Initiation of Majlis Khuddam-ul-Ahmadiyya Bulgaria

Bulgaria

Alhakam

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5th April 2019

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Initiation of Majlis Khuddam-ul-Ahmadiyya Bulgaria

Asad Hameed

Mohtamim Ishaat, MKA Bulgaria

There are a growing number of students from the countries of UK, France, Germany and Canada continuing their studies of medicine or dentistry in the Eastern European country of Bulgaria.

The students would meet regularly for Friday prayers, congregational prayers and would remain in constant contact with Bulgaria’s Ahmadi missionaries Jawad Uddin Sahib and Abdullah Sahib. The Khuddam would meet regularly for events like Musleh-e-Maud Day, the Promised Messiah Day, Khilafat Day and general meetings.

In February 2018, the Khuddam studying in Bulgaria had the honour to meet with Hazrat Amirul Momineen, Khalifatul Masih V^aa. Huzoor^aa answered questions from Khuddam while also sharing his experience of what life was like as a student.

Screenshot 2019 04 04 at 11.11.14 — *Majlis Khuddam-ul-Ahmadiyya Bulgaria*

Hazrat Khalifatul Masih^aa graciously granted permission for the initiation of Majlis Khuddam-ul-Ahmadiyya Bulgaria on 4 December 2018 and appointed Hasseeb Ahmed Yaqub Lone Sahib as Sadr Khuddam-ul-Ahmadiyya Bulgaria.

Sadr Sahib had the opportunity to meet Huzoor^aa to seek guidance for MKA Bulgaria in which Huzoor^aa graciously instructed the yearly theme to be set as Salat. Huzoor^aa advised that the Khuddam should be praying all their daily prayers and that the Khuddam should form good friendships with good colleagues and neighbours. Huzoor^aa graciously approved the Amila list on 1 February 2019.

Following the initiation of MKA Bulgaria, the first national general meeting was held on 9 March 2019 where Khuddam from across the country attended.

The Khuddam in Bulgaria continually meet up for weekly Jumuah prayers and congregational Salat in each city.

Musleh-e-Maud day was commemorated on 23 February in various cities throughout Bulgaria as well as the Promised Messiah Day day on 20, 23 and 24 March in the cities of Pleven, Plovdiv and Sofia respectively.

Since the initiation, Khuddam have been on a journey to bring a powerful spiritual and moral reformation within themselves upon Huzoor’s^aa instructions and to fulfil the pledge they take at every Khuddam gathering that “I shall always be ready to sacrifice my life, wealth, time and honour for the sake of my faith, country and nation.”

Preparations for the first national Ijtema of MKA Bulgaria have begun and will Insha-Allah be taking place on Saturday 6 April in the city of Plovdiv (the European capital for culture in 2019 and the second largest city after Sofia, which is the capital of Bulgaria).

We request readers to pray that Allah may enable the Khuddam of Bulgaria and by extension the whole world to act on the guidance received from our Beloved Imam, Hazrat Khalifatul Masih^aa. May Allah enable us all to pray our five daily prayers on time with sincere devotion and allow us to become true servants of the Jamaat.

Walls, Divisions and Separatism – The Crux of Modern-Day Politics

Politics

Alhakam

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29th March 2019

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Walls, Divisions and Separatism – The Crux of Modern-Day Politics

The presidents of South American Nations – Argentina, Brazil, Chile, Colombia, Ecuador, Paraguay and Peru – met in Santiago to form Prosur, another alliance for regional integration after the unsuccessful predecessor UNASUR (Unión de Naciones Suramericanas: Union of South American Nations).

According to Ivan Duque, President of Colombia, the goal is to make Prosur “more dynamic, less bureaucratic and free of ideologies”, while the successor of Venezuelan leader Hugo Chavez who founded the previous UNASUR to stop the influence of the United States in the region, President Nicolas Maduro is of the view that his country is suffering an “economic war” driven by political enemies with the assistance of the USA.

Meanwhile in Europe, the European Union has agreed to delay Brexit until 22 May, on the condition that British Prime Minister Theresa May can secure support from parliament in a week’s time.

On the other hand, according to The Sunday Times, there are at least six senior ministers who want Theresa May to be replaced by Michael Gove or David Lidington, expecting that one of them would successfully steer Brexit in the right direction. Aside from that, the UK has to sort out its future plans on what to do next, no later than 12 April.

In other news, President Donald Trump issued his first presidential veto, rejecting the legislation approved by 59 to 41 votes, from both the Democrats and the Republicans in the Congress, as it would terminate his emergency declaration for a wall that is to be built on the US-Mexico border to stop illegal migration and criminal activity.

Mr Trump said, “As president, the protection of the nation is my highest duty … Congress passed a dangerous resolution that if signed into law, would put countless Americans in danger. Congress has the freedom to pass this resolution and I have the duty to veto it. I’m very proud to veto it.”

This was said as throngs of people gathered in front of Trump International Hotel & Tower in New York, carrying placards saying “Trump is the emergency” and protesting against his declaration.

Amidst the growing hostility and extremism on the international horizon, nations seem to be advancing towards further conflict through harbouring separatist tendencies.

The worldwide head of the Ahmadiyya Muslim Jamaat, Hazrat Mirza Masroor Ahmad, Khalifatul Masih V^aa, pointing towards the establishment of global unity, presenting it as the key to peace and harmony, states:

“The truth is that in the modern world we all depend upon one another. Today, even the major powers like Europe or the United States cannot survive by remaining completely isolated from all others. African countries cannot remain isolated and hope to flourish and neither can Asian countries or the people from any other part of the world. For example, if you want your economy to flourish, then you must be willing to embrace international trade. A clear example of how the world is now inter-linked is illustrated by the fact that the European or the world’s financial crisis of the past few years has negatively affected, more or less, every country of the world. Furthermore, for countries to advance in science, or to excel in other fields of expertise requires them to cooperate and help each other…

“I pray that may Allah the Almighty enable the people of the world to rise above their personal interests and desires, in an effort to save the world from the coming destruction. It is the developed nations of the West that hold the greatest amount of power in today’s world, and so it is your duty, above others, to pay urgent attention to these matters of crucial importance.” (Keynote Address at European Parliament, Brussels, 4 December 2012)

Huzoor^aa has reiterated the same point in the recently held Peace Symposium in London (9 March 2019).

Hence, finding pragmatic solutions and better ways to deal with the present issues rest on the shoulders of governments and more so on their advisors.

The solution to most problems rests in coming together and uniting, not in widening the cleavages of separatism.

Naskh in the Holy Quran – Part II

Naskh

Alhakam

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29th March 2019

1

The Promised Messiah’s^as stance on the abrogation of Quranic verses

مَا نَنْسَخْ مِنْ آيَةٍ اَوْ نُنْسِهَا نَاْتِ بِخَيْرٍ مِّنْهَا اَوْ مِثْلِهَا

“Whatever sign We abrogate or cause to be forgotten, We bring one better than that or the like thereof.” (Surah al-Baqarah, Ch.2: V.107)

This verse of the Holy Quran refers to the Jews and not the Holy Quran. Verse 106 of the same chapter reads:

مَا يَوَدُّالَّذِيْنَ كَفَرُوْا مِنْ اَهْلِ الْكِتَابِ وَ لَا الْمُشْرِكِيْنَ اَنْ يُنَزَّلَ عَلَيْكُمْ مِّنْ خَيْرٍ مِّنْ رَّبِّكُمْ وَاللّٰهُ يَخْتَصُّ بِرَحْمَتِهِ مَنْ يَّشَاءُ وَاللّٰهُ ذُوا الْفَضْلِ الْعَظِيْمِ

“They who disbelieve from among the People of the Book, or from among those who associate gods [with Allah], desire not that any good should be sent down to you from your Lord; but Allah chooses for His mercy whomsoever He pleases; and Allah is of exceeding bounty.”

Bearing this verse in mind, if we understand verse 107 to be regarding verses of the Quran being abrogated or causing them to be forgotten, then the link and connection between these two verses ceases to exist.

Therefore, the interpretation suggested by non-Ahmadi Muslim scholars concerning these verses is incorrect.

As reference is being made to the People of the Book, the verse, in other words, means that it is God’s practice that when bringing a new law, He renders the previous law as abrogated and brings forth for mankind a new law to follow with a new and improved set of instructions, fit for being applied in the respective climate and circumstances.

Verse 107 does not refer to the abrogation of Quranic verses. It discusses a recurring practice of God, according to which the Quran abrogated commandments in the law of Moses^as and presented a more befitting set of instructions. The commandments in Moses’ law that were either forgotten by the People of the Book or faced interpolation and were subsequently removed from their holy scripture, but at the same time being laws that had universal effect, have been revealed once again in verses of the Holy Quran.

Those few who raise allegations against the Promised Messiah, Hazrat Mirza Ghulam Ahmad^as of Qadian that he believed in the concept of naskh [abrogation of Quranic verses] are incapable of presenting a single extract in which Hazrat Ahmad^as expressed his inclination towards this belief. They merely rely on irrelevant excerpts.

For example, in 1903, Hazrat Ahmad^as said:

“I received a divine revelation this morning. I thought to note it down but then relied on my memory and did not make a note of it. Eventually, I tried my level best to recall it, but I could not. This is the truth behind, ‘Whatever sign We abrogate or cause to be forgotten, We bring one better than that or the like thereof.’ [Surah al-Baqarah, Ch.2: V.107]” (Al Badr, March 1903)

With reference to this, opponents allege that in accordance with past commentators, the founder of the Ahmadiyya Jamaat agreed with the concept of naskh, that verses were caused to be forgotten, whereas the fact is that Hazrat Ahmad^as has not mentioned anywhere that verses of the Quran were made to be forgotten and that the Holy Prophet^sa, the Companions^ra and early Muslims were not able to recall a specific verse.

The principle that Hazrat Ahmad^as is indicating here is that God Almighty causes His revelation to be forgotten and renders it abrogated, and in accordance with this, he received a similar sort of revelation and suggested that after forgetting it, if God desired then He would inform the Promised Messiah^as of that news again.

