Al Hakam - 11 August 2023

Throughout history, major world crises have often sparked economic chaos Take the Treaty of Versailles – it marked the end of a world war, yet lit the fuse for financial turmoil. Germany, drowning in post-war debt and war reparations, plummeted into hyperinflation. Slowly but surely, public trust crumbled in the shattered economy.

The conflict between Iraq and US-led coalitions triggered similar repercussions, namely the Gulf War Recession. Soaring oil prices, with crude oil per barrel doubling in cost, once again gave rise to inflation, sending tremors through the global economy and unsettling financial markets.

Today, we witness situations similar to the above case studies. Covid-19 is still not over (with a new variant on the rise), but the recession it caused is dubbed ‘The Great Lockdown’. Meanwhile, with the RussiaUkraine war knowing no end, we are left to bear the burden of rising fuel, food, and utility prices – the cost of living biting hard.

As we emerged from the shadows of quarantines and lockdowns, the resurgence of travel meant a greater demand for fuel.

Obedience to Khulafa

[Hazrat Abu Hurairahra narrated,] “The Holy Prophetsa said, ‘The Israelites used to be ruled and guided by prophets: Whenever a prophet died, another would take his place. There will be no [independent] prophet after me, but there will be Caliphs who will increase in number.’ The people asked, ‘O Allah’s Messengersa! What do you order us (to do)?’ He said, ‘Obey the one who will be given the pledge of allegiance first. Fulfil their [i.e., the Caliphs’] rights, for Allah will ask them about ruling those Allah has put under their guardianship.’” (Sahih al-Bukhari, Kitab ’ahadithi l-’anbiya’, Bab ma dhukira ‘an bani isra’il)

Meaning of tawakkul

“Having faith in God Almighty does not imply that one should forgo taking measures (tadbir), but rather, it means that after taking all necessary measures, one should then entrust the

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outcome to God Almighty. This act of entrusting is known as ‘tawakkul’. If someone refrains from making efforts and solely relies on tawakkul, then such trust is empty (meaning it holds no substance). Likewise, if one exclusively depends on efforts and does not place his trust in God Almighty, then such effort, too, is hollow (lacking substance). Once, a man was mounted on a camel, and, upon seeing the Holy Prophetsa, he dismounted out of respect. Instead of using measures, he decided solely to trust [in God] and did not tether his camel. Upon returning from his meeting with the Holy Prophetsa, he found his camel missing. He approached the Holy Prophetsa and lamented, ‘I placed my trust [in Allah], but my camel has gone astray.’ The Holy Prophetsa responded, ‘You erred. You should have first tethered your camel and then placed your trust [in Allah].’” (Al Badr, 1 March 1904; Malfuzat [1988], Vol. 3, p. 566)

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The Far East conflict, however, has constrained oil and gas supplies from Russia. The demand is greater than the

supply, which is causing the trajectory of prices to creep up slowly, with inflation being a natural outcome.

Ah, the cherished champion of capitalism! What wondrous solution does

this revered economic model bring forth to such a problem? Well, to tackle inflation, let’s inflate interest rates. What a fix!

The idea is that when interest rates are high, borrowing money becomes more expensive, which curbs the consumer’s purchasing power. With reduced spending, demand is set to drop, effectively taming inflation and providing a temporary and symptomatic solution. Just in the past month, the interest rate has climbed from 5% to 5.25% – the highest it’s been for 15 years.

This has a direct impact on the general public: repayments for credit cards, bank loans, car finance, etc. are set to increase. About a third of households with mortgages (as per the UK government’s English Housing Survey) will experience a spike in their monthly payments. To put it into perspective, the rise from 5% to 5.25% means those on a typical tracker mortgage would pay about £24 more a month, and those on standard variable rate (SVR) mortgages would face a £15 jump.

So, we observe interest being used as a societal deterrent with evident negative effects – precisely affirming Islam’s stance against it. This view is shared by not only Islam but also ancient philosophers like Plato, Aristotle, Seneca, Cato, and Plutarch, as well as major world religions including Judaism and Christianity.

Hence, capitalism’s flaunted solution appears less promising. While it offers fleeting relief, it often leads to recurrent economic crises, always underlying even the times of apparent remission. It is akin to

applying a temporary remedy to a broken bone when a more lasting and effective solution is needed.

The Economic System of Islam was a lecture delivered in 1945 by Hazrat Mirza Bashiruddin Mahmood Ahmad, the second Khalifa of the Ahmadiyya Muslim Community. In this, he distinctly highlighted Islam as the sole solution to the shortcomings of Capitalism and Communism. Allowing the free market to flourish under state control is what allows Islam to suggest a fine and pragmatic balance between both.

Repeatedly raising interest rates has proven ineffective in addressing the West’s growing economic challenges. It’s now crucial for the world to heed Islam’s longstanding solution. This was emphasised by Wolfgang Schaeuble during a G20 meeting, where major economies gather to shape our global future:

“Islamic finance is growing in importance for the global economy. It is therefore important that international financial institutions consider questions related to integrating Islamic finance into global finance.”

The solution to the world’s economic crises most definitely does not lie in raising interest rates. Nor does it lie in the Communist shackles of state control. Both have been tried and tested; a middle way is required and is available, yet neglected.

Neuroscience behind Prophet Muhammad’s wisdom on anger reduction

learn the following, after which the above hadith of the Prophetsa struck me. In his Work

Optimization episode, Dr Huberman said:

The

Holy Prophet Muhammadsa advised Muslims to do the following when angry:

“When one of you becomes angry while standing, let him sit down. If the anger leaves them, well and good; if not, then let them lie down.” (Sunan Abi Dawud, Hadith 4782)

In this authentic narration, the physical action the Prophetsa recommends to escape anger is to change one’s posture and position of the body. Strikingly, modern-day research in neurobiology and neuroscience has now caught up with this 1400-year-old advice.

While listening to Dr Andrew Huberman, Professor of Neurobiology at Stanford University School of Medicine and host of the esteemed science podcast Huberman Lab, I was pleasantly surprised to

“[…] It turns out that your posture, literally the position of your body relative to gravity, also has important implications for how alert you are. […] Now with reference to posture, there are beautiful data illustrating that when we are standing up, those same neurons in our brainstem, locus coeruleus neurons, which release, I should mention, things like norepinephrine and epinephrine, those neurons become active when we are standing. They become even more active when we are ambulatory; when we are moving […]. But when you sit, they become a little less active, and when you lie down, and indeed, any time that you start to get your feet up above your waist or your head tilted back, those neurons fire less, and neurons in your brain that are involved in calming, and indeed putting you to sleep, start increasing their level of firing. It’s a really beautiful system.

“So beautiful, in fact, that there are studies that show that as you adjust the angle of the body backwards, you actually get a sort of dose-dependent increase in sleepiness and calmness and a dose-dependent decrease in alertness.” (Optimizing Workspace for Productivity, Focus, & Creativity, Huberman Lab Podcast #57, www.youtube. com/watch?v=Ze2pc6NwsHQ&t=1942s)

(One such study can be found here: Control of behaviour and brain noradrenaline neurons by peripheral blood volume receptors, https://pubmed.ncbi.nlm. nih.gov/6974763/)

In summary, the position of our body relative to gravity, such as standing, sitting, or lying down, directly affects the activity of specific neurons in our brainstem – either activating neurons to a higher degree or reducing their activity. As we transition to a sitting or lying position, locus coeruleus neurons become less active, allowing neurons associated with calming and sleep to increase their firing.

In contrast, when experiencing anger (coupled with a standing position described in the narration of Prophet Muhammadsa), the body responds with higher alertness and the activation of the sympathetic nervous system, known as the “fight-orflight” response. This physiological reaction leads to increased alertness and heightened firing of neurons, including those in the locus coeruleus, releasing norepinephrine and epinephrine, which further intensify arousal and anger.

Interestingly, sitting or lying down – particularly when angry – can act as a potent means of reducing the firing of these activated neurons in the brain, allowing the parasympathetic (“rest-and-digest”) system to take over. As we adopt a reclined position, the activity of the locus coeruleus neurons diminishes, allowing the neurons associated with calming and sleep to take precedence. By sitting and/or lying down, we effectively counteract

the heightened arousal caused by anger, leading to a decrease in alertness and a shift towards a more tranquil state.

These findings scientifically endorse the protocol of Prophet Muhammadsa – to sit or lie down when angry – as a potent means of reducing anger and fostering a calmer emotional state.

As Muslims, we follow the advice of the Prophetsa whether science has caught up or not, however, one’s faith in Allah is strengthened further when age-old Islamic teachings are confirmed through empirical evidence. This confluence of faith and science continues to deepen our belief in Islam and its Divine origins, and as Muslims, we must endeavour to continue researching and exploring the wonders Islam has given us.

This Week in History

A glimpse into the rich history of the Ahmadiyya Muslim Jamaat

11 August

11 August 1888: On this day, the Promised Messiahas replied to a letter from a Muslim cleric, Munshi Mazhar Hussain. Hazrat Ahmadas refuted his false notions by addressing each and every sentence. The text of this thorough reply is now available in print and spans 24 pages. (Maktubat-e-Ahmad, Vol. 1, pp. 647-671)

11 August 1999: On the occasion of the solar eclipse on this day, Hazrat Khalifatul Masih IVrh led the prayer of kusuf in London. (Silsila Ahmadiyya, Part 4, p. 900)

11 August 2006: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa instructed the Jamaat to pray for his upcoming tour of America and said that in light of events that had transpired at various airports a day earlier (a plot to blow up planes in flight from the UK to the US), some members expressed concern. Huzooraa asked members of the Jamaat to pray and said that all of our affairs depended on prayers. Huzooraa added that if this journey was blessed in the eyes of Allah the Almighty, then He would remove all hurdles. (Friday Sermon, 11 August 2006, Khutbat-e-Masroor, Vol. 4, pp. 391-398)

12 August

12 August 1988: During his Friday Sermon on this day, Hazrat Khalifatul Masih IVrh warned the opponents of Ahmadiyyat in general and General Zia-ul-Haq of Pakistan in particular. (Silsila Ahmadiyya, Part 4, p. 848)

12 August 2016: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa granted valuable guidance to the guests and volunteers of the Jalsa Salana UK. While mentioning the exhibitions during the Jalsa, Huzooraa said: “During the Jalsa, some

departments have set up their exhibitions as well. An exhibition from the Ahmadiyya Archive and Research Centre (AARC) has also been set up; similarly, The Review of Religions has also organised an exhibition consisting of old manuscripts of the Holy Quran and in regards to the Shroud of Turin. Both of these exhibitions are very informative in their respective dimensions. Time has been allocated for both men and women; therefore,

Observing his health, the ship’s doctor advised Huzoorra to rest instead of continuing the voyage; however, Huzoorra did not wish for the journey to be interrupted and continued with the journey. (Tarikh-eAhmadiyat, Vol. 4, pp. 444-445)

13 August 1927: On this day, Hazrat Musleh-eMaudra embarked on a visit to Simla (now Shimla) where he stayed until 2 October. Throughout this tour, Huzoor’sra activities were

the same attitude. After he had left, the Promised Messiahas saw in a dream that Gul Muhammad was applying collyrium to his eyes. The Promised Messiahas said that this indicated that he would be guided to the right path. Several years later, the news came that he had reverted to Islam. In this regard, Hazrat Mufti Muhammad Sadiqra added that he had received a postcard from the widow of the well-known Dr Pennell of Bannu, in which she stated that Gul Muhammad had left Christianity and had reverted to his original faith. (Malfuzat [1988], Vol. 3, p. 408)

14 August 1918: In his editorial for Al Hakam on this day, Hazrat Sheikh Yaqub Ali Irfanira wrote:

they should try to benefit from them.”

13 August

13 August 1924: Hazrat Musleh-e-Maudra was enroute to Europe. On this day, Huzoor’sra entourage departed for the second leg of their journey when they boarded their ship from Port Said, an Egyptian city at the northern end of the Suez Canal located on the Mediterranean Sea. It should be noted that after travelling this far, Hazrat Musleh-e-Maudra began to feel unwell due to his frequent travels and especially due to the long speeches he delivered in the city of Damascus.

focused on religious, national, and community matters. Various leaders and dignitaries had the opportunity to meet him, including the then Viceroy of India and the then Governor of Punjab. For more details, see “Communal harmony, Unity Conference and Muslim rights: Hazrat Musleh-e-Maud’s 1927 visit to Shimla” (Al Hakam, 24 February 2023, Issue 258, pp. 13-16).

14 August

14 August 1903: A Christian of Bannu by the name of Gul Muhammad visited Qadian on this day and indulged in irreverent argumentation and discussions with the Promised Messiahas before returning with

“Hazrat Khalifatul Masih Ira was conscious of the need for Al Hakam to such an extent that he made me pledge not to have it closed down, not on one single occasion but three times. In his last speech [at Jalsa Salana Qadian on 27 December 1913], he appealed for 6,000 rupees for Al Hakam [Khitabat-e-Nur, p. 565] and in his final illness, he entrusted Al Hakam to Hazrat Sahibzada Mirza Bashiruddin Mahmud Ahmad[ra]. In this manner, he practically passed my hand into the hand of Hazrat Sahibzada Mirza Bashiruddin Mahmud Ahmad[ra]. The Anjuman was present, and its renowned workers were at hand, yet Huzoorra entrusted the responsibility of Al Hakam’s continuation and endurance to Hazrat Mirza Bashiruddin Mahmud Ahmad[ra], and pledged to offer 1000 rupees from his own earnings. However, Divine will had it otherwise. His time to depart was nearing. For this reason, having committed Al Hakam to the trust of [Hazat Mirza Bashiruddin Mahmud Ahmadra], he returned to the threshold of the Most High.” (“Al Hakam: A glimpse into its history and relaunch during the blessed era of Khilafat-e-Khamisa”, Al Hakam, 24 March 2023, Issue 262, p. 13)

15 - 16 August

15 August 1947: During his Friday Sermon on this day, Hazrat Musleh-e-Maudra shed light on the unprecedented significance of the Partition of India and said:

“We have a relationship with both of the newly established governments because the religious communities have no affiliation with a specific country or government. [...] Thus, on the occasion of this freedom and partition, we pray to God Almighty that He may grant progress to both these countries, enable them both to act with justice and equity and inculcate the spirit of love and affection between the people of both countries. May both countries strive to get better of each other – but through brotherhood, sympathy, and sincerity – and in addition to the spirit of competition, they should also have the spirit of cooperation and sympathy.” (“May India and Pakistan live amicably: The Partition of India, 1947 and Hazrat Mirza Bashiruddin Mahmud Ahmad’s heartfelt wish”, Al Hakam, 12 August 2022, Issue 230, p. 13)

16 August 1924: Hazrat Musleh-e-Maudra was enroute to Europe. On this day, the ship carrying this entourage sailing through the Mediterranean Sea touched the shores of Brindisi, a port city on the Adriatic Sea, in southern Italy’s Apulia region. Huzoorra boarded a train from this harbour city to reach Rome. (Tarikh-e-Ahmadiyat, Vol. 4, pp. 445-446)

16 August 1946: During his Friday Sermon on this day, Hazrat Musleh-e-Maudra called on the Muslim world to support the freedom movement in Indonesia. Huzoorra stated that there were around 70 million Muslims in Indonesia, who belonged to one nation, spoke a common language, and had a desire for unity as well:

“The Indonesian Muslims have shown a great example of their unity while striving for their independence, and such an

example is not even found in the Arab countries. […] The Indonesian islands have displayed such great excellence, of which the rest of the Islamic world has been deprived. They have a united voice. […] During the last few months, the Dutch tried their utmost to create differences among them but did not succeed. Regretfully, other Islamic countries do not sense the beauty of unity. […] Singapore is the key to the Asian countries, and that too cannot remain separate from the [Indonesian] islands because it is a part of these [islands] with respect to race and language.”

