Cherished memories of Jalsa Salana Qadian

Alhakam

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28th December 2018

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On the occasion of Jalsa Salana Qadian 2018, from Al Hakam

Asif Basit

15 December 2018

A cold winter morning in England is usually quite chilly as it is, but on top of that, the rain that morning had made it even cooler. It was on such a morning that I awaited my turn to meet Hazrat Khalifatul Masih V, may Allah strengthen his hand.

The emotions of elation and fear experienced in those moments are beyond words. Even though I had jotted down all the matters I intended to seek guidance on, they all appeared scrambled on that day. I thought to myself: Should I ask my question like this, or like this? Would it be more appropriate to mention this, or this? How long will I have today so that I can adjust the order of points accordingly?

There was one such matter that had been on my mind for the past few weeks, which I intended to mention. Al Hakam’s Jalsa Salana Qadian Special was being prepared and the editor, along with his team, were diligently preparing content for that issue.

As it was the first issue of Al Hakam to cover Jalsa Salana Qadian after its inception in London, it was the team’s desire to present something special for the readers on this occasion. But who are we and what do we have that is so special to present? There was only one way: to have the words of our beloved Imam bless the pages of Al Hakam, thus presenting something that can be cherished by all Ahmadis worldwide.

Many weeks had passed as I attempted, each time, to present this matter in various ways. In an atmosphere where even unsaid things come to light, how could even a gesture be kept a secret.

One day, when I had sought guidance on all official matters, I said, “Huzoor, you travelled to Qadian in 1991…”

I had only just said this when Huzoor^aa added:

“Yes, I went and I had duties to perform. The responsibility assigned to me was the Langar Khana. The actual nazim [person responsible] was a local, the late Dr Arif Sahib, who was then a Naib Nazir. We had distributed responsibilities between us. My work would end around 1-2am, and I would return shortly before Fajr prayer to commence work again. The work would carry on throughout the day.”

With this sentence, this mulaqat, too, came to an end.

*Group photo with delegates from Rabwah at Jalsa Salana Qadian 1991. Hazrat Mirza Masroor Ahmad^aa is seated on the floor, 5^th from the right*

In another mulaqat, I had only just said this much: “Huzoor, in 2005 you visited Qadian as Khalifatul Masih…”, when Huzoor^aa added:

“Yes, I stood beside the grave of the Promised Messiah^as. I experienced different sorts of emotions.”

My question, which had not even seen its completion, received its answer. I did not disrupt the silence that followed the answer. Huzoor^aa said something thereafter, which was on another subject.

Then, on another occasion, I said, “At the 2005 Jalsa Salana Qadian, Huzoor’s revered mother had also travelled to Qadian.”

Huzoor^aa replied:

“Yes, after being elected as Khalifa, it was my first time meeting her. Her health was very poor. She suffered extreme weakness. I would go to meet her every evening.”

The silence that followed this answer, too, did not permit me to interject. After a slight pause, Huzoor^aa changed the subject of the conversation.

(I should clarify here that Huzoor^aa commenced with his usual work of reading letters and signing the replies as he normally does during mulaqats. The pauses were only in our conversations.)

Thus, in recent mulaqats, after discussing official matters, I had the opportunity to gather these pearls. It was now a matter of placing them in an apt order. For us, each sentence and each word is considered a tabarruk [sacred item]. It was now time to collate what I had collected.

I set off for another mulaqat one morning with the intention of seeking permission for including these words in an upcoming issue of Al Hakam.

I entered Huzoor’s office for mulaqat. Huzoor graciously gave time for the matters I had come to seek guidance on. Towards the end, when my points had finished, I asked, “Huzoor, for Jalsa Salana Qadian, Al Hakam…”

I had only said this much, when Huzoor^aa opened up a notepad, picked up a pen and began writing something. I kept silent. When Huzoor^aa had finished writing, he said:

“I thought of something this morning for the UK Jalsa Salana. I intended to note it down in the office. When you mentioned ‘Jalsa Qadian’ it reminded me to note it down.”

I remarked, “Huzoor, there is still quite some time for that.”

Huzoor^aa replied, “This is how it is. Points come to mind on various occasions, sometimes for the Khutba [Friday Sermon], sometimes for an upcoming address. I note such points down in my notebook. I do not sit down on any one occasion to write down a speech. Points come to mind throughout the day and so, I note them down. Then, later on, I will write up all my points in one place. Sometimes, for certain points, references are required, and so, I search for them also. I make alterations in my sermons or addresses until the last minute.”

I have always noticed small notepads to the left of Huzoor^aa on his desk. I have also seen Huzoor^aa, at times, pick up a notepad and jot something down. On that occasion too, I saw Huzoor^aa pick up a similar notepad and note something down for Jalsa Salana UK.

Huzoor^aa probably sensed the love in my eyes for those fortunate notepads, which possessed a precious treasure not for just me, not just the Ahmadiyya Jamaat, not just the Islamic world, but for the entire universe.

Huzoor^aa picked up one of those notebooks and said, “Look at this.” With great interest and attention, I stood up and took a closer look at the notebook. Huzoor^aa started with the first page and said, “This notebook has the notes of all my sermons starting from 18 November 2016,” and after checking the last page added, “until 23 February 2018.”

Then, Huzoor^aa graciously showed me almost every page of that notebook.

“These are the notes of Ramadan 2017…” “This was a sermon on the attributes of Allah.” (This was dated 2 February 2018.) “This is the sermon I delivered on the various forms of lying. For this sermon, I researched on what percentage of people lie habitually, what percentage of people lie as a joke and what percentage of people lie to save someone.” Huzoor^aa read out the entire list with the facts and figures from his notebook.

Accordingly, Huzoor^aa bestowed upon me the good fortune of seeing with my own eyes Huzoor’s notes for many sermons and addresses. The notes that Huzoor^aa showed would take me back to those very sermons, the sermons delivered by Huzoor^aa in Baitul Futuh Mosque, and the memory of it would come to mind as I glanced through those notes. With that, the reality came to mind of how much effort Huzoor^aa goes to for our benefit.

Huzoor^aa then said, “It was also the practice of Hazrat Musleh-e-Maud^ra to note down points on small pieces of paper and would keep them in his pocket. He would then compile those notes and prepare his speech. There was a large room at the top of Qasr-e-Khilafat [in Rabwah], which was much like a hall; in that room, Huzoor^ra would walk from one side to the other; if someone was seated in the same room, Huzoor^ra would be talking to him while, at the same time, reflecting on other matters. Then, every now and then, Huzoor^ra would jot something down. This is something that I vividly remember.”

I submitted, “Huzoor, these notebooks should be preserved.”

Huzoor^aa replied, “They are preserved. I have kept them securely. How do you wish to preserve them?”

I remained silent. Huzoor^aa again asked, “What do you have in mind?”

I replied, “Huzoor, if they are preserved in the Jamaat’s records, the future generations will seek benefit from them. However, as Huzoor desires.”

Huzoor^aa picked up a notebook and said, “Here you go. Let’s see how you preserve this. When you return this, I’ll consider about giving more.”

Carrying it with great care, I returned to my office and began preservation work for that notebook. I had the good fortune of reading every single page.

Two of those pages are presented to the readers of Al Hakam. One page is of the concluding address of Jalsa Salana Qadian 2016, while the other is of the Friday Sermon which marked the inauguration of Jalsa Salana Qadian 2017.

*Huzoor’s^aa personal notes for Jalsa Salana Qadian 2016 & 2017 | Ahmadiyya ARC*

This gift is presented on behalf of the team at Al Hakam for all residents of Qadian; for all participants and guests of Jalsa Salana Qadian; for the Darweshan who reside in Qadian; for the Darweshan who have passed on to the eternal abode, but during the address of Hazrat Khalifatul Masih^aa, when his words reach the atmosphere of Qadian, whose souls cry out:

ہمارا خون بھى شامل ہے تزئینِ گلستاں میں

ہمیں بھى یاد كرلینا، چمن میں جب بہار آئے

“Our blood went into nurturing this garden;

Forget us not when spring descends upon it.”

This is for all readers of Al Hakam; for all Ahmadis the world over; for every such person who is a servant of every page, every sentence, every word written by their beloved Imam. Alhamdolillah!

The notes of all addresses and sermons in this notebook start off with “Bismillahir-Rahmanir-Raheem”, followed by:

اَللّٰہُمَّ اَیِّدْنِىْ بِرُوْحِ الْقُدُس

(O Allah, assist me with the holy spirit.)

Let us all, the servants of Huzoor, now present these very words before God:

اَللّٰہُمَّ اَیِّدْ اِمَامَنَا بِرُوْحِ الْقُدُس

(O Allah, assist our Imam with the holy spirit.)

Jalsa Salana During the Partition

History of Islam Ahmadiyyat

Al Hakam

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28th December 2018

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screenshot_2018-12-24_at_15.24.43.png — *Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih II r.a.*

The social and political climate during the partition months need not be elaborated since it is well known that the conditions were far from allowing the Jalsas that Qadian had been home to for half a century to take place. Yet we find that this divinely established gathering did not cease at this juncture. Rather, it became a means of bringing Ahmadi Muslims and people of various faiths together at a time when religious persecution had engulfed the subcontinent. Hence, on 16 December 1947, Hazrat Musleh-e-Maud^ra announced during the Friday Sermon that just as the Jalsa Qadian would continue as normal, a zilli Jalsa [meaning in reflection of the original] would be held in Lahore on 27 and 28 December 1947, which was to be preceded by the Shura on the 26 December.

*The microphone and loudspeaker was considered revolutionary and the Jamaat benefitted from it greatly when it first came about*

The first Jalsa during the “Derweshan-e-Qadian era” was held in Masjid Aqsa just like the first Jalsa 56 years before. This Jalsa was attended by 315 individuals of which 62 were Sikh and non-Ahmadi Muslim guests. This marked a historic moment in the history of the Jamaat since it was the first time the Jalsa in Qadian did not have the presence of the Hazrat Khalifatul Masih.

In order to better understand the feelings and emotions of the those gathered in Masjid Aqsa for Jalsa Salana, a brief glimpse into the first day’s programme is presented below:

26 December 1947

Recitation of the Holy Quran: Hafiz Abdur Rahman Sahib Peshawari
Nazm: Bashir Ahmad Sahib of Gujranwala recited the well-known Urdu poem Naun-e-halan-e-Jamaat
Speech: Hazrat Maulvi Abdur Rahman Jatt delivered a speech recalling the history of the Jamaat. He stated, “Qadian is here, its holy places are present, its mosques exist, its Langar Khana exists, but how unfortunate is it that our beloved Imam is not present. My eyes yearn to see my master, but they are unable to. However, there is one joy and that is that our Imam has blessed us with a message.”