This incident is of 1903. We have already presented extracts from Al-Haq Mubahisa Ludhiana (1891) and Blessings of Prayer (1893) in which Hazrat Ahmad^as expressed his belief that there can be no conflict or contradiction in verses of the Quran.

To attribute belief in naskh to someone who, years prior, expressed his disagreement with such a concept is dishonesty.

Again, with reference to what our opponents allege, two weeks prior to his demise the Promised Messiah^as said:

“Our God is omnipotent and has power over all things. ‘Allah effaces what He wills.’ [Surah al-Ra‘d, Ch.13: V.40] He is not like a soothsayer. He possesses full right to issue an instruction in the morning and alter it in the evening. The verse of ‘Ma nansakh min ayatin’ corroborates this.” (Badr, 24 May 1908)

Where does it say here that verses of the Quran have been abrogated? This was said in 1908 and, as mentioned earlier, you have read the extracts with reference to his belief in the Quran’s unique qualities of not being self-contradictory.

Then there are allegations with reference to naskh-e-hukm [abrogation of instructions], which refer to those supposed verses that said one thing, but later their abrogation was revealed in the form of another verse, yet both remain in the Quran. With reference to this dogma, opponents present the following excerpt of the Promised Messiah^as:

“… we do not consider any verse abrogated or forgotten that does not have a replacement verse or a better verse for it. Thus, in this verse, the Holy Quran has categorically stated that only a verse can abrogate another verse. For this reason, it is promised that after abrogating a verse, another verse is brought forth to replace it.” (Al-Haq Mubahisa Ludhiana, p. 90 [First edition])

Reflect on this passage. Where is it implied that because there are contradictions and conflicts within the Quran, therefore such and such verses were abrogated and such and such verses were declared their replacements. Here, as before, reference is being made to the standing principle of God that nothing other than the word of God can abrogate the word of God. Accordingly, all the divine laws that were abrogated in the past were done so by God alone, and not by any prophet or individual.

To understand this extract, opponents should bear in mind the reference of Al-Haq Mubahisa Ludhiana, pages 37-38 cited earlier in which the Promised Messiah^as explicitly mentioned that the Quran bears “no contradiction or conflict in it.”

In the extract above (page 90) the Promised Messiah^as is discussing that no Hadith can abrogate a verse of the Quran as these sayings of the Prophet^sa serve as explanations and interpretations of some Quranic verses. However, some fuqaha (jurists) are of the view that Ahadith can render some verses abrogated.

In light of the 107^th verse of Surah al-Baqarah, in which the topic of abrogation has been touched upon, the Promised Messiah^as proves in this excerpt that not a single Hadith can invalidate a verse of the Quran and that only verses of the Quran can do that, as was done to previous Shariah’s (divine laws).

To prove that the Promised Messiah, Hazrat Mirza Ghulam Ahmad^as was in favour of naskh in the Quran is very easy for our opponents. All they have to do is:

1. Show that Hazrat Ahmad^as wrote regarding the Quran that in such and such place, contradictions or conflicts can be found

2. Show that Hazrat Ahmad^as wrote regarding a verse that it had been abrogated

Unfortunately, however, they are incapable of backing such a serious allegation.

The fact is that the Promised Messiah^as has written on multiple occasions that there are no contradictions among verses of the Quran, thereby nullifying the concept of naskh.

By seeking guidance from Hazrat Ahmad’s^as writings, The Review of Religions wrote a series of articles in 1907 in the lifetime of the Promised Messiah^as refuting the concept of naskh.

Had he been in favour of naskh in the Quran, his followers would not have been able to write this series against Hazrat Ahmad’s^as viewson the matter. And if, by some means, anyone was able to write this series against his views, then surely it would have followed with either the series being cut short or a written clarification and response. But as we know, that never happened.

Research conducted by a panel of scholars at the Research Cell, Rabwah.

Comparison of religions in the works of the Promised Messiah a.s. – Part II

The Promised Messiah

Alhakam

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29th March 2019

0

Comparison of religions in the works of the Promised Messiah a.s. – Part II

Hafiz Ijaz Ahmad Tahir

Lecturer, Jamia Ahmadiyya UK

Hazrat Mirza Ghulam Ahmad of Qadian, the Promised Messiah, peace and blessings of Allah be upon him, was the founder of the Ahmadiyya Muslim Jamaat and originally wrote The Philosophy of the Teachings of Islam as an essay in Urdu, Islami Usul Ki Philosophy. It was presented at the second Conference of Great Religions in Lahore.

Organised by a Hindu named Swami Sadhu Shivgan Chandar, the purpose of the conference was to gather learned representatives from many of the world’s leading religions in order to discover the true religion. Each representative was asked to present to the audience the beauties of their own religion based on its source, proving that it was the true religion.

The idea behind the conference was that, having listened to proofs and arguments from a variety of religious faiths, the audience would be better informed to make their choice.

“We have never before heard such a pleasing lecture. In truth, the representatives of the other religions did not address the questions posed by the conference. Most speakers dealt largely with the fourth question, only briefly passing over the other ones. A majority of the speakers talked much but said little. The exception was Mirza Sahib’s paper, which gave a detailed and comprehensive answer to each of the individual questions. The audience listened with great interest and with undivided attention to a lecture which they found to be most superior and outstanding.

“We are not followers of Mirza Sahib, nor do we have any kind of contact with him. However, we cannot be unjust in our commentary. In answering the questions, Mirza Sahib relied solely on the Quran. Every major Islamic principle was beautifully expounded using logical and convincing arguments. To first use logical arguments to prove the existence of God and to then quote the Word of God is a style which we find most charming. Not only did Mirza Sahib expound on the philosophy of Quranic teachings, he also explained the philosophy and philology of the Quranic language. In short, Mirza Sahib’s lecture was complete and comprehensive, replete with gems of knowledge, wisdom, truths and mysteries. The philosophy of the Divine was so marvellously expressed that the entire audience was left spellbound. His lecture was the best attended with the hall being packed from top to bottom.

“The entire audience listened attentively. To illustrate the difference between Mirza Sahib’s lecture and those of other speakers, it would suffice to say that people flocked to hear his paper while, out of boredom, they deserted the others.” (Chaudhvin Sadi, Rawalpindi, 1 February 1897)

After the conference, it was unanimously agreed and announced that this article of Hazrat Ahmad^as was the best. As mentioned above, one of the merits was to present teachings from the divine book and then also provide arguments through the particular book of religion.

Setting up rules to identify the true religion or divine religion, the Promised Messiah^as advised in his books to the seekers of truth that if they would like to compare between religions or they would like to find the truthfulness of any religion, then they should be looking for three important aspects in a religion.

“In order to recognise a true religion, it is necessary to look at three matters. In the first place, one must see what the teaching of a religion is concerning God. That is to say, what a religion states with regard to the unity, power, knowledge, perfection, greatness, punishment, mercy and other attributes of the Divine …

“Secondly, it is necessary that a seeker after truth should enquire what a religion teaches with regard to his own self and with regard to human conduct. Is there anything in its teaching which would disrupt human relationships or would draw a person into courses which are inconsistent with modesty and honour, or would be contrary to the law of nature, or would be impossible to conform to or carry out or make it dangerous to do so? It would also be necessary to see whether some important teaching needed to control disorderliness has been left out. It would also be necessary to discover whether a religion presents God as a Great Benefactor with Whom a relationship of personal love should be established and whether it lays down commandments which lead from darkness into light and from heedlessness to remembrance.

“Thirdly, it is necessary for a seeker after truth to satisfy himself that the god presented by a religion should not be one who is believed in on the basis of tales and stories and resembles a dead being. To believe in a god who resembles a dead being, belief in whom is not by virtue of his having manifested himself but is due to one’s own good faith, would be to put him under an obligation. It is useless to believe in a god whose powers are not felt and who does not himself make manifest the signs of his own existence and life.” (Nasim-e-Da‘wat, Ruhani Khazain, Vol. 19, pp. 373-374)

The beauty of the above criteria is that one cannot run away from the original revealed scriptures and their teachings. If they are true religions and also provide perfect teachings, then they should not be looking around to get support for their claim as divine guidance is given by the divine book. In this way speakers and writers are confined to present the teaching and claims from their authentic particular divine book as well as providing arguments from their books.

Hazrat Ahmad^as devised another criterion for writing on the topic of comparative studies of religions. He would never use ineffective and inappropriate allegations that could later be countered by the scholars of other faiths, resulting in further discord between two groups. On the contrary, the Promised Messiah^as always provided the references from the revealed books of others, and then proved through scriptural and rational arguments the weakness of their religions and ideologies.

In his book Mi‘yar-ul-Mazhib (The Criterion for Religions), the Promised Messiah^as presented a comparison of religions in accordance with the above method and discussed three world religions and teachings in order to recognise a true religion.

Firstly, one must analyse what the teaching of a religion is concerning God from their particular revealed books. Hazrat Ahmad^as proved that the God of Islam is a living God and remains functional as ever, conversing with man to this day. Here he simply lays down the rule of nature that it is in the nature of man that he considers God powerful and omnipotent. While thinking this, he turns to seek help from God as it is natural. And Islam, being a religion of nature, truly speaks about the living God. If one’s God is unable to perform certain simple actions like keeping himself alive or remain dead for a while or considered dead as per the Christian teachings, how would such a God be helpful in times of difficulties?

According to Hindus, God can only join the body and spirit and not the creator of certain matters. In this case their God is only a sort of engineer who joins certain matters and does not create them. It is against the nature of God.

Every believer wants His God to deal with all situations, but in the case of Jesus^as and the gods of Hindus, they have limited capacity to perform certain tasks. In this case, the God of Islam stands forth in all situation to help His people. The Promised Messiah^as established the supremacy of the true living God of Islam over other religions by setting this natural rule of comparing with the teachings of other religions.