(“Jamaat-e-Ahmadiyya’s role in Indonesia’s independence from the Dutch”, Al Hakam, 24 December 2021, Issue 197, p. 27)

17 August

17 August 1899: On this day, the Promised Messiahas received a letter from Bareilly, Uttar Pradesh, in which the author asked him to write on oath that he was the Messiah who was prophesied in the Holy Quran and books of Hadith. The Promised Messiahas took paper and pen and wrote down the requested wording. (Malfuzat [English], Vol. 2, pp. 44-45)

17 August 1980: On this day, Hazrat Khalifatul Masih IIIrh arrived in Amsterdam from London. Huzoorrh left London for Nigeria on the first leg of his tour of Africa via Amsterdam, the Netherlands. On the way, Huzoorrh stopped at the airport in Amsterdam for a while. Prime Minister Dries van Agt was also present at the airport. When he learned of the presence of Hazrat Khalifatul Masih IIIrh at the airport, he sent a message that he had yet to hold a press conference, after which he would come and meet Huzoorrh himself. So soon after, he and his staff came to the VIP lounge where Huzoorrh was and expressed his wish to Huzoorrh that he would also like to meet him the next time he visited the Netherlands.

(Silsila Ahmadiyya, Vol. 3, pp. 631-632)

‘I feel as if I’m in the era of the Holy Prophet Muhammad’

Jalsa Salana: A spiritual experience of belonging, unity, and acceptance of prayers

Bushra Huma Bhatti Hounslow North, UK

Jalsa Salana, the annual convention of the Ahmadiyya Muslim Jamaat, serves as a spiritual experience for Ahmadi Muslims and a chance to enhance their sense of belonging to the Creator and among the members of the Jamaat. However, Ahmadis are not the only ones who can benefit from this pious occasion; our guests can also witness such faithinspiring incidents.

On the last day of the Jalsa, as soon as I entered the Jalsa site and passed through the scanning marquee, a lady, who at first seemed to be a guest, approached me and asked where she could find the information tent. I tried my best to guide her, but she seemed confused and went on to mention that she was alone and needed a lift home after Jalsa. I informed her that I am from London and have space both in my heart and car, to which she had tears in her eyes and hugged me, saying, “I have seen so many miracles in this Jalsa, and here is another one.” I then came to know that the lady was a new convert from Uzbekistan. Later, she shared with me that during this Jalsa she had wholeheartedly felt the truth of the Promised Messiahas and his Jamaat. Emotionally, she shared, “I feel as if I am in the era of the Holy Prophet Muhammadsa.”

We set out on our journey back to London after the final session and du‘a

The parking volunteers kindly guided everyone. As we left Hadeeqatul Mehdi, my car’s engine suddenly stopped, forcing me to halt using hazard lights. In that moment of concern, my main worry was for the guest who accompanied me. However, within minutes, a couple of cars pulled over to lend a helping hand.

I tried once again by reciting bismillah to start my car’s engine, and it started working by the Grace of Allah. As we set off, the lady asked who these young men were who came to help us, and I told her that we only knew them as members of the Jamaat. Upon this, she was in tears again and said that she had lived her life amongst other Muslims and unfortunately had not observed such good behaviour of Muslim men towards women. She realised that this was the one aspect she did not notice as she was on the ladies’ side during the Jalsa.

With this little incident, she had a first-hand observation of how not one but many people, who saw that a car with ladies had faced some problems, came immediately to help. All praise belongs to God Almighty, who made us a part of someone’s faith-inspiring and uplifting experience. The whole journey home included a discussion on various topics, including the array of difficult events she faced leading up to Jalsa. When she left, we had been united by the strong bond of sisterhood.

Answers to Everyday Issues Part 59

Menstruation, worship, predestination, free will, Five Volume Commentary, Ahmadi and non-Ahmadi tafasir

Guidance regarding basic Islamic issues – which Hazrat Amirul Momineen, Khalifatul Masih Vaa has given on various occasions in his written correspondence and during MTA programmes – is being officially published below for everyone’s benefit.

Worship during menstruation

persistent bleeding] and I do not become pure for a lengthy period. Should I abandon my prayers?’ Upon this, the Holy Prophetsa responded, ‘No. This is due to a blood vessel and is not menstruation. Hence, when your usual menstrual days arrive, refrain from prayers, and once those specific days have passed, wash away the blood [by performing ghusl] and then commence your prayers.’ The sub-narrator [Hisham] states, ‘After narrating this hadith, my father added [that the Holy Prophetsa had also told her], ‘However, perform ablution for every prayer until the time of your regular menstruation returns.’’ (Sahih al-Bukhari, Kitab al-wudu, Bab ghasli d-dam)

Qadar, divine decree, predestination, fate, free will

stems from the teacher’s experience and knowledge, not from compelling the successful to work hard or dissuading the failing ones from exerting effort. The outcome, good or bad, is purely based on the students’ individual choices, which the teacher subsequently evaluates.

“In the same vein, since Allah’s knowledge encompasses the entire universe and He knows the past and foresees the future, He has established certain laws governing this universe. He has endowed humans with free will: to perform good deeds if they wish, or evil if they choose. Depending on one’s actions, Allah manifests the results. While He knows the choices a person will make, His knowledge does not force anyone towards good or evil.

A lady from India wrote a question to Hazrat Amirul Momineen, Khalifatul Masih Vaa, enquiring, “There are some women whose menstruation does not cease for several months. Can such a woman perform chilla (i.e., partake in a dedicated period of spiritual devotion and seclusion)?”

Huzoor-e-Anwaraa, in his letter dated 18 June 2022, provided the following answer to this question:

“If a woman experiences menstruation for a duration longer than her usual cycle, or if after childbirth she continues to bleed for more than forty days, this is a form of ailment, and such a woman is termed ‘mustahada’, i.e., one who is experiencing prolonged postpartum bleeding. There are clarifications regarding this in the Hadith, which indicate that such a woman is excused from acts of worship up to the end of her regular menstrual days. Once these regular days have passed, she must purify herself and resume her religious obligations. In such circumstances, she will need to perform ablution for each prayer.

“Hazrat Aishara narrated that ‘Fatimara bint Hubaish came to the Holy Prophetsa and expressed, ‘O Allah’s Messengersa, I am a woman who experiences istihada [i.e.,

Someone from Qadian, India, wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, concerning destiny and fate, posing the question, “If Allah the Exalted already knows what we are to do in the future and what we are to attain, whether we will enter Paradise or Hell, and since Allah is Omniscient, knowing everything beforehand, does this imply that everything is preordained, leaving no free will for humans? If we were asked about this, how could we respond?”

Huzoor-e-Anwaraa, in his letter dated 28 June 2022, provided the following reply to this question:

“Throughout history, such questions have continually arisen due to a lack of understanding concerning the issue of divine decree [qadar]. There is a distinction between knowing something and coercing someone into doing something. Due to their limited understanding, people have conflated these two concepts, believing that because everything is within the knowledge of Allah the Exalted – from our future actions to our ultimate fates, be they paradise or hellfire – it all transpires by His will. They think humans have no say in this. However, this notion is flawed.

“Consider this analogy: A teacher instructs all his students, wishing for them all to achieve good grades. Yet, based on experience, he knows which diligent students are likely to succeed if they continue with their efforts and which neglectful ones are bound to fail if they do not exert sufficient effort. This foresight

The Promised Messiahas has elaborated on this topic in various writings and discourses. On one occasion, he wrote:

“‘Today, there exists a faction amongst Muslims who assert that prayer [du‘a] has no significance and that fate [qada and qadar] inevitably unfolds. Alas! These individuals are unaware that, despite the truth underlying the concept of destiny, God Almighty, in His natural laws, has

designated certain things as a means to avert some adversities. Just as water is a natural remedy to quench thirst and bread serves to alleviate hunger, why should we marvel at the idea that prayer, as a means for fulfilling needs, is also enshrined within God’s laws of nature and that, through the Divine Power, it has been endowed with a force to attract divine blessings? The experiences of thousands of spiritual seers and the righteous testify to the inherent magnetic power of prayer. We, too, have documented our personal experiences on this matter in our writings, and there is no evidence more potent than experience. While it is true that everything has been preordained in destiny, just as it is decreed that a particular individual will fall ill and then, upon using a certain medicine, will recover, similarly, it is predetermined that if a distressed person prays, means of salvation will be created for him due to the acceptance of that prayer. Experience testifies that wherever prayer manifests, with all the conditions being met, it is inevitably fulfilled by the grace of God Almighty. The Holy Quran alludes to this in the verse:

“‘It means, ‘Continue praying unto Me; I will answer your prayer.’ (Surah al-Mu’min, Ch.40: V61) It is astonishing that while everyone, despite believing in the concept of destiny, seeks doctors in times of illness, why do they not draw a parallel with prayer, considering it a spiritual remedy?’ (Ayyam as-Sulh, Ruhani Khazain, Vol. 14, p. 232, footnote)

“While shedding light on the matter of divine decree and determination, the Promised Messiahas states in his recorded sayings, the Malfuzat:

“‘The Arya raise an objection that the Holy Quran states: مہب

“‘In other words, ‘Allah has set a seal on their hearts.’ [Surah al-Baqarah, Ch.2: V.8] They question, ‘If God has sealed their hearts, then how can Man be at fault?’ Such thinking arises from their narrow perspective, as they do not consider the context before and after the said statement. The Holy Quran clearly elucidates that this seal, which is set by God, is essentially a consequence of human actions. When an act originates from a human, it is a divine practice that a corresponding act ensues from God. For instance, when a person shuts the door to his house, it is his act. However, in response to this act, God’s action will be that darkness will be brought into that house. This is because he himself has blocked the means through which light could enter. Similarly, the causes of this seal have been mentioned elsewhere in the Holy Quran, where it is written:

“‘It means that when they adopted crookedness, God made them crooked. [Surah as-Saff, Ch.61: V.6) This is referred to as the ‘seal’. However, our God is not such that He cannot remove this seal. Although He has elucidated the causes for placing this seal, He has also revealed the means through which it can be lifted. For instance, He states:

“‘‘... then surely, He is Most Forgiving to

those who turn to Him again and again.’’ [Surah Bani Isra’il, Ch.17: V.26]’ (Malfuzat, Vol. 5, 2016, pp. 269-270)

Hazrat Musleh-e-Maudra, while elucidating the matter of destiny and fate, states:

“‘It may occur to someone’s mind that when I mentioned the ‘eternal record book’ [as mentioned in Surah al-Kahf, 18:50], it would imply that the concept of destiny and fate is accurate in the manner commonly understood by people. However, this is incorrect. The Holy Quran does not explain the concept of destiny and fate in the manner that the general Muslim populace, due to their unawareness, perceives it. Instead, according to the Holy Quran, destiny and fate merely signify that a law has been established for every human, stipulating that if he or she acts in a certain way, a particular result will ensue. For instance, if they consume chillies, their tongue will burn; if they eat sour food, it will aggravate a sore throat and other cold symptoms; and if they consume something very hard or undercooked, they will suffer from stomach pain. This is what destiny and fate are. It is not destiny or fate that a particular individual will certainly eat something hard or stale one day and then suffer from stomach pain. This is false. God does not act in this way. The Quran abundantly clarifies that such notions are erroneous. Therefore, the eternally recorded or pre-written has no relation to destiny or fate, for destiny and fate are only created when one acts in line with what God has preordained. If it becomes compulsory for one to act exactly as God has written, then it becomes coercion, and consequently, the concepts of destiny and fate [common among people] are validated.

“‘However, the destiny that is established by the Holy Quran is that God follows a person’s [free will]; whatever a human is to do, God records it. Destiny and fate [as commonly understood] would only be valid if God compelled humans and they acted due to God’s compulsion. However, the reality is that humans act, and God, having bound Himself to do so, records the act that a human intends to do. Thus, one may assert that the recording [of destiny] by God mirrors the [actual] destiny of

humans, but one cannot say that God has preordained actions for human beings through compulsion.” (Sair-e-Ruhani, Anwar-ul-‘Ulum, Vol. 25, pp. 51-52)

“Thus, from these sayings, it becomes evident that the meaning of destiny and fate is not, God forbid, that Allah the Exalted compels a human to act in a certain way and then places them in either Heaven or Hell. Instead, it signifies that Allah the Exalted has established a law for humans: As a person acts, Allah the Almighty will manifest a result corresponding to that action.”

Five Volume Commentary, Ahmadi and non-Ahmadi tafasir

Someone asked Hazrat Amirul Momineen, Khalifatul Masih Vaa, “Can we read nonAhmadi tafasir, i.e., commentaries of the Holy Quran, or should we refrain from even touching them lest they lead us astray? While the Five Volume Commentary describes the incident regarding Hazrat Ibn Umm Maktumra in Surah ‘Abasa, some non-Ahmadi commentaries elucidate this event with more detail, clarity, and in more eloquent language.”