A profound and faith-inspiring message of Hazrat Musleh-e-Maud^ra was then read out, a message which echoes through the ages and is a living testament to what the Ahmadiyya Muslim Jamaat stands for. A few parts are presented below:

“These conditions are temporary, and with the grace and blessings of God Almighty, we are convinced that Qadian, being the home of the Ahmadiyya Jamaat and the divinely established centre by God Who is One, shall surely return to the control of Ahmadis again and yet again Ahmadis from across the world shall walk its streets singing songs in God’s praise. Those people that are captives of our homes and our properties, there is no doubt that their capturing is out of opposition. However, there is also no doubt that such people are forced to do so since they too were removed from their homes and they were estranged from their own properties. Though they captured our homes and our properties with force, but the onus of the use of such force is not upon them, rather it is on the conditions that our country is undergoing. Therefore, we consider them to be our guests. So you too should consider them to be your guests. Show them, and all those noble people who acted with honour during these times of disorder, love and forgiveness… I see the finger of God Almighty spell out glad tidings for the victory of Ahmadiyyat in the heavens. What is decreed in the heavens cannot be neglected by the earth and man cannot alter the command of God. So be comforted and be joyful.”

The Jalsa continued for three days and ended on 28 Decemeber with closing remarks from Maulvi Abdur Rahman Jatt Sahib (President of the Jalsa) who reminded the non-Ahmadi attendees about the righteous conduct of the Jamaat since its inception.

We learn much about the important role the Jalsa Salana has played from the Jalsas held in 1947. On the one hand, it has been a rallying force bringing people from all parts of society together to collectively reflect upon its progress and translate it into practice. Those Sikh and Hindus that attended the Jalsa Salana in Qadian were greatly moved by the efforts of the Ahmadiyya Jamaat to establish peace. Another role the Jalsa has played is that of a Shura – though the system of Musharawat is now a separate institution – we find the elementary forms of the Shura in the Ahmadiyya Jamaat taking place at the Jalsa; the first Jalsa Salana in 1891 is a perfect example of this.

In short, the importance of this gathering can be better understood when we cast a glance upon history and realise the role the Jalsa Salana has played in the progress of the Jamaat.

Darweshan-e-Qadian

Ahmadi Muslims

Al Hakam

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28th December 2018

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Nauman Hadi, London

The word darwesh in the Arabic language translates to someone who takes a vow of austerity and turns away from worldly pursuits devoting his life for the sake of Islam. There can be no greater champions of the true meaning and essence of what it means to be a Darwesh than the 313 Ahmadis that chose to remain behind in Qadian after the partition of India to protect the sacred places belonging to the Ahmadiyya Muslim Jamaat.

In October 1947, Hazrat Musleh-e-Maud^rawrote to some of the central office bearers in Qadian and asked their opinion with regard to the protection of Qadian as well as the manner in which Ahmadis should continue to stay in the city. After discussing this matter, a report was presented to Huzoor^ra with the opinions of the office bearers compiled by the Amir-e-Muqami, Sahibzada Mirza Aziz Ahmad Sahib:

“It is the opinion of these persons that these occupants shall not return the college to us nor vacate the buildings. Therefore, apart from the holy places such as the Bahishti Maqbarah, Masjid Aqsa, Masjid Mubarak and Darul-Masih, nowhere else can our people be placed. 200 people will be enough for the protection of these places.”

Hence it was decided that Qadian would be evacuated and a few hundred Ahmadis would remain behind to protect the holy sites. These individuals came to be known as the Darweshan and served the Ahmadiyya Jamaat by keeping guard over the holy places in Qadian day and night and ensuring that the buildings owned by the Jamaat did not fall prey to captors. There were many occasions when death was inevitable, yet they remained steadfast and fostered an incredibly spiritual atmosphere whilst working to ensure the survival of the Jamaat in Qadian. It is their sacrifices, under the guidance of Hazrat Musleh-e-Maud^ra, due to which Ahmadis around the world are able to seek spiritual sustenance from the holy sites in Qadian today.

When the suggestions of the office bearers had been received, Hazrat Musleh-e-Maud^ra announced that all Lajna, children under 18 and men over 55 were to evacuate Qadian. Those men that would remain would be selected for a few months to undertake the protection of the Markaz. All Ahmadis were asked as to who would voluntarily remain behind, after which lots were drawn from various categories of Ahmadis. For instance, the family of the Promised Messiah^as had separate lots drawn; fundamental departments of Sadr Anjuman Ahmadiyya and Tahrik-e-Jadid ensured that its representatives would remain behind to continue the work of the respective offices; lots were drawn for those Ahmadis that were skilled in certain professions and for the benefit of the local population, Ahmadis employed in utility services such as tailors and barbers had separate lots drawn for them. Thus, a list of 313 Darweshan was finalised and approved by Hazrat Khalifatul Masih II^ra.

On 12November 1947, Hazrat Musleh-e-Maud^ra wrote a letter to Hazrat Maulana Jalaluddin Shams Sahib^ra which contained important guidelines for the Ahmadis in Qadian. The interesting fact is that whilst giving guidance to the Darweshan, he wrote:

“The population of Qadian can only be established upon the rules of tasawuf [spiritual devotion and piety – mysticism]. Moreover, it is the rule of tasawuf to speak less, eat less and sleep less.”

He also instructed for Ahmadis to “incline others towards tasawuf.” Therefore, in light of the lifestyle that Hazrat Musleh-e-Maud^ra wanted those Ahmadis that remained behind to protect the holy places of the Jamaat to adopt, the name Darwesh becomes perfectly apt since the word Darwesh is a term of tasawuf. Furthermore, when we read about the manner in which the Darweshan-e-Qadian lived their lives, we become convinced that they are truly deserving of this title since they offered the ultimate sacrifice of giving up their families, their professions and their lives lest the holy places, which were blessed with the presence of the Promised Messiah^as, fell into the hands of the opponents.

*Darweshan-e-Qadian group picture with Hazrat Khalifatul Masih IV^rh in the 1991 Jalsa Salana Qadian*

Once the 313 Darweshan were chosen, a card was sent to congratulate them, informing them of their selection as a Darwesh – the card bore the signature of Hazrat Maulana Jalaluddin Shams Sahib^ra who was serving as Amir Jamaat Qadian. It read:

“Darwesh by the name of …. Congratulations to you for you have been selected to remain in Qadian for the next two months. We hope your stay shall be with safety and peace and that you will co-operate with your peers; that you will bear hardships yourself without troubling your colleagues.”

A pledge was also taken from each Darwesh in the words:

“We, Ahmadis – whose signatures are below – holding God witness over us, pledge that until we do not receive any other command, we shall not abandon Qadian. We shall live in peace and harmony and shall co-operate with one another. Moreover, the officers from among us shall bear hardships ourselves, and shall not let our fellows be troubled.”

The Darweshan were divided into blocks and smaller groups, then allocated the protection of various sites throughout the stronghold in Qadian which they would guard day and night. Such a systematic manner of protection left a deep impression upon the hearts of those who came across the town. Moreover, the Azan continued to be called out 5 times a day, which led to numerous women and children that had escaped the clutches of the Sikhs to flee towards Qadian where the Darweshan would arrange for their safe passage to Pakistan. In short, the few streets that were being guarded by the Darweshan day and night became a safe haven in the middle of a crisis that was claiming the lives of hundreds of thousands.

The valour of these few hundred Ahmadis can also be appreciated when we read the newspaper reports from the era which is full of admiration for these courageous souls. An Ahrari newspaper by the name of Azad notes how all the Muslims had abandoned their offices leaving their mosques empty and had fled towards the safety of Pakistan. However, it states that in western Punjab it was the town of the followers of Hazrat Mirza Ghulam Ahmad^as in which the mosques still proclaimed the Azan. The newspaper Tanzim published from Peshawar (30 July 1950) wrote:

“The 313 companions of the Prophet^sa defeated the Meccans and conquered Mecca thereafter. It is in these footsteps that today 313 followers of Mirza Ghulam Ahmad Qadiani (son of Mirza Ghulam Murtaza of the Mughal nation, residence Qadian, Tehsil Batala, District Gurdaspur) stand strong in Qadian. It is their strong resolve that following the companions of the Holy Prophet^sa, they are busy in the protection of Masjid Mubarak, Jamia Ahmadiyya and Bahishti Maqbara (where Mirza Sahib is buried) in Qadian with their full strength and imploring God for help. There are many scholars, huffaz [plural of Hafiz – those who commit the Quran to memory] and sufis among them.”

One should not be misled into thinking that because the Darweshan-e-Qadian were 313, they were a strong force, for such a number was next to nothing in the wake of the massacres taking place especially in western Punjab. By reading the accounts of those that were living in Qadian as well as the newspapers of the time, we can gauge the danger that they faced. For instance, there were constant rallies comprising of Hindus and Sikhs that would take place in the vicinity of Qadian aimed at flaring up religious animosity against Muslims. After one of these rallies at the wall of Baitul Barakat, which was opposite Noor Hospital, the following words were written: “O Hindus of Qadian! Beware of Qadian and destroy the Muslims!” Furthermore, the Qadian-Lahore correspondence is filled with stories of Muslims escaping their captors and taking refuge in Qadian after which the Darweshan would take it upon themselves to locate their families and then ensure their safe journey to Pakistan.

On one occasion, we find a group of 10 Darweshan being dispatched by the Amir to collect pages of the Holy Quran scattered in a nearby field by non-Muslims as a barbaric act of hate. On another occasion, we find the Darweshan engaging in Waqar-e-Amal to build two rooms on the corners of Bahishti Maqbara in order to safeguard it. From these accounts it would not be incorrect to conclude that for the Muslims, this was a state of war and anarchy. Yet at no place do we find any kind of hatred or violence being displayed against the government or those responsible for such atrocities. Rather, we find letters being written to the local government officials asking them to return the vehicles that they had borrowed from the Jamaat, thus demonstrating that in every circumstance, even where severe religious division was committing thousands to their graves, the Ahmadiyya Muslim Jamaat always held true to the Islamic belief of loyalty to one’s nation.

This is further reflected in a letter once written by Hazrat Mirza Bashir Ahmad^ra to Maulvi Abdur Rahman Sahib (Amir of Qadian) in which he suggested that a speech be delivered at the Jalsa Salana of Qadian on the 50-year teachings and example of the Jamaat regarding loyalty to one’s nation and that Ahmadis in India be reminded that since they were part of the Indian Union, they should remain loyal citizens of India. Though the political conditions of the time were heavily against Qadian, yet the Darweshan held fast to this teaching and invited over 50 Hindus and Sikhs to their Jalsa in order to create ties of brotherhood.

Hazrat Bhai Abdur Rahman Sahib Qadiani^ra went back to Qadian in May of 1948 and wrote to Hazrat Khalifatul Masih II^ra informing him of what he saw: “The effects of a new earth and a new sky are apparent”, he wrote as he described the revolutionary spiritual change in the Darweshan. He further wrote:

“I found Masjid Mubarak to be full [with wroshippers], I found Masjid Aqsa to be crowded… Not only are the obligatory prayers offered with due attention, but voluntary prayers are well offered. I found an alert populace. I saw a wont in the youth to learn about every corner of the holy places… The condition is such that in these three weeks, I tried very hard to enjoy a few moments of prayer in solitude in the Bait-ul-Dua of the Promised Messiah^as. However, until now, this desire has not been fulfilled. Whenever I visited, not only was it not empty, but I found three or four youngsters crying in anguish whilst standing, bowing and prostrating.”

