hundred million. So the peace and prosperity of the British Empire depended upon the mutual understanding and goodwill between Moslems and the British people. The word ‘Islam’ literally meant ‘obedience,’ or ‘peace.’ In Islam they found the fundamental doctrines of all religions in their purest forms. It was the happy combination not only of Judaism and Christianity, as was generally supposed by European writers, but also of all Egyptian, Babylonian, Persian, and Indian religions. A Moslem was to imitate God in His daily life-in doing good to others.

“Another lecture will be given on Monday evening.”

On June 4^th, 1920, our esteemed Brother, Mr Sayal delivered a lecture at the invitation of the Eastern and the Western London Lecture Society, his subject being the “Influence of Islam on India.”

Before the commencement of Ramazan, our Brothers issued a circular letter to all the members of the Ahmadiyya Community in the United Kingdom, giving the salient directions about fasting and exhorting them to observe the commandment.

A telegram to that effect had also been sent to the Ahmadi missionaries in London by Hazrat Khalifatul Masih II^[ra]. With the conversion of an English family who are doing trading work at Birmingham, our missionaries have opened a branch of the movement in that city.

Our Mission in England, is, through God’s grace, proving the means of spreading Islam not only in the United Kingdom but also in other countries of the world. Among the European converts to Islam is a Norwegian lady, Mrs Amina Thompson. She has also lived in India for some time and knows English. She paid a visit to our brothers in London in the last week of March and joined the Ahmadiyya movement. She is a zealous Ahmadi lady and is greatly desirous to see Islam spread in her native country.

The people of Norway, she says, have very wrong notions about Islam, thanks to the misrepresentations of the Christian missionaries, but she hopes that the distribution of Ahmadiyya literature in the county will, through God’s grace, lead to the introduction of Islam in that land.

She intends to devote a part of her estate in Norway and Africa to the propagation of Islam among her countrymen. May God make her the pioneer of Islam in that land in the remote north and make her the instrument of illuminating that country with the light of truth! Amen!

If Mrs Amina Thompson belongs to the remote north, another convert comes from the remote South-from the Argentine Republic in South America. He has been converted from Roman Catholicism and has been given the Muslim name of Bashir. May he prove a Bashir (a bearer of glad tidings) for his countrymen!

A Muslim doctor from Bosnia, a PhD, is greatly interested in the Ahmadiyya movement. He regards the movement to be the life and hope of Islam.

In April last, he came to “the Ahmadiyya Movement,” in London, in company with a Muslim merchant from Bosnia. The latter displayed great interest in the Ahmadiyya movement, made many enquiries about it, the doctor acting as the interpreter and took with him some literature in Arabic for the information of his countrymen. India is also among the countries which are benefiting by our mission in England, for just as visitors to England from other countries listen to the message of our missionaries in London, so do the visitors from India.

Many are favourably impressed and some even accept the truth. Among those Indians who have joined the Ahmadiyya movement by coming in contact with our brothers in England the most distinguished name is that of Mr Sagar Chand, Bar-at-Law. He is now a devoted Ahmadi and is anxious to devote his whole life to the service of Islam.

Another prominent Indian gentleman who has been admitted into the Ahmadiyya Movement is a Hindu graduate, a PhD and Barrister-at-Law. He has adopted the Muslim name of Sadiq in honour of our great missionary, Mufti Muhammad Sadiq. Our now brother knows many of the languages of Europe.

It will not be out of place to give here the name of another Mr Krishna, BA, a Hindu gentleman who though not yet formally initiated into the movement is in full sympathy with it and according to it his whole-hearted support. This gentleman is a native of Southern India and was a fellow passenger with our brothers Azeez-ud-Din and Khan Abdur Rahim Khan (the third son of Khan Muhammad Ali Khan of Maler Kotla, and has gone to England for the study of agriculture and law. God be with him! Amen! Ed. R. R), when the latter went to England in February last.

In a letter to Hazrat Khalifatul Masih II^[ra], he writes:

“Since my arrival in London I have studied Islamic and particularly Ahmadiyya literature and by studying the prophecies of Hazrat Ahmad I have come to know that he was a man of God and I inform your Holiness that I am favourably impressed by his teachings and am assisting the propaganda [tabligh work] to the best of my power.”

There are some other names worthy of note among the converts who hail from countries other than England. Johannes Hendrikus Petris Von Ostveon a convert from Roman Catholicism, is a native of the Hague in Holland. Mr S Brown, AOE, the son of a Nigerian Chief and Mr Hubert Marville, a native of the West Indies are respectively the Secretary and the President of the United African Brotherhood. Mr T Howard is another Nigerian and Mr Wilfrid N Diaz another native of the West Indies (Jamaica) who have been initiated into the movement during the period under report. Mrs Martha Deane is German by birth. Mr Muhammad Solomon Faith, himself a convert from Judaism has the credit of converting a whole Jewish family at Birmingham. This family consists of the following four members:

1. Isaac Feit

2. Yetta Feit

3. Eli Feit

4. Michael Feit

From the above facts it will appear that our Brothers stationed in London are not only delivering the message to and winning converts from the people of the United Kingdom but that they are sowing the seed in different countries and among various peoples. May God bless their work! But their work must not be measured by the number of converts actually won; they are rendering an invaluable service to Islam and the Muslim cause by removing misconceptions about the Muslim religion and making a favorable impression on the people as regards the beauties of Islam.