Huzoor-e-Anwaraa, in his letter dated 28 June 2022, gave the following answer to this question:

“The crux of the matter is that you have had the opportunity to read only the Five Volume Commentary. This was prepared by the Ahmadiyya Muslim Community in accordance with its means, using a summary of the magnificent commentary by Hazrat Musleh-e-Maudra that is Tafsir-eKabir and with the help of notes prepared for it, to provide a concise commentary in English for those who understand the English language, so that they might comprehend the themes of the Holy Quran to some extent. Since it is in the form of a summary, detailed explanations could not be included.

Furthermore, by the grace of Allah Almighty, the Ahmadiyya Muslim Community has been blessed with the opportunity to publish in Urdu the commentary by the Promised Messiahas (derived from his written works, discourses,

and letters, etc.), Haqaiq-ul-Furqan (taken from the writings, sermons, addresses, and duroos of Hazrat Khalifatul Masih Ira) and Anwar-ul-Quran (derived from the addresses and sermons of Hazrat Khalifatul Masih IIIrh). Similarly, it was blessed with the opportunity to publish Tafsir-e-Kabir, i.e., the commentary on certain parts of the Holy Quran, rendered by Hazrat Muslehe-Maudra. The Quranic insights detailed in these commentaries are unique and unparalleled in any other commentary in the world. The virtues of these commentaries have been openly acknowledged not only by our own Community members but also by others.”

“In your letter, you referred to the incident regarding Hazrat Abdullah bin Umm Maktumra as narrated in Surah ‘Abasa. Hazrat Khalifatul Masih Ira has also given a commentary on this, which is distinct from other exegeses and elevates the status of the Holy Prophet Muhammadsa. Similarly, Hazrat Musleh-e-Maudra has explained this incident in his Tafsir-e-Kabir with such an insightful interpretation that parallels are hard to find in fourteen centuries of exegesis. His elucidation not only refutes objections raised against the Holy Prophetsa, but also exalts the Prophet’s honour, rank, and status. Therefore, if possible, you should certainly read this section of Tafsir-e-Kabir

“As for reading non-Ahmadi commentaries, there is no inherent harm in doing so. However, since many narratives have found their way into these commentaries, always remember this principle: If any detail is contrary to the Holy Quran, the sunnah of the Holy Prophetsa or his life’s account; or if any statement in these commentaries raises objections against the attributes of God Almighty, the truthfulness of the Holy Quran, or the pure person of the Holy Prophet, peace be upon him, it should not be blindly accepted. This is because our faith asserts that nothing in the Holy Quran can be against the Being of Allah the Exalted, the veracity of the Holy Quran itself, or the blessed life or character of the Holy Prophetsa.”

ar-Raqīb, al-Basīr, as-Samī’, al-Mujīb,

Names of Allah

67-77

67. Yā Raqīb - O Watchful! - بيقر اي

Meaning

The root of raqīb means to watch and to guard. It refers to both knowledge and protection. Raqīb is one who constantly watches something to guard it because he cares for it. Ar-Raqīb means the Guardian (Hāfiz) from whom nothing is hidden. (Lane’s Lexicon, Root: بقر, Entry: بيقر ،بقر; The Ninety-Nine Beautiful Names of God, alGhazali, p. 114)

Similar names

The name al-Basīr (The All-Seeing) describes knowledge and sight. However, the name ar-Raqīb (The Watchful) describes the protective watchfulness of Allah Almighty that is related to His being al-Hafīz (The Preserver).

Use in prayer

When we first send our children to school, every parent is apprehensive because we cannot personally watch over them while they are gone. The name ar-Raqīb (The Watchful) reminds us that our ability to

watch over them is limited; only Allah Almighty can truly watch over them. Whenever we drop them off at school, we can remember the sentiment when we dropped them off for the first time and say Yā Raqīb (O Watchful!), and pray that Allah Almighty keep them under His protective watch.

The word raqīb is also used to indicate the rivalry between two men who want to marry the same woman. (Friday Sermon, 12 Oct 2001; Lane’s Lexicon, Root: بقر, Entry: بيقر) The word raqīb refers to how one watches his beloved to see if her love is going elsewhere. When this word is applied to Allah Almighty, it takes on a sublime meaning. It refers to how He watches us to see if we are true to our love for Him, or if we turn away to move towards the love of this world. (Khutbat-e-Mahmud, Vol. 3, pp. 227-8)

Disloyalty deeply offends us in our human relationships. The name ar-Raqīb (The Watchful) reminds us that Allah Almighty is watchful of whether we are disloyal. When we say Yā Raqīb (O Watchful!), we pray that Allah Almighty saves us from ever forgetting our love for Him.

68. Yā Basīr - O All-Seeing! - ریصب اي Meaning

The root of basīr means seeing. It also means mental perception, knowledge, or understanding. Al-Basīr means He who sees all things, whether hidden or apparent.

(Lane’s Lexicon, Root: رصب, Entry: ریصب ،رصب)

Similar names

The names of Allah Almighty related to our senses of perception are metaphors. For example, when we are told that Allah Almighty sees, it is so we bring to mind how we know things by seeing them, and that Allah Almighty sees them better than us. Such descriptions are only meant to facilitate our understanding. (Tafsir-e-Kabir, Vol. 3, p. 377) Allah Almighty is transcendent, but it is we who need such descriptions to be able to understand Him and form a connection with Him.

The names as-Samī’ (The All-Hearing) and al-Basīr (The All-Seeing) are the foundation of our connection with Allah Almighty. The only way we have a connection with anyone is through our hearing and seeing. For Allah Almighty to have a connection with His creatures, He would have to be All-Hearing and All-Seeing. (Tafsir-e-Kabir, Vol. 5, pp. 273-4) When we pray, the names As-Samī’ (The All-Hearing) and al-Basīr (The All-Seeing) remind us that we can have a living connection with Allah

Almighty.

This name is also mentioned under ar-Raqīb (The Watchful), al-Khabīr (AllAware), and al-‘Alīm (The All-Knowing).

Use in prayer

If we are not able to see Allah Almighty when praying to Him, we should at least pray knowing that He sees us. (Sahih alBukhari, Kitab-ul-iman, Bab su’ali jibreel ‘ani n-nabiyy) When we say Yā Basīr (O All-Seeing!), we pray to Allah Almighty knowing that He sees us.

The name al-Basīr (The All-Seeing) is also connected with our gaining of insight. The Promised Messiahas taught one of his companions to pray a short istikhārah prayer in the words:

“O All-Aware, inform me! O All-Seeing (Basīr), make me see! O All-Knowing, teach me!” (Hayat-e-Qudsi, p. 223)

69. Yā Samī’ - O All-Hearing! -

Meaning

The root of samī’ means to hear and to know. It also means to accept. (Lane’s Lexicon, Root: ﻊمس, Entry: ﻊمس) As-Samī’ means The All-Hearing.

Similar names

This name is also mentioned under al-Basīr (The All-Seeing), al-Mujīb (The Answerer of Prayers), and al-‘Alīm (The All-Knowing).

Use in prayer

One reason for distraction in prayer is our forgetting that Allah Almighty hears our every word. If we are speaking to a person who is not listening to what we are saying, we would naturally also lose interest. The name as-Samī’ (The All-Hearing) reminds us that our prayers do not fall on deaf ears. When we say Yā Samī’ (O All-Hearing!), we pray to the one who does not just hear every word we say, He also accepts our prayers.

70. Yā Mujīb - O Answerer of Prayers! - بيجم اي

Meaning

The root of mujīb means to answer, reply, or respond. Al-Mujīb means The One who accepts or answers prayers. (Lane’s Lexicon, Root: بوج, Entry: بيجملا ،باجا)

Similar names

Whereas as-Samī’ (The All-Hearing) means both to hear and to accept and answer, alMujīb (The Answerer of Prayers) focuses on accepting, answering, and replying. (Lane’s Lexicon, Root: بوج, Entry: باجا ،بوجا)

Use in prayer

The name al-Mujīb (The Answerer of Prayers) reminds us that our prayers are not a one-way conversation with someone who is mute. Rather, Allah Almighty responds. When we say Yā Mujīb (O Answerer of Prayers!), we pray filled with conviction, knowing that Allah Almighty responds to the prayers of His beloveds, and He can respond to our prayers at any moment.

Allah Almighty promises, “Pray to Me; I will respond (astajib) to you.” (Holy Quran, Surah al-Mu‘min, Ch.40: V.61) This fills us with hope when we pray, but there is a condition. When the root of mujīb is applied to a person, it means responding to Allah’s call by obeying Him. If we want Allah Almighty to show us this attribute, we have to first develop it in ourselves. If we want Allah Almighty to respond to our prayers, we must first respond to Him by obeying His commands. Allah Almighty says, “And when My servants ask thee about Me, say: ‘I am near. I respond (ujīb) to the call of the supplicant when he calls on Me. So should they respond (yastajībū) to Me” (Holy Quran, Surah al-Baqarah, Ch.2: V.287)

When we think of how intensely we want Allah Almighty to respond to us, the name al-Mujīb (The Answerer of Prayers) reminds us that we should also want to respond to His call just as intensely.

71. Yā Shahīd - O Witness! - ديہش اي

Meaning

The root of shahīd means seeing or witnessing something. It means telling or giving testimony of what one saw or witnessed. It also means being present. The word shahīd means one who is present, one who witnesses, and one who gives testimony. Ash-Shahīd means The Faithful in testimony, He from whose knowledge nothing is hidden, or the Present. (Lane’s Lexicon, Root: دہش Entry: دہش; The Holy Quran with English Translation and Commentary, 2:24, p. 70; Lisan al-‘Arab, Ibn Manzur, Root: دہش)

Similar names

This name is also mentioned under alKhabīr (The All-Aware) and al-‘Alīm (The All-Knowing).

Use in prayer

We develop modesty when we realise that Allah Almighty is a witness to everything we do. (Kashf al-Ma’na ‘an Sirr Asma Allah alHusna, Ibn Arabi, (51) al-Ism: ash-Shahid)

If we think of doing something wrong that we’d feel ashamed of if someone else were present, we can pray saying Yā Shahīd (O Witness!), and remind ourselves that we

ash-Shahīd, al-Khabīr, al-‘Alīm, al-Muhsī, al-Hasīb, al-Kāfī, al-Muntaqim

‘Call on Him by these’

are not alone. The name ash-Shahīd (The Witness) helps us develop shame for doing wrong when we are alone.

The word shahīd is also used for one who gives testimony, and Allah Almighty’s testimony can be in words or actions. When Allah Almighty supports His prophet with miraculous help and signs, that is His testimony of the truth of that prophet’s claim of being sent by Him. (Friday Sermon, 31 May 2002) When we say Yā Shahīd (O Witness!), we ask Allah Almighty to give testimony to the truth of Islam with His powerful signs.

72. Yā Khabīr - O All-Aware!ریبخ

Meaning

The root of khabīr means to have knowledge about internal realities. It also means to try, test, or experience. Al-Khabīr means He who knows well the internal qualities of things. (Lane’s Lexicon, Root: ربخ, Entry: ،ربخ ریبخ)

Similar names

Ash-Shahīd (The Witness) refers to knowledge of external things; al-Khabīr (The All-Aware) refers to knowledge of internal things; and al-‘Alīm (The AllKnowing) refers to absolute knowledge. (Lane’s Lexicon, Root: دہش, Entry: ديہش; The Ninety-Nine Beautiful Names of God, alGhazali, pp. 25, 123)

This name is also mentioned under alLatīf (The Kind, Knower of Subtleties), al-Bātin (The Hidden), al-‘Alīm (The AllKnowing), and al-Hasīb (The Reckoner).

Use in prayer

Whereas the names al-Basīr (The AllSeeing) and al-‘Alīm (The All-Knowing) focus on knowledge but not action, al-Khabīr (All-Aware) describes both knowledge and action. For example, Allah Almighty says about the opponents of Islam, “their Lord will, on that day, be fully Aware (Khabīr) of them,” (Holy Quran, Surah al‘Adiyat, Ch.100: V.12) meaning that He is well aware of their evil and will punish them for their actions. The name al-Khabīr (The All-Aware) reminds us that Allah Almighty is not just aware of every hidden secret, but will also give recompense for it in the hereafter. (Tafsir-e-Kabir, Vol. 9, pp. 503-4)

When we say Yā Khabīr (O All-Aware!), we are reminded that Allah Almighty knows our every secret, and we pray that He be lenient in our recompense.

This name can also be used when praying for information. The Promised Messiahas taught one of his companions to pray a short Istikhārah in the words, ینربخا ریبخ اي, “O AllAware, inform me!” (Sirat-ul-Mahdi, Vol. 1, pp. 628-9)

73. Yā ‘Alīm - O All-Knowing! -

Meaning

The root of ‘alīm means to know. Al-‘Alīm means the One whose knowledge comprehends all things in the most complete way. (Lane’s Lexicon, Root: ملع, Entry: ،ملع ميلع)

Similar names

The name al-‘Alīm (The All-Knowing) covers all the meanings of external and internal knowledge found in ash-Shahīd (The Witness) and al-Khabīr (The All-Aware).

It covers all the meanings of knowledge found in as-Samī’ (The All-Hearing) and alBasīr (The All-Seeing). Why are we taught those names if al-‘Alīm (The All-Knowing) covers their meanings? The reason is that the concept of knowledge is vast, and those names help break this subject into parts that we can relate to more easily. We reflect on each aspect of knowledge separately, and when we bring all those names together in our mind, we better understand the name al-‘Alīm (The All-Knowing).

This name is also mentioned under alHakīm (The Wise), al-Khabīr (All-Aware), and ash-Shākir (The Appreciating).

Use in prayer

When we say Yā ‘Alīm (O All-Knowing), we pray to Allah Almighty knowing that we know nothing.

The name al-‘Alīm (The All-Knowing) is also connected with our gaining knowledge. The Promised Messiahas taught one of his companions to pray a short istikhārah prayer in the words:

“O All-Aware, inform me! O All-Seeing, make me see! O All-Knowing (‘Alīm), teach me!” (Hayat-e-Qudsi, p. 223)

74. Yā Muhsī - O Counter! - یصحم

Meaning

The root of muhsī means to number or count something, and to register or record it. (Lane’s Lexicon, Root: یصح, Entry: یصحا) Al-Muhsī means The Recorder or The Counter.