The Darweshan of Qadian truly demonstrated what it means to live a life under the practice of tasawuf in line with the desire of Hazrat Musleh-e-Maud^ra. They are a practical example of the teachings of the Ahmadiyya Movement in Islam, for in the darkest hours and most troublesome times that befell them, they not only showed loyalty to their nation, served those in need, took care of the holy places of the Jamaat, but carried out all these tasks whilst establishing a spiritual kingdom in Qadian.

Retracing Blessed Steps

History of Islam Ahmadiyyat

Al Hakam

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28th December 2018

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In 1991, Hazrat Khalifatul Masih IV^rhmade a historic journey to visit Qadian on the occasion of the 100^th Jalsa Salana. While it was the 100^th Jalsa Salana Qadian, it was also the first time the streets of Qadian welcomed a Khalifatul Masih since the migration of Khilafat to Pakistan during the time of Hazrat Khalifatul Masih II^ra in 1947. The streets that yearned for Hazrat Khalifatul Masih to once again tread on them – after 44 years – came to life once more.

Naseer Ahmad Qamar Sahib travelled along with Hazrat Khalifatul Masih IV^rh on that tour as his private secretary. He shares some of those moments with us.

*Hazrat Khalifatul Masih IV r.h. addressing Jalsa Salana Qadian 1991*

Naseer Ahmad Qamar

Additional Wakil-ul-Ishaat London

The significance of this journey has been spoken of by Hazrat Khalifatul Masih IV, may Allah have mercy on him, as to how the thought arose for this Jalsa and how the attention of Huzoor^rh was drawn towards it.

I had the honour of serving as private secretary to Hazrat Khalifatul Masih^rh at the time and it was in this capacity that I had the opportunity to travel with Huzoor^rh to this Jalsa.

[When we arrived in India] we were going to Qadian from Delhi by train and Huzoor^rh was in the front carriage with the other carriages being occupied by Ahmadis. It was during this journey that Huzoor^rh wrote his poem “Apney des mein, apni basti mein” [in my country, in my town] after which he instructed me to write it out again neatly and train some individuals for its recitation.

Many people from various countries were travelling on this train and I had the opportunity to take interviews from them and enquire about their sentiments. At the time, we did not know that Huzoor^rh was in the front carriage writing this poem, but Huzoor^rh told me later that it was produced during that journey. It was given to me when we arrived in Qadian and I was told that it would be recited at Jalsa and we tested various individuals. Nasir Ali Usman Sahib was eventually selected to recite it.

Huzoor^rh instructed me to listen to him [Nasir Ali Usman Sahib] and work with him on the tune of the poem. The private secretary usually has some idea as to what type of tune Huzoor^rh likes. Moreover, a melody was finalised, Huzoor^rh listened to it and it was approved. When it was recited at the Jalsa, it created an extraordinary atmosphere.

Around 25,000 people attended the Jalsa and many Ahmadis from far-off places in India participated. It was a large gathering with many people seeing Khalifatul Masih for the first time in their lives. There was a deep desire in everyone to somehow touch Huzoor^rh and gain his blessings. When Huzoor^rh would walk through the streets, he would have his arms extended and would continuously be saying “Assalamo Alaikum” and people would be all around him trying to shake his hand. I saw that Huzoor’s^rh fingers had literally become swollen due to constantly shaking hands with guests.

Allah the Almighty has blessed the Khulafa with such an extraordinary ability to meet so many people that the common man is incapable of it. Thousands of people were meeting Huzoor^rh on a daily basis, not only on the streets, but in both personal and official mulaqats. Everyone in Qadian, not just the Ahmadis, but the Hindus and Sikhs too, were incredibly happy. Before this, the conditions in the Punjab were not stable and there was a lack of peace. As soon as the blessed feet of Huzoor^rh touched the soil, the circumstances completely changed and an era of peace began, which they too attested to. There was no difference between day and night during those days. Huzoor^rh also started various schemes for them, which in turn made them very happy and furthered the development of the Jamaat. In short, there was a visible difference in that place through the blessed visit of Hazrat Khalifatul Masih.

During the days of Jalsa, Huzoor^rh attended to the usual affairs of his office such as mulaqats etc. Huzoor’s^rh residence was in Darul-Masih and the adjacent residences had been allocated to guests by himself. Huzoor^rh had also invited many individuals to the Jalsa as his personal guests for which he made separate arrangements.

A team also came from Rabwah under the supervision of the private secretary, Aslam Mangla Sahib. When Huzoor^rh arrived, there was a flood of Ahmadis, and upon reaching Batala he remained there for sometime. The train route from there onwards [till Qadian] had not been in use for a long time. The atmosphere was such that Huzoor^rh would come and stand at the door of the train and greet people as the crowd took pictures.

The first prayer that was led by Huzoor^rh upon arrival in Qadian was the Maghrib and Ishaa prayer. The atmosphere was electric at the time and hearts were overflowing with emotions.

The next day we began making office arrangements and the office of Nazir-e-Ala Sahib was where Huzoor’s^rh office was setup as it was next to Darul-Masih. The adjacent offices were setup for the secretariat and security.

The next day Huzoor^rh called me and Mangla Sahib and asked about the programme. As Mangla Sahib had been in Qadian for a few days and had received instructions, he presented his programme. Huzoor^rh then turned to me and asked me what the plan was. Having travelled alongside Huzoor^rh myself I had yet to make arrangements. So, I said, “Huzoor^rh, I have just arrived and I will make arrangements for the mulaqats.” I met with Nazir-e-Ala Sahib and discussed the plan for mulaqats, both personal and official, along with interviews with other officials. Moreover, there were so many letters that had been received, that by the evening, a large pile of letters had accumulated. Even opening those letters became a big task. So we assembled a team which worked from dawn to dusk. Thousands of letters would be sorted into categories by people who were unaccustomed to the undertaking of such a task. That was by far the largest crowd of people that I dealt with in my life, with around 25,000 people attending that Jalsa with every single individual wanting to meet Huzoor^rh.

In 1988 I saw a dream. Of course, this is not due to a quality in me but it is Allah who shows a dream. I saw that Jalsa Salana Rabwah was taking place and it was the days preceding it when there were still some guests remaining. On the terrace of the offices of Sadr Anjuman Ahmadiyya, Hazrat Khalifatul Masih IV^rh was holding a meeting with various office bearers. The roof was open and Aslam Mangla Sahib was present there along with myself and we were both working in the capacity of private secretaries. It was a strange dream that I did not understand. I relayed this to other people but did not pass much attention to it. However, in those days many people were seeing such dreams and were writing to Huzoor^rh stating that they had seen Huzoor^rh travel to Pakistan. It was the blessings of Allah that Huzoor^rh decided to take me with him and then, when we arrived, Mangla Sahib was there too and we both served as private secretaries.

At the close of the Qadian Jalsa, in a room adjacent to those offices, a meeting with all directors of Sadr Anjuman Ahmadiyya and other officials was held in which I was present along with Mangla Sahib. I did not recall that dream at the time. However, at the end of the trip Huzoor^rh called me into his office and asked regarding the travel arrangements. Mangla Sahib was outside the office as he had requested for a mulaqat and I asked Huzoor^rh if Mangla Sahib could meet him. Huzoor^rh instructed for him to come in and told me to join as well. We both sat down and Mangla Sahib presented a wind-up report of the tasks allocated to him while I was asked about the travel arrangements. Mangla Sahib then said, “Huzoor, Naseer Qamar Sahib saw a very interesting dream.” This startled me. He then relayed to Huzoor^rh the same dream I had seen which I had also told him about. After hearing the dream, Huzoor^rh said that the dream had been fulfilled in an extraordinary manner.

Of course, as I stated before this is no quality of mine, but it is the grace of God upon this community that He showed such dreams to many people beforehand. Now Allah the Almighty has created such means that a massive Jalsa takes place there each year.

During that tour, Hazrat Khalifatul Masih IV^rh held many Majlis-e-Irfan sessions with journalists and others and visited the graves of holy personages where he would distribute charity amongst the poor too. He would visit Bahishti Maqbara after Fajr every day during which people would stand around the sides waiting to meet or say “Assalamo Alaikum” to Huzoor^rh. It was like a dream and it was so amazing that it cannot be fully expressed in words. It was also the first time that Huzoor’s^rh addresses were broadcast through satellite phones throughout the world.

Historical importance of Jalsa Salana Qadian 2005

History of Islam Ahmadiyyat

Al Hakam

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28th December 2018

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Account of Hazrat Khalifatul Masih’s^aa Activities in Qadian

Maulana Muhammad Inam Ghauri, Nazir-e-Ala Sadr Anjuman Ahmadiyya Qadian

On 2 May 2005, Sahibzada Mirza Waseem Ahmad Sahib, Nazir-e-Ala of Qadian called for an emergency meeting with Dr Muhammad Arif Sahib, Afsar Jalsa Salana of Qadian, Muhammad Naseem Khan Sahib, Nazir Umur-e-Ama and, in the capacity of Nazir Islah-o-Irshad, this humble one. In the meeting, he gave us the good news that Mubarak Ahmad Zafar Sahib, Additional Wakil-ul-Mal, London had conveyed to us that Hazrat Amirul Momineen, Khalifatul Masih V^aahad decided to attend the Jalsa Salana Qadian of 2005 in person. After this, the scent of this good news spread all over the Indian subcontinent. Everyone started to prepare for the arrival of Huzoor^aa in as much as they could. People from all over the world started their “flight” to encircle this flame. The inhabitants of Qadian started to decorate their houses while streets and corners of Qadian were also beautified.

In order to guide the management of Qadian, Huzoor^aa sent a Markazi delegation from Rabwah, which included Sultan Mahmood Anwar Sahib, Chaudhry Hameedullah Sahib, Sahibzada Mirza Ghulam Ahmad Sahib and Syed Qasim Ahmad Shah Sahib. This delegation visited Qadian twice in the months preceding Jalsa Salana, once in June and July and then again in September and October. They held detailed meetings with the management of Qadian and a number of recommendations were prepared regarding all the necessary arrangements for Jalsa Salana. These recommendations were then sent to Huzoor for his guidance and ultimate approval.

On the other hand, Munir Ahmad Javed Sahib, Private Secretary from London corresponded with Sahibzada Mirza Waseem Ahmad Sahib, Nazir-e-Aala, Qadian taking into account his recommendations and Huzoor’s^aa ultimate approval. A programme of Huzoor’s^aa activities in Qadian was dispatched to him which was scheduled in accord to the expected dates of his visit from 11 December 2005 to 17 January 2006. All praise be to God – all the affairs related to the guests of Jalsa Salana, their food and boarding, the ones that were related to the programmes of Jalsa Salana and the speeches held therein, as well as all the matters related to the speeches delivered by Huzoor^aa, the live transmission of all the programmes of Qadian Jalsa and the affairs related to the activities of Huzoor^aa while he was to be in Qadian were taken care of in the best possible manner by the grace of God Almighty.