A Christian lady who attended a meeting in the “Ahmadiyya Movement” voiced the feelings of many when she remarked after listening to the speeches delivered by our missionaries and some of the converts:

“This is the first time I have seen intelligent persons speaking reasonably in religion. Oh, it is quite different from what we have been told.”

The people of Great Britain are not only being disillusioned as to the merits of Islam, but there are many among them who have become Muslims at heart though they have not openly declared their faith. One man when asked whether he was a Muslim, actually said, “Yes, I am, although I have not declared as yet.”

Such are indeed the feelings of many. The scales are now turning and those who wanted to convert the Muslims are now themselves being converted and well might a Canadian lady say with wonder, “We used to send out missionaries to convert these people. Now these people have come to convert us.”

The following is a list of the converts who have joined the Ahmadiyya movement since the last report, (the names within brackets being the Muslim names given to the converts at the time of their initiation):

1. Mr David Faith, brother of Mr Solomon Faith

2. Mrs Maggie Roberts, a Scotch lady (Majidah)

3. Ali Mahmud

4. Idris Benan

5. Miss Anne Coy (Amatullah)

6. Miss Frida Deane

7. Mr Moses Johnson

8. Miss Beatrice Roberts (Barkat)

9. Mr Thomas Roberts (Rafique)

10. Mr Harry Osmond Willard (Bashir Ahmad)

11. A Nurse

12. Mr Jacqus Bottomly

13. Mr Alexander S S (Bashir), Argentina, South America.

14. Mr GH Thompson (Hasan)

15. Miss Lena. Blair (Amina)

16. Mrs Jennie Nagi (Hameedah)

17. Miss Edith Short (Fatima)

18. Mr Herbert Cripps (Aslam)

19. Mrs Eliza Cripps (Saleemah)

20. Mrs Amy Ahmed (Khadeejah)

21. Mrs Mary Jean Sheir (Fatimah)

22. Miss Lily Sellich (Aminah)

23. Miss Kathleen Perrsson (Maryam)

24. Mrs Edith Gertrude Bean Noor (Ayesha)

25. Miss Bessie Gale (Zainab)

26. Miss Ivy W Gale (Saeedah)

27. Miss Cognes Davies (Aimana)

28. Mr Tabarak Ali, a Hindustani young man

29. Mr Idris Ali, a Bengali young man

30. Mrs G Bottomly (Hameedah)

31. Mrs Amina Thompson, Norwegian lady

32. Mrs Isoebel Wooley (Saliha)

33. Miss M Alice Morgan (Khadeejah)

34. Mrs Heetty Thomas (Sairah)

35. A Hindu Graduate and Bar-at-Law (Sadiq)

36. Abram Feit

37. Rachel (Mubaraka)

38. Rebecca (Saeedah)

39. Annie (Fatimah)

40. Philip (Bashir)

41. Mr Cecil Clydigonant (Rashid)

42. Mr Johannes Hendrikus Petrus von Ostveon (Mahmud)

43. Mr S Brown AOA

44. Mr T Hindard (Sarwar)

45. Mr Wilfrid N Diaz

46. Mrs Martha Deane (Mahmudah)

47. Mr Hubert Marville (Sharif)

48. Mr Herbert William Abbot (Nasir-nd-Din), fellow of the Southsea Theosophical Society

49. Mr Isaac Feit (Muhammad Ishaque)

50. Yetta Feit (Hajirah)

51. Eli Feit (Muhammad Ismael)

52. Michael Feit (Muhammad Yaqoob)

53. Mr Reggi Quaide (Azeez)

54. Dr. A. Luke (Farooq)

55. Mr Thomas William (Zahid)

56. Mr John William (Mubarak)

57. Mr John Lingo (Yahya)

Preaching Islam in America and news from West Africa, Ceylon and India

The Review of Religions (English), July 1920

America

We thank God that to our reports of the propagation of Islam in the United Kingdom we are now able to add the report of the introduction of Islam in the United States of America.

Our able missionary, Mufti Muhammad Sadiq, has now begun his work in New York and has, thank God, already been able to report the conversion of 31 gentlemen and ladies … besides the initiation into the Ahmadiyya movement of 6 oriental gentlemen who were living in the country at the time of his arrival.

On the eve of his departure for America, he was entertained at a tea party, at the Society’s Headquarters at 4 Star Street, London, W2, by his numerous friends and brothers in the movement.