Similar names

Al-Muhsī (The Counter) and al-Hasīb (The Reckoner) are synonymous in their meanings of “counting” and “recording.” The difference is that al-Hasīb (The Reckoner) has additional meanings.

Use in prayer

Knowledge is of two kinds: one is Allah Almighty knowing an event before it happens, and the other is Allah Almighty knowing that same event after it has actually occurred. If Allah rewarded good people and punished wrongdoers based on the first kind of knowledge, they would always doubt whether it was earned. However, when a person is rewarded or punished based on the second kind of knowledge, they have no doubt it was earned. (Tafsir-e-Kabir, Vol. 7, pp. 576-7) Both kinds of knowledge are equally definitive in the knowledge of Allah Almighty, but we as people do not see them as equally definitive because of our limited knowledge. That is why they are described separately for us. Allah Almighty says, “We did try those who were before them. So Allah will, assuredly, know those who are truthful and He will, assuredly, know the liars.” (Holy Quran, Surah al-‘Ankabūt, Ch.29: V.4) Here, the word “know” means to know after it has taken place when there is no longer room for people to doubt whether their reward or punishment is earned or not.

The name al-Muhsī (The Counter) refers to how Allah Almighty counts our every action after it has taken place. Its meaning of “numbering and counting” refers to how our actions are in His knowledge after experience, based on which we have now earned reward or punishment.

The name al-Muhsī (The Counter) reminds us that Allah Almighty keeps count

of every one of our actions as we do them. We need this reminder because we forget to keep count. The Holy Quran says, “He will inform them of what they did. Allah has kept account (ahsā) of it, while they forgot it.” (Holy Quran, Surah al-Mujadalah, Ch.58: V.7)

Since we forget to keep count, the account in our mind is an estimate, an estimate that is skewed by our favourable opinion of ourselves. However, the name al-Muhsī (The Counter) reminds us that the account with Allah Almighty is purely objective and uninfluenced by our bias.

The name al-Muhsī (The Counter) reminds us that we have to be honest with ourselves, and before we can honestly pray, we have no choice but to be honest with Allah Almighty. When we say Yā Muhsī (O Counter!), we address the One to whom we can make no excuses.

75. Yā Hasīb - O Reckoner! - بيسح اي

Meaning

A root meaning of hasīb is to number or count something. (Lane’s Lexicon, Root: بسح, Entry: بسح) This meaning of al-Hasīb is synonymous with al-Muhsī (The Counter).

A second meaning of al-Hasīb (The Reckoner) is to take someone to account for their wrongdoing and to punish them.

(Mafatih al-Ghayb, Fakhr al-Din ar-Razi, Surah an-Nisa’ Ch.4: V.7; Lane’s Lexicon, Root: بسح, Entry: بيسح) This meaning is synonymous with al-Muntaqim (Inflictor of Retribution).

A third meaning of al-Hasīb is The Sufficer, or Giver of what is sufficient. (Lane’s Lexicon, Root: بسح, Entry: بي ح) This meaning is synonymous with al-Kāfī (The Sufficient).

This name is also mentioned under alJāmi’ (The Gatherer).

Similar names

Whereas names like al-Muhsī (The Counter) and al-‘Alīm (The All-Knowing) focus on knowledge but not action, names like al-Hasīb (The Reckoner) and al-Khabīr (All-Aware) describe both knowledge and action. Al-Hasīb (The Reckoner) does not just refer to the One who counts each of our actions as we have done them, but also the One who holds us to account for those actions.

Use in prayer

The Holy Prophetsa said, بذع بسوح

“Whoever will be called to account (hūsiba) will surely be punished.” (Sahih al-Bukhari, Kitab-ul-’ilm, Bab mun sami‘a Sshay’an fa aaja‘a hatta ya‘rifahu)

No one can attain salvation because of their good actions alone. (Sahih Muslim, Kitab sifatu l-qiyamah, Bab lun yadkhula ahadu l-lannata bi a‘malihi bul bi tahmatillahi ta‘ala) For example, if a loving mother ever calls her child to account for all their negligence, the child must have crossed a line and done something very wrong. A mother happily overlooks countless faults in her children because she loves them. Our relationship with our mother is based on a love where tallying faults is inconceivable. If we were to ever face such a detailed reckoning in this relationship, we would undoubtedly fall short. Our connection with Allah Almighty echoes this sentiment.

The only accounting with Allah Almighty that we can pass is “an easy reckoning” (اریسي اباسح). (Holy Quran, 84:9) The Holy Prophetsa described this as Allah Almighty seeing our account and overlooking it. The Holy Prophetsa would pray, اریسي اباسح ينبساح مہللا, “O Allah! Grant me an easy reckoning!” (Musnad Ahmad, Hadith 23695, narrated by Hazrat Aishara) He also said that many of his followers would be admitted to paradise without accounting (با ح ریغب). (Sahih al-Bukhari, Kitab ar-riqaq, Bab wa mun yatawakkal ‘ala Allahi fa huwa husbuhu)

If we hope to have an easy accounting (اریسي اباسح) in the hereafter, we have to hold ourselves to account in this world. Hazrat Umarra said, “The reckoning (hisāb) of the Day of Judgement is only light for the one who reckoned (hāsaba) with himself in the world.” (Jami’ al-Tirmidhi, Kitab sifati l-qiyamah) If we hope to pass the Day of Judgement without accounting (باسح ریغب), we have to offer sacrifices in this world without counting. When we say Yā Hasīb (O Reckoner!), we pray that we be saved from facing any accounting from Allah Almighty.

76. Yā Kāfī - O Sufficient! -

Meaning

The root of kāfī means he sufficed or he contented, or it stood instead of another thing. Al-Kāfī means The Sufficient. (Friday Sermon, 16 Jan 2009, Khutbat-e-Masroor, Vol. 7, pp. 24-25; Lane’s Lexicon, Root: یفك, Entry: یفك; The Holy Quran with English

Continued on page 11 >>

Al Hakam

From the beginning of time, God’s prophets have shown absolute commitment and perseverance in conveying His message. From Adamas to Abrahamas, Mosesas to Jesusas, and Muhammadsa to Ahmadas; every messenger of Allah the Almighty has fulfilled the responsibility entrusted to them and directed mankind towards Tawhid [Unity of God]. They endure great opposition and persecution in achieving their mission but nothing hinders them from guiding humanity.

As Jesusas came to restore the law of Mosesas, Hazrat Mirza Ghulam Ahmadas, the Promised Messiah and Mahdi, was sent by God Almighty to revive Islam and reestablish the true mission of the Holy Prophetsa

Prophet Ahmadas, through his insightful writings, profound lectures, and meaningful discussions, spread the message of God Almighty to every corner of the world within his lifetime. Many scholars and religious leaders were drawn towards the Promised Messiahas owing to divine wisdom. His deep understanding of the Holy Quran attracted countless Muslim clerics to the new and insightful meanings of the Holy Quran.

Defence of Islam at a very young age

Even before the foundation of the Ahmadiyya Muslim Jamaat, young Prophet Ahmadas was known as the defender of Islam and a preacher of Allah’s message. During his stay in Sialkot for work, the Promised Messiahas found himself in great demand for discourses with Hindus, Christians, and Muslims.

In Sialkot, Prophet Ahmadas had detailed discussions with Reverend Taylor, a Christian clergyman of the Scotch mission. Regarding his encounters with Rev. Taylor, Iain Adamson narrates:

“A Scot missionary, the Rev [Taylor] MA,

Dedication to hard work and passion for tabligh

This series, Zikr-e-Habib, explores the life Hazrat Mirza Ghulam Ahmadas, the Promised Messiah and Mahdi, and his sayings, shedding light on his noble character and the impact of his teachings on his followers and the world at large.

however, became a firm friend and, once or twice a week, he began to time his evening walk so that he met [Prophet] Ahmad[as] when he was leaving the court. They would return to Ahmad’s[as] lodgings and discuss and debate together for hours. […]

“When Mr [Taylor] was due to return to Britain he came to the offices in Sialkot to say goodbye to Ahmad[as]. The British at that time, had a very strong belief that they were the governing class and nothing should be done which would lessen the people’s respect for them. Mr [Taylor] happened to meet the commissioner on his visit to the office and he presumed that Mr [Taylor] had come to see him. Well, no, confessed Mr [Taylor]. He had come to say goodbye to Ahmad[as]. […]

“[Prophet] Ahmad[as] was a great religious thinker, Mr [Taylor] explained later, and he was proud to have known him.

“They had clashed many times on religious points. Once, Mr [Taylor] said that the reason why Jesus[as] was born from a virgin was so that he should remain free of the taint of sin transmitted by Adam to all his progeny. Ahmad[as] asked how that could be since Mary herself was descended from Adam. And was it not Eve who had tempted Adam to take the fruit of the forbidden tree so turning him into a sinner? Mr [Taylor] was unable to answer.” (Ahmad[as], The Guided One, pp. 43-45)

The Promised Messiahas also had a debate with Reverend Elisha P Swift. Hazrat Maulana Abdur Rahim Dardra states:

“At Sialkot, [Prophet] Ahmadas came in touch with Christian missionaries. He held several debates with them. Elisha, a native Christian missionary, who lived to the south of Hajipura, once had a discussion with [Prophet] Ahmadas. He asserted that salvation was impossible outside the fold of Christianity. [Prophet] Ahmadas asked him to define the word ‘salvation’ and explain what he meant by it. The missionary failed to do so and concluded by saying that he had not studied logic.” (Life of Ahmadas, pp. 48-49)

Another acquaintance of the Promised Messiah at Sialkot was a Hindu named Lala Bhim Sen. They used to have discussions on religious matters as well as medicine. However, “mostly they discussed religion. Mere observance of prayer was not enough, said [Prophet] Ahmad[as] during a discussion about prayer [with Lala Bhim Sen], it is recalled. Nor was it sufficient to attach yourself to a spiritual leader. Each man must strive for himself. And he quoted the verse from the Quran: ‘And indeed those who strive in Our ways verily We shall guide them to the paths which bring them to Us.’ [29:70]” (Ahmad[as], The Guided One, pp. 4243)

What was the Promised Messiahas like as a defender of Islam?

“One description was, ‘There was a special kind of shine and quality in his eyes. His nature is humble but commanding. His temperament is cool but heart-warming. His ability to withstand harshness has brought balance to his humility. He talks so softly that he appears to be smiling.’

“This aspect of his character, his ready smile, was mentioned again and again throughout his life by both friends and opponents. One friend described him as having ‘a halo of spiritual radiance and serenity and a glow of supernatural glory.’ There was ‘a loving tenderness’ that emanated from him, which was ‘a natural manifestation of his self and soul.’ It was combined with ‘a beaming smile and everlasting calmness.’ Other mellifluous descriptions talked of his ‘spiritual glow and serenity’, of his ‘sparkling glow of spiritual light’ and ‘his serene and peaceful brilliance.’” (Ibid., p. 45)

Commitment to religious work and preaching

Hazrat Maulvi Abdul Karim Sahibra Sialkoti narrates:

“The Promised Messiahas said, ‘My state is that I even feel regret when answering

the call of nature, for all the time that is wasted. This time too could be better spent in some religious work.’ He also stated, ‘Any occupation or engagement which prevents me from religious work and takes up my time is completely unacceptable to me.’

“His Holinessas once said, ‘When an important task of religious nature arises, I deem food and drink, and sleep to be forbidden on me, until I have completed the task at hand.’

“The Promised Messiahas also stated, ‘I am devoted to the cause of religion, in fact, I live for the sake of religion. Therefore, all I desire is that nothing obstructs my way in this path.’” (Life of the Promised Messiahas, p. 65)

The Promised Messiahas had such passion to spread the message of Allah the Almighty and so much concern about the moral and spiritual well-being of the people of the world that he was ready to sacrifice his very life for it. Owing to this, God Almighty sent the following revelation to Prophet Ahmadas:

“Will you grieve yourself to death because they believe not.” (Tadhkirah [English], pp. 106-7)

The above revelation clearly manifests his sheer dedication to guiding humanity and going to extreme limits to achieve this divine goal.

Hazrat Bhai Abdur Rahman Sahibra Qadiani said:

“It is beyond human power to describe the dedication and devotion of the Promised Messiahas to the preaching and spreading of the message of God.

“‘Allah knows best where to place His Message.’ (Surah an-An‘am, Ch.6: V.125)

“The Lord of the worlds appointed the Promised Messiahas for the purpose of making Islam prevail over all other religions. The chosen ones of God who are assigned this work come under the following command of Allah the Almighty:

“‘O Messenger! convey to the people what has been revealed to thee from thy Lord; and if thou do it not, thou hast not conveyed His Message at all.’ (Surah alMa’idah, Ch.5: V.68)

“Huzooras did not spare any effort in fulfilling the responsibility of tabligh [preaching] and left no stone unturned. Whether it was day or night, the Promised

Messiahas was always occupied and would never miss any opportunity to preach. In every state, i.e., sitting, standing, walking, in solitude, or in gathering, the Promised Messiahas would always be concentrated and committed [to tabligh]. Hence, every chapter of his biography and every moment of his blessed life is a practical manifestation and testament to this statement [that the Promised Messiahas fulfilled his duty of preaching]. […]

“It was the result of this true yearning and sincere approach of the Promised Messiahas that Allah the Almighty also supported him in every way. God lent him extraordinary help and succour, and provided for him means out of nowhere. The Promised Messiahas often used to mention this blessing and favour of God Almighty in the following words:

“‘It is the sheer grace and kindness of Allah the Almighty that the moment a desire comes in my heart or a need arises, God immediately provides the means to fulfil it.’” (Tatimma [appendix] Sirat-ulMahdi, pp. 347-348)

Duty of preaching

Regarding the duty of preaching, the Promised Messiahas said:

“There is no doubt that many people have turned the enjoining of good and the forbidding of evil into a means of livelihood, but everyone is not of this nature. There are pure-hearted individuals as well who convey the words of God and His Messenger, peace and blessings of Allah be upon him, to the people only because they are commissioned to enjoin goodness and forbid evil, and they consider this task to be an obligation, and through this they desire to seek the pleasure of Allah Almighty.