This was a unique Jalsa which was being held after the partition of the Indian subcontinent and it held a unique importance in the history of Qadian as well. Hence, seventy thousand people from all over India and Pakistan and people from 45 other countries of the world converged around the illuminated glow of Khilafat. This proved that Hazrat Musleh-e-Maud^ra was indeed correct when he said:

ہوتى نہ اگر روشن وہ شمع رخ انور

كیوں جمع یہاں ہوتے سب دنیا كے پروانے

“Had not this illuminated flame been so bright;

Moths from all over the world would not have gathered around it.”

It is notable to mention here the services rendered by Munir Ahmad Javed Sahib, Private Secretary and his staff, the services of Major Mahmood Sahib, then head of security and his staff, the services of then Chairman MTA, London and under him Munir Odeh Sahib and his staff. They all managed the blessed schedule of Huzoor’s activites, the video recordings of the Jalsa programmes, the addresses and speeches and their live transmissions, which were all quite historic indeed and they fall under the Quranic verse:

تَعَاوَنُوْ عَلَى الْبِرِّ وَالتَّقْوىٰ

“Help one another in righteousness and piety.” (Surah al-Maidha, Ch.5: V.3) and therefore they shall never be forgotten. May the Almighty God give them the greatest rewards for their efforts.

Furthermore, in cooperation with Nazarat Khidmat-e-Darweshan, Rabwah, various volunteers had been gathered from all around Rabwah and various other areas of Pakistan to serve in the management of various programmes in Jalsa Salana Qadian, making exemplary efforts day and night, selflessly and away from the eyes of the people. Their efforts may have been veiled from the eyes of most people, but they were seen by the eyes of the Almighty God, and the ultimate successful results emanate the scent of the sacrifices made during these efforts.

The year 1905 holds a unique importance in the history of Jamaat-e-Ahmadiyya as the Promised Messiah^as, with the blessings of Almighty God, initiated the system of Al-Wasiyyat and laid the foundations of the Bahishti Maqbara, Qadian. The main goal of this system was that a community of pious and righteous people be created who would give preference to religion and faith over the materialistic world. The love of worldly matters would be utterly repulsive to them, so much so that they would completely turn towards the Almighty God and would show great examples of truth and loyalty as the companions of the Holy Prophet^sahad done before them. So, to this end, a community of pious and righteous people was established at the hand of the Imam Mahdi^as and now, day after day, the number of these loyal followers is growing and their religious prowess is increasing as well.

It so happened that in the year 2005, 100 years had passed since the inception of this heavenly system and thus, the year 2005 therefore attained a unique importance in history.

Another beautiful coincidence is that the institution of Khilafat was established in 1908 which, according to the lunar calendar, equates to 1326 and in 2005 it was 1426 according to the lunar calendar. Thus, a full century of lunar years had been completed.

Therefore keeping in mind these two historic occurrences, the arrival of Khalifatul Masih V, Hazrat Mirza Masroor Ahmad^aa in Qadian seemed like a special divine decree that was destined by God Almighty.

Regarding this special occasion, Hazrat Amirul Momineen, Khalifatul Masih V^aa, during his inaugural address of Jalsa Salana Qadian, said:

“Last year, somebody wrote to me that in the year 2005, 100 years will be completed since the establishment of the institution of Khilafat according to the Lunar calendar, so therefore today, apart from 100 years being completed since the establishment of Al-Wasiyyat according to the lunar years, we would also witness the centenary of Khilafat. I believe that the Promised Messiah^as was shown great succour by God Almight through this sign, that even though I was not thinking about this when I was planning to come here and despite the conditions that cannot be called favourable, Allah created such circumstances that the Khalifa of the time can be present, at this moment, in this place when these two centenaries are being completed – the place where the institution of Khilafat-e-Ahmadiyya first started. May Allah make it so that whereas the financial system of the world benefits from the institution of Wasiyyat, where it establishes the rights of the poor, the orphans and the widows and where the people give dues to others only for the sake of the Almighty God, where they establish a great station in prostrating before God, each of us should firmly establish the fear of God Almighty and become a personification of this glad tiding of the Promised Messiah^as: ‘When I go, God will send another manifestation for you that will be established for you forever.’ Thus, O lush green branches of the Messiah of Muhammad, be happy that the Almighty God has guaranteed an illuminated and bright future for you. Therefore, be steadfast on righteousness, see the blessings of God and forever become the verdant and fruit bearing branches of the tree of the Promised Messiah^as.”

rsz_os-11_panoramic_view_of_jalsa_salana_qadian_-_2005_copy.jpg

In this regard, another important faith-inspiring incident is that a hundred years ago, the Promised Messiah^as was vouchsafed with this divine revelation: “I shall cause thy message to reach the corners of the earth.” It was fulfilled in a new light in Qadian, from where the live transmission and broadcast of Jalsa Salana Qadian was carried out. Thus, from the blessed village of Qadian, the voice of the Promised Messiah’sKhalifa was transmitted to the ends of the earth at the same time.

Hazrat Khalifatul Masih V^aa, during his stay that lasted over a month, held meetings with the national amilas of Majlis Khuddam-ul-Ahmadiyya, Majlis Ansarullah and Lajna Imaillah. Moreover, various classes of Waqifeen-e-Nau and Waqifaat-e-Nau of India were held. Huzoor^aa met with the teachers and students of Jamia Ahmadiyya and Jamiat-ul-Mubashirin and blessed them with guidance. Huzoor^aa also met with missionaries of India and blessed them with guidance as well. Similarly, Huzoor^aa also met with staff of Sadr Anjuman Ahmadiyya, Tahrik-e-Jadid Anjuman Ahmadiyya and Anjuman Ahmadiyya Waqf-e-Jadid and pointed out their responsibilities and blessed them with precious guidance. May Allah grant all members of these organisations, as well as all the office-holders in all departments and other members to act upon the guidance of Huzoor^aa.

People who had arrived from far and near, all were seeking the same thing that they may somehow be granted access to a personal meeting with Huzoor^aa. Despite the time constraints and large number of people, Huzoor^aa allowed those who had arrived with their families to have personal meetings with him. Similarly, thousands upon thousands of people were also given the opportunity to individually meet Huzoor^aa who were blessed with shaking his hand and granted gifts as they took pictures as well. The refreshed and enlightened faces of those who came out of that meeting room showed visible signs of delight and ecstasy.

Apart from the members of Jamaat-e-Ahmadiyya, external guests also had the opportunity to meet Huzoor^aa. The beautiful personality of Huzoor^aa had a great impact on them. When the flow of guests from outside of Qadian came to a halt, then came the opportunity of the residents of Qadian to meet Huzoor^aa. They were blessed with the opportunity to individually meet Huzoor^aa with their families. Huzoor showed great love and compassion by visiting almost every home of Ahmadi residents of Qadian, asking about their wellbeing, blessing them with prayers and giving them the chance to have pictures.

After all the hectic engagements of the day, when staff came to know that Huzoor^aa had examined and given necessary directions on the local and foreign mail, they were awestruck with the question of how it was possible for Huzoor^aa to check all the files. It so happened that on 15 January, when Huzoor^aa departed for his journey back from Qadian to Delhi in the afternoon, he had already examined and given necessary directions on many letters and official papers since morning. May Allah bless our Imam with a long and healthy life!

A detailed account of the blessed happenings of Huzoor’s tour of India in 2005 has been recorded by Abdul Majid Tahir Sahib, Additional Wakil-ul-Tabshir, London in his personally compiled report which has been published.

Thus, a period of around five weeks passed by like a pleasant dream. Although it was bitterly cold, but everyone’s body was filled with warmth and souls were in a state of pleasure. The condition of the residents of Qadian, at the time of Huzoor’s^aa departure cannot be expressed in words, as there were sights of women and children who were crying their hearts out. As Huzoor’s entourage crossed the Ahmadiyya Ground and reached the Harchowal Road, men, women, boys and girls, filled with extreme love, ran towards it, where, yet again, they had the blessed opportunity to have a glimpse of their beloved Imam and to bid him farewell.

Sahibzada Mirza Waseem Ahmad Sahib, Nazir-e-Ala and Amir-e-Muqami of Qadian, left for Delhi to bid Huzoor^aa farewell. While on the train, on the night of the departure, he enquired about the condition of the residents of Qadian. My impetuous reply was that the condition was such as if a tyre had gone flat. There is not a shadow of doubt that every one of us was going through this exact same condition.

We pray to God Almighty in the end that He may bestow upon us the power to bring our faculties in action with the same passion of obedience, as was displayed in the presence of Huzoor^aa.

(Translated by Al Hakam)

Men of Excellence

Friday Sermon

Al Hakam

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28th December 2018

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Friday Sermon

30 November 2018

Men of Excellence

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

The first of the Companions^ra [of the Holy Prophet^sa] that I will mention today is Hazrat Thabit bin Khalid Ansari. He belonged to the tribe of Banu Maalik bin Najjar. He took part in the battles of Badr, Uhud and Yamamah. It was during the Battle of Yamamah that he attained martyrdom. However, according to some, he attained martyrdom during the incident at Bi’r-e-Maunah. (Al-Isti’ab, Vol. 1, p. 198, Dar-ul-Jamil, Beirut, 1992)

Next is Hazrat Abdullah bin Urfatah. He migrated to Abyssinia along with Hazrat Jafar^ra bin Abi Talib. In a narration, Hazrat Abdullah bin Masud^ra states, “The Messenger^sa of Allah sent us to Negus and we numbered about eighty.” (Musnad Ahmad bin Hanbal, Vol. 2, p. 201, Hadith no. 4400, Musnad Abdullah bin Mas’ood, Alim-ul-Kutb, Beirut, 1998).

Hazrat Abdullah bin Urfatah participated in the Battle of Badr. (Al-Isti’ab, Vol. 3, p. 949, Abdullah bin Urfatah, Dar-ul-Jamil, Beirut, 1992)

Next is Hazrat Utbah bin Abdullah. His mother’s name was Busrah bint Zaid. He took part in the Bai‘at [oath of allegiance] that took place at Aqabah as well as the Battles of Badr and Uhud. (Al-Isti‘ab, Vol. 3, p. 1026, Utbah bin Abdullah, Dar-ul-Jamil, Beirut, 1992), (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 430, Dar-ul-Kutb Al-Ilmiyyah, Beirut, 1990).

Then, there is Hazrat Qais bin Abi Sa‘sa and he was an Ansari [inhabitant of Medina]. The father of Hazrat Qais was Amr bin Zaid, however he was more commonly known by the title of Abu Sa‘sa. Hazrat Qais’ mother’s name was Shaibah bint Asim. Hazrat Qais participated in the Bai‘at that took place at Aqabah along with seventy Ansar. He also had the honour of participating in the Battles of Badr and Uhud. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 392, Qais bin Abi Sa’sa, Dar-ul-Kutb Al-Ilmiyyah, Beirut, 1990).