The Promised Messiah^as says:

“For although the supposed Parmeshwar of the Aryas has no power to create anything, they still say that at least he has the power to combine things that already exist. But Jesus of the Christians could not demonstrate even this much power when the Jews drew him on the cross and said, ‘If you now save yourself, we will believe you.’ And yet he could not save himself though it was no big task; all he had to do was to combine his spirit with his body. The poor man failed to do even that. Thereafter his apologists spun the tale that he was resurrected in the sepulchre.” (The Criterion for Religions, p. 12)

The Promised Messiah^as contended that the teachings contained in the Holy Quran were completely in accord with the instincts of human need. The comparative study thus presented in this book gives to the reader a bird’s-eye view of the existing religions and brings out brightly the characteristics of Islam. Islam is strictly in accord with human nature and appeals to mankind.

Thus, in many of his books, he proved that the God of Islam is a living God and not like the Christ of Christians or gods of Hindus who are unable to create even themselves. Human nature requires reason and logic and the Promised Messiah^as not only proved his points through scriptural evidence, but also discussed in detail with reason. A religion should not be contradictory to reason and logic. It should have a matter of rationalism. While tackling Hindus and Christians, Huzoor^as answered many of their questions with reason.

Another important aspect mentioned by the Promised Messiah^as and we have seen this in many of his books is seeking divine help and calling to God for support. At many occasions, we have seen that the Promised Messiah^as urged his opponents to call their gods and he would seek help from his God, proving whose God was a living God and which religion was a living religion.

“Then, the second kind of supremacy found in Islam, and not shared by any other religion, which puts the absolute seal of certainty upon its truth, is that it manifests living blessings and miracles, which other religions are entirely deprived of. These are the kind of perfect Signs through which Islam not only triumphs over other religions, but also – by showing its perfect light – draws hearts to itself.” (Barahin-e-Ahmadiyya Part V, p. 5)

As the Promised Messiah^as proved that Islam’s God still listens, speaks and fulfills the needs of His people, the Promised Messiah^as asked the followers of different religions to come and pray together and seek help from God with prayers. Stop raising baseless allegations, rather come and stay with me to see the miracles of God and observe the acceptance of prayers.

“In this age, too, God Almighty manifests great Signs in support of Islam, and I say this from my own experience. If all the nations of the world were to unite against me and a comparison be made as to whom God reveals the unseen, whose prayers He accepts, whom does He help, and for whom does He manifest great Signs, I call God to witness that I would be victorious. Is there anyone who will step forward against me for such a trial!!? God has bestowed thousands of Signs upon me just to let the opponents know that Islam is indeed the true faith. I do not seek any honour for myself but I seek honour for the one for whom I have been sent.” (Haqiqatul-Wahi [The Philosophy of Divine Revelation], p. 219)

Futher, Hazrat Ahmad^as says:

“Do none of you wish to test this and accept the truth if he finds it? What are you holding on to; corpse wrapped up in a shroud? What more do you possess? A handful of dust? Can that corpse be God? Can it answer you? Come forward. Shame on you if you fail to respond and compare this decomposed corpse with my God. I tell you that before forty days have passed, He will put you to shame through heavenly signs. Polluted are the hearts that do not approach with true intent and yet go on denying, and unclean are the temperaments that lean towards mischief and not towards the pursuit of truth. O clerics who oppose me! If you be in doubt, come and stay in my company for a few days. If you do not witness God’s signs, then seize me and treat me as a liar. I have furnished you with full proofs, and until you refute these proofs, you have no answer. The signs of God are descending like rain. Is there no one among you who would come to me with a true heart? Not even one? A warner came to the world and the world did not accept him. But God will accept him and will establish his truth with powerful assaults. Peace be on him who follows the guidance.” (Anjam-e-Atham, Ruhani Khazain, Vol. 11, pp. 345-347)

Thus, he repeatedly challenged the clerics and scholars of all religions. Similarly, any person who would like to experience God, to come and witness.

ہر طرف آواز دینا ہے ہمارا كام آج

جس كى فطرت نیک ہے وہ آئے گا انجام كار

“This day, our mission is to proclaim [the true message] in every direction. Whosoever is of pious nature shall eventually come [to you].”

Hence, in this day and age most of the world is indifferent towards religion as they perceive it to be a medieval and backward concept, or they have abandoned religion as their ideology could not grant them communion with God, and there is nothing that attracts them towards faith.

Many beliefs are seen to be illogical and against human rationale. However, it is Hazrat Mirza Ghulam Ahmad^as alone that has shown to the world that there is wisdom, logic and rationale within religion, particularly in Islam. He showed the connection between nature and religion.

If we are to ever succeed in calling anyone towards the true faith in this era, then we are bound to act upon the criteria that has been set out by the Promised Messiah^as.

Kosovo Jamaat Remembers Founder of Jamaat

Kosovo

Alhakam

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29th March 2019

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Kosovo Jamaat Remembers Founder of Jamaat

Shkelqim Bytyqi, Kosovo Correspondent

The Jamaat of Kosovo organised a meeting in Prishtina for the Promised Messiah Day on 23 March. A delegation participated from the Jamaat of Macedonia with non-Ahmadi guests present also.

Speeches highlighting the importance of this day were delivered. One speech covered how signs mentioned in the Quran and Hadith were fulfilled in the person of Hazrat Ahmad^as, for example, the coming Messiah breaking the cross, killing the swine and belonging to Persian descent. Explanations were given on each prophecy and what they meant.

This was followed by another speech about the love and esteem the Promised Messiah^as had for his master, the Holy Prophet Muhammad, peace and blessings of Allah be upon him.

Towards the end of the day, a dinner was organised for all 45 guests.

Promised Messiah Day in Virginia

USA

Alhakam

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29th March 2019

0

Hafiza Ghazala Mahmood

Chantilly, Virginia

Virginia Region, USA celebrated the Promised Messiah Day with great zeal.

The day began with Fajr prayer in the mosques of the region followed by dars. Young Khuddam, Atfal and members of Ansarullah travelled to the city of Richmond (the capital of Virginia) to hand out the Messiah Has Come flyers to the neighbours of Masjid Anwaar.

Local members of Lajna Imaillah and Nasirat of Richmond Jamaat helped in preparing the flyers for this momentous occasion. As a result of these humble efforts, 3,200 local homes were visited before Zuhr prayer, thereby conveying the message of the Promised Messiah^as on the day of the first Bai‘at in the time of the Promised Messiah^as to about 10,000 fellow Virginians. Alhamdolillah.

After the tabligh programme, members congregated to celebrate the Promised Messiah Day at the recently inaugurated Masroor Mosque in the city of Manassas, Virginia after Asr Prayer.

More than 325 members of the local Jamaat participated in this Jalsa. There were 3 speeches around the life of the Promised Messiah^as.Regional Missionary Imam Faran Rabbani spoke on the men who accepted the Promised Messiah^as. The speech presented stories from the lives of such companions of Hazrat Ahmad^as who prayed to Allah and were shown that Hazrat Mirza Ghulam Ahmad^as was indeed from God.

Following that was another Jalsa, this time at Masjid Mubarak in Chantilly, Virginia right after Maghrib. The event brought the highest attendance at any local event at this masjid with about 500 members attending from the local Jamaats of Northern and Central Virginia.

There were two main speeches and a video presentation. Regional Qaid Majlis Khuddam-ul-Ahmadiyya Haris Raja Sahib spoke about the teachings of the Promised Messiah^as in light of the book Noah’s Ark, reminding everyone of the responsibilities of our Bai‘at, while Imam Faran Rabbani spoke on the topic of the companions around the Promised Messiah^as.

Men of Excellence

Friday Sermon

Alhakam

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29th March 2019

0

Friday Sermon

1 March 2019

Men of Excellence

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

Today I will continue with the accounts of the Companions^ra who took part in the Battle of Badr.

The first companion is Hazrat Khauli^ra bin Abi Khauli. Hazrat Khauli^ra participated in all of the battles alongside the Holy Prophet^sa, including the battles of Badr and Uhud. Abu Ma‘shar and Muhammad bin Umar state that Hazrat Khauli^ra participated in the Battle of Badr along with his son. However, the name of the son has not been recorded. Another historian, Muhammad bin Ishaq states that Hazrat Khauli^ra participated in the Battle of Badr along with his brother, Malik^ra bin Abi Khauli. According to another narration, Hazrat Khauli’s^ra two brothers, Hazrat Hilal^ra bin Abi Khauli and Hazrat Abdullah^ra bin Abi Khauli also participated in the Battle of Badr. Hazrat Khauli^ra passed away during the caliphate of Hazrat Umar^ra. (Al-Tabqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 299, Khauli bin Abi Khauli, Dar-ul-Kutb al-Ilimiyya, Beirut, 1990).

The second companion is Hazrat Rafey^ra bin al-Mu‘alla. Hazrat Rafey^ra bin Mu‘alla belonged to the Banu Habib branch of the Khazraj tribe. His mother’s name was Idaam bint Auf. The Holy Prophet^sa established a bond of brotherhood between Hazrat Rafey^ra and Hazrat Safwan^ra bin Baidhaa. Both of these companions participated in the Battle of Badr. According to some narrations, both of them were martyred during the Battle of Badr, whereas according to a different narration, Hazrat Safwan^ra bin Baidhaa was not martyred during the Battle of Badr. Musa bin Uqba narrates that both Hazrat Rafey^ra as well as his brother Hazrat Hilal^ra bin Mu’alla participated in the Battle of Badr. Hazrat Rafey^ra was martyred by Ikrama bin Abu Jahl during the Battle of Badr. (Al-Tabqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 450, Rafey bin al-Mu’alla Dar-ul-Kutb al-Ilimiyya, Beirut, 1990) (Al-Isti’ab, Vol. 2, p. 484-485, Rafey bin al-Mu’alla, Dar-ul-Jeel, Beirut, 1992.

The next companion is Hazrat Zus-Shimalain Humair^ra bin Abdi Amr. His real name was Umair and his title was Abu Muhammad. Ibn Hisham states that he was commonly referred to as Zus-Shimalain, but this was not his actual name. This was a title given to him because he used to utilise his left hand more. According to another narration, he was able to utilise both of his hands equally. Hence, he was also referred to as Zul-Yadain. He belonged to the tribe of Banu Quza‘ah and he was a confederate of Banu Zuhrah. When Hazrat Umair^ra migrated to Medina from Mecca, he stayed at Hazrat Sa‘d^ra bin Khaisama’s house.