Among those present were noticed Russians, Serbians, Indians, Ceylonese, Afghans and Africans. HM Leon, MA, LL D, LSP, secretary of the International Society of Philology, Sciences, and Fine Arts, in presenting the farewell address, gave a personal appreciation of the learned Mufti’s work both as a missionary and as a philologist of world-wide repute. Dr CH Betts, Phil B, president of the London College of Physiology, testified as a non-Muslim to the various activities of the Rev. Mufti which had endeared him to his many friends both inside and outside the Brotherhood; and which made it hard to have had to part with him.

Yet England’s loss, he hoped – nay was sure would be America’s gain. He also paid a tribute to Rev. Mufti’s Philological work, His “Monumental address” on Arabic and Hebrew was published in the Philomath and was recognised by the savants all over the world as an important contribution to the subject. Other speeches followed.

kl 1 — The SS Haverford, the ship in which Hazrat Mufti Muhammad Sadiq Sahib went to the US

Brother Mufti Muhammad Sadiq left England on the SS Haverford. On board the ship there were 2,000 Chinese, and among them there were a number of Muslims also. He delivered to them the message of Ahmad and succeeded in converting five. Besides five Chinese, he also converted another fellow-passenger, a respectable merchant, who adopted the Muslim name of Noor.

Calling at La Havre and Halifax in the way, the ship reached Philadelphia on Sunday, February 15th 1920. What followed we prefer to give in Brother Sadiq’s own words. He says in his first Urdu bulletin to the Indian Press:

“God be thanked thousands of times that He, through His grace and mercy, enabled my humble self to reach this country for the propagation of His holy religion and for the delivery of the message of truth. The first difficulty I had to face in this way was that the immigration authorities of the United States of America were opposed to the entry of a Muslim missionary in America for the propagation of Islam. When I, an humble servant of the religion of the Holy Prophet^[sa] of Arabia reached the coast of America aft er enduring the hardships of a long voyage, I was confronted by the inspectors of the immigration department who examined me for several hours and then decided that I could not enter the country and that I should go back by the very ship by which I had come. This I refused to do and asked for permission to appeal to the secretariat at Washington. This permission was granted, pending the decision of the appeal, I was forbidden to go to the city or see the people and I was ordered to live in a state of isolation in a house on the sea coast and consider myself as one who had not yet left the ship.

“At last after enduring a good deal of trouble and after much disputation and litigation which cost me a large sum of money, my appeal was granted and I was given permission to enter the country two months aft er my arrival. Now [I] have set up the standard of Islam in the city of New York; so God [b]e praised. The sorrow and grief which I had endured in the meanwhile in the love of the Holy Prophet^[sa] were all turned to joy and my joy knew no bounds at the thought that the first missionary of Islam was entering the country, declaring the unity of God as expressed in the formula, ‘There is no God but Allah and Muhammad is a Messenger of God’. The great obstacle in the way of Muslim missionaries was removed and as it were, a high wall of the citadel of infidelity was broken and a way was opened for the achievement of a glorious victory for Islam.

“During the days of detention and confinement, though I could not go to the city and see the people, yet I was given an opportunity to preach to my fellow-detenus who had been sent to the same house for one reason or other and God be thanked that a large number of them embraced Islam at my hands. (I will give their names in a later report.) Besides during my detention, on the occasion of the appeal and on later occasions, I wrote hundreds of pages in my defense, dwelling on the beauties and blessings of Islam and sent them to the authorities at Washington where they will ever remain on record in the government offices. Thus the higher authorities of America were the first to hear the message of Islam.”

Though sent to the detention house immediately after his arrival in America, he did not fail to attract the attention of the Press representatives, who hastened to interview him in the place of his confinement and the following day [there] appeared descriptions and photos of our brother with long accounts of the message which he had gone there to deliver to the people of America. These accounts appeared under attractive headlines, such as “Picturesque Sadiq”, “Hopes to convert US”, “Speaks Seven Tongues”, “Optimistic in Detention”, “East Indian Here with New Religion” [etc.].

We give below extracts from two of the papers. The Public Ledger, Philadelphia, says in its issue of February 17^th, 1920:

“Mufti, who is a highly educated, elderly man, arrived in Philadelphia from Liverpool on the steamship Haverford last Saturday. Before sailing for America, he was a missionary in England for three years. He said that he made 300 converts, including Solomon Feit, a London iron manufacturer.

“He is a follower of a new prophet, Ahmad. The new movement is called a branch of the Mohammedan faith. The Ahmadia belief is that prophets will come to the world constantly. The latest, they hold, was Ahmad, who preached in India between 1888 and 1908. His son, Mahmud, is now head of the movement.

“Mufti Muhammed Sadiq came to this country with elaborate printed matter and all arrangements made for an active proselyting campaign.

“’My intention,’ he said today at the Gloucester immigration station, ‘is to start my work in New York and then extend it to other cities. There are no converts to the Ahmadia movement here and I know no one in this country. I come as a missionary with belief in the work before me.’