When the Holy Prophet^sa departed for the Battle of Badr, he, along with his army, camped at Buyut as-Suqya, located on the outskirts of Medina. Some minors, eager to accompany the Holy Prophet^sa, who had also come along, were sent back from there. Then the Holy Prophet^sa ordered his companions to fetch water from the well at Suqya. He drank from its water and then offered the prayer near the houses of Suqya. When departing from Suqya, the Holy Prophet^sa ordered Hazrat Qais bin Abi Sa‘sa to take a count of the Muslims. At that occasion he was also appointed to oversee the arrangements for water. After that, the Holy Prophet^sa himself stayed near the well at Bir-e-Abi Inaba, located at about 2.5 kilometres from the Prophet’s Mosque. Upon receiving the instruction from the Holy Prophet^sa to count the number of people, Hazrat Qais counted them and submitted to the Messenger^sa of Allah that their number was 313. The Holy Prophet^sa was pleased to hear this number and said that the companions of Talut also numbered the same.

According to the note written with regard to Suqya, it was located about two kilometres from the Prophet’s Mosque. Its previous name was Husaiqa. Hazrat Khallad^ra narrates that the Holy Prophet^sa changed its name from Husaiqa to Suqya. He states, “I wished to purchase Suqya but Hazrat Sa‘d bin Waqas had already bought it in return for two camels.” According to some, he bought it for seven Auqiyah i.e. 280 Dirhams. When this was mentioned to the Holy Prophet^sa, he said his trade was very profitable. (Al-Sira Al-Nabawaiyyah Ala’ Zou Al-Quran Wa Al-Sina, Vol. 2, p. 124, Maktabah Shamilah) (Subl-ul-Huda Wa Al-Rishad, Vol. 4, p. 23 & 25, Dar-ul-Kutb Al-Ilmiyyah, Beirut, 1993) (Yaum-ul-Furqan Israr Ghazwah-e-Badr, Dr Mustapha Hasn Al-Badwi, p. 124, Dar-ul-Minhaj, Beriut, 2015) (Imta-ul-Isma’, Vol. 8, p. 341, Dar-ul-Kutb Al-Ilmiyyah, Beirut, 1999), (Kitab-ul-Maghazi Li-Al-Waqadi, Vol. 1, pp. 37-38, Dar-ul-Kutb Al-Ilmiyyah, Beirut, 2013)

Similarly, during the Battle of Badr, the Holy Prophet^sa appointed him as the leader of the Saaqah. Saaqah is a part of the army that follows behind for protection. On one occasion, he said to the Holy Prophet^sa, “O Prophet^sa of Allah! In how many days should I complete the recitation of the entire Quran?” The Holy Prophet^sa replied, “In fifteen nights.” Hazrat Qais^ra said, “I find myself capable of doing more than this.” Upon this, the Holy Prophet^sa said, “You may complete it in the duration of one Friday to the next.” To this, he said, “I find myself capable of doing even more than this.” Following this, he recited the Holy Quran in this very manner for a long time. He continued with this practise till he grew old and had to cover his eyes with a piece of cloth. He then began to complete the recitation of the entire Quran in fifteen days. At that time, he used to say, “If only I had accepted the concession granted by the Holy Prophet^sa.” (Usdul Ghaba, Vol. 4, p. 408, Qais bin Abi Sa’sa, Dar-ul-Kutb Al-Ilmiyyah, Beirut, 2003) (Taj-ul-Aroos).

Hazrat Qais had two children, Alfakeh and Umme Harith. They were both born to Amama bint Muaz. The progeny and offspring of Hazrat Qais^ra did not continue further. Hazrat Qais^ra had three brothers, all of whom had the blessed opportunity of spending time in the company of the Holy Prophet^sa. However, they were unable to participate in the Battle of Badr. From among them, Hazrat Harith^ra was martyred in the Battle of Yamama and Hazrat Abu Kilaab^ra and Hazrat Jabir^ra bin Abi Sa‘sa were martyred in the Battle of Mautah. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 392, Qais bin Abi Sa’sa, Dar-ul-Kutb Al-Ilmiyyah, Beirut, 1990).

Next, is a companion by the name of Hazrat Ubaida bin Harith. Hazrat Ubaida bin Al-Harith, who belonged to Banu Muttalib, was a close relative of the Holy Prophet^sa. He belonged to the tribe of Banu Muttalib. His title was Abu Harith, whereas, according to others, it was Abu Muawiyah. The name of his mother was Sukhaila bint Khuzai. Hazrat Ubaida was ten years older than the Holy Prophet^sa. He was among the first people to accept Islam and became a Muslim before the Holy Prophet^sa went to Dar-e Arqam. Hazrat Abu Ubaida, Hazrat Abu Salama bin Abdillah Asadi, Hazrat Abdullah bin Arqam Makhzumi and Hazrat Usman bin Mazum, all became Muslim at the same time. The Holy Prophet^sa held Hazrat Ubaida in great honour and esteem. Hazrat Ubaida bin Harith accepted Islam in its early stages and was among the chiefs of Banu Abdi Manaf. (Usdul Ghaba, Vol. 5, p. 547, Ubaida bin Harith, Dar-ul-Kutb Al-Ilmiyyah, Beirut, 2003), (Al-Asaaba Fi Tameez Al-Sahaba, Vol. 4, p. 353, Ubaida bin Harith, Dar-ul-Kutb Al-Ilmiyyah, Beirut, 1995).

Hazrat Ubaida bin Harith migrated to Medina along with his two brothers, Hazrat Tufail bin Harith and Hazrat Hussain bin Harith. Hazrat Mistah bin Usasah was also with them. Prior to the journey, they had decided to meet in the valley of Najeh. However, Hazrat Mistah bin Usasah remained behind as he was bitten by a snake. The following day, when they were informed of him being bitten by a snake, they returned and travelled with him to Medina. They stayed with Hazrat Abdur Rahman bin Salamah in Medina. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 37, Ubaida bin Harith, Dar-ul-Kutb Al-Ilmiyyah, Beirut, 1990)

The Holy Prophet^sa formed a bond of brotherhood between Hazrat Ubaida bin Harith and Hazrat Umair bin Al-Humam. Hazrat Ubaida bin Harith and Hazrat Umair bin Al-Humam were both martyred in the Battle of Badr. (Al-Isti‘ab, Vol. 3, p. 1214, Umair bin Al-Humam, Dar-ul-Jamil, Beirut, 1992)

His two brothers, Hazrat Tufail bin Harith and Hazrat Hussain bin Harith also participated alongside him in the Battle of Badr. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 38-39, Dar-ul-Kutb Al-Ilmiyyah, Beirut, 1990).

After migrating to Medina, the Holy Prophet^sa implemented certain strategies in order to remain protected from the mischief of the disbelievers and in order to safeguard the Muslims, which serves as a clear proof of the excellent political acumen of the Holy Prophet^sa and his farsightedness in terms of warfare.

In relation to this, Hazrat Mirza Bashir Ahmad^ra has stated the following in Seerat Khatam-un-Nabiyyin:

“Therefore, it is evident through history that when the Holy Prophet^sa dispatched the very first company in the leadership of Ubaidah bin Al-Harith, who happened to encounter a group led by Ikramah bin Abi Jahl, two weak Muslims who had come along with the Quraish, managed to escape from the Quraish and join the Muslims. As such, it is narrated: ‘In this campaign, when the Muslim party encountered the army of the Quraish, two people – namely Miqdad bin Amr and Utbah bin Ghazwan, who were allies of the Banu Zahrah and Banu Naufal – fled from the idolaters and joined the Muslims. They were Muslims and had only set out to join the Muslims under the cover of the Quraish.’ Therefore, one of the purposes of the Holy Prophet^sa in dispatching these parties was also to give such people an opportunity to be delivered from the Quraish and join the Muslims.” (Seerat Khatam-un-Nabiyyin, Hazrat Mirza Bashir Ahmad^ra, p. 324)

After eight months had passed following the migration, the Holy Prophet^sa sent Hazrat Ubaida on an expedition with seventy or eighty riders. The Holy Prophet^sa had tied a white flag for Hazrat Ubaida bin Harith, which Hazrat Mistah bin Usasah was holding. The purpose of sending this army or this group of riders was to stop a caravan of merchants belonging to the Quraish in its tracks. Abu Sufyan was the chief of the caravan of the Quraish. According to some, it was Ikrimah bin Abi Jahl while there is also an opinion that it was Miqraz bin Hafas. This caravan consisted of two hundred men i.e. the caravan of the disbelievers who were carrying merchandise and goods. This group of companions^ra confronted this caravan in the valley of Raabigh which is also known as Waddan. Apart from firing arrows, no battle took place between the two parties and no formal rows for combat were formed. The first arrow shot by the Muslims was done by the companion Hazrat Sa‘d bin Abi Waqas. This was the very first ever arrow to be launched by the Muslims. On this occasion, Hazrat Miqdad bin Aswad and Hazrat Uyayna bin Ghazwan (according to Ibn Hisham and in Tarikh Al-Tabari, it is mentioned as Utbah bin Ghazwan) escaped the group of idolaters and joined the Muslims as they had already accepted Islam and desired to join the Muslims. This was the second army of Islam, led by Hazrat Ubaida bin Harith. After firing arrows at one another, both parties retreated as the idolaters were so awestruck by the Muslims that they thought they were a huge army of the Muslims and they were receiving support. Therefore, they became afraid and retreated and the Muslims also did not go after them. (Al-Sira Al-Halbiyya, Vol. 3, pp.215-216, Sirya Ubaidah bin Al-Harith, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2002) (Sirat ibn Hisham, Vol. 1, p. 592, Sirya Ubaidah bin Al-Harith, Mustapha Al-Babi, Egypt, 1955) (Tarikh Al-Tabri, Vol. 2, p. 12, Dar-ul-Kutub Al-Ilmiyyah, 1987)

They did follow them but not to chase after them or to attack them. Both parties had attacked each other by firing arrows at one another. However, when the idolaters retreated, the Muslims also returned.

Hazrat Mirza Bashir Ahmad^ra has written in his book, Seerat Khatam-un-Nabiyyin:

“Upon his return from the Ghazwah of Waddan, in the month of Rabi‘ al-Awwal, the Holy Prophet^sa dispatched a company of the Muhajirin, comprising of sixty men mounted on camels, in the leadership of a close relative, Ubaidah bin Al-Harith Muttalibi. The objective of this campaign as well was to forestall the attacks of the Quraish of Mecca.” (The objective of this expedition has been outlined here.)

“As such, when Ubaidah bin Al-Harith and his companions covered some ground and arrived close to Thaniyyatul-Murrah, they suddenly noticed that 200 armed young men had set up camp in the command of Ikramah bin Abi Jahl. The two parties encountered one another, and a few arrows were exchanged in a confrontation. However, this group of idolaters then stood down from further conflict due to the fear that the Muslims probably had hidden reinforcements at their disposal and consequently, the Muslims did not pursue them. Two individuals from the army of the idolaters named Miqdad bin Amr and Utbah bin Ghazwan fled from the command of Ikramah bin Abi Jahl and joined the Muslims. It is written that they set out with the Quraish for this very purpose, so that they could find an opportunity to join the Muslims. The reason being, that they were Muslims at heart, but could not migrate out of fear of the Quraish due to their weakness. Moreover, it is possible that this very occurrence caused them to lose heart and they decided to step back considering this to be an evil omen. History has not recorded whether this army of the Quraish, which was definitely not a trade caravan (as they were fully equipped with weapons and were disguising themselves as a trade caravan) and regarding which Ibn-e-Ishaq has used the words Jamun Azeemun (a grand army) set out in this direction with a specific objective. However, it is definite that their intentions were not favourable.”