“The duty of preaching is a position of lofty stature, and as it were, possesses within it the nature and grandeur of prophethood, provided that one does not neglect the fear of God. A person who exhorts others receives an opportunity to particularly reform their own selves as well, because in the least, it is necessary for a person to show others that they practice what they preach.” (Malfuzat [English], Vol. 2, p. 276)

Bishop Lefroy of Lahore

Prophet Ahmadas had a great command of the Bible as well, and Christian missionaries were advised not to get involved in debates with him. Though Christian clergy had a huge impact on the people of the subcontinent and even Muslims were

<< Continued from page 9

Translation and Commentary, 19:2, p. 1926)

Similar names

Al-Hasīb and al-Kāfī are synonymous in their meaning of “sufficiency”; the root of Kāfī is used extensively in the definition of the root of Hasīb. (Lisan al-‘Arab, Ibn Manzur, Root: بسح) The Holy Quran uses this root distinctly from the root of Hasīb in that it repeatedly says that Allah Almighty is sufficient (kafā) to stand in the place of anyone we think we need. For example, Allah Almighty says He is sufficient (kafā) as a Reckoner, a Friend, a Helper, a Witness, a Preserver, a Guide, etc. (Holy Quran, 4:7, 4:46, 4:80, 4:82, 4:133, 4:167, 4:172, 17:66,

converting to Christianity, Rt Rev GA Lefroy did not gather the courage to have a public discussion with the Promised Messiahas Muslims signed a letter of invitation, and many famous newspapers published it, but George Lefroy declined to have a debate with the Messiahas of Muhammadsa and retreated. The complete account of this endeavour can be read in the book, Ahmad[as], the Guided One, under the heading, The Bishop Retreats

Different methods of tabligh

Once, His Highness, Prince Muhammad Ibrahim Khan met the Promised Messiahas

The prince suggested that instead of always staying in Qadian, touring various towns of Punjab and India and preaching and speaking to the people would be more beneficial. The Promised Messiahas gave a detailed reply and explained his method of preaching in the following words:

“The methods of preaching are different in every age in accordance with the time and circumstances. Although the freedom of the present era is a good thing, it also has some drawbacks. I have employed the method of preaching that you have suggested, and I have also made journeys to some places for this purpose. However, I have seen, through experience, that the real objective cannot be fully achieved this way. Some people interrupt and start speaking during the speech. Some even hurl a few abuses and cause disorder by raising a clamour.

“Once, right here in Lahore, a person stood up during the course of my speech and hurled abuses right in my face, even though it was my own residence and there was an arrangement of the police, etc. The late Mian Muhammad Khan, who was very sincere and loving towards me, became angry, but I stopped him as it is against my moral principles to react in that same way.

“In short, I have had enough experience in Lahore, Amritsar, Delhi, Sialkot, etc. to know that this method is not free from mischief, and has a greater risk of violence. We were pelted with stones in Amritsar, and one stone even hit my son. Some of my friends were hit with shoes. رحج نم نمؤملا

[‘A believer is not bitten from the same hole twice’ (Sahih Bukhari, Kitab aladab)], so how can I try the previously tested method again?

“The second big flaw is that in oral discussion, the transcribers can do whatever they like. They have the pen in their hands; they can make a mountain out of a molehill if they so choose. Then, there are some evil-natured people of the type who are explained things for hours, but because they

25:32, 33:4, 33:40, 33:49, 48:29) This means He is sufficient to stand in the place of any friend, helper, or guardian we think we need. At the time of the demise of the Promised Messiah’sas father, he received a revelation of the verse, “Is not Allah sufficient (kāf) for His servant?” (Tafsir Hazrat Masih-e-Maudas, 39:37, Vol. 7, p. 55) This was a reassurance that Allah Almighty was more than sufficient to stand in place of his father.

Use in prayer

When we say Yā Kāfī (O Sufficient!), we pray that Allah Almighty becomes sufficient for us, without our having the need to rely on anyone else.

do not have much opportunity to ponder during the course of an oral discourse and since the oral conversations are spontaneous and reactive, they do not leave a lasting impact. Therefore, I was forced to eschew this approach.

“In the course of my writing, I have penned seventy to seventy-five detailed books in order to communicate the arguments comprehensively. Each one of them is so comprehensive in its own right that it is not possible that if any seeker of truth or seeker of research reads them carefully, he would not find enough material to decide between truth and falsehood. In my lifetime, I have collected a mighty treasure of knowledge and I have disseminated it as far as it was possible. They have also been read by both, my friends and foes alike. The spoken word has a short lifespan.

“One does not get a chance to deliberate in its course. Rather, some excitable people do not even have a chance to comprehend, as they become furious as soon as they hear something against their views and start to fume at their mouths. On the other hand, if one can sit with a book in an isolated room, he gets the opportunity to deliberate. As there is no opponent at that time, one gets a good opportunity to ponder with a clear mind. However, I have not given up the other method. I have travelled to many cities for this purpose and have preached there. In some places, we were even confronted with bricks and stones. Yet, in your opinion, I have not preached my message.

“I have not had any worldly pursuits in my life. Whether I am in Qadian or Lahore, my every breath is in the way of Allah. I have now completed my work through reason and by citing the written record. There is no aspect left that I have not completed. Now it is only the prayers from my end that are left.” (Malfuzat [English], Vol. 10, p. 379381)

Preaching to Queen Victoria

The Promised Messiahas presented the peaceful message of Islam to Queen Victoria on more than one occasion.

In the Arabic part of his book, Ainae-Kamalat-e-Islam, “[Prophet] Ahmadas has, first of all, preached his mission to the Muslims of all other countries. Then is added a short historical note concerning his family by way of an introduction, after which is given an appreciation of the British in India followed by an invitation to Queen Victoria to accept Islam.” (Life of Ahmadas, p. 342)

Then, in his books, Tuhfa-e-Qaisariyyah

77. Yā Muntaqim - O Inflictor of Retribution - مقتنم اي Meaning

The root of muntaqim means to punish or to inflict penal retribution for what someone has done. (Lane’s Lexicon, Root: مقن, Entry: مقتنا) Al-Muntaqim means The Awarder of appropriate punishment, The Avenger, or The Inflictor of Retribution.

Similar Names

The meaning of “punishment” is found in both al-Hasīb (The Reckoner) and alMuntaqim (Inflictor of Retribution). (Lisan al-‘Arab, Ibn Manzur, Root: بسح, See “

(A Gift for the Queen), published on her Diamond Jubilee, and Sitara-e-Qaisarah (The Star of Victoria), the Promised Messiahas again invited Queen Victoria to Islam and explained his claim of Messiahship as well.

Passion for tabligh

The Promised Messiahas said:

“If it was within my power, I would go door to door like beggars and preach the true religion of Allah the Almighty and thereby rescue humanity from the destructive shirk [polytheism] and kufr [disbelief] spread across the globe. If God would grant me the knowledge of the English language, I would personally embark on tabligh expeditions and spend my entire life in this pursuit even if I were to die in this cause.” (Malfuzat [1988], Vol. 2, pp. 219)

Beyond geographical boundaries

The Promised Messiahas employed various means to fulfil his responsibility of tabligh which knew no geographical boundaries. He published countless announcements, challenged famous religious figures of diverse faiths, wrote open letters and held public debates. Apart from the local press, global newspapers circulated Prophet Ahmad’sas prophecies and victories over his opponents. Owing to his efforts, a great number of people denounced Christianity and reverted to Islam. Many foreigners, including Alexander Russell Webb, attributed their conversion to Islam to Hazrat Mirza Ghulam Ahmadas of Qadian.

Conclusion

The Jamaat established by the Promised Messiahas continues to carry on his mission with the same fervour and sincerity. The standards of tabligh set by Prophet Ahmadas oblige members of the Ahmadiyya Muslim Community to spread the message of Islam to all and save humanity from the clutches of rising irreligiousness. As the Promised Messiahas put it, “The actual mission for which God has appointed me is to remove the estrangement that has come between man and his Creator and re-establish a relationship of love and sincerity between him and his Lord. He has also appointed me to put a stop to religious wars by proclaiming the truth, to create religious harmony, to reveal the religious truths that have long remained hidden from mortal eyes, and to display the true spirituality that lies submerged under the darkness of selfish passions.” (Lecture Lahore, p. 42)

This name is also mentioned under AsSabūr (The Patient).

Use in prayer

In ignorance, some people dislike Allah Almighty having the attribute of inflicting punishment. (Haqaiq al-Furqan, Ibrahim 14:48, Vol. 2, p. 448) However, not punishing criminals would be an injustice to their victims. The name al-Muntaqim (The Inflictor of Retribution) brings to mind the essential role of punishment in any system of justice. When we say Yā Muntaqim (O Inflictor of Retribution), we pray that Allah Almighty give justice to the helpless victims of crime by inflicting retribution on those who wronged them.

Jinnah, Pakistan and its minorities

Ata-ul-Haye Nasir

Al Hakam

Upon the demise of Muhammad Ali Jinnah, the founder of Pakistan, Hazrat Muslehe-Maud, Mirza Bashir-ud-Din Mahmud Ahmadra wrote an article in 1948 and advised the people of Pakistan to fulfil the good wishes of Mr Jinnah instead of becoming anxious upon his death. Huzoorra said that this would be the most appropriate reaction to their leader’s death, and hoped that if the people of Pakistan – who loved and valued Jinnah a lot – made a firm resolve to march towards the goal that was set for Pakistan by Jinnah and make utmost efforts in achieving it, then Pakistan would surely continue to leap forward. (Al Fazl, 21 September 1948, p. 4)

What was the goal that was set for Pakistan by Jinnah, or what kind of state did he dream of?

This question was answered by Jinnah

himself during his speech at the Constituent Assembly of Pakistan on 11 August 1947.

During his speech, he said:

“Every one of you, no matter what his colour or creed, is first, second, and last a citizen of the State, with equal rights, privileges, and obligations. You are free to go to your temples and your places of worship in this State of Pakistan. Religion or caste or creed have nothing to do with the business of the State.” (The Scotsman, 12 August 1947, p. 4)

The News Chronicle of London reported, “Mr Jinnah cooed to the minorities, appealing to them to work in cooperation as equal citizens, forgetting the past.” (News Chronicle, 12 August 1947, p. 1)

Without going into the details as to what the objective behind the formation of Pakistan was, one point is clear: the Muslims of the Indian subcontinent demanded a separate homeland where they could freely profess their Faith. However, despite being

a Muslim-majority state, it was to provide equal rights to all of its citizens regardless of their faith, colour, caste, race or background.

Hazrat Musleh-e-Maud’sra advice to newly-formed Pakistan

Hazrat Musleh-e-Maudra has perfectly shed light on the above-mentioned point in his 1952 article for the Pakistan Law Review titled “Pakistan me qaanoon ka mustaqbil” – The Future of Law in Pakistan. Huzoorra wrote:

“I believe that the biggest problem Pakistani people will have to face is that they have a huge majority of Muslims, and the government of Pakistan has not been established as a result of a military or national victory, rather it has been established through a consensus [among its people]. Therefore, despite having a huge Muslim majority, Pakistan will have to consider that consensus while drafting its legislation, otherwise, it will be rightly blamed for breaking a collective consensus.

[...]

“If a [Pakistani] Muslim desires to be declared a good Muslim in the sight of Allah the Almighty, just as they consider themselves, then they must fulfil all those accords and promises in a true spirit, which were made to the minorities and other communities at the time of Pakistan’s establishment. If anyone draws away from fulfilling those accords, in reality, they are moving away from Islam.”

and succeed in attaining the love of Allah the Almighty.” (Ibid.)

From the beginning, Hazrat Musleh-eMaudra gave valuable guidance to the newly formed Pakistan and advised the public and the government to understand their responsibilities for the successful future of Pakistan.

For instance, in December 1947, Huzoorra started a series of six lectures, titled Pakistan Aur Uska Mustaqbil – Pakistan and its future – which were delivered in Lahore. The series concluded on 17 January 1948. (“Hazrat Mirza Bashiruddin Mahmud

Muhammad Ali Jinnah (1876-1948), also known as Quaid-e-Azam. As a lawyer, Jinnah gained fame for his skilled handling of the 1908 “Caucus Case”. Being disappointed on the part of Indian politics in the early 1930s, he moved to England and decided to settle there. Realising the situation, Hazrat Musleh-eMaudra wished to bring him back to India so that he may continue his efforts for

(“Promises made to minorities when Pakistan was created must be fulfilled: Hazrat Mirza Bashiruddin Mahmud Ahmad’sra guidance for Pakistani laws”, Al Hakam, 20 May 2022, Issue 218, p. 7)

Huzoorra further outlined the following points to be considered while drafting Pakistan’s laws:

“1) The spirit of Islamic teachings should always be in our minds.

“2) Our laws need to be perfectly compatible with human nature.

“3) We need to fulfil all promises in every aspect that have been made to the minorities.” (Ibid.)

After presenting the Islamic teachings in relation to fostering a harmonious and successful society within the country, Huzoorra stated:

“Indeed, we can never satisfy all classes of the country – meaning maulvis, Western-influenced educated people, the poor, and the rich – but by acting on the above-mentioned wise foundation, we can certainly fulfil the needs of human nature

the Muslims. Hence, he instructed Hazrat Maulvi Abdur Rahim Dardra, the then Imam of the Fazl Mosque, to persuade Jinnah to return to British India. Quaid-e-Azam then restarted his efforts for the Muslims of India, with a new zeal, and had great support from Hazrat Musleh-eMaudra at every crucial step. Pakistan was established in 1947, and Muhammad Ali Jinnah became its first Governor-General.

Ahmad’sra blueprint for a successful Pakistan: Highly praised yet neglected advice”, Al Hakam, 3 December 2021, Issue 194, pp. 18-21)

In 1948, Huzoorra delivered another series of lectures in major cities of West Pakistan, on “Istihkam-e-Pakistan” –The Consolidation of Pakistan – which covered insightful topics for the successful future of Pakistan, including national interests and guidance for the countrymen and government. (“‘The consolidation of Pakistan’: Lectures by Hazrat Mirza Bashiruddin Mahmud Ahmadra on how Pakistan can see success”, Al Hakam, 6 May 2022, Issue 216, pp. 10-13)

If the government and the people of Pakistan had taken heed of Hazrat Muslehe-Maud’sra valuable and timely guidance –which was hugely praised at the time – the country would have progressed immensely, and it could have avoided many setbacks that were faced in the following years and in present-day Pakistan.

Opinion

Capitalism

An authoritarianism that does not say its name?