“As he talked he attracted much attention among the other persons detained at the station because of the dark green turban on his head and the strange cut of the slate gray garments he wore.

“He prepared this digest of the religion he hopes to introduce into this country:

– No religious wars are allowed.

– Toleration of all religions is required.

– A union of all religions is desired on the broad-minded principle of honoring and respecting the leaders of all religions.

– No Mahdi (a warrior prophet) is to come, as believed by Mohammedans generally.

– The door of revelation closes with no prophet.

– We must always obey the rules of the government under which we live.”

Remains of Pier 53, Philadelphia, where the first Ahmadi missionary to the USA disembarked | Ahmadiyya ARC

The Press, Philadelphia, contains the following remarks in its issue of February 19^th, 1920:

“While the many religious sects of the United States are spending many thousands of dollars and sending hundreds of philosophers and teachers to the wilds of Tibet, the far reaches of Arabia and Hindustan and to the unexplored regions of Africa and China, Mufti Muhammed Sadiq, after traveling thousands of miles, alone and friendless, hopes to begin his crusade to convert Americans to the doctrines taught by the prophet Ahmad, of whom he is the principal disciple.

“This picturesque missionary from India, wearing his dark green and gold turban and steel gray coat with flowing sleeves, arrived in this country on board the Haverford, which docked at this port last Sunday, and he is now being held by immigration officials at Gloucester, New Jersey, pending the arrival of his credentials and the completion of an inquiry as to whether he shall be allowed to land.

“Sadiq is undaunted by the frigid welcome he has received in this country and is ready and anxious to begin his lectures throughout the United States to gather more converts to the religion taught by Ahmad, who claimed to be Mohammed while spreading the doctrines of peace among all nations, under one God.

“One of the most startling beliefs taught by the Ahmadi religion is that Jesus Christ, did not die on the cross, but was taken from it in a death like stupor by his disciples and that after reviving he came out of Palestine and went to the north of India, where he lived and died a natural death and where his tomb is still located in a village called Srinagar in the north of India.

“Sadiq, whose home is in Quadian, Punjab, is a philosopher and although he has the dreamy eyes of the idealist, his beautifully modulated English, punctuated with many gestures of his hands, indicate that he is also a man of experience and energy. In carefully selected words and in the pure English usually only found among educated foreigners, he explained his mission and beliefs yesterday to a reporter of The Press.

“‘I have spent the last three years working as a missioner of the religion of Ahmadi in London, where I delivered many lectures in English and secured many converts to the brotherhood of the Ahmadi movement,’ he said. ‘The Ahmadi religion is a sect of Mohammedanism called after the founder of the movement, who was named the Prophet Ahmad. He was born in 1837, started his missionary work in 1888 and died in 1908, when he had a following of more than 600,000 converts.

“‘Ahmad was a prophet of Islam and believed in the Koran, the holy book of Islam, but made some reforms. He claimed to be the inspired reformer of the age, and like prophets of old he claimed to be the Messiah or the Asiatic Christ of Mohammedanism. He made many prophecies of events to come which he said were revelations from God, and these, together with his miracles in curing the sick, he gave to the world as proof of his being raised by God as a prophet.

“‘I have been in his company about eighteen years, and saw many of his prophecies fulfilled. He has foretold the recent war and the overthrow of the Czar of Russia, and these facts he had printed and published ten years before the war. He also foretold the great bubonic plague in India several years before it occurred, and many other world events. He also held a prayer duel with Rev John Alexander Dowie, of Zion City and Chicago, Illinois, who claimed to be the prophet Elijah. Ahmad said that Dowie was not the true prophet and that he would die very soon after making this claim, and it so happened early in this century.’

“The reforms made by Ahmad in religion are:

1. That all religions were originally true, and that we must honor and respect the leaders of all religions and thus bring about the union of nations under one God.

2. Some orthodox Mohammedans believe in the advent of a warrior saint called Mehdi, but Ahmad said that such a saint would never appear, but that the one who was foretold by the prophets to come to this world was himself who had been ordained to bring about peace and prevent the making of future wars.

3. That there would be no more religious wars contrary to some Mohammedan’s belief.

4. That the Sultan of Turkey was not the Caliph of Mohammed in the East, and that Mohammed did not require a temporal head in his church, but only a spiritual head, who was Ahmad himself.

5. Ahmad taught that the door of revelation was not closed to mortals, but that God is the God of all nations and speaks to the elect in all tongues.

6. Ahmad taught that all should honor and respect Jesus-Christ but that we must not believe that he died an accursed death on the cross, because the prophets never died accursed. That Jesus Christ was taken from the cross in a death-like state; revived, and came out of Palestine going to the north of India, which was inhabited by Jews in those days, and that he lived and died a natural death there.

“Sadiq then said that he had left two disciples in London to take charge of the work of conversion in that country and to encourage the faithful.”