The Holy Prophet^sa established a bond of brotherhood between him and Yazid^ra bin Haris. Both of these companions were martyred during the Battle of Badr. Hazrat Umair^ra was martyred during this battle by Usama Joshami. He was 30 years of age at the time of his martyrdom. In Tabaqat al-Kubra, the name of the assailant who killed him is recorded as Abu Usama Joshami instead of Usama Joshami. (Al-Tabqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 124-125, Zul Yadain, Dar-ul-Kutb al-Ilimiyya, Beirut, 1990) (Sirat Ibn Hisham, p. 327, Dar Ibn Hazam, Beirut, 2009) (Usdul Ghaba, Vol. 2, p. 217, Zus-Shimalain, Dar-ul-Kutb Ilmiyyah, Beirut, 2003.

The next companion to be mentioned is Hazrat Rafey^ra bin Yazid. According to one narration, his name has been recorded as Rafey^ra bin Zaid. Hazrat Rafey^ra bin Yazid belonged to the Banu Zaoora bin Abdil Ash-Hal branch of the Aus tribe of the Ansar. Hazrat Raafi’s^ra mother, Aqrab bint Mu’az, was the sister of the famous companion, Hazrat Sa‘d bin Mu‘az^ra. Hazrat Rafey^ra had two of the sons, Usaid and Abdur Rahman from Aqrab bint Salamah. Hazrat Rafey^ra participated in the battles of Badr and Uhud. According to one narration, he was traveling on the camel of Saeed bin Zaid^ra on the day of the Battle of Badr. He was martyred during the Battle of Uhud. (Al-Tabqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 337, Rafey bin Yazid^ra, Dar-ul-Kutb al-Ilimiyya, Beirut, 1990), (Usdul Ghaba, Vol. 2, p. 235,Rafey bin Yazid^ra, Dar-ul-Kutb Ilmiyyah, Beirut, 2003).

The next companion to be mentioned is Hazrat Zakwan^ra bin Abd-i-Qais. His title was Abu Sabuh. Hazrat Zakwan^ra belonged to the branch of Banu Zuraiq of the Khazraj tribe from among the Ansar. His title was Abu Sabuh. He participated in the first as well as the second Bai‘at [pledge of initiation] at Aqabah. One of the aspects that stands out in relation to him and is worth mentioning is that he migrated from Medina and went to the Holy Prophet^sa in Mecca. The Holy Prophet^sa was still in Mecca at that time. He was called an Ansari Muhajir. He migrated to Mecca to be with the Holy Prophet^sa and stayed in Mecca for some time. He participated in the battles of Badr and Uhud and attained the status of martyrdom during the battle of Uhud and he was martyred by Abu Hakam bin Akhnas. Hazrat Zakwan^ra bin Abd-i-Qais is called an Ansari Muhajir. (Usdul Ghaba, Vol. 2, p. 210,Zakwan^ra bin ‘Abd-i-Qais, Dar-ul-Kutb Ilmiyyah, Beirut, 2003).

Allama Ibn Sa‘d writes in Al-Tabqaat-ul-Kubra that when the Muslims migrated towards Medina at the time of migration, the Quraish became enraged. They were extremely angry at the young men who had already migrated and left. A group of Ansar pledged initiation to the Holy Prophet^sa during the second pledge at Aqabah and following this, they returned to Medina. When the first migrants from Mecca reached Quba, these Ansar went to the Holy Prophet^sa in Mecca and migrated to Medina alongside his companions. Therefore, they were known as the Ansari Muhajireen. Hazrat Zakwan bin Abd-i-Qais^ra, Hazrat Uqba^ra bin Wahab, Hazrat Abbas^ra bin Ubada and Hazrat Ziad^ra bin Labid were amongst these companions known as the Ansari Muhajireen. Following this, all of the Muslims migrated to Medina, apart from the Holy Prophet^sa, Hazrat Abu Bakr^ra and Hazrat Ali^ra as well as those who were caught up in the in the unrest, those who were kept in captivity and those who were ill or weak [also remained in Mecca]. (Al-Tabqaat-ul-Kubra, Vol. 1, p. 175, Dar-ul-Kutb al-Ilimiyya, Beirut, 1990)

Suhail bin Abi Salih narrates that when the Holy Prophet^sa set forth towards Uhud, he pointed into a direction and addressed his companions saying, “Who will go to that particular location?” A companion from Bani Zuraiq, Hazrat Zakwan^ra bin Abd-i-Qais Abu Sabuh stood up and said, “O Prophet^sa of Allah! I will go there.” The Holy Prophet^sa enquired as to who he was and Hazrat Zakwan^ra replied, “I am Zakwan bin ‘Abd-i-Qais.” Following this, the Holy Prophet^sa told him to take a seat and the Holy Prophet^sa repeated this three times. After this, the Holy Prophet^sa said, “You should go to such and such place.” Upon this, Hazrat Zakwan^ra bin Abd-i-Qais said, “O Prophet^sa of Allah! I will most certainly go there!” Thereafter, the Holy Prophet^sa said, “Whoever wishes to see an individual, who will be walking in the verdant gardens of heaven tomorrow should look at this man.” After this, Hazrat Zakwan^ra went to say farewell to his family. His wives and daughters said to him, “Will you be leaving us?” He took his garment out of their hands and walked a little away from them, and then turning towards them said, “We will now meet on the Day of Judgement.” Following this, he attained the status of martyrdom during the Battle of Uhud. (Marifatul Sahaba Li Abi Naeem, Vol. 2, p. 248, Zakwan^ra bin Abdi Qais bin Khalid, Hadith no. 2621, Dar-ul-Kutb al-Ilimiyya, Beirut, 2002).

On the day of Uhud, the Holy Prophet^sa enquired of his companions if anyone had any knowledge regarding Zakwan^ra bin Abd-i-Qais. Hazrat Ali^ra replied, “O Prophet^sa of Allah! I saw a horseman chasing Zakwan until he reached close to him and was saying, ‘Only one of us shall survive today.’ And so, he attacked Hazrat Zakwan^ra who was on foot and martyred him.” Hazrat Ali^ra further said that whilst launching his attack on Hazrat Zakwan^ra, he was proclaiming, “Look, I am Ibn Ilaaj”. Hazrat Ali^ra says, “I then attacked him and struck my sword on his leg, severing his thigh and dragged him off his horse and killed him.” Hazrat Ali^ra says that he saw that the attacker was Abu al-Hakam bin Akhnas. (Kitab-ul-Maghazi Li Al-Waqadi, Vol. 1, p.245, Baab Ghazwah-e-Uhud, Dar-ul-Kutb al-Ilimiyya, Beirut, 2013)

The next companion to be mentioned is Hazrat Khawat^ra bin Jubair Ansari. His title was Abu Abdullah as well as Abu Salih. Hazrat Khawat belonged to the tribe of Banu Tha‘labah. Hazrat Khawat^ra bin Jubair was the brother of Hazrat Abdullah^ra bin Jubair. Hazrat Abdullah^ra bin Jubair was the one who was appointed by the Holy Prophet^sa during the battle of Uhud to protect the valley along with fifty archers. Hazrat Khawat^ra was of moderate height. He passed away in Medina in 40 AH at the age of 74. According to one narration, his age at the time of his demise was 94. He used to dye his hair with henna and indigo leaves. Hazrat Khawat^ra left for the Battle of Badr along with the Holy Prophet^sa, however on the way, he sustained an injury from a sharp corner of a stone and so the Holy Prophet^sa sent him back to Medina. Nevertheless, the Holy Prophet^sa included him in the spoils of the Battle of Badr. Thus, it was as if he too was counted among those individuals, who participated in the Battle of Badr. He participated alongside the Holy Prophet^sa in all battles, including the battles of Uhud and the Ditch.

Hazrat Khawat^ra relates: “We once stopped at a place called Marr-e-Zahran along with the Holy Prophet^sa.” He continues, “I came out of my tent and saw some women talking. Seeing this, I was intrigued to listen in to their conversation. Hence, I went back, put on a cloak and sat beside them.” He disguised himself and sat down there in order to hear what the women were saying. “In the meanwhile, the Holy Prophet^sa came out of his tent. When I saw the Holy Prophet^sa, I became startled and immediately stood up and said to the Holy Prophet^sa that my camel had run away and that I was searching for it. The Holy Prophet^sa carried on walking and I followed him. The Holy Prophet^sa gave me the cloak he was wearing and went into an area of bushes to answer the call of nature. Thereafter, he performed the ablution and returned. Drops of water were falling from his beard onto his chest. Following this, the Holy Prophet^sa in a light hearted manner asked me, ‘O Abdullah! What did the camel do?’” Since the camel was not lost and the Holy Prophet^sa realised that he was merely sitting there in order to listen to the conversation which was not appropriate, “but nevertheless, we set off again. Following this, whenever the Holy Prophet^sa met me, he would say Salam to me and ask ‘O Abu ‘Abdullah! What did the camel do?’ When this began to happen and the Holy Prophet^sa would continuously say this to me in a light-hearted manner, I began to keep myself discreet in Medina and would no longer go to the mosque and the gatherings of the Holy Prophet^sa. After quite some time, I went to the mosque and stood up for prayer. The Holy Prophet^sa also came out of his residence and offered two Rak‘as [units] of prayer. I kept prolonging my prayer with the intention that the Holy Prophet^sa would return and not say anything. However, the Holy Prophet^sa said, ‘Abu Abdullah! You may prolong the prayer as much as you like, but I will remain here’. Thus, in my heart I said, ‘By God! I will apologise to the Holy Prophet^sa and clarify the matter.’ When I completed the prayer, the Holy Prophet^sa said, ‘Abu Abdullah! May peace be upon you. What was the matter concerning the camel that ran away?’ I replied, ‘By Him, Who has sent you with the truth! Since I accepted Islam, that camel has not run away.’ The Holy Prophet^sa repeated three times, ‘May Allah have mercy on you’. Following this, the Holy Prophet^sa never said anything to me in relation to this.” (Al-Tabqaat-ul-Kubra, Vol. 3, pp. 362-364, Abdullah bin Jubair, Dar-ul-Kutb al-Ilimiyya, Beirut, 1990) (Usdul Ghaba, Vol. 2, p. 290, Khawat bin Jubair, Dar-ul-Kutb Ilmiyyah, Beirut, 2003)

In other words, the Holy Prophet^sa made him realise that firstly, he should not have concealed the matter from him for he knew what the truth of the matter was. Secondly, it is inappropriate to sit in other people’s gatherings in this manner in order to listen in to their conversations.