It is evident that they did not come with good intentions and in fact came to launch an attack. Hence, the Muslims also fired their arrows.

“It was due to the grace of God that upon finding the Muslims vigilant and upon witnessing some of their own men joining the Muslims, they lost courage and retreated. Moreover, a practical benefit which the companions derived from this campaign was that two Muslim souls were delivered from the tyranny of the Quraish.” (Seerat Khatam-un-Nabiyyin, Hazrat Mirza Bashir Ahmad^ra, pp. 328-329)

During the Battle of Badr, from the Muslim army he [Hazrat Ubaidah bin Harith^ra] was sent to combat in a duel against Waleed bin Utbah. It is mentioned in the Ahadith that a verse of the Holy Quran was also revealed in relation to this incident. Hazrat Ali^ra relates:

“The verse:

هَذَانِ خَصْمَانِ اخْتَصَمُوا فِي رَبِّهِمْ

(Surah al-Hajj: V.20) was revealed regarding those individuals who fought in the combat duels in the Battle of Badr i.e. Hazrat Hamza bin Abdil Muttalib, Hazrat Ali bin Talib and Hazrat Ubaidah bin Harith, and they faced off with Utbah bin Rabi‘ah, Shaybah bin Rabi‘ah and Waleed bin Utbah.” (Al-Mustadrik Ala Al-Sahihain, Vol. 2, p. 419, Kitab-ul-Tafsir, Surah Al-Hajj, Hadith 3456, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2002)

The meaning of this verse is, “These two are two disputants who dispute regarding their Lord.” The whole verse is as follows:

هَذَانِ خَصْمَانِ اخْتَصَمُوا فِي رَبِّهِمْ فَالَّذِينَ كَفَرُوا قُطِّعَتْ لَهُمْ ثِيَابٌ مِنْ نَارٍ يُصَبُّ مِنْ فَوْقِ رُءُوسِهِمُ الْحَمِيمُ

“These two are two disputants who dispute concerning their Lord. As for those who disbelieve, garments of fire will be cut out for them; and boiling water will be poured down on their heads.” (Surah al-Hajj: V.20)

Further details of this combat duel have been recorded in Sunan Abi Dawud. Hazrat Ali^ra relates:

“Utbah bin Rabi‘ah, followed by his son and brother came forward and announced, ‘Who is it that will come to face us?’ Thereupon, many of the youth from among the Ansar answered him. Utbah asked ‘Who are you?’ They replied, ‘We are the Ansar’. Utbah then said, ‘We have no dispute with you, we only wish to fight the sons of our uncles’. The Holy Prophet^sa then said, ‘O Hamza^ra rise; O Ali stand up and O Ubaidah bin Harith rise and go forth.’”

Hazrat Ali^ra further narrates: “As soon as we heard the call of the Holy Prophet^sa, Hazrat Hamza^ra advanced towards Utbah, I advanced towards Shaybah and there was an encounter between Ubaidah bin Harith and Waleed and they both inflicted severe wounds on one another. Then we turned to Waleed and killed him and took Ubaidah bin Harith away from the battlefield. (Sunan Abu Daud, Kitab-ul-Jihad, Baab Fi Al-Mubariza, Hadith no. 2665)

During the duel, Utbah struck the calf of Hazrat Ubaidah bin Harith and cut open his calf. The Holy Prophet^sa ordered for him to be removed from the battlefield and after the Battle of Badr had ended, he passed away in Safra, a place near Badr, and he was also buried there. (Al-Mustadrik Ala’ Al-Sahihain, Vol. 3, pp. 207-208, Kitab-ul-Marifa Al-Sahaba Min Manaqib Ubaidah bin Harith, Hadith no. 4862, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2002) (Lughat-ul-Hadith, p. 67, Mir Muhammad Kutub Khana Araam Baagh, Karachi)

According to a narration, it was only when the calf of Ubaidah^ra was cut and the marrow was gushing forth from it, that the companions brought him to the Holy Prophet^sa and he said, “O Messenger^sa of Allah! Will I be considered as a martyr?” He had been injured in the battle but did not die immediately. The Holy Prophet^sa replied, “Indeed! You will be considered a martyr.” According to another tradition, when Hazrat Ubaidah^ra bin Harith was brought before the Holy Prophet^sa and he placed his head on his lap. Hazrat Ubaidah^ra then said, “If only Abu Talib was alive today, he would know that I am more entitled than him to what he used to say, and that was:

ونسلمه حتيّٰ نصرع حوله

ونذهل عن ابناءنا و الحلائل

That is, “It is a lie that we will hand over Muhammad^sa to you. Such will only be possible when we are struck down around him to the extent we become oblivious to our wives and children.”

Such was the passion of these people. At the time of his demise, Hazrat Ubaidah bin Harith was 63 years of age. (Al-Mustadrik Ala Al-Sahihain, Vol. 3, p. 208, Kitab-ul-Marifa Al-Sahaba Min Manaqib Ubaidah bin Harith, Hadith no. 4863, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2002) (Usdul Ghaba, Vol. 3, p. 547, Dar-ul-Kutb Al-Ilmiyyah, Beirut, 2003)

After the mention of these companions, I wish to talk about a long-serving life devotee missionary of ours from Indonesia who passed away a few days ago. His name was Suyuti Aziz Ahmad Sahib and he passed away on 19 November. To Allah do we belong and to Him shall we return. Suyuti Sahib was suffering from a severe heart illness and was sent to Rabwah for treatment. There, in the Tahir Heart Institute in Rabwah he underwent major surgery, but after a few days his health did not improve and on 19 November he passed away. He is survived by his wife, two sons, two daughters and ten grandchildren. Among them, six are part of the Waqf-e-Nau scheme.

Suyuti Aziz Ahmad Sahib was born on 17 August 1944 in Bone, South Sulawesi. He studied in Jamia Rabwah between September 1966 and October 1971. In April 1972 he was appointed as the central missionary of Indonesia. Then in 1985, after assessing his work and progress in the field, he was awarded the Shahid degree. In the year 2000, he had the blessed opportunity to perform Hajj.

Between 1972 and 1979, he spent these seven years serving as a missionary in South Sumatra, Lampung, Jambi and Bengkulu. Between 1979 and 1981 he served as a teacher for the muallimin. In 1981, he was appointed as the missionary in Purwokerto. Then in 1982, he was appointed as the Assistant Director of the muallimin and muballighin classes. Between 1982 and 1992, he served as the principal of Jamia Ahmadiyya Indonesia. In that period of time, in 1985 he was awarded the Shahid degree. From 1992 till 2016, he remained as the head of tabligh for twenty years. Then, from 2016 till his demise he served again as the principal of Jamia Ahmadiyya Indonesia. In 1973, he married Afifa Sahiba, daughter of the missionary Abdul Wahid Sahib of Sumatra. She was also the older sister of Maulana Abdul Basit Sahib, Amir of the Indonesia Jamaat. She bore four of his children – Warda Khalid, Harith Abdul Bari, Saadat Ahmad and Aliyah Atiyyatul Aleem. Afifa Sahiba passed away in 2009. Thereafter, Suyuti Sahib married Arina Damayinti Sahiba, but they had no children together.

Regarding the spread of Ahmadiyyat in his family, he once gave an interview to MTA in which he said, “The main reason for myself and my family to take the oath of allegiance was that my grandfather instructed us that in the latter days the Imam Mahdi would appear so we must all accept him. To honour this instruction of his, my family migrated twice. In 1959 my family moved to Lampung. In 1963 a missionary named Maulana Zaini Dehlan Sahib came to preach in Lampung and we met him. He told us that the Imam Mahdi had appeared. I then asked him for the proofs of his advent to which he gave us a book proving the truthfulness of the Messiah of the latter days and told us to read it. When I read the book, I was assured that the Messiah to come was none other than this man and that was the Imam Mahdi, Hazrat Mirza Ghulam Ahmad Qadiani^as.” He says, “On 13 February 1963, at the age of 19, I and 40 other members of my family took the oath of allegiance through Maulana Zaini Dehlan Sahib.”

Then he further states: “In 1963, Wakeel-ut-Tabshir Sahib visited Bandung from Rabwah and I was there at the time. The truth became even more clear for me after attending the programmes of the Jamaat and meeting with its missionaries.”

Whilst talking about his admission in Jamia, he states: “In 1963, Maulana Abu Bakr Ayub Sahib, who was serving as a missionary of Southern Sumatra, visited us in Lampung for the training of new converts. After his visit, he reported to Raees-ul-Tabligh, Maulana Syed Shah Muhammad Jilani Sahib saying, “Some people from the Bogis tribe have taken the oath of allegiance in Lampung and we do not have a missionary from amongst these people. Whereas, we have missionaries from amongst the Java and Sunda people.”

He further says: “I met with three young men there who could be sent to Rabwah for studies.” He then says, “I was amongst those three young men. Our names were recommended for admission in Jamia Ahmadiyya Rabwah and we were instructed to apply for our passports. However, we could not get our passports due to the unstable political climate of Indonesia at the time. Afterwards, in 1966, I applied for a visa with Raees-ul-Tabligh, Maulana Imam Al-Din, at the Embassy of Pakistan and obtained the visa within fifteen minutes.” He continues: “I arrived in Karachi and stayed there for one night and from there, I travelled to Rabwah via train. After arriving at the station, I walked to Jamia.” He says: “A lot of Jamia students welcomed me upon my arrival. The environment was new so it was quite difficult to get accustomed to at first, however, I managed to adjust accordingly. I was enrolled into to Jamia after three days. There was one person amongst the teachers whose name was Hazrat Master Ata Muhammad Sahib, who was a companion of the Promised Messiah^as.” He further says, “I had the honour of meeting with several companions of the Promised Messiah^asduring my stay in Rabwah. I would always seek an opportunity to meet with a companion of the Promised Messiah^as and would press their feet while conversing with them.”

While sharing a pleasant experience of an audience with Hazrat Khalifatul Masih III^rh, he states, “When Hazrat Khalifatul Masih III^rh was elected as Khalifatul Masih, we met with him and embraced him. Huzoor^rh patted me lovingly on my cheek and stated, ‘They have come from Indonesia.’ There were other foreign students there. Hazrat Khalifatul Masih III^rh continued, ‘All of you have come from afar; you are all my children.’ The spiritual light of Hazrat Khalifatul Masih III^rh always remained amongst us, and for this reason, all of our difficulties became easy. Huzoor^rh said: ‘You can come to me when facing any difficulty.’” He states, “When I was about to return to Indonesia, I went to meet with Huzoor^rh before my departure. Huzoor^rh enquired: ‘Do you need anything?’ I responded: ‘I need some books. I visited the office but was not able to obtain anything.” Huzoor^rh wrote a note from his pen that read: ‘Give the books to Suyuti’. Soon after, I received a complete set of Ruhani Khazain, which I have in my possession to this day. Before I left, Huzoor^rh embraced me lovingly and said in my ear: ‘Never be unfaithful to your master. This is my advice to you.’”