Besides preaching orally to the people of the United States, one brother has been contributing articles on Islam to the leading papers and magazines of the country. In his report dated the 10^th May, 1920, he informs us that he has contributed about 20 such articles to various periodicals.

In his second report, dated the 21^st May, he says that he is carrying on his oral preaching and has converted two more persons, a gentleman and a lady, to Islam and has contributed an article among other papers, to the New York Times.

He also says that owing to the mischief of some bigoted Christians who could not see Islam being preached in America, he has had to change his quarter and is now living in 1897 Madison Avenue, New York City. In his third report, he gives a list of 31 converts from Christianity and six Mussalmans who have been initiated into the Ahmadiyya movement.

Of the 31 converts, two, namely, Dr George Baker and Mr Ahmad Anderson, are old converts, but as they are among the first Mussalmans of the country, he heads the list with their names. The remaining 29 are those who have accepted Islam at his hands, one during the voyage and the remaining during his detention by the immigration authorities and after his settlement in New York.

q 1 — Madison Avenue Bridge is located at the north side of Madison Avenue, NY

We will give the names in a later report, but it may be noted here that a number of these new converts, belong to other countries and seem to have been converted in the detention house. Two belong to Poland and one comes from each of the following countries:

British Guinea, Jamaica, Range River, the Azores, France, Spain, Portugal, Italy and Argentina. In a letter, dated the 10^th June, our brother says that he has received a telegraphic invitation from Detroit, a place 700 miles distant from New York to deliver a lecture there.

West Africa

It is proposed to send Mr Mubarak Ali, BA, BT, Head Master, Chittagong Madrassa, as a missionary to West Africa. He has already obtained his passport; and hopes to reach the country before the next winter sets in. Mr Abdur Rahim Smith of Nigeria who came to Qadian last year has gone on pilgrimage to Mecca. We wish our brother a prosperous journey and a safe return. Brother L’Awel Basil Augusts. President, Anjuman Ahmadiyya, Lagos, Nigeria, has gone to England to study law and Arabic.

The Ahmadiyya Anjuman of Nigeria has elected the following office bearers for the next year:

Mr L’Awel Basil Augusto (now in England), President

Mr Yakut, Vice-President

Mr T Martins, Chief Secretary

Messrs Fammotrum and Agbatuem, Additional Secretaries

Ceylon

Our readers will be sorry to learn that Mr BW Lye, secretary Anjuman Ahmadiyya, Ceylon, with an Ahmadi gentleman named Sheriff and his own brother Abdul Amit Lye were recently involved in a murder case.

From a long time past, the Ahmadis of Ceylon, particularly the Lye family, had come in for a lot of bitter persecution. On the night of the 10th April, 1920, two drunken Malay youths, Buckman Saffudeen, “went opposite the office of the advanced party” (Ahmadiyya) to quote a newspaper report, “and began to sing abusive songs at the new party.”

The conduct of the two drunken youths seems to have been the cause of an unruly mob assembling to attack the Ahmadis at midnight and during the affray Buckman is said to have received a wound with a knife which subsequently resulted in his death.

Mr BW Lye, the secretary, as he himself stated before the court, arrived at the scene after the affray was over and when the police were making inquiries. The dying man also declared that Mr BW Lye was not the person who had stabbed him.

He also denied that Sheriff had stabbed him. The three accused were put into Hultsdorf Prison pending trial by the Supreme Court.

Our opponents did their worst to extinguish the light which God has kindled in the Island. But God frustrated their evil designs and protected the movement. All the accused were found “not guilty” of murder by the unanimous verdict of the jury.

Our secretary, we were glad to note, was busy preaching the truth even in the prison, after the manner of prophet Joseph. Our Ceylon correspondent writes:

“Some of us went see BW and the other two at the Hultsdorf jail last Saturday. BW told us that there are several respectable prisoners staying with them and he is preaching Ahmadiyyat to everyone with whom he comes in contact; he is trying to make some converts. BW was also interviewed by the superintendent of prisons (a European) about our holy movement and the superintendent was very well satisfied with all that he spoke.”

While our opponents are doing all that lies in their power to nip the movement in the bud, God is strengthening it by making valuable additions to the number of the community. Our latest convert in Ceylon is a Singhalese gentleman named Mr AH Amarasekera. He is a convert from Buddhism to Islam and has been studying Arabic and Islamic Theology in Madras.

We are told that he belongs to a respectable family of Buddhists. We pray that he may be able to act as the missionary of Islam and deliver the message of truth to the followers of Buddha in Ceylon and other countries. Ameen.

India

Our missionaries are working in different parts of India as usual. Hakim Khalil Ahmad was lately transferred from Bombay to Madras. His preaching in Madras evoked great opposition among the fanatic Muhammadans and he and other Ahmadis of Madras were put to all sorts of trouble. The culminating point came when a Madrasi Muhammadan attacked our Missionary with a big lathi [stick].