Hazrat Khawat^ra narrates:

“The Holy Prophet^sa visited me once when I was sick. After I had fully recovered, he said, ‘O Khawat, you have been restored to full health. Hence, fulfil your covenant with Allah.’ I submitted, ‘I have not promised Allah anything’. The Holy Prophet^sa said, ‘There is not a single person who, when suffering from an illness, does not take an oath or vows to do something in return for good health.’” (Indeed, one vows to God Almighty that he will do such and such if granted good health.) “‘Therefore, fulfil your covenant with God Almighty and stay true to the pledge you have made.’” (Mustadrik Ala Al-Sahihain, Vol. 3, p.467, Hadith no. 5750, Dar-ul-Kutb Ilmiyyah, Beirut, 2002)

Hence, this is something that we should all greatly ponder over and be mindful of.

On the occasion of the Battle of the Ditch, the Holy Prophet^sa sent a delegation towards Banu Quraizah when he found out about their rebellion and the fact that they had breached the agreement during the battle. Hazrat Mirza Bashir Ahmad^ra has written about this incident in Sirat Khatamun-Nabiyyin [The Life & Character of the Seal of Prophets]. He writes:

“When the Holy Prophet^sa received news of this dangerous treachery of the Banu Quraizah. Initially, the Holy Prophet^sa dispatched Zubair bin Al-Awam^ra to obtain intelligence in secret two or three times. Then, after this, the Holy Prophet^sa formally sent Sa‘d bin Muaz^ra and Sa‘d bin Ubadah^ra, who were chieftains of the Aus and Khazraj tribes along with a few other influential companions in the form of a delegation towards the Banu Quraizah; and strictly instructed that if there was troubling news, it should not be publicly disclosed when they returned, rather, secrecy should be maintained so that people were not made apprehensive. When these people reached the dwellings of Banu Quraizah and approached Ka‘b bin Asad, this evil man confronted them in a very arrogant manner. When the two Sa‘ds spoke of the treaty, Ka‘b and the people of his tribe turned wicked and said, ‘Be gone! There is no treaty between Muhammad^[sa] and us.’ Upon hearing these words, this delegation of Companions set off. Sa‘d bin Muaz^ra, and Sa‘d bin Ubadah^ra then presented themselves before the Holy Prophet^sa and informed him of the state of affairs in an appropriate manner.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^ra, pp. 584-585)

Hazrat Khawat^ra bin Jubair’s name is also mentioned amongst the companions who were part of the delegation. (Sirat Ibn Hisham, p. 456, Dar ibn Hazam, 2009)

According to another narration, the Holy Prophet^sa sent Hazrat Khawat^ra towards the Banu Quraizah on his horse, and the name of this horse was Janah. (Mustadrik Ala Al-Sahihain, Vol. 3, p.466, Hadith no. 5747, Dar-ul-Kutb Ilmiyyah, Beirut, 2002)

Hazrat Khawat^ra narrates:

“Once we set out for pilgrimage with Hazrat Umar^ra. Hazrat Abu Ubaidah^ra bin Jarrah and Hazrat Abdur Rahman^ra bin Aufwere part of this delegation. People requested that someone should present the poetry of Zaraar^ra bin Khitab (the poet from Mecca who had accepted Islam during the victory of Mecca). Hazrat Umar^ra instructed, ‘Let Abu ‘Abdullah^ra (i.e. Khawat) present his poetry.’ When I heard this, I presented my poetry until dawn. It was only then that Hazrat Umar^ra asked me to stop as it was the time of dawn.” (Al-Isabatu Fi Tamyiz Al-Sahaba, Vol. 2, p. 292, Al-Khawat bin Jubair, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1995) (Al-Tabaqaat-ul-Kubra, Vol. 6, p. 10, Zaraar^ra bin Khitab, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990)

Another companion who will be mentioned today is Hazrat Rabeea^ra bin Aqsam. His title was Abu Zaid. Hazrat Rabeea^ra was short, of stocky build and belonged to the Asad bin Khuzaimah tribe. He is counted amongst the Muhajireen Companions [those who migrated from Mecca to Medina]. After migration to Medina, he stayed at the residence of Hazrat Mubashir^ra bin Abdul Munzir along with a few other companions.

He was 30 years of age when he participated in the Battle of Badr. Apart from the Battle of Badr, he also participated in the battles of Uhud and the Ditch. He also took part in the Treaty of Hudaibiya and participated in the Battle of Khayber as well, where he was martyred. A Jew named Harith martyred him at a place called Nataa which is a fort in Khayber. He was 37 years old at the time of his martyrdom. (Usdul Ghaba, Vol. 2, p. 257, Rabeea^ra bin Aqsam, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 66, 70, Abdullah bin Jahsh, Rabeea^ra bin Aqsam, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990)

Another companion who will be mentioned today is Hazrat Rifa^ra bin Amr Al-Juhani. He is also known as Wadiya bin Amr. He participated in the battles of Badr and Uhud. He was a confederate of Banu Najjar, a tribe of the Ansar. (Usdul Ghaba, Vol. 2, p. 287, Rifa^ra bin ‘Amr Al-Juhani, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003)

The next companion is Hazrat Zaid^ra bin Wadiya. Hazrat Zaid^ra was from the Ansar tribe of Khazraj. He took part in Bai‘at-e-Aqabah and the battles of Badr and Uhud in which he was martyred (Usdul Ghaba, Vol. 2, p. 377, Zaid^ra bin Wadiya, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003). His mother was Umme-Zaid bint Harith, and his wife’s name was Zainab bint Sahal with whom he had three children; Sa‘d bin Zaid, Umamah and Umme Khulthum. His son Sa‘d moved to Iraq during the Caliphate of Hazrat Umar^ra and settled in a village called Aqar Kuf. Aqar Kuf is located near Baghdad, a city of Iraq. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 410, Zaid^ra bin Wadiya, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) (Mujam Al-Buldan, Vol. 4, p. 155, Aqar Kuf, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2001)

The next companion is Hazrat Ribee^ra bin Rafey. There are varying opinions regarding the name of his paternal grandfather. According to one narration, his name was Harith, whereas, according to another source, his name was Zaid. Hazrat Ribee^ra bin Rafey was from the Banu Ajlaan tribe and he took part in the Battle of Badr and Uhud. (Al-Tabaqaat-ul-Kubra, Vol. 3, pp. 356-357, Ribee bin Wadiyya, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) (Usdul Ghaba, Vol. 2, p. 252 Ribee bin Wadiyya, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003)

The next companion who shall be mentioned is Hazrat Zaid^ra bin Muzain. His father’s name was Muzain bin Qais. Hazrat Zaid^ra has also been mentioned as Yazid bin Al- Muzain. He belonged to the Khazraj tribe. He participated in the battles of Badr and Uhud. During the time of migration to Medina, the Holy Prophet^sa established a bond of brotherhood between Hazrat Zaid^ra and Hazrat Mistah bin Uthatha^ra. He had a son named Umar and a daughter named Ramlah. (Usdul Ghaba, Vol. 2, p. 375, Zaid^ra bin Muzain, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 407, Yazid bin Al-Muzain, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990)

The next companion is Hazrat Iyyadh^ra bin Zuhair. His title was Abu Sa‘d and his mother’s name was Salma bint Amir. He belonged to the Feher tribe. He took part in the second migration to Abyssinia [Ethiopia], and upon his return, he migrated to Medina and resided in the home of Hazrat Kulthum^ra bin Al-Hidam. He participated in all the battles including Badr, Uhud and the Ditch. He passed away in Medina in 30 AH during the caliphate of Hazrat Uthman^ra, and according to one account, he passed away in Syria. (Al-Tabaqaat-ul-Kubra, Vol. 3, pp. 318-319, Iyyadh^ra bin Zuhair, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) (Usdul Ghaba, Vol. 4, p. 311, Iyyadh^ra bin Zuhair, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003)

The next companion is Hazrat Rifa‘a^ra bin Amr Ansari. His title was Abu Waleed, and he belonged to the tribe of Banu Auf bin Khazraj. His mother’s name was Umme Rifa‘a. He took part in the second pledge of Aqabah along with seventy companions. He participated in the battle of Badr and Uhud in which he was martyred. (Al-Tabaqaat-ul-Kubra, Vol. 3, pp. 410-411, Rifa’a^ra bin Amr, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990)

The next companion is Hazrat Ziyaad^ra bin Amr who was also known as Ibn-e-Bishr and was a confederate of the Ansar. He participated in the Battle of Badr along with his brother Hazrat Dhamrah^ra. He belonged to the Banu Saida bin Ka‘b tribe. According to another narration, he was the freed slave of Banu Saida bin Ka‘b bin Al-Khazraj.(Usdul Ghaba, Vol. 2, p. 338, Ziyaad^ra bin Amr, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) (Al-Asaba, Vol. 2, p. 483, Ziyaad^ra bin Amr, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1995)

The next companion is Hazrat Salim^ra bin Umair bin Thabith. He was a member of an Ansari tribe called Banu Amr bin Auf. He took part in the first Bai‘at at Aqabah. Hazrat Salim also participated in all the battles alongside the Holy Prophet^sa, including the battles of Badr, Uhud and the Ditch. (Usdul Ghaba, Vol. 2, p. 337, Salim bin Umair, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003)

On the occasion of the Battle of Tabuk, when a group of poor companions who desired to partake in the battle of Tabuk appeared before the Holy Prophet^sa, weeping, because they had no means of conveyance, Hazrat Salim was also one of them. These seven companions came to the Holy Prophet^sa just as he was about to depart for Tabuk and requested that they be given some means of transport [so that they could participate]. The Holy Prophet^sa replied, “At this time, I have nothing with which I can provide for you to mount on.”