He writes about an incident: “In 1993, Shareef Ahmad Lubis, Amir Sahib Indonesia, sent me to the Philippines to ensure success in the International Baiat that was taking place there and said to me: ‘This is as per instructions of Hazrat Khalifatul Masih IV^rh.’ I said to him: ‘I am very weak and I do not know even the local language.’ He responded: ‘I have full faith in you.’ Then he said, ‘If these are the instructions then I am ready.’ Hence, I left the Jamaat headquarters and at the time, in order to get there, one had to go through Manila and Zamboanga. I ate some food and contracted cholera and became very weak. In this condition, I prayed: ‘O Allah! If I die here, then there are no Muslims here who would offer my funeral prayers.’” He says: ‘At night I saw in a dream that a nurse wearing a uniform visited me and whilst patting me on my forehead, she blew some air onto me. At that moment I felt as if my entire body had turned ice cold and this coolness exited my body through my toes. I had completely recovered in the morning when I woke up, so I departed for Tawi-Tawi. By the grace of Allah the Almighty one hundred and thirty people took the oath of allegiance and joined the Jamaat within three months.”

Abdul Basit Sahib, Amir Sahib Indonesia, writes: “I got the opportunity to observe Suyuti Aziz Sahib on a very personal level as my brother-in-law and missionary. He had a very simple personality and his greatest attributes were humility and meekness. He was a living example of patience and forbearance in all affairs. He would always supplicate to God, offer Tahajjud [pre-dawn voluntary] prayers regularly, display immense trust in Allah Almighty and he had a relation of tremendous love and sincerity with the system of Khilafat and the Khulafa of the Jamaat. He would give precedence to Jamaat affairs over his personal matters. He was a successful servant of the Jamaat. Whatever responsibility, duty and office he was entrusted with, he fulfilled that role with immense sincerity and loyalty. It did not matter whether he was performing that duty as a missionary or a teacher of Jamia or as a principal or as in-charge of propagating the message. He was an excellent model and an example for the life devotees.”

Ma‘sum Sahib, Vice Principal Jamia Ahmadiyya Indonesia, states: “Suyuti Sahib would teach the translation of the Holy Quran to the third, fourth and fifth year classes [of Jamia]. He would teach the subject of Kalaam to the Mubashir [final year] class. In order to teach this class, he had translated the book Irfan-e-Ilahi into the Indonesian language. When he became weak due to illness and was unable to move around, his students would visit him in the office to study. He taught his class on 8 November before leaving for Rabwah. He would always say: ‘Jamia years have been increased to seven years and Hazrat Khalifatul Masih has approved this. So you all should work very hard and fulfill the desires of Huzoor.’”

His daughter, Mardiya Sahiba, writes: “My father had fully devoted his life. He spent his life serving the Jamaat to the extent that we traveled very little for sightseeing or entertainment. We always considered this to be the lifestyle of a life devotee. He taught his children that a Waqf-e-Zindagi’s time should be spent completely for the sake of the Jamaat.” Then she states: “In terms of training, my respected father did not give a lot of advice rather, he led by example.” She continues: “He would serve my mother patiently when she became ill and he would also do the house chores himself. He would prepare the morning and evening meals during the days of Ramadan. He never requested anyone to do anything for him. He had the habit of doing his work with his own hands.”

His son Saadat Ahmad Sahib writes: “He trained us very patiently however, he emphasised a lot about offering prayers. During our childhood, he would instruct us to offer prayers in congregation at the mosque. If I was not seen in the mosque, he would look for me and take me to the mosque himself.” He further says: “He always advised us to never miss prayers, to offer Sunnah prayers with it and always recite the Holy Quran.”

His daughter Atiyyatul Aleem states: “My father would always speak the truth. He never uttered a falsehood in front of his children even as a joke. He would never miss Tahajjud prayer and would offer his prayer in congregation at the mosque. Apart from when he was ill, I never saw him offering his obligatory prayers at home.”

His second wife says:

“Before leaving for Rabwah, he told me and the children, ‘My heirs, my family and household is Khilafat and my life and death is for the Jamaat.’”

He also attended Germany Jalsa this year. He was very eager to attend even though his children advised him against travelling as he was ill, however he said that he wanted to meet the Khalifa. And so he attended the Germany Jalsa and met me there and this was the last time he met me.

She also said:

“He was an excellent husband and I learnt the importance of obedience from him. He never showed any concern for his own health and wellbeing when it came to Jamaat work.”

Suyuti Aziz Sahib’s son-in-law, Zaki Sahib, says:

“In 2005 when we were alerted about the news of an attack on our headquarters, the Khuddam were instructed to come and protect it. I was also there and at the time Suyuti Sahib was head of tabligh and I noticed he was never scared. He would go in the middle of the night and meet the Khuddam and give them courage. I saw that he had immense love for Khilafat. He would say that he is a life-devotee and therefore whatever he does is with the approval and instruction of the Khalifa of the time. He suffered a stroke in 2017 and for some time, he could not even talk clearly, but despite this he continued studying books and it would always be his desire to go to Jamia and teach the students.”

Ahmad Sahib, Secretary Tarbiyyat, writes:

“If he ever received a good piece of advice, he would openly appreciate it with great respect and whenever he faced any difficulty, he would sincerely ask for suggestions.”

Ahmad Noor Sahib, a missionary, says:

“He led a very simple life and was very respectable. Despite his old age, he was very active in his Jamaat work as if he was a young man. One advice he gave which I always remember is that never turn away from God, and always ask Him for He never rejects the prayer of His servants.”

He further states:

“When I had my interview for the Shahid class [final year of Jamia Ahmadiyya], he advised me in a very emotional manner with tears flowing and whilst trembling, ‘Never abandon your Waqf [pledge of life devotion]; whoever discards their Waqf is among those who incur great loss.’”

Another person has written that Suyuti Sahib visited Kendari and whilst imparting various advice, he said, “If you have any internal or external issues whilst trying to ensure people adhere to the system of the Jamaat, you should go forth without any fear because you will have the help and support of God Almighty. However, if members of the Jamaat criticise you owing to any of your personal weaknesses, then you should assess your condition and bring about an improvement.”

One should never be worried in relation to Jamaat work, they should have complete trust in God Almighty and have pure intentions. However, if one has any personal weaknesses then they should assess their condition.

Khalid Ahmad Khan Sahib, a missionary, writes:

“During our time studying in Jamia, Suyuti Sahib was a shining example for us spiritually and morally. He would make great effort in offering the prayers in congregation. He would always arrive on time to the mosque, or at times he would come much earlier and right until his demise, despite his ill health, he continued this habit of greatly striving for his prayers.

Another missionary, Hashim Sahib writes:

“I had the honour of being taught the subject of Ilm-ul-Kalam in Jamia from Suyuti Aziz Sahib. It was his habit that during the lecture, he would ask the students questions and he would highly praise and commend the answers from the students. Once, he asked us what the biggest proof for the truthfulness of the Promised Messiah^as was. We all quoted various verses from the Holy Quran and presented references of the Ahadith. Listening to our answers, he told us that he himself was the biggest proof for its truthfulness, meaning that every Ahmadi should consider himself to be the most powerful proof for its truthfulness. He then said that everyone should raise themselves to a standard whereby everyone is a sign of its truthfulness.”

This was his style of morally training them in that if they completely followed the teachings of Ahmadiyyat which is the true Islam, then they themselves will become the biggest sign of its truth. Such was his style of training.

He would listen to the sermons very attentively. When he would listen to my sermons, he would discuss the various points of the sermon with his students and would make sure they took notes. He would always check to see whether or not the students had understood the message given by the Khalifa and he would advise the students about obedience to Khilafat.

Shamsori Mahmood Sahib, who is a missionary, writes: “Suyuti Sahib was a successful life devotee. On one occasion he advised me by saying, ‘Having dedicated your life, you must ensure that you do not become neglectful. Forsaking your dedication is akin to abandoning the Jamaat, always remember this point.’ He then repeated this statement and I saw that his eyes were red and had tears in them.”

Yusuf Ismael Sahib, who is also a missionary, writes that when he was appointed as a regional missionary, he went to meet him. Since Suyuti Sahib was Raeesul-Tabligh, Yusuf Sahib went to see him and asked: “Why have you appointed me as a regional missionary? I have many weaknesses and have little experience. I am not worthy of serving as a regional missionary. There are many others who are better qualified than me, so you should appoint one of them.” To this Suyuti Sahib gave a simple, but honest answer and said: “Who informed you that you have been made regional missionary because you are worthy of the job? You have been entrusted with this task so that you can learn in this capacity and develop a sense of responsibility.” He then said: “We are all weak human beings. However, if we have a strong relationship with God Almighty, then all of our tasks will become easy. Therefore, always bear in mind, whether you are serving as a regional missionary or not, you must always have a strong connection with God Almighty. Only then will you attain success and your tasks will be made easy for you.”

The general manager of MTA, Akhanoor Sahib says: “On one occasion we were faced with a certain difficulty for which I wrote to him for prayers. He did not reply immediately, however, the following day he obtained my phone number from someone. When I met with him, the first question he asked was that I had requested him for prayers, so did I write to Hazrat Khalifatul Masih for prayers? When I informed him that I had, he became elated and said that this is the way it should be. Even at that time he had tears in his eyes. One can gauge his deep love for Khilafat from his expression.”

Similarly, at different occasions whenever the topic of establishing a relationship with Khilafat was mentioned, he would be overcome with emotion. By the grace of Allah, the deceased was a musi [part of the institution of Al-Wasiyyat]. His body was transported from Pakistan to Indonesia on 23 November. He was buried on 24 November in the Parung centre, in the graveyard for musis. A large congregation from among the Jamaat attended his funeral. May Allah the Almighty elevate his status and grant him a lofty status in the gardens of paradise. May God bestow patience on all his family members, and may He enable his progeny and descendants to follow in his footsteps.

[After the Khutba Thania, Huzoor^aa stated:]

After the prayers, I shall lead his funeral prayer in absentia.

(Translated by the Review of Religions)

Train Journey from Delhi to Qadian

History of Islam Ahmadiyyat

Al Hakam

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28th December 2018

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Aftab Khan Sahib, former Amir of Jamaat-e-Ahmadiyya UK, was also present on the train journey from Delhi to Qadian and was interviewed by Naseer Ahmad Qamar Sahib. The transcript of Atfab Khan Sahib’s words to illustrate the atmosphere at the time has been produced below:

“I am indeed privileged to be on this historic journey in the company of Hazrat Khalifatul Masih IV, may Allah strengthen his hand, to participate in the 100^th Jalsa Salana Qadian. I also consider it a great honour for the UK Jamaat to be associated with the arrangements for this journey as well as the arrangements for Jalsa Salana. As Amir of the UK, I consider myself most fortunate to be a part of this historic development.