While our brother was engaged in writing a letter, the assailant came from behind and dealt him a severe blow on the head and before he could recover himself, he dealt him another blow with all the force he could muster.

By this time, there was some noise and the assailant fled. Our brother was severely wounded, but we thank God that his life was spared…

The names of most of those who enter into the bai‘at by coming to Qadian cannot be recorded …

We are glad to say that among those who have recently joined the movement may be mentioned the name of Ausaf Ai Khan, Commanderin-Chief of the Nabha State and Fayaz Bahadur Khan, MSc (Zoology), Honorary Professor, MAO College, Aligarh.

3-9 July

This Week in History

Alhakam

3rd July 2020

**In this third year of Al Hakam, we will present a selection of incidents from the blessed life of the Promised Messiah, peace be upon him, this time, with some more details**

3 July 1886: On this date, the Promised Messiah^as sent a reply to a letter from Hazrat Munshi Rustam Ali^ra, elaborating the philosophy of istighfar. Huzoor^as instructed this devout companion to never discontinue the habit of seeking forgiveness from Allah because this blessed conduct of seeking forgiveness would initially safeguard a person from the wrath of God and finally, the seeker would get rid of sins.

3 July 1896: The Promised Messiah^as shared updates of two of his followers with Hazrat Munshi Rustam Ali^ra in a letter. Hazrat Ahmad^as informed him that Hazrat Maulvi Nuruddin^ra had travelled to Malerkotla as Hazrat Nawab Muhammad Ali Khan^ra had been calling him there for quite some time. Huzoor^as also commented on the proposed journey of Hazrat Hamid Ali^ra towards Africa as this personal steward of Huzoor^as developed an indomitable craving of travelling owing to his personal and financial status. Huzoor^as did not like his idea of travelling at the time. Later on, Hazrat Hamid Ali^ra could not gather his desired success and eventually, he failed to fully settle himself there and had to return to Qadian in the blessed company of the Messiah^as. This letter did not carry any date on it, although the stamp from Qadian put it under this date.

4 July 1898: The Promised Messiah^as graciously accepted one of the suggestions of Hazrat Nawab Muhammad Ali Khan^ra through a letter on this date. This letter tells us that Nawab Sahib^ra sought permission for leaving for a journey, which was granted by Huzoor^as with prayers.

6 July 1892: The Promised Messiah^asreplied to a letter of Hazrat Munshi Rustam Ali^ra on this date. Hazrat Ahmad^asopened the letter with praising the selfless contributions of this earnest follower and praying aplenty for him for prosperity in both worlds. Huzoor^as also updated him about the causes of delay in installing the printing press in Qadian as the daughter of Mian Nur Muhammad Sahib, proprietor of the press, had passed away and afterwards, he had to finalise and sign the agreement on costs and rates in Qadian and then seek permission from the deputy commissioner of District Gurdaspur for shifting of his press machinery to Qadian.

6 July 1894: The Promised Messiah^as informed Hazrat Munshi Rustam Ali^ra that 50 rupees were received and he prayed for his reward on this contribution. Huzoor^as also added that he was extremely occupied due to many undertakings in those days.

6 July 1903: Mirza Imam Din departed this world on this day. He was the brother of Mirza Nizam Din and cousin of the Promised Messiah^as. Both brothers, on account of their irreligious temperaments and their worldly ways, were bitterly opposed to the Promised Messiah^as. In fact, they were enemies of Islam itself. But once, a son of the Promised Messiah^as, due to lack of understanding in childhood, referred to this above mentioned neighbour and relative in an improper way. The Promised Messiah^as stopped him instantly and explained that he was, after all, his uncle.

6 July 1905: The Promised Messiah^as dispatched a thorough letter for Hazrat Haji Seith Allah Rakha Abdur Rahman^ra, which carried the basic teachings and gems about importance of patience, its examples from the history of prophets, trust in Allah, basic attributes of a true believer and acceptance of prayers etc.

7 July 1886: The Promised Messiah^as shared his happiness upon developments in the job pursuit of Hazrat Hakim Maulvi Nuruddin^ra. This letter adds to our knowledge that Hazrat Hakim Sahib’s^ra resignation was not accepted as earlier wished by Hazrat Ahmad^as. Huzoor^as also predicted the promotion of Hazrat Hakim Sahib^ra in some coming stage.

7 July 1892: The Promised Messiah^as wrote to Hazrat Munshi Rustam Ali^ra that he had shared with Hazrat Maulvi Muhammad Ehsan^ra that he had been giving ten rupees monthly in Chanda; Huzoor^asprayed that Allah would reward him for this contribution. Hazrat Ahmad^as also wrote that he would dispatch copies of his book Nishan-e-Asmani.

7 July 1897: In reply to a letter from Hazrat Haji Seith Allah Rakha Abdur Rahman^ra, Huzoor^as said that he was experiencing kidney pains and a heavy cough for some days. Huzoor^as advised Hazrat Haji Sahib^ra to plan his proposed journey towards Qadian in particular months as Huzoor^as cited the routine of temperatures and common conditions of certain months of the year.