Current news is full of contradictions, a mixture of a desire for freedom and authoritarian impulses. How do we understand this global phenomenon, which consists of surrendering ever more freedom for ever more security?

An unfair balance of power in favour of capital

Without buying into the Marxist analysis, which interprets history as that of a perpetual conflict between supposedly antagonistic economic classes, today’s world could not be understood without recognising the damage caused by the preservation of private interests by the big players of global capitalism.

For several years, we have been witnessing the emergence of a system of modern slavery where the vital forces of society (entrepreneurs, craftsmen, workers, etc. - labour factor) or a group of societies are placed under control and at the service of parasitic forces (passive rent/interest – capital factor), which form a minority part of the population constituting it. This phenomenon has already been observed during colonisation. However, its peculiarity today is that it is not limited to a few nations or continents but extends to all of humanity.

The source of the whole business lies in the usurious financial system (or the logic of interest-bearing) which creates tensions between the interests of the different economic actors. These incompressible tensions result in an unstable balance of power between the economic actors with regard to the remuneration of the factors of production (capital and labour, simply put).

Today, this balance of power is in favour of capital (the class of the richest 0.1%). But this injustice naturally creates instability because when the effort is always required on the same side, it nourishes frustration, bitterness, desire for revenge, and even hatred. The capitalist system, therefore, tries to find effective expedients to preserve this imbalance of power.

The ideology of neo-liberalism of the 1980s was a response to these tensions, and its implementation was translated into a deregulation of the national and international economic scenes as well as a reduction of the role of the State as an economic actor and protector of the common good.

The financial sector is both the trigger and the pioneer in this ‘liberalisation’ because again, the system survives thanks to the imbalance of the power struggle between production factors (in favour of capital). The price to pay to maintain this unjust situation is high: underdevelopment of entire regions, impoverishment, illegal immigration, acculturation, uprooting, and ultimately rising insecurity.

Having yielded to the call of private lobbies to delegate its economic power, the political power then worked towards the withdrawal of the State from the economic sphere at the institutional and regulatory levels. This identity crisis of the State, characterised by a neglect of its duty to protect the population economically, results in a withdrawal into its competence of ‘physical protection’ of citizens and the monopoly of the use of force (police and armed forces). Eventually, the State is transformed into a police state at the service of a financial system that finances it, in order to repress any opposition to the capitalist established disorder

This ‘security coup’ consists in maintaining fear and insecurity to legitimise the action of a political class and a State discredited by the abandonment of its duties and prerogatives in favour of private lobbies. The proposed deal is simple: less freedom for more security. A broader definition of economic freedom is proposed in exchange for diminished individual and fundamental freedoms.

The smokescreen of the ‘entire security apparatus’ and the ‘war on terror’

The ‘war on terror’ fits into this unhealthy cycle and is a great diversion and an attempt to safeguard an unjust balance of power stemming from a bankrupt, usurious financial system. And if the media tend to equate the war against terrorism with a war against Islam, this can only be true insofar as the Islamic economic system poses a major challenge to a usurious capitalist system in decay.

The last economic crisis of 2008 was a turning point from this point of view. The logic of debt with interest always had the effect of social disintegration, and it is enough to read up on the history of Babylon, ancient Egypt, ancient Greece, or the city of Florence in the Middle Ages to realise that the rise and fall of civilisations are but episodes in the history of usury.

In this context, and as the social revolt becomes more radical, the underlying cause of most of the resentment in the world is above all linked to economic and financial frustrations.

The oligarchy and its representatives have the same objective to pursue, albeit via different means. The aim is to divert attention to another target, popular vindictiveness, which would designate the real culprits of the ongoing economic and social disaster: the oligarchy, the 0.1%. The latter, therefore, has every interest in creating a diversion in order to frighten the population and thereby keep the upper hand by imposing the desired changes to the social pact. These changes include, first and foremost, the weakening of the living and dynamic forces in favour of an idle financial oligarchy and the privatisation of state activity (even the armed forces).

The equation being thus posed, neoliberal and usurious capitalism inevitably leads to its social contradictions: intellectual tension and political authoritarianism, without them resulting from an abnormality or a so-called rupture with society.

It would be a shame if the current controversies about police brutality and the resulting hostility of the population concealed the crux of the matter: justice and economic peace.

100 Years Ago...

The issue of Caliphate

The Review of Religions [English], August & September 1923

The following contribution from an American correspondent [of The Review of Religions (1923)] is intended as a reply to an article on the subject of Caliphate written by one Mr Toynbee and published in the magazine, Asia. The reply has been written from the point of view of a non-Ahmadi Muslim, and hence, when the correspondent remarks that there is no khalifa properly so-called, he is only expressing the non-Ahmadi view. We the Ahmadis look upon every successor of the Promised Messiah[as] as a Khalifa, and these successors are elected by the Ahmadiyya Community in accordance with the injunctions of Islam, but we wholly agree with the correspondent when he says that the allegiance of British subjects to a khalifa does not preclude their loyalty to the British Government and the British Throne.

The article to which the following contribution is a reply is not before us, and therefore we are not in a position to say how far our correspondent is justified in drawing the inference that Mr Toynbee “seems to labour under the impression as if Othman[ra] were the leader of the Meccans who had stubbornly resisted Muhammad’s[sa] teachings, had forced the Prophet[sa] to fly from Medina and had only submitted to the Prophet’s[sa] overlordship when he could no longer help it, that is, at the end of the Prophet’s[sa] triumphant career.” The passages that our correspondent quotes from Mr Toynbee’s letter, however, do not justify such an inference. Still, Mr Toynbee is not right when he says, that “the election of Othman[ra] was a sign that the old forces were asserting themselves” and that his election to the Caliphate “was due more to tribal rivalry and factious jealousy than the posthumous effect of Muhammad’s[sa] personality.” The circumstances under which the election was made are, we believe, alone sufficient to belie such an assumption.

—Editor, The Review of the Religions (1923)

To

The Editor, Asia, Concord, NH

Sir,

I read with a very keen interest Mr Toynbee’s article on the Caliphate in the June issue of Asia. I must admit that the writer seems to have taken great pains to master and elaborate on this thorny question, and he has tried to set it in a way to be easily comprehended by a superficial student of Muslim history. I think, however, Mr Toynbee’s sources, being mainly English books written by men who had either some political axe to grind or whose minds were unduly prejudiced, he has not been able to do justice to the subject. Here and there, I find him tumbling and making statements wholly inconsistent with facts. From the very start, he falls into the besetting sin of stylists who try to rush into generalisations

not at all in consonance with facts.

I think Mr Toynbee could have incorporated more of facts and discarded some of his cheap generalisations without in any way materially affecting his general survey of the Muslim body politic. For instance, he seems to be under the misapprehension that the election of Othman[ra] to the Caliphate after the death of Omar[ra] was due more to tribal rivalry and factious jealousy than a genuine election and that his being raised to the supreme headship of the Muslim Commonwealth was evidence of the fact that the traditional bonds of kinship proved stronger than the posthumous effect of Muhammad’s[sa] personality. The writer seems to labour under the impression as if Othman were the leader of the Meccans who had stubbornly resisted Muhammad’s[sa] teachings, had forced the Prophet[sa] to fly to Medina, and had only submitted to the Prophet’s[sa] overlordship when he could no longer help it, that is, at the end of the Prophet’s[sa] triumphant career. So according to Mr Toynbee “the election of Othman[ra] was a sign that the old forces were asserting themselves.” Nothing can be further from the truth.

Othman[ra] was one of the earliest and the most devoted of the followers of the Prophet[sa] and he had shared with his master all the vicissitudes of his life, the hardships, the persecutions, the deprivation, the loss of worldly effects, dangers, hairbreadth escapes, bitter opposition, attempts on life, and the exile and wars.

Abu Bakr[ra] and Omar[ra], the first two Caliphs, were not so closely connected by ties of kinship as Othman[ra] was, for he was married to two of the Prophet’s[sa] daughters one after the death of the other, and the Prophet[sa] had said that if he had any more daughter to marry, he would have very gladly given her in marriage to the widower of his two daughters. The first two Caliphs were only distantly related to the Prophet[sa] through the marriages of their daughters to him, and in this respect, they were far outdistanced by Othman[ra]. If tribal rivalry was at work, Othman[ra] was the last man to be picked up by the factionists to further their own ends. Did he not desert their faith in the early days of Islam? Did he not suffer persecution at their hands? Did he not lose all when he had to flee from Mecca to Medina? How could they rally to the standard of Othman[ra]? He was the last man to be reconciled with.

Then again, the election of Othman[ra] itself is a clear refutation of this whole story. On his deathbed, Omar[ra] had appointed a committee of six to select his successor. Omar’s[ra] own son was on this committee, but true to his Islamic sincerity, Omar[ra] had laid it down as a necessary proviso that

his son was not to be appointed as Khalifa.

Omar’s[ra] point was to let it be known to all that Islam did not at all recognise hereditary claims about Khilafat. Now among these six, there was none who could in any way be associated with the so-called clannish factiousness. They were all old and tried companions of the Holy Prophet[sa] and they had all suffered much at the hands of the enemies of Islam, and there was none among them who could in any way be regarded as the champion of the old order of things. These six, by common consent, agreed to select Othman[ra] as the best-fitted person.

That charges of nepotism were afterwards preferred against the holy person of Othman[ra] by the malefactors is no doubt true, but a discussion of them here seems to be out of place. Suffice it to say that they were wholly unfounded and that the agitation and disturbance that was set up by the interested persons was wholly engineered from abroad from motives of vengeance by the aliens and secret enemies of Islam and that the anarchists directed not so much against the person of Othman[ra] as against Islam, and the first symptoms of it showed themselves when an alien made an attempt on the life of Omar[ra] with fatal effect.

Another oversight on the part of the learned writer is about the question of Khalifat itself. He does not seem to realise that the office of a Caliph is elective and not hereditary. According to the Holy Quran, Caliphate is to be entrusted to the bestfitted person for the office. The consensus of the faithful opinion is the ruling factor in ordinary circumstances. Unless a ruler has this sanction behind him, he cannot at all be considered as a Caliph. If the writer had cared to go deeper, he would have found that the Prophet[sa] himself had said that Caliphate representing the theocracy which he wanted to establish would last only thirty years after him and that it was to be followed by absolute and irresponsible monarchies, which as governments had nothing to do with him or Islam and hence wholly divested of the holy and sacred character of a Caliphate. This is why the establishment of Caliphate is directly attributed to divine agency in the Holy Quran. It is this Caliphate which cannot be passed on as a hereditary possession.

In circumstances like the above, when

the Caliphate was to pass away and its place to be taken by irresponsible monarchs, the Prophet[sa], foreseeing and foreknowing the nature of these despotisms had exhorted his followers to abstain from mixing up with politics and moreover, he enjoined them to be loyal and obedient so that unhampered they could perform their religious duties. In the Holy Quran the Moslems are expressly told not to have any recourse to rebellion, revolt, or agitation, or to set up any disturbance, and if the Moslems have entered into any pact of submission, they must abide by it. That is the law of Islam. Mr Toynbee’s statement that the Indian Moslems if they have to choose, are bound by Islamic Law to regard the Caliph as their sovereign rather than the King-Emperor, passes my understanding. The Islamic Law is clear on this point. “No rebellion, agitation, revolt, or disturbance”; can there be anything clearer?

“Literally and faithfully follow your pacts,” does it need any comment? And where is the Caliph? He is to be elected by the consensus of the faithful. Caliphate is a theocracy under religious sanction. Without that, there is no theocracy. I like to say something about the religious contrast set up by the writer, but that I reserve for the next contribution if you be kind enough to permit it, for that is a religious issue, and I do not know whether Asia’s policy would allow the intrusion of religious controversy into its columns. I for my part, do not see any reason why the writer should have deemed it necessary to bring it in. Now that he has done it, there is no reason why it should not be cleared up and the contrast shown in its nakedness.

(Transcribed and edited by Al Hakam from the original in The Review of Religions [English], August and September 1923)

Jalsa Salana: Nurturing next generation of Ahmadi Muslims

and the constant reminders and methods of increasing one’s knowledge. The fresh scent of newly published books, the renowned museum-like exhibitions, and, of course, the wafting aroma of dal and aloo gosht And not to forget the unanimous slogans resonating through the marquees — all imbuing the true essence of a Jalsa

three stages of the soul, or reminding us to constantly engage in reciting durood and spending our time in zikr-e-ilahi, beloved Huzooraa instilled, and continues to instil in us, sheer hope and motivation to succeed spiritually.

Rameen Masood

Leicester, UK

“That is Allah’s grace; He bestows it on whom He pleases; and Allah is the Master of immense grace.” (Surah Al-Jumu’ah, Ch.62: V.5)

Alhamdulillah! Jalsa Salana UK 2023 has successfully ended, and while the wait for next year has already begun, it’s time to pause briefly and reflect on the excitement, zeal, and teachings of the past couple of days.

The preparations for Jalsa Salana had long started, but the realisation hit deep during the inauguration when Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, visited the Lajna marquee and lovingly addressed all the volunteers. Alhamdulillah! I had the opportunity to sit in the first row and see beloved Huzooraa up close (the

feeling of being in the presence of beloved Huzooraa is truly unparalleled, and no words can convey a person’s emotions during that time). Thoughts race through one’s mind, and at that moment, you wish for nothing but to be of some use to the Jamaat and to do whatever you can to bring joy to beloved Huzoor’saa face. These precious moments will leave indelible marks in one’s mind and nurture the lives of countless youths like myself. Especially in today’s world, where materialistic desires can easily consume us, the grounds of Jalsa Salana guide us. Being a part of this magnificent makeshift village teaches us many things.

It’s a village where people from all across the globe, far beyond all spheres and creeds, become unified under the tree of Ahmadiyyat. We witness the unwavering devotion of the volunteers, the smiling faces of the duty holders and guests alike,

Scanning around the Lajna marquee, I saw the elderly and young interacting, most of whom had never known each other. Still, all were connected by their sisterhood and love for Allah the Almighty, Huzooraa and faith. A majestic panorama of worshippers, all resolute and with the same purpose of being cloaked by the robe of Allah’s love and nearness. Truly, it is an ethereal auraa sight to behold where one can only say: Alhamdulillah!