These companions returned with tears in their eyes due to the sheer sorrow of not being able to spend anything in God’s way.

Ibn-e-Abbas^ra relates that the verse:

وَ لَا عَلَي الَّذِيۡنَ اِذَا مَاۤ اَتَوۡكَ لِتَحۡمِلَهُمۡ قُلۡتَ لَاۤ اَجِدُ مَاۤ اَحۡمِلُكُمۡ عَلَيۡهِ تَوَلَّوۡا وَّ اَعۡيُنُهُمۡ تَفِيۡضُ مِنَ الدَّمۡعِ حَزَنًا اَلَّا يَجِدُوۡا مَا يُنۡفِقُوۡنَ

“And nor is there any blame upon those who came to you when the announcement of war was made so that you might provide them a mount. So you answered them, ‘I cannot find whereon I can mount you;’ they turned back, their eyes overflowing with tears, out of grief that they could not find what they might spend.” (Surah al-Taubah: 92)

Ibn-e-Abbas^ra relates that among the people mentioned in this verse is Salim^ra bin Umair and Tha‘libah^ra bin Zaid. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 366, Salim^ra bin ‘Umair, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) (Usdul Ghaba, Vol. 2, p. 387, Salim^ra bin Umair, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003).

Hazrat Khalifatul Masih II^ra, expounding on this verse, states in his commentary:

وَ لَا عَلَي الَّذِيۡنَ اِذَا مَاۤ اَتَوۡكَ لِتَحۡمِلَهُمۡ قُلۡتَ لَاۤ اَجِدُ مَاۤ اَحۡمِلُكُمۡ عَلَيۡهِ تَوَلَّوۡا وَّ اَعۡيُنُهُمۡ تَفِيۡضُ مِنَ الدَّمۡعِ حَزَنًا

“In terms of its application, this verse is general, but the particular individuals to which it alludes were seven poor Muslims who came to the Holy Prophet^sa and requested that some means of conveyance be arranged for them. The Holy Prophet^sa informed them, ‘Unfortunately, I do not have the means to arrange any ride for you.’ The companions were greatly pained, and turned back with tears in their eyes. In further narrations it is mentioned that after this event, Hazrat Usman^ra donated three camels, and four other camels were donated by other Muslims. The Holy Prophet^sa then distributed one camel to each of the seven companions.”

Hazrat Musleh-e-Maud^ra further states:

“The Holy Quran has mentioned this event to contrast (the case of) those who were both wealthy and had means of transport, but looked for excuses to not participate.”

There were some who sought excuses and didn’t join the expedition. However, on the other hand, the passion and zeal of the poor companions was incomparable. Thus, this event illustrated the difference between the two.

Hazrat Musleh-e-Maud^ra further explains:

“This verse also reveals that not all those who remained behind in Medina (during expeditions) were hypocrites. There were also sincere and faithful believers who could not participate because of a lack of means.” (Duroos Hazrat Musleh-e-Maud^ra_,Tafsir Surah al-Taubah, Verse 92)

Hazrat Musleh-e-Maud^ra goes on to explain under the commentary of this verse:

“Abu Musa was the chief of this group of Muslims. When he was asked later about what he requested of the Holy Prophet^sa, he explained, ‘By God, we did not ask the Holy Prophet^sa for camels or even horses – we only asked him that we do not have any shoes to cover our feet. We cannot possibly cover this journey barefoot, (we’ll become badly injured even before the battle and won’t be able to fight.) If we are only given a pair of shoes, we can keep up alongside our brothers, and participate in the battle on foot.’” (Deebcaha Tafsir-ul-Quran, Anwar-ul-Aloom, Vol. 20, p. 361)

This was the state of their passion and their lack of provisions. Hazrat Salim^ra bin Umair lived until the time of Hazrat Muawiyah^ra (Usdul Ghaba, Vol. 2, p. 387, Salim^ra bin Umair, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003).

The next companion is Hazrat Suraqah^ra bin Ka‘b, he belonged to the Banu Najjaar tribe. His mother’s name was Umairah bint Numan. Hazrat Suraqah^ra took part in all of the battles alongside the Holy Prophet^sa including Badr, Uhud and the Ditch. He passed away in the time of Hazrat Muawiyah^ra, but according to a narration by Kalbi, he was martyred at the battle of Yamamah. (Usdul Ghaba, Vol. 2, p. 412, Suaaqah^ra bin Ka’b, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 371, Suraaqah^ra bin Ka’b, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990)

Then next companion is Hazrat Saaib^ra bin Mazoon. He was the brother of Hazrat Usman^ra bin Mazoon. He was amongst the very first companions who migrated to Abyssinia, and had the honour of partaking in the battle of Badr (Usdul Ghaba, Vol. 2, p. 399, Saaib^ra bin Mazoon, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003). When the Holy Prophet^sa left for the expedition to Bawaat, according to some narrations, he appointed Hazrat Saad^ra bin Muaz and according to others, Hazrat Saaib^ra bin Usman as the Amir to look after the affairs in his absence. Thus, one of the narrations mentions the Hazrat Saaib bin Mazoon’s name. (Al-Sirat Al-Halabiyya, Vol. 2, p. 174, Zikr Maghazia Ghazwa-e-Bawaat, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2002)

Hazrat Saaib also had the honour of being involved in trade with the Holy Prophet^sa. Hence, a narration in Sunan Abi Dawood states that Hazrat Saaib^ra relates, “On one occasion, I presented myself before the Holy Prophet^sa, and the companions started offering compliments about me to the Holy Prophet^sa. The Holy Prophet^sa stated, ‘I know him better than you do.’

I submitted:

صَدَقْتَ بِاَبِيْ اَنْتَ وَاُمِّيْ ۔كُنْتَ شَرِيْكِيْ فَنِعْمَ الشَرِيْكُ۔ كُنْتَ لَا تُدَارِيْ وَلَا تُمَارِيْ

‘May my parents be sacrificed for your sake O Prophet – you have indeed said the truth! You were my partner in business, and what an excellent business partner you were! You never used to oppose nor cause any dispute.’” (Sunan Abi Dawood, Kitab-ul-Adab, Hadith no. 4836)

In the book, Sirat Khatamun-Nabiyyin [The Life & Character of the Seal of Prophets] this incident has been described in the following manner:

“Numerous trade caravans would leave Mecca for diverse regions. Towards the south in Yemen and to the north in Syria formal trade had been established. In addition to this, commerce also took place with Bahrain. The Holy Prophet^sa travelled to all of these places for the purpose of trade. Every time the Holy Prophet^sa would fulfil his obligations with remarkable honesty, trust, elegance and skill. In Mecca also, everyone who dealt with the Holy Prophet^sa would frequently praise him. Accordingly, Saaib was a companion of the Holy Prophet^sa (whose account is being mentioned). When he accepted Islam, people praised him before the Holy Prophet^sa and the Prophet^sa said, ‘I am more acquainted with him than you,’ at which Saaib responded, ‘Indeed, O Holy Prophet^sa, may my father and mother be an offering! You were once my partner in business, and you were moral and pure in all your dealings.’” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^ra, p. 106)

The next companion is Hazrat Asim^ra bin Qais. Hazrat Asim^ra bin Qais belonged to the Ansari tribe of Tha‘labah bin Amr. He took part in both the battle of Badr and of Uhud. (Usdul Ghaba, Vol. 3, pp. 112-113, Asim^ra bin Qais, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003).

The next companion is Hazrat Tufail^ra bin Malik bin Khansa. Hazrat Tufail^ra belonged to the Banu Ubaid bin Adi branch of the Khazraj tribe. Hazrat Tufail^ra’s mother’s name was Asmaa bint Al Qain. Hazrat Tufail^ra took part in the Baiat at Aqabah, the Battle of Badr and the Battle of Uhud. He was married to Idaam bint Kurd from whom he had two sons named Abdullah and Rabee. (Al-Tabaqaat-ul-Kubra, Vol. 3, pp. 430-431, Tufail^ra bin Malik, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) (Usdul Ghaba, Vol. 3, p. 79, Tufail^ra bin Malik bin Khansa, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003)

The next companion is Hazrat Tufail^ra bin Numan. Hazrat Tufail^ra belonged to the Ansar tribe of Khazraj. His mother was Khansaa bint Riyaa who was also the paternal aunt of Hazrat Jaabir^ra bin Abdullah. Hazrat Tufail^ra also had a daughter named Raubieye. He was present at the Bai‘at at Aqabah as well as the Battle of Badr. Hazrat Tufail^ra likewise took part in the battle of Uhud and on that day he received a total of thirteen wounds. He was also present in the battle of the Ditch and it was during this battle that he was martyred by Wahshi bin Harb. Later, Wahshi also accepted Islam. Wahshi would say that God had honoured Hazrat Hamza^ra and Hazrat Tufail^ra bin Numan with his hands, but did not humiliate him by their hands; meaning he was not killed by them in a state of disbelief. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 431, Tufail^ra bin Nu’man, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) (Usdul Ghaba, Vol. 3, pp. 79-80, Tufail^ra bin bin Nu’man, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003)

The next companion is Hazrat Dhahaak^ra bin Abd Amr. He belonged to the tribe of Banu Dinar bin Najjar. His father’s name was Abd Amr and his mother’s name was Sumairah bint Qais. He and his brother, Numan^ra bin Abd Amr both took part in the Battle of Badr and the Battle of Uhud. Hazrat Numan^ra passed away in the battle of Uhud. His third brother – Utbah bin Abd Amr – was martyred in the incident of Bi‘r-e-Maunah. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 394, Dhahaak^ra bin Abd Amr, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990)

The next companion is Hazrat Dhahaak^ra bin Haritha. Hazrat Dhahaak^ra belonged to the Ansar tribe of Khazraj. His father’s name was Haritha and mother’s name was Hind bint Malik. Hazrat Dhahaak^ra took part in the Bai‘at of Aqabah along with seventy other companions. He also took part in the battle of Badr. His son’s name was Yazid who was born to his wife, Umaamah bint Muharith. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 433, Dhahaak^ra bin Haritha, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990) (Usdul Ghaba, Vol. 3, p. 46, Dhahaak^ra bin Haritha, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003)