7 July 1897: The Promised Messiah^as sent a letter to Hazrat Nawab Muhammad Ali Khan^ra detailing the construction of a portion of his house in Qadian and expenditures in various sections, for example, the cost of bricks and payment to masons, woodmen and laborers.

7 July 1900: The Promised Messiah^as issued a thorough announcement regarding his view of Jihad, addressing the viceroy of India. Huzoor^as opened it with a personal introduction and his claims of being reformer as Messiah and Mahdi. In this appendix of Risala Jihad, Huzoor^as spoke about his noble and educated following in India. After putting forward the logical and balanced teachings of Islam regarding other religions, Hazrat Ahmad^as also drew the attention of the viceroy of India towards the inappropriate activities and provocative and disturbing publications of Christian priests in the Indian subcontinent. This divinely guided announcement proved to be a call of the time and still stands as a key work on Jihad.

7 July 1902: The Promised Messiah^as replied to a letter of Hazrat Haji Seith Allah Rakha Abdur Rahman^ra explaining a key philosophy of life. Huzoor^as guided this devout follower that God Almighty was always there to settle every broken thing, hence unparallel trust in Him was needed to enjoy His blessings.

9 July 1883: The elder brother of the Promised Messiah^as, Mirza Ghulam Qadir Sahib passed away on this day at 7pm at the age of 55. In 1868, Mirza Ghulam Qadir Sahib became seriously ill. The Promised Messiah^as had earlier seen a dream in which he saw that his brother would die, so he prayed to God for his recovery. His prayer was accepted and it was revealed to him that his brother would recover, as he did. Mirza Ghulam Qadir Sahib left behind no child and his wife, Hurmat Bibi later entered the fold of the Jamaat as foretold to the Promised Messiah^as.

9 July 1889: The Promised Messiah^as replied to a letter of Hazrat Hakim Maulvi Nuruddin^ra. Huzoor^as expounded on the blessings of love for the Holy Quran and maintained that this accord with the word of God and sayings of the Holy Prophet^sa of Islam were source of all blessings. Hazrat Ahmad^as also opened his heart to share his love and longing for Hazrat Maulvi Sahib^ra, hence this letter provides many glimpses of the unmatched status of Hazrat Maulvi Sahib^ra among the followers of Hazrat Ahmad^as.

9 July 1906: The Promised Messiah^as replied to a letter of Hazrat Abdul Majeed Khan^ra, who had asked Hazrat Ahmad^as for prayers. Huzoor^as assured him that he was already praying for him and would do so in future too.

Protective materials donated to Kosovo Customs Union

Kosovo

Alhakam

3rd July 2020

Protective materials donated to Kosovo Customs Union

Besmir Yvejsi, Secretary Ishaat, Jamaat-e-Ahmadiyya Kosovo

The world has surpassed the number of 10 million infected people with the Covid-19 virus and nearly half a million people have died due to it. All this will be remembered by the generations to come as a wound that took the lives of many. Those at risk of infection are those who are most exposed; doctors, nurses, police officers and customs officials. The latter are especially worthy of mention because in addition to protecting the borders of the states, they also take care of the safe entry and exit of persons potentially infected.

Humanity First Germany, together with Jamaat Kosovo has come to help these people by responding to their request.

On 24 June 2020, they donated protective equipment to the office of Kosovo Customs in the capital of Kosovo, Prishtina. This donation was donated aft er a memorandum of cooperation was signed between the Municipality of Prishtina, Kosovo Customs Union and Humanity First for the purpose of providing medical-hygienic protective materials to prevent infection with Covid-19.

These protective materials dedicated to Kosovo customs officials include 395 bottles with 96% alcohol (about 40 litres), 350 hand sanitiser bottles (87.5 litres) and 20 bottles of floor disinfectant (100 litres).

During the delivery of the materials, the representative of Humanity First, project coordinator of the Directorate for Social Welfare of the Municipality of Prishtina Mr Premtim N Fazliu, President of the Kosovo Customs Union Mr Ali Vitija and Vice President of the Union Mr Kujtim Krasniqi were present.

The President of the Union, Mr Ali Vitija, among other things, said:

“I would like to thank Humanity First for this valuable donation and I hope that in the future, we will deepen our cooperation in other matters.”

The vice president, Mr Kujtim Krasniqi said:

“In cooperation with the Municipality of Prishtina, we have reached a cooperation agreement with Humanity First and as a result of the Covid-19 pandemic, we have managed to provide donations in the amount of 100 litres of disinfectant …, 350 disinfectant bottles for hands and 395 disinfectant bottles with 96% alcohol base.

“As a result of the pandemic, Kosovo Customs, like other institutions, has been affected by this virus and as a result of this pandemic, we have lost a colleague, we have three infected at the moment and five in self-isolation. We hope that this situation will not be repeated and that measures will be taken as soon as possible so that the decisions of the Ministry of Health and the recommendations of the National Institute of Public Health will be respected. I believe that together, we will succeed.