These emotions were even more pronounced during the International ba‘ait ceremony. As the heavenly light suffused through Hadeeqatul Mahdi, all souls became unified at the hand of beloved Huzooraa. Each of us, with our own share of happiness and sorrows, pasts and futures, united in humility and with teary eyes. The holy grounds of Hadeeqatul Mahdi reverberated with life as seeds of taqwa and obedience were solicitously sown.

Undeniably, Jalsa Salana has left us with an urge to do more: to pray more, to serve more, to row our boat across the river of righteousness, and, well, to continue rowing.

All the addresses of Huzooraa encouraged us to continue ascending the minaret of piety. Whether it’s inspiring us through the examples of the female companions of the Holy Prophetsa or elucidating upon the

Allah the Almighty assures us that our efforts won’t go in vain. Humans are imperfect, but through His eternal grace, our Gracious Lord bestows His bounty upon us and manifolds the blessings, even for a small deed we may perform. A notion that needs to be fostered in the minds of every soul, because why should we let our souls be bereft of such divine love?

I pray that Allah the Almighty may enable us to inculcate the teachings and attributes we have learnt during Jalsa Salana. May we try our best to continue our spiritual rejuvenation into the following weeks, months, and years, insha-Allah.

Indeed, no words can express the profound gratitude we owe to our Gracious Lord for enabling us to see this day. And so, I will end with these couplets of the Promised Messiahas:

“All the friends came; Thou showed us these days; Thy grace, O Dear, brought all these gracious people; A blessed day has dawned in which we found our goal; Pray bless this day; Holy is He Who watches over me.” (Durr-e-Sameen [English Translation], p. 46)

45th Jalsa Salana held in Canada

Jamaat-e-Ahmadiyya Canada held its 45th Jalsa Salana on 14-16 July 2023 at the International Centre, Mississauga, Ontario, Canada. To ensure prompt and accurate coverage, three dedicated volunteers were engaged by Al Hakam Canada for reporting. Men’s side was covered by Mahmud Chugtai Sahib and Umer Rashid Sahib, while Amtul Shafi Tariq Sahiba covered Lajna’s side.

On 14 July, volunteers were asked to come in no later than 10:30am and were given final instructions. Over 1,400 khuddam had registered for duties under the Khidmat-e-Khalq Department and were ready to serve, with their main focus being security and parking.

On Friday, the recording of Hazrat Amirul Momineen’saa Friday Sermon from earlier in the day in the UK was played. This was followed by Jumuah and Asr prayers, and then lunch.

Men had general dining, senior citizen dining, and a non-spicy food area. Volunteers had their own serving area. Separate tea stalls offered fresh tea. Lajna had a main dining hall, kids’ dining area, tables and chairs for elderly ladies, and a non-spicy dining area.

For seating, Lajna had two halls. In the main hall, areas were reserved on either side of the stage for the elderly and guests. On one side of the hall, chair arrangements were made. The rest of the hall was carpeted for sitting on the floor. At the back of the hall was a designated area for children between 4 and 7 years of age. The kids’ hall had a lot of open space. Strollers

and pushchairs had their own parking area. The children’s library and activity bags for sale helped keep children busy during Jalsa proceedings. Daycare service helped mothers devote time to Jalsa duties. A milk refill station and a diaper changing station helped keep children comfortable.

Jalsa Canada commenced with the flag-hoisting ceremony. Huzoor’saa representative, Amir Jamaat-e-Ahmadiyya Kababir, Muhammad Sharif Odeh Sahib, raised the Liwa-e-Ahmadiyyat. He was joined by Amir Jamaat-e-Ahmadiyya Canada Lal Khan Malik Sahib, who raised the Canadian Flag. This was followed by silent prayer.

The first session was presided over by Amir Jamaat Canada and began with the recitation from the Holy Quran, followed by a poem, and their translations were followed by three speeches, one by Amir Jamaat Canada, one by Naveed Ahmad Mangla Sahib, and another one by Farhan Iqbal Sahib. This was followed by dinner.

The second day’s opening session was presided over by missionary-in-charge Canada Abdur Rashid Anwar Sahib and commenced with the recitation from the Holy Quran with translation and a poem, followed by four speeches by Naib Amir Jamaat Canada Sohail Mubarak Sharma Sahib, Abdul Sami Khan Sahib, Sarmad Naveed Sahib, and missionary-in-charge Canada.

The second day of Jalsa is special for Lajna, as they conduct their own session.

It was presided over by Amtul Jameel Sahiba. She was joined on stage by Sadr Lajna Imaillah Canada, Amtul Salam Malik Sahiba, and the wife of Amir Jamaat Canada, Amatul Latif Malik Sahiba. The

session started with the recitation from the Holy Quran with translation and a poem, followed by award distribution for students achieving distinction in worldly education and Hifzul Quran School Canada.

This was followed by four speeches by Naib Sadr Lajna Imaillah Canada Dr Naureen Sohail Sahiba, Honorary Member of National Amila Lajna Imaillah Canada Amatur Rafiq Zafar Sahiba, Sadr Lajna Imaillah Canada Amtul Salam Malik Sahiba, and Secretary Tarbiyat Lajna Imaillah Canada Nadia Mahmood Sahiba.

In between the speeches, an Arabic qaseedah was also recited.

On the men’s side, the third session started with Amir Jamaat Kababir presiding. After the recitation from the Holy Quran and a poem, the ‘Alam-e-Inami, awards from Hifzul Quran School Canada, and awards for academic excellence were handed out.

A number of dignitaries attended the session, such as politicians, chiefs of police, mayors, professors, religious clergy, and representatives of other communities. Most were recognised by name, and some were invited to speak from the podium. They included the Leader of Official Opposition, Canada, Piere Poilievre; Minister of Seniors, Canada, Kamal Khera; Premier of Ontario, Dough Ford; the Leader of Official Opposition Ontario, Marit Stiles; Minister of Education, Ontario, Stephen Lecce; Minister of Public and Business Service Delivery, Ontario, Kaleed Rasheed; Minister of Red Tape Reduction, Ontario, Param Gill; Solicitor General, Ontario, Michael Kerzner; and Ontario Provincial Police Commissioner, Thomas Carrique.

The session had four speeches by Aizaz

Khan Sahib, Safwan Choudhry Sahib, Umair Khan Sahib, and Amir Jamaat Kababir.

The day ended with dinner.

Nazim Interpretation Hifazat Ahmad Sahib reported that his team of 17 volunteers simultaneously translated Jalsa proceedings into Arabic, Bengali, English, French, and Urdu. Special headphones available to attendees permitted different language frequencies to be set up on them.

The third and final day of Jalsa began at 11am.

Near the Lajna jalsa gah, an exhibition was set up, celebrating the Lajna centenary.

The final session started with Amir Jamaat Canada presiding. After recitation from the Holy Quran and a poem, five speeches were delivered by Najeeb Ullah Ayaz Sahib, Shahid Mansoor Sahib, Secretary Tarbiyat Canada; Hadi Ali Chaudhary Sahib, Naib Amir Jamaat Canada; Abdul Hameed Warraich Sahib, Sadr Majlis Ansarullah Canada; and Amir Sahib Jamaat-e-Ahmadiyya Canada.

Congregational Zuhr and Asr prayers, followed by lunch, brought the Jalsa to an end.

Nine mainstream media outlets covered Jalsa Salana Canada, including three of the largest TV stations and three of the largest radio stations in the Greater Toronto Area. Additionally, a multicultural TV news channel, a prominent radio station in Vancouver, and a local newspaper in Mississauga provided local coverage.

Jalsa Salana Canada had a total attendance of 21,297 participants, including 10,473 men, 10,821 women, and 861 guests from 46 countries. 4,511 volunteers worked to make Jalsa a success.

Friday Sermon

Mubarak Mosque, Islamabad, Tilford, UK

14 July 2023

Muhammadsa: The great exemplar

After reciting the tashahhud, ta‘awwuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:

Accounts from the life of the Holy Prophetsa in relation to the Battle of Badr were being narrated. When the Battle of Badr concluded, Allah the Almighty brought the disbelievers to a bitter end. As has already been mentioned, 70 disbelievers were killed, including many prominent chiefs and leaders. With regards to the burial of these chiefs of the Quraish, it is written in Sahih al-Bukhari wherein Hazrat Abdullah bin Mas’udra relates: “The Holy Prophetsa was offering his prayers near the Ka’bah. (He was relating past events prior to this incident.) The Holy Prophetsa was offering his prayers near the Ka’bah when, being incited by some of the Quraish, one most wretched individual among them placed the entrails of an animal between the shoulders of the Holy Prophetsa while he was in prostration. The Holy Prophetsa remained in prostration and these individuals continued their mockery. Someone told Hazrat Fatimara, who was a young girl at the time, of this incident. She came running and the Holy Prophetsa remained in prostration until she removed it from his shoulders, (i.e., until Hazrat Fatimara removed the heavy entrails from his shoulders). Hazrat Fatimara started speaking ill of them. When the Holy Prophetsa completed his prayers, he supplicated: ‘O Allah! Seize the Quraish. O Allah! Seize the Quraish. O Allah! Seize the Quraish.’ Following this, he mentioned them by name: ‘O Allah! Seize ‘Amr bin Hisham, ‘Utbah bin Rabi’ah, Shaybah bin Rabi’ah, Walid bin ‘Utbah, Umayyah bin Khalaf, ‘Uqbah bin Abi Mu’ayt and ‘Umarah bin Walid.’” Hazrat Abdullahra further relates: “By Allah! On the day of Badr, I saw their corpses lying on the ground with my own eyes, (i.e., those individuals mentioned by the Holy Prophetsa). They were then dragged to a ditch in Badr and thrown therein. Following this, the Holy Prophetsa said: ‘Those in the ditch are cursed.’” (Sahih al-Bukhari, Kitab-ul-Salat, Hadith 520)

In books written on the life of the

Holy Prophetsa it is written that the Holy Prophetsa said: “The corpses of the disbelievers should be removed from their places.” He had already marked out the places where they would be slain before the Battle of Badr commenced. Hazrat Umarra states: “The Holy Prophetsa had marked out places where the idolaters would be slain. Pointing to these places, he would say: ‘God willing, tomorrow this is where ‘Utbah bin Rabi’ah will be killed, this is where Shaybah bin Rabi’ah will be killed, this is where Umayyah bin Khalaf will be killed, this will be where Abu Jahl [Amr] bin Hisham will be killed; and this will be where such and such person will be killed […]’ The Holy Prophetsa would mark that place by putting his blessed hand on the ground at the exact spot. The next morning, in the Battle of Badr, their bodies lay in exactly the same place where the Holy Prophetsa had placed his blessed hand.” (As-Sirat-ul-Halabiyyah, Vol. 2, (Beirut, Lebanon: Dar al-Kutub al‘Ilmiyyah, 2002), p. 245)

Hazrat Aishara relates that following the battle, the Holy Prophetsa instructed that all the corpses of the disbelievers should be put in a ditch. As such, they were all put in a ditch, except for Umayyah bin Khalaf. His body had become swollen within his armour and when they tried to lift him, parts of his flesh started falling out. Therefore, he was covered with sand and stones in that very place. (Sirat Ibn Hisham, Dar al-Kutub al‘Ilmiyyah, 2001, p. 235)

When the Holy Prophetsa instructed the bodies of the disbelievers to be thrown into the ditch, ‘Utbah bin Rabi’a was taken and thrown into the ditch as well. The Holy Prophetsa saw discontentment in Hazrat Abu Hudhaifah’sra expression, as he was the son of Utbah, and had become a Muslim but, his father remained a disbeliever. The Holy Prophetsa said, “O Abu Huzaifah, perhaps you are discontent with regards to your father.” He replied, “No, O Messengersa of Allah, I have no doubt about him,

nor about his killing. However, I knew my father to be a man of sound advice, forbearing, and honourable, so I hoped that these traits (i.e., these good qualities of his that he mentioned) would bring him towards Islam. When I witnessed his fate, I remembered his rejection, even though I had hoped he would accept Islam, and this is what has saddened me.” The Holy Prophetsa prayed in his favour (i.e., for Abu Huzaifahra) and said some words to console him. (Subul al-Huda wa al-Rashad fi Sirat Khair al-‘Ibad, Vol. 4, Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1993, pp. 56-57)

It is related by Hazrat Abu Talha Ansarira that on the day of the Battle of Badr, the Holy Prophetsa gave instructions in relation to 24 chieftains of the Quraish, and they were thus placed in one of the ditches of Badr. Whenever the Holy Prophetsa would defeat any opposition [in battle], he would remain in that area for three nights. On the third day of remaining in Badr, the Holy Prophetsa instructed that the saddle be tied to his camel. After the saddle was tied to the camel, the Holy Prophetsa set out along with his companions. The narrator states that they understood he was leaving for a certain purpose. The Holy Prophetsa reached the edge of the ditches where the disbelievers were buried. He addressed these deceased and their fathers by name, saying, “O son of so and so, O son of so and so, would it not please you now to have obeyed Allah and His Messengersa, for we have found true the promise made to us by God? Have you found true that which your lord had promised to you?”

Abu Talha states that Hazrat Umarra asked, “O Messengersa of Allah, why do you speak to these lifeless corpses, (i.e., referring to those who had died)?” The Holy Prophetsa replied, “By the One in Whose hand is the life of Muhammadsa, they hear me better than you hear me now.” (Sahih al-Bukhari, Kitab al-Maghazi, Hadith 3976)

In Sirat Ibn Hisham, it is recorded in the

following manner: “O people of the ditch! You proved to be most wretched relatives to your Prophet. You rejected me, while others testified to my truthfulness. You exiled me from my homeland, while others granted me protection. You waged war against me, while others supported me.”

He then said:

“Did the promise made to you by your God prove to be true?” (Sirat Ibn Hisham, Dar al-Kutub al-‘Ilmiyyah, 2001, p. 435)

Hazrat Mirza Bashir Ahmadra has written about this incident in The Life & Character of the Seal of Prophets, in the following manner:

“Before returning, the Holy Prophetsa went to the pit where the chieftains of the Quraish had been buried, and calling the names of each one of them, he exclaimed:

“‘Have you found true the promise made to you by God through me? Verily, I have found true the promise made to me by God.’

“Then, he added:

people of the pit! You proved to be most wretched relatives of your Prophet. You rejected me, while others testified to my truthfulness. You exiled me from my homeland, while others granted me protection. You waged war against me, while others supported me.’