“We were privileged in 1984 when Syedna Hazrat Amirul Momineendecided to come to Britain because he could not function as Khalifatul Masih in Pakistan due to the persecution of Ahmadis in Pakistan. And since his arrival, not only has the Ahmadiyya Jamaat in the UK undergone a revolution and reformation in every aspect but it has also been a historic event for the international Ahmadiyya Community which has now grown and spread to over 130 countries of the world. It is our privilege that we have this opportunity to serve our beloved Imam in different capacities, and it is in this context that we consider ourselves very humble servants of our beloved leader who has been pleased to give us this privilege to be a part of his entourage on this historic journey. Our hearts are full of deep emotion because starting from Delhi this morning, we are retracing – metaphorically speaking – the steps the founder of the movement as well as of the Khulafa of Ahmadiyyat who had travelled on this route. The cities through which we have passed like Ambala and Ludhiana are milestones in the progress of Ahmadiyyat.

“We also believe and it is our faith that this journey is also a turning point; it is not only a historic moment, but also an epoch making event in the sense that there are certain events that [form] history, there are some that are part of history but certain events [make] history, and we believe that this journey of Hazrat Syedna Hazrat Khalifatul Masih IVis a history-making event. And it will Insha-Allah not only give great potency to the Ahmadiyya Movement in this country and in this part of the world, but throughout this world where Ahmadiyyat is already growing very fast and where Ahmadiyyat is already achieving great successes. Insha-Allah, with Allah’s blessings and grace, the forthcoming Jalsa Salana and the presence of Hazrat Amirul Momineen in that Jalsa – where he is going accompanied by representatives of so many countries – will be a very important milestone in our progress. God has promised us success, and day by day we witness with our own eyes how God blesses us with success.”

Cherished Memories of Jalsa Salana Qadian – Original Urdu

Alhakam

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28th December 2018

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Cherished Memories of Jalsa Salana Qadian – Original Urdu

Climate of Protests

Society

Al Hakam

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21st December 2018

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The “Yellow Vests” had only just calmed down when the Hungarian public took to the streets last week protesting against a legislation termed “slave laws” by the protestors. The protestors find it hard to digest the number of hours that can be demanded as overtime by their employers and the delay that is allowed by the new laws in paying such wages. It will be interesting to see how the West now handles these allegations; enough with holding Islam accountable for harbouring slavery!

During the week, news reports could be heard and read regarding the rising challenge of religious intolerance and the associated extremism, the latter being a natural consequence. Such conditions, wherever they exist, are an outcome of prejudice, bias and vested interests for religious freedom and democracy are very closely connected, both fortifying one another.

News headlines showed during the past week countries being cautioned and added to watch lists due to extremist acts of violence against particular religious groups and races. One good (although bad would be a more appropriate word) example is that of Pakistan which has been added to the list of “countries of particular concern” (CPC) by America’s State Department.

The case of Asia Bibi who was jailed for 10 years in Pakistan, accused of blasphemy, is a recent example of religious extremism in Pakistan. Despite the fact that she was cleared from the death sentence by the Pakistan Supreme Court in October this year, she has been denied the right to leave the country until her case can be reexamined.

Owing to the abuse of blasphemy laws in Pakistan, members of the Ahmadiyya Muslim Jamaat have always been seen as an easy target. Using any Islamic term, verbally or in writing, like Assalamo Alaikum (peace be on you), InshaAllah (God willing), Masha-Allah (by the will of God) can potentially lead to Ahmadis being booked under the Pakistan Penal Code. Even invoking blessings on the Holy Prophet^sa of Islam accounts to blasphemy, if uttered by an Ahmadi in Pakistan.

Then there are discussions on Obamacare, so important an issue that it has been heard by Judge Reed O’Connor, a federal judge appointed by George W Bush who ruled it to be unconstitutional. All this happens in a world where the majority of the human population does not even know what healthcare means, or what health means to be more precise (and a bit blunt).

Then, during the past week, news had it that Canada’s national strategy for climate change is in danger. Canada’s goal was to reduce emissions to 30% below the 2005 levels by 2030 which means Alberta’s oil and gas production has to be reduced and that will have a knockdown effect on Canada’s economy. It would be unjust not to acknowledge how great an initiative this is.

These issues are undoubtedly important, but where they are placed on the priority list is the actual question.

While the developed world is busy holding seminars, conferences and experiments on such issues, who is there to feed the millions around the world that fall asleep dying with hunger and wake up, sadly, to find themselves in the same world of deprivation and poverty?

The worldwide head of Ahmadiyya Muslim Jamaat, Hazrat Mirza Masroor Ahmad^aa has addressed personally the higher officials of the world’s greatest nations including keynote addresses at Capitol Hill in Washington DC, Houses of Parliament in London, Military Headquarters in Germany, European Parliament in Brussels and New Zealand’s national parliament. Having the bigger picture before him, Hazrat Amirul Momineen^aa elaborates that the requirements of justice are only fulfilled when all parties and all people are treated equally. He has always warned the world of the spiraling world crisis that could be the natural outcome of unjust and inhumane financial and political policies that ceaselessly escalate tensions between peoples of the world. Huzoor^aa has spoken openly about the upheavals and catastrophes that are threatening the peace and security of the world, as he states in an address:

“In recent times, one of the issues that many politicians and intellectuals have debated and campaigned about, is climate change and specifically a reduction in carbon emissions. Certainly, striving to protect the environment and to look aft er our planet is an extremely precious and noble cause. Yet, at the same time, the developed world, and especially the world’s leaders, should also realise that there are other issues that must be tackled with the same urgency.

“People living in the world’s poorest nations do not concern themselves with the environment, or the latest figures on carbon emissions; rather, they wake up each day wondering if they will be able to feed their children.” (Hazrat Mirza Masroor Ahmad, 15th National Peace Symposium, 17 March 2018, Baitul Futuh, London)

21-27 December

This Week in History

Al Hakam

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21st December 2018

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21 December 1982: Famous Urdu poet Abu Al-Asar Hafeez Jalandhari, who wrote the lyrics for the Pakistan national anthem, died on this day. Jalandhari’s work of poetry, Shahnama-e-Islam, gave him incredible fame which, in the manner of Firdowsi’s Shahnameh, is a record of the glorious history of Islam in poetry.

He visited Qadian in early June 1929 due to concerns in those days about his book’s publication expenses. Hazrat Musleh Maud^ra graciously honoured this guest and ended the young budding poet’s worries by paying the price of 100 copies of his book before it was printed.

25 December 1897: The Promised Messiah^as delivered his speech during Jalsa Salana.

25 December 1907: Staff of Tashizul-Azhan conducted a meeting in Qadian on this day. This was Hazrat Mirza Bashiruddin Mahmud Ahmad’s dream to provide likeminded individuals with a platform to discuss the ways to propagate the message of Islam.

25 December 1922: Following a proposal from his second wife, Amatul Hay Sahiba^ra, Hazrat Musleh-e-Maud^ra established Lajna Imaillah on this day and appointed her as its first secretary. After Hazrat Amatul Hay Sahiba^ra, this important service was entrusted to his other wife, Hazrat Sara Begum Sahiba^ra followed by Hazrat Syeda Umme-Tahir^ra. Since its inception, it has remained a worldwide academic, religious and community organisation for Ahmadi women between the ages of 16-40.

26 December 1896: A 3-day conference began on this day in Lahore and it was extended to 29 December upon the unanimous demand of the audience to hear the full speech of Hazrat Mirza Ghulam Ahmad^as titled Islami Usul ki Philosophy (The Philosophy of the Teachings of Islam). The purpose of the conference was to give the representatives of all faiths and groups – Judaism, Christianity, Arya Samaj, Parsis, Brahmuns, Jainism, Bhuddism, Sanatan Dharam, Hinduism and atheism – the chance to present the positive points of their religions from their own scriptures.

*The Philosophy of the Teachings of Islam | Ahmadiyya ARC*

26 December 1900: Some distinguished guests arrived from Aligarh and the Promised Messiah^as delivered a speech on this occasion.

26 December 1905: On the eve of Jalsa Salana, the Promised Messiah^as delivered his speech in front of guests in the guesthouse before noon.

26 December 1906: During Jalsa Salana, the Promised Messiah^as delivered his speech after Zuhr and Asr prayer in the main mosque.

26 December 2004: The Indian Ocean earthquake occurred at 00:58:53 UTC on this day, with an epicentre off the west coast of northern Sumatra and a magnitude of 9.1-9.3 M_w. It was an under-sea mega thrust earthquake. A series of large tsunamis up to 30 metres (100 feet) high were created by the earthquake that became known collectively as the Boxing Day tsunamis. These tsunamis flooded communities along the coasts of the Indian Ocean and killed an estimated 227,898 people in 14 countries; the Indonesian city of Banda Aceh reported the largest number of victims. The earthquake was one of the deadliest natural disasters in recorded history and the deadliest of the 21^st century. Indonesia was the hardest-hit country, followed by Sri Lanka, India and Thailand.

The earthquake was the third largest ever recorded and had the longest duration of faulting ever observed – between eight and ten minutes. It caused the planet to vibrate as much as 1 centimetre (0.4 inches) and it remotely triggered earthquakes as far away as Alaska.

27 December 1885: The Promised Messiah^as travelled to Ludhiana to offer his condolences to the family of Hazrat Sufi Ahmad Jan Sahib, an ardent devotee of Hazrat Ahmad^as prior to forming the Ahmadiyya Jamaat or making any claim.

27 December 1891: The first ever Jalsa Salana of the Ahmadiyya Jamaat started on this day in Masjid Aqsa Qadian with an attendance of 75 fortunate companions of that time. The Promised Messiah’s^as book Asmani Faisla (The Heavenly Decree) was read out.

27 December 1898: The Promised Messiah’s^as Urdu book Kashful-Ghita (The Truth Unveiled) was published on this day by Zia-ul-Islam Press Qadian.

*Kashful-Ghita (The Truth Unveiled) | Ahmadiyya ARC*

27 December 1907: The Promised Messiah^as delivered the inaugural speech of Jalsa Salana on this day. This turned out to be the last Jalsa Salana in the life of the Promised Messiah^as.

Al HakamThe Weekly

AlhakamAl hakam newspaper

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Asif Basit

15 December 2018

Jalsa Salana During the Partition

Darweshan-e-Qadian

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Account of Hazrat Khalifatul Masih’s^aa Activities in Qadian

Maulana Muhammad Inam Ghauri, Nazir-e-Ala Sadr Anjuman Ahmadiyya Qadian

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Train Journey from Delhi to Qadian

Cherished Memories of Jalsa Salana Qadian – Original Urdu

Climate of Protests

21-27 December

Significance of interfaith dialogue in modern society

Lajna Imaillah Western Ontario holds regional ijtema

Opening of the first Ahmadiyya clinic in Guinea-Bissau

Lajna Imaillah Bondoukou holds regional ijtema in Ivory Coast

Al HakamThe Weekly

AlhakamAl hakam newspaper

On the occasion of Jalsa Salana Qadian 2018, from Al Hakam

Asif Basit

15 December 2018

Account of Hazrat Khalifatul Masih’saa Activities in Qadian

Maulana Muhammad Inam Ghauri, Nazir-e-Ala Sadr Anjuman Ahmadiyya Qadian

Friday Sermon

30 November 2018

Men of Excellence

Account of Hazrat Khalifatul Masih’s^aa Activities in Qadian