“I once again thank Humanity First which has found the time and found the means to share them with Kosovo Customs in order to prevent this deadly disease for the whole globe. Hopefully, this will make it easier for officers at the front lines at border crossings and customs terminals, when we know that customs officials are at high risk of contracting Covid-19 at any moment. We thank once again Humanity First and the Municipality of Prishtina for this donation.”

This successful project was accompanied by some media coverage. Ten newspapers and pages on social networks have published articles about this donation. Around a million people followed this donation, alhamdolillah.

Virtues of companions of the Holy Prophet

Hadith

Alhakam

3rd July 2020

Virtues of companions of the Holy Prophet

Hazrat Abu Saeed Al-Khudri^ra narrated that the Holy Prophet^sa said:

“Do not abuse my companions, for if any one of you spent gold equal to Uhud (in Allah’s Cause) it would not be equal to a mud [510g to 750g] or even a half mud spent by one of them.”

(Sahih al-Bukhari, Kitab al-Fazail Ashab al-Nabi^sa)

A person who strives towards God never fails

In His Own Words

Alhakam

3rd July 2020

A person who strives towards God never fails

When a person strives and exerts an effort towards God Almighty, He does not allow for it to go in vain. A landowner may lose his crop, an employee may cause harm to someone who dismisses them and a person who is tested may fail, but a person who strives towards God is never met with failure. The promise of Allah the Almighty is true:

وَالَّذِیۡنَ جَاہَدُوۡا فِیۡنَا لَنَہۡدِیَنَّہُمۡ سُبُلَنَا

“As for those who strive in Our path – We will surely guide them in Our ways.”

A seeker of the avenues that lead to God Almighty ultimately reaches his final destination. If we feel sympathy upon witnessing the effort and conditions of students who spend day and night preparing for worldly examinations, how can Allah the Exalted, Who is boundless and infinite in His mercy and compassion, waste the effort of a person who strives towards Him? Of course not. Never would He do so. Allah the Exalted does not allow anyone’s effort to go in vain. God Almighty states:

فَاِنَّ اللّٰہَ لَا یُضِیۡعُ اَجۡرَ الۡمُحۡسِنِیۡنَ

“Surely, Allah suffers not the reward of those who do good to be lost.”

Allah the Exalted also states:

مَنۡ یَّعۡمَلۡ مِثۡقَالَ ذَرَّۃٍ خَیۡرًا یَّرَہٗ

“Then whoso does an atom’s weight of good will see it.”

We observe that every year, thousands of students weep and commit suicide when they see their efforts and labours of many years washed away due to some reason or other. However, the grace of Allah the Exalted does not disregard even the most insignificant of actions. What a pity then that man becomes so engrossed in labouring for the sake of uncertain and insecure objectives to the extent that he deprives himself as it were of every kind of comfort; he bears a thousand pains and hardships merely on the tenuous hope that perhaps he will succeed.

A businessman will invest hundreds and thousands of rupees in the hopes of profit, but even he is unaware for certain if this will bring guaranteed returns. However, I do not observe the same toil and effort by those who seek God Almighty (Whose promises are definite and categorical and towards Whom an advance through even the slightest effort is never wasted). Why do these people not understand? Why do they not fear that they will have to die one day? Even after witnessing these other failures, are they not moved to consider this bargain, in which there is no prospect of loss or failure and in which profit is guaranteed?

How great an effort does a farmer invest in the cultivation of his crop, but who can say for certain that the result will prove fruitful? How Merciful is Allah the Almighty! He is a treasure from whom one can collect a cowrie [1 damri (i.e. 1/256 rupee) roughly equates to 10 cowries], a rupee or even a gold coin.

Here, there is no fear of thieves and robbers, nor a chance of bankruptcy. It is narrated in a hadith that if a person removes a thorn from the path, they shall receive a spiritual reward for this as well. If, when fetching water, a person pours a bucket into his brother’s vessel, God Almighty does not allow it to go unrewarded.

Remember that the path on which man can never fail is the path of God. The path of this world is full of obstacles that cause a person to stumble at every step and hurdles threatening failure obstruct the way. Those who abandoned their rule of entire kingdoms were, surely, not out of their minds. People like Ibrahim ibn Adham, Shah Shuja and King Abdul-Aziz, who is also known as a reformer (mujaddid), gave up their worldly rule, sovereignty and majesty.

The reason is that there are obstacles at every step, which cause one to stumble. God is a pearl and when a person gains insight into His Being, he begins to view materialistic things with such contempt and scorn that he must force and compel himself to even cast a glance upon such matters. Hence, seek true insight of God Almighty and take your every step in His direction. For it is in this that all success lies.

(Hazrat Mirza Ghulam Ahmad^as, Malfuzat, Vol. 1, pp. 140-142)

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