The next companion is Hazrat Khallad^ra bin Suweid Ansari. Hazrat Khallad^ra belonged to the Banu Harith branch of the Khazraj tribe. His mother’s name was Amrah bint Sa‘d. One of his sons – Hazrat Saaib^ra– was blessed with the companionship of the Holy Prophet^sa and Hazrat Umar^ra later even appointed him as the governor of Yemen. His second son’s name was Hakam bin Khallad and Lailaa bint Ubaadah was the mother of both sons. Hazrat Khallad^ra took part in the Bai‘at-e-Aqabah. He also took part in the Battle of Badr, Uhud and the Ditch. In the Battle of Banu Quraizah, a Jewish lady named Bunanah dropped a heavy rock on him inflicting afatal injury on his head which resulted in his martyrdom. Upon this, the Holy Prophet^sa stated, “For Khallaad is a reward equal to two martyrs”. Later, as per the law of equal retribution, the Holy Prophet^sa had the woman responsible for the murder executed. (Al-Tabaqaat-ul-Kubra, Vol. 3, pp. 401-402, Khallad^ra bin Suweid, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990)

In Sirat Khatamun-Nabiyyin [The Life & Character of the Seal of Prophets] this incident has been mentioned in the following manner:

“A few Muslims took a seat up against a wall of the fortress and a Jewish lady by the name of Bunanah threw a stone from above. A man named Khallad^ra was martyred, but the others escaped.” (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^ra, p. 598)

It is narrated that when the mother of Hazrat Khallad^ra was informed of his martyrdom, she came wearing her head-covering i.e. she was wearing her niqab. She was told that “Khallad^ra has been martyred, and you have come wearing the niqab.” Thereupon she said, “Khallad^ra has been taken from me, but I shall never give up my modesty” i.e. she said she would not lament or wail as was the custom, and the head-covering was modesty which she would uphold.

Further details of the account of Hazrat Khallad’s^ra martyrdom have been mentioned. It is said that upon his martyrdom, the Holy Prophet^sa stated, “He shall have the reward of two martyrs” as has been mentioned before. However, further a detail mentioned here is that when it was enquired of the Holy Prophet^sa as to why he shall have the reward of two martyrs, he stated, “He was killed by the Ahl-e-Kitab [the People of the Book].” (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 402, Khallad^ra bin Suweid, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990)

The next companion is Hazrat Aus^ra bin Khauli Ansari. His title was Abu Layla and he belonged to the Banu Salim bin Ghanam bin Auf branch of the Khazraj tribe of the Ansar. His mother’s name was Jameela bint Ubayy, who was the sister of Abdullah bin Ubayy bin Salul. He had one daughter named Fushum. He participated in all the battles alongside the Holy Prophet^sa including the battles of Badr, Uhud and the Ditch. The Holy Prophet^sa established a bond of brotherhood between him and Hazrat Shujaa^ra bin Wahab Al-Asadi. Hazrat Aus^ra bin Khauli was counted amongst the Kamileen. In the days of ignorance and in the early days of Islam, one who knew how to write Arabic, was an expert in archery and was a good swimmer would be called a Kamil. All three of these qualities were found in Hazrat Aus^ra bin Khauli. (Usdul Ghaba, Vol. 1, p. 320, Aus^ra bin Khauli, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) (Al-Tabaqaat-ul-Kubra, Vol. 3, pp. 409-410, Aus^ra bin Khauli, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990)

Hazrat Najiah bin A‘jam narrates:

“At the time of the treaty of Hudaibiyyah, when the complaint was made to the Holy Prophet^sa of a lack of water, he called me, took out an arrow from his quiver and handed it over to me. He then requested a bucket of water be brought to him from the well, so I brought it to him. He performed the ablution and after rinsing his mouth he poured the water back into the bucket. At the time, the people were suffering from the severe heat and there was only one well for the Muslims as the idolaters had quickly reached Baldah and taken control of its water storages. The Holy Prophet^sa then addressed me saying, ‘Pour the water of this bucket in the well which has dried up and embed the arrow in its water.’ Hence, I proceeded to do so and I swear by the One Who sent him with the truth that I only managed to climb out of that well with great difficulty. In other words, the water began to rise and flow over immediately until it surrounded me on all sides. It was rising just as water boils in a cooking pot to the point where it had reached the top and was level to the brim. The people were collecting the water from the top until even the last man was able to quench his thirst. A group of hypocrites were also present at the well that day, among whom was Abdullah bin Ubayy, who was the maternal uncle of Hazrat Aus^ra bin Khauli. Hazrat Aus^ra bin Khauli said to him, ‘O Abul Hubbab, woe unto you, will you not now accept this miracle which you have witnessed for yourself? (Accept the truthfulness of the Holy Prophet^sa). What more do you need?’ He replied, ‘I have witnessed many things like this.’ Thereupon, Hazrat Aus^ra bin Khauli answered, ‘May Allah cause you to ruin and prove your opinion wrong.’ Abdullah bin Ubayy went to the Holy Prophet^sa and the Holy Prophet^sa said to him, ‘O Abul Hubbab, when have you ever seen something previously as you witnessed today?’ The Holy Prophet^sa had heard of this [i.e. Abdullah bin Ubayy’s response] and therefore enquired this from him. He replied, ‘I have never witnessed something like this before.’ The Holy Prophet^sa then asked, ‘Why did you then say such a thing?’ i.e. the reply he gave to his nephew. Abdullah bin Ubayy answered, ‘Astaghfirullah [I seek forgiveness from Allah].’ Abdullah bin Ubayy’s son, Abdullah bin Abdillah then said, ‘O Messenger^sa of Allah, pray for his forgiveness’, upon which the Holy Prophet^sa prayed for his forgiveness.” (Subul Al-Huda, Vol. 5, p. 41, Baab Ghazwah Al-Hudabiyyah, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1993) (Imtau Al-Asma, Vol. 1, p. 284, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1999).

Hazrat Ali^ra bin Abdullah bin Abbas narrates that when the Holy Prophet^sa decided that he would go to Mecca to perform Umrah [pilgrimage], he sent Hazrat Aus^ra bin Khauli and Abu Rafey^ra to Hazrat Abbas^ra with a marriage proposal for Hazrat Memoona^ra. On the course of the journey, they lost their camels. They remained in the valley of Rabigh, which was situated ten miles from Johfah, until the Holy Prophet^sa arrived, at which point they found their camels again. They then travelled with the Holy Prophet^sa to Mecca and upon arrival, they conveyed the message to Hazrat Abbas^ra. Hazrat Memoona^ra had entrusted her matter to Hazrat Abbas^ra. The Holy Prophet^sa went to visit Hazrat Abbas^ra, who then gave Hazrat Memoona^ra in marriage to the Holy Prophet^sa (Sharah Allama Zarqani, Vol. 4, p. 423, Maimoona Ummul Momineen, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1996) (Mujam Al-Buldan, Vol. 3, p. 12, Rabigh, Dar-ul-Kutub Al-Ilmiyyah, Beirut)

When the Holy Prophet^sa passed away, Hazrat Aus^ra bin Khauli said to Hazrat Ali^ra bin Abi Talib: “By God! Allow me to assist in the burial arrangements of the Holy Prophet^sa.” Upon this, Hazrat Ali^ra granted him permission.

In another narration it states that when the Holy Prophet^sa passed away and they were about to perform ghusl[wash the body], the Ansar came and said, “By God, we are related to the Holy Prophet^sa from his mother’s side, therefore one of us should also be present (i.e. the Ansar were related to the Holy Prophet^sa from his mother’s side). Subsequently, the Ansar were then asked to appoint someone, and they chose Hazrat Aus^ra bin Khauli. He entered the room and was part of the Ghusl and the burial arrangements. Hazrat Aus^ra was a very strong man and would carry the water can himself and thus provide the water. (Usdul Ghaba, Vol. 1, p. 320, Aus^ra bin Khauli, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003) (Assaba, Vol. 1, p. 299 Aus^ra bin Khauli, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1995)

Hazrat Ibn Abbas^ra relates that Hazrat Ali^ra, Hazrat Fazl bin Abbas^ra, his brother Qusam, Shukran, who was the freed slave of the Holy Prophet^sa and Hazrat Aus^ra bin Khauli stood below in the grave of the Holy Prophet^sa in order to place his blessed body into the grave. (Sunan Ibn Maja, Kitab-ul-Janaiz, Baab Wafaatahu Wa Dafanahu, Hadith 1628)

Hazrat Aus^ra bin Khauli relates that he once presented himself before the Holy Prophet^sa and the Holy Prophet^sa said to him, “O Aus! One who adopts humility and meekness for the sake of God Almighty, He in turn elevates his status. And one who is arrogant, God Almighty humiliates him.” (Marifatul Sahaba Li Abi Naeem, Vol. 1, p. 279, Aus^ra, Hadith 975, Dar-ul-Kutb al-Ilimiyya, Beirut, 2002).

This indeed is a very important lesson for us all which we should always be mindful of. Hazrat Aus bin Khauli passed away in Medina during the Khilafat of Hazrat Usman^ra (Usdul Ghaba, Vol. 1, p. 321, Aus^ra bin Khauli, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003).

May God Almighty continue to elevate the station of these noble Companions^ra.

(Originally published in Al Fazl International, 22-29 March 2019, pp. 5-9. Translated by The Review of Religions)

Tokyo Interfaith Symposium – To commemorate Religious Founders’ Day

Asia

Alhakam

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29th March 2019

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Sabahuz Zafar

Missionary, Japan

On 23 March 2019, the Ahmadiyya Muslim Jamaat in Japan held its first Tokyo Interfaith Symposium to commemorate Religious Founders Day.

Religious leaders and scholars delivered speeches on Founders of My Faith as Role Models for Peace. Speakers included Imam Anees Ahmad Nadeem National President and Missionary In-charge Japan, Rabbi Binyomin Y Edery Chief Rabbi of Japan, Fr Paul Koroluk Archpriest Ukrainian Orthodox Church, Rev Yoshida Nikko Chief Priest Shinshojoji Buddhist Temple, Hon Peter Kell Acting Ambassador of New Zealand to Japan alongside scholars from Shintoism, Hinduism and Jainism.

The event was dedicated to the memory of those slain in the Christchurch terrorist attack, to their loved ones and to the wider community of those mourning in New Zealand and around the world.

The symposium commenced with the recitation of the Holy Quran. The symposium was hosted by Imam Hizqeel Ahmad.

Whilst condemning the attacks, I read quotes of Hazrat Khalifatul Masih V^aa and the statement in which he had also praised the response of New Zealand’s Prime Minister Jacinda Ardern, New Zealand’s Government and its public to the terrorist attack targeting mosques in Christchurch.

Imam Anees Ahmad Nadeem in his keynote speech introduced the principles and practical examples set forth by the Holy Prophet^sa for establishing peace.

A vigil was also held at the event to pay tribute to the victims of Christchurch shooting at the mosques. A silent prayer and moment of silence was led by Imam Anees Ahmad Nadeem.

It was a rare sight at the event seeing political figures, academics and religious leaders from all the major religions of the world united under one umbrella for the soul purpose of restoring peace and enhancing interfaith harmony.

This initiative of organising an event like this by the community was widely respected and appreciated by the esteemed panel of speakers who expressed the need to hold more of such events in the future.

100 Years Ago… – Five new converts in the UK

London Mission

Alhakam

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29th March 2019

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100 Years Ago… – Five new converts in the UK

Al Fazl, 29 March 1919

Hazrat Mufti Muhammad Sadiq Sahib Portrait

The previous two months were spent in preparations for Africa while the rest were spent in sickness. Qazi Sahib fell ill with influenza. He spent many days in bed, after which he went to the coast of Bournemouth for a change of climate and spent two weeks there.

I suffered from a cough and cold as well, and so far, I have not yet completely recovered from it. Perhaps the cold has become a trait of this country. Whether it is winter or summer, each day carries its influence. How is it possible to work in these conditions?

Apart from the occasional opportunities of tabligh, the series of lectures remained on hold throughout this period. The fact of the matter is that favourable outcomes are not dependent on our hard work; they only depend upon the benevolence, graciousness, mercy, kindness, forgiveness, covering of weaknesses and generosity of God Almighty. Hence, regardless of our present condition, we were given the strength to convey, in this report, the news of four new converts to members of the Jamaat.

وما توفيقنا الا باللّٰه العلي العظيم۔ ولا حول ولا قوة الا باللّٰه العلي العظيم۔ هو نعم المولٰي و نعم النصير و نعم الوكيل۔

(And we possess no strength; only Allah has power. There is no strength or power save Allah, the High, the Great. He is the best of guides, the best of helpers and the best of protectors.)

Four new Muslims

A series of letters were exchanged with a revered lady, Miss Burrows, for a period of time. Every once in a while, she would pay a visit as well. Accepting Islam, she was given an Islamic name, Fazl (Blessing). May Allah the Almighty shower His blessings upon her.

An Islamic gathering took place in London’s East End through the efforts of Dr Abdul Majeed Sahib Barrister-at-Law Nawab Jang Bahadur, Mr AD Carr and several other respected individuals. Several persons delivered lectures in favour of Islam.

At the request of the audience, I delivered a speech on the blessings of Durood and the practical ways of developing a love for it and the propagation of Islam in Arabic. Upon the insistence of the audience, I delivered the same speech in Urdu and English.

Thereupon, in the same gathering, two respected ladies embraced Islam. One of them is Miss Williams, who was given the Islamic name Maryam, while the second is Miss Tasker, who was given the Islamic name Saeeda.

A young Hindu gentleman, Mr Sehna, who is a student in this country and who, under the influence of some Muslims, became close to Islam, came to meet this humble one and embraced Islam. He was given the Islamic name Muhammad Khan. All praise belongs to Allah.

A request from a priest

Mr Paul is a well-known priest in London who Khwaja Kamaluddin Sahib has also mentioned in some of his reports. He has requested me to deliver a lecture at one of his functions on the claims and truthfulness of the Prophet of God, Hazrat Ahmad^as.I have accepted his request.

Lecture on the tomb of Jesus^as

Similarly, another respected intellectual individual who is in correspondence with me, after reading “tomb of Jesus” printed on one of my letterheaded papers requested me to deliver a lecture on this subject in their society. He wants me to deliver the lecture in the days of winter, but it is very difficult for me to go out in cold weather. Therefore, I sent him a letter, stating that I thankfully accepted his invitation, however, brother Qazi Abdullah Sahib would deliver the lecture in my stead. Likewise, the International Society has requested for three lectures which shall Insha-Allah be delivered in May.

President Wilson

Crowds of people gathered in the streets and market places of London to honour the famous President [Woodrow] Wilson of USA who is visiting London nowadays. Wherever he goes, slogans of hoorays and cheers are raised. On behalf of the Ahmadiyya Jamaat, I sent him a letter welcoming and congratulating him on his visit of the country.

Lord Kitchener

Although the details of the drowning of Lord Kitchener are still considered suspicious, correspondence has been published in the newspaper Morning Post of 28 December 1918, which is an account of a survivor of the Lord Kitchener’s ship.

According to his statement, Lord Kitchener boarded the HMS Hampshire ship on the evening of 28 December 1916. The same evening, the ship began its voyage from the shores of England. The sea was extremely turbulent at that time. Therefore, unfortunately, the torpedoes which accompanied the ship for its protection came back after traveling some miles.

The ship began its voyage at 5 o’clock and a large explosion occurred at 8 o’clock, which caused the lights to go off, leaving extreme darkness. People on board came up in fright, but the ship started to sink ever so quickly and there was not enough time to release the lifeboats. Those who were able to get into the life rafts wandered in the sea and eventually reached a hilly area in the morning.

There were almost 800 people on board, while eighty managed to get into the rafts and only twelve of them survived. Nobody saw what happened to Lord Kitchener and it is wrong to consider him alive.

Lord Kitchener’s sister believes that her brother is still alive on some island and a ship sailing past that island will bring him back.

I sent a letter to this lady expressing that although people laughed at her assumption, but I believed that it might possibly be true, and I expressed sympathy for her.

I went on to write that there are many incidents in history when a person was considered dead, but in reality, they were alive. One great example of that can be found in the life of Jesus^as. (Thus, the incident of the crucifixion and the details of the tomb in Kashmir were given in the letter.)

Weather

The condition of weather is quite strange here. It is difficult to go out due to the cold weather. Although the smoke of the burning coal is released via the chimney, it is beyond one’s understanding how this smoke can affect the things present in the room and one’s breathing. Even one’s saliva turns black.

Moreover, as the room stays warm, if someone steps outside, the effect of the cold air on the warm body causes flu instantaneously, not sparing a single day from flu and similar symptoms.

At times, it so happens that one begins to lose consciousness due to constantly sneezing. Symptoms of cough remain in some way, shape or form. It is only through the blessings of Allah the Almighty that we are surviving, otherwise living in London is very difficult for a weak person like me. Allah is the Most Forgiving and Merciful.

New convert

Another lady by the name of Miss Nellie Taylor embraced Islam through me and was given the Islamic name Nur. Her letter of Bai‘at has been sent in this mail to be presented before Hazrat Khalifatul Masih [II^ra].

Surgical wonders

During the days of war, 42,000 soldiers were operated on in […] Hospital. Some operations were particularly out of the ordinary, for example, some wounds were not covered with bandages in the distinct procedure of surgery.

It so happened that the nasal bone of a soldier was broken and was replaced by the chest bone of a sparrow and the nose recovered successfully. A person suffering from depression started to feel cheerful when an extra bone was placed in a specific part of his skull.

Election results

Nowadays, passions are high because of the parliamentary elections. Mr Lloyd George was victorious over other parties with an absolute majority. Mr Asquith, who was elected as member of parliament for the past 32 years and served as the prime minister in the first three years of the war, not only lost his ministerial role but was also deprived of membership of parliament. His opponents triumphed over him.

For the first time this year, women candidates were also hopefuls in the election, yet all but one failed to succeed. The successful candidate was Constance Markievicz. In a congratulatory letter I wrote to her, I was able to inform her about the Ahmadiyya Jamaat in Islam and presented the book Talim-e-Ahmad (Teachings of Ahmad) as a gift.

Humbly yours,

Muhammad Sadiq (1 January 1919)

Mexico Jamaat Commemorates Promised Messiah Day

Mexico

Alhakam

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29th March 2019

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Mexico Jamaat Commemorates Promised Messiah Day

Amen Aqeel Haider

Mexico Correspondent

Mexico Jamaat gathered in Merida, Mexico City, and Queretaro on 23 March to remember the grand prophecy of major religions that was fulfilled exactly 130 years ago in 1889.

Mexico is a Jamaat which consists of the majority being Mexican converts. Through this blessed event, their faith in the Promised Messiah^as was once again strengthened as they listened to speeches on the importance of founding this Jamaat.

Imam Azhar Goraya conducted the Jalsa in Merida in which 50 people, both Ahmadis and non-Ahmadis, were present. Imam Noman Rana held the Jalsa in Mexico City in which 25 people were present and Imam Adnan Haider held the Jalsa in Querétaro in which 12 people attended.

Presentations at all three Jalsas were presented by various speakers. In Mexico City, a tarana (choral poem) was recited by Nasirat.

After the completion of the presentations, question and answer sessions were held, during which many interesting questions and comments were made.

In all three Jamaats, many non-Ahmadi guests also attended and by doing so, the message of the Holy Prophet^sa and the Promised Messiah^as was conveyed to them.

It was a great blessing of Allah that more than 85 people received the message of the Promised Messiah^as all over Mexico on this day and witnessed the blessings of his Jamaat by partaking in these gatherings.

In every city, after the conclusion of the Jalsa, all the attendees enjoyed food from the Langar of the Promised Messiah^as and joined in congregational prayers.

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