“Hazrat ‘Umarra submitted, ‘O Messengersa of Allah! They are dead, how can they hear you now.’ The Holy Prophetsa said, ‘They hear me better than you hear me now.’ In other words, they have reached a state where all truth becomes manifest and

there remains no veil. These words of the Holy Prophetsa which have been written above, possessed mixed emotions of pain and agony. One may somewhat gauge the state of the Holy Prophet’ssa emotions which he was enduring at the time. It seems as if the past history of the opposition of the Quraish was before the eyes of the Holy Prophetsa at the time, and in a world of reminiscence, he would flip a page at a time, and his heart would become restless at the study of these pages. These words of the Holy Prophetsa are also categorical evidence that the responsibility of the initiation of this series of wars, lied completely with the disbelievers of Mecca. As is evident from these words of the Holy Prophetsa:

سانلا ینرصنو ینومتلتاق

“‘O my people! You waged war against me, while others supported me.’

“In the least, these words definitely demonstrate that in his own opinion, the Holy Prophetsa believed that these wars were initiated by the disbelievers, and he was compelled to take up the sword merely in his own defence.” (The Life & Character of the Seal of Prophets, Vol. 2 , pp. 155-156)

There is also mention of the miracles of the Holy Prophetsa during this battle. One of those is recorded in a book of sirah, in which Ibn Ishaq narrates:

“Ukashah bin Mihsan was fighting with his sword on the day of the Battle of Badr until it broke in his hand. He went to the Holy Prophetsa, and so he handed him a wooden stick, saying, ‘O Ukashah, fight the disbelievers with this.’ Ukashah took hold of it and waved it about, and the wooden stick turned into a sword that was fairly long, the metal of which was very strong, and its blade was of a white hue. He continued to fight on with this until Allah Almighty granted victory to the Muslims.”

The narrator states, “This sword was given the name ‘Aun’. He used this sword to display feats of bravery in later battles as well, until he was martyred in the battle against Musaiylimah Kazzab. (Sirat Ibn Hisham, Dar al-Kutub al-‘Ilmiyyah, 2001, p. 434)

Furthermore, there is a miracle recorded in relation to the efficacy of the blessed saliva and hand [of the Holy Prophetsa].

Hazrat Qatadahra narrates that during the Battle of Badr, he was struck on his eye, causing it to dangle down onto his cheek. In other words, his eyeball came out of its socket and was protruding. He intended to sever it and cast it aside. The Companions submitted the matter to the Holy Prophetsa, upon which he said, “No, he should not do this.” The Holy Prophetsa summoned Hazrat Qatadahra and using the palm of his hand, he put it back in its socket. Hazrat Qatadahra reports that he forgot that his eye was ever injured in the first place. His eye was put back and healed in such a manner that he was unable to tell if his [injured] eye was the one that came out. In fact, this [injured] eye appeared more beautiful than his other eye. (Subul al-Huda wa al-Rashad fi Sirat Khair al-‘Ibad, Vol. 4, Beirut, Lebanon, Dar al-Kutub al-‘Ilmiyyah, 1993, p. 53)

In some books, this incident about the healed eye has been said to have taken place during the Battle of Uhud, while others claim that it took place during the Battle of the Ditch [Khandaq]. (Usdul Ghabah fi Ma rifatis sahabah, Vol. 4, Hamzah bin Abdil Muttalibra, Beirut, Lebanon, Dar alKutub al-ʿIlmiyyah, 2016, p. 371)

However, this miracle has been mentioned in reference to the battle of Badr as well.

How did news of the defeat of the disbelievers reach Mecca? In this regard, it is recorded that the idolaters fled the battlefield of Badr towards Mecca in disarray, chaos, and a state of panic. For fear of humiliation and shame, they were unsure of how they should enter Mecca. The first person to bring news of the Quraish’s defeat to Mecca was Haithaman bin Ayyas bin Abdullah. He later accepted Islam. People asked him about what had happened and he replied, “Utbah bin Rabi’ah, Shaibah bin Rabi’ah, Abu al-Hakam bin Hisham (i.e., Abu Jahl), Umayyah bin Khalaf and a few other chieftains have been killed.” When he began to list the Quraish chieftains that had been killed, the people could not believe what he was saying. Safwan bin Umayyah, who was seated in the Hatim, heard this and said, “I did not understand. It seems as though this person has gone mad. As a means to confirm, ask him of the whereabouts of Safwan bin Umayyah.” (i.e. he inquired

about himself.) The people asked him about Safwan bin Umayyah. He replied, “Look, he is sitting in the Hatim. I am not mad, I see everything clearly. By God, I have witnessed his father and brother being killed with my own eyes.” In other words, they realised that this man was telling the truth. Thus, this is how the people of Mecca learned of their resounding defeat on the battlefield of Badr. This impacted them so negatively that they prohibited the mourning of their deceased lest the Muslims become joyful over their sorrow. (Al-Rahiq al-Makhtum, 307-308; Usdul Ghābah Fī Maʿrifatis Sahabah, Vol. 2, Hamzah bin Abdil Muttalibra, Beirut, Lebanon, Dar al-Kutub al-Ilmiyyah, 2003, p. 102)

When some people of the Quraish mourned over their dead, others said to them, “Do not do this, for if news of this reaches Muhammad[sa] and his Companions, they will rejoice over your sorrowful state. Do not send anyone to retrieve those who have been imprisoned until you have thought over it carefully. Do not mourn, nor make any effort to free the prisoners, lest Muhammad[sa] and his Companions be strict with you in matters of ransom.” (Sirat Ibn Hisham, Dar alKutub al-Ilmiyyah, 2001, p. 441)

Regarding how the news of the victory reached the people of Medina and their response, it is recorded that the Holy Prophetsa sent Hazrat Abdullah bin Rawahahra to the elevated region of Medina and Hazrat Zaid bin Harithahra to the lower region of Medina to convey the glad tiding that Allah the Almighty had granted His Messengersa. (Sirat Ibn Hisham, Dar alKutub al-Ilmiyyah, 2001, pp. 437-438)

Hazrat Usamah bin Zaidra narrates: “This news reached us when we had levelled the dirt over the grave of Hazrat Ruqayyahra, daughter of the Holy Prophetsa and wife of Hazrat Uthman bin Affanra. She had passed away. The Holy Prophetsa had also left me behind with Hazrat Uthmanra to look after Hazrat Ruqayyahra. I came to my father, Hazrat Zaid bin Harithahra, at a time when he was surrounded by people. He was announcing, ‘Utbah bin Rabi’ah, Shaibah bin Rabi’ah, Abu Jahl Ibn Hisham, Zam’ah bin Aswad, Abu al-Bakhtari, Aas bin Hisham, Umayyah bin Khalaf and the

two sons of Hajjaj, Nubay and Munabeh’, have been killed.’” (Sirat Ibn Hisham, Dar al-Kutub al-Ilmiyyah, 2001, p. 438)

All the while, the situation in Medina was that the hypocrites and Jews were spreading rumours that the Muslims had been utterly defeated, and God forbid, Muhammadsa had been killed. It was amidst the uncertainty of these rumours that Hazrat Zaidra entered Medina whilst riding the Holy Prophet’ssa camel, upon which the Jews and hypocrites enthusiastically expressed, “Behold! Muhammad[sa] has been killed, and Zaid is riding his camel.” When Zaidra announced that Utbah, Shaibah, Abu Jahl and Ummayah had all been killed, the hypocrites questioned, “How can this be possible? It appears that the Muslims’ defeat and the death of Muhammad[sa] have caused Zaid to lose his senses, due to which he is saying such things.” The reaction of the disbelievers in Mecca was the same as that of the hypocrites and Jews in Medina. Hazrat Usamah bin Zaidra continues, “Because I was hearing all of this in Medina, I took my father Zaidra to the side and asked, ‘Father, is what you are saying really true?’ He replied, ‘Son, by God, this has in fact happened and I am telling the truth.’” Upon hearing this news, convoys of people gathered to pay tribute to the victorious Prophetsa. The Muslims were overjoyed and jubilant at this victory. They eagerly awaited the return of the Holy Prophetsa. Not all Muslims participated in this battle because, upon their departure from Medina, they had not intended to fight in a battle. Learning of the Holy Prophet’ssa arrival, some Muslims came outside Medina to welcome him. They met the Holy Prophetsa at Rauha. Their happiness was a sight to behold. They congratulated the Holy Prophetsa for his triumph over the disbelievers. Thereafter, the Holy Prophetsa entered Medina where the rest of the Muslims welcomed him. (Dairah Ma’arife-Sirat Muhammad Rasulullah, Vol. 6, pp. 233-234)

Regarding the spoils of war from this battle, it is recorded that, upon their victory, the Muslims received 150 camels and 10 horses. Apart from this, they acquired various goods, from weapons to clothes to large amounts of hides, stained leather, wool and so on. These were goods brought by the idolaters for trade. (As-Siratul-Halabiyyah, Vol. 2, Beirut, Lebanon, Dar al-Kutub al-Ilmiyyah, 2002, p. 252)

The Holy Prophetsa took a share equal to that of his Companions. From [the spoils of] this battle, the Companions kept one sword for the Holy Prophetsa. He also received a camel from the possessions of Abu Jahl; its nose had a silver ring inside it. (Maulana Abul Kalam Azad, Ghazawat al-Nabi, pp. 43-44, Karachi, 2013)

This sword and camel have been given great importance in books of history. Further details of this are that the aforementioned sword was named Dhu alFiqar and belonged to ‘Aas bin Munabbeh or Munabbeh bin Hajjaj, an idolater who was killed during the Battle of Badr. According to some narrations, this sword belonged to Abu Jahl. The Holy Prophetsa kept the sword’s name as Dhu al-Fiqar. It is stated that the reason this sword was named Dhu al-Fiqar is because it was either serrated or had lines engraved onto it. (Ibn Sa’d, AtTabaqat-ul-Kubra, Vol. 1, Beirut, Lebanon,

Dar al-Kutub al-Ilmiyyah, 2012, p. 377; Dairah Ma‘arif Islamiyyah [Urdu], Vol. 10, p. 46, Lahore; Al-Sirat al-Halabiyyah, Vol. 2, Beirut, Lebanon, Dar al-Kutub al-Ilmiyyah, 2002, p. 254)

Regarding this sword, it is recorded that it always remained in the Holy Prophet’ssa possession thereafter. The Holy Prophetsa kept this sword with him during other battles. After the demise of the Holy Prophetsa, this sword was passed down to the Abbasid Caliphate. (Muhammad alZurqani, Sharh al-Zurqani, Vol. 5, Beirut, Lebanon, Dar al-Kutub al-Ilmiyyah, 1996, pp. 85-87)

Similarly, Abu Jahl’s camel that the Holy Prophetsa received among the spoils of the Battle of Badr remained with him until he took it as a sacrificial animal at the time of the Treaty of Hudaibiyah.

There is a narration in relation to this that this camel was grazing in Hudaibiyah and fled from there and reached the house of Abu Jahl in Mecca. Hazrat Amr bin Anamah Ansarira went after the camel and reached Mecca; however, a few cunning individuals of Mecca refused to return the camel. Suhail bin Amr, who was representing the Quriash during the treaty of Hudaibiyah, instructed them to return the camel, which they eventually did. He told these people to offer a hundred camels in exchange for this camel. If the Muslims accepted this offer then they could keep the camel, otherwise, they would have to return the camel. The Holy Prophetsa stated that if they had not designated this camel for the purpose of sacrifice, then they would have returned it. However, this camel had now been designated for sacrifice. And so, this camel was sacrificed on behalf of the Muslims. (Subul al-Huda wa al-Rashad fi Sirat Khair al-‘Ibad, Vol. 5, Beirut, Lebanon, Dar al-Kutub al-Ilmiyyah, 1993, p. 57; Subul al-Huda [Urdu translation], Vol. 5, Lahore, Pakistan, Zavia Publishers, 1993, pp. 82-83; Allama Halabi, Ghazawat al-Nabi [Urdu translation], p. 429)

During the distribution of the spoils of battle, the Holy Prophetsa distributed the wealth amongst the heirs of the martyrs and those who were appointed as representatives of the Holy Prophetsa in Medina and also those companions who were assigned various tasks and could not, therefore, take part in the battle of Badr were also given a share of the spoils.

(Allama Halabi, Ghazawat al-Nabi [Urdu translation], pp. 143-144)

There are some details in relation to the ransom taken from the prisoners of this battle and the companions counsel in this regard. The prisoners in the battle of Badr were released after a ransom was taken from them. The value of the ransom payment was between 1,000 dirhams and 4,000 dirhams. However, those who could not afford to pay this amount were told that they could be released on the condition that they teach the children of Medina how to read and write. Also, some prisoners were released without having to pay any ransom or with a very small amount of ransom.

(Hazrat Mirza Bashir Ahmad MA, The Life & Character of the Seal of Prophets, Vol. 2, p. 161)

There are various narrations in relation to this and some of these narrations create various kinds of doubts; however, Hazrat Musleh Maudra has provided the correct

explanation for these. However, I shall mention all the details first. All the various narrations in the books of history and also those found in the books of Hadith regarding the ransom payment taken from the prisoners of Badr have become mixed and confused. The fact of the matter is that the instruction of the Holy Prophetsa to take ransom from the prisoners of Badr was in accordance with the Divine will of Allah. Although I have previously mentioned these narrations with regard to the accounts of Hazrat Umarra. However, it is important to mention them here as well.

Hazrat Ibn Abbasra relates that on the occasion of Badr, when the Muslims captured the enemy and took them as prisoners of war, the Holy Prophetsa asked Hazrat Abu Bakrra and Hazrat Umarra for their opinion regarding them. Hazrat Abu Bakrra submitted, “O Prophetsa of Allah! They are our cousins and kinsmen. My opinion is that you should take ransom from them and this will be a means of making us even stronger than the disbelievers. It is also nigh that Allah the Almighty may guide them towards Islam.” The Holy Prophetsa then stated, “O Ibn Khattab! What is your opinion?” (He asked Hazrat Umarra.) Hazrat Umarra submitted, “O Messengersa of Allah! My opinion is different from Abu Bakr. In fact, my opinion is that you should hand them over to us. We shall strike their necks and kill them. Hand over Aqeel to Ali, so that he strikes his neck and kills him. And hand over such and such a person to me (the individual he named was a relative of his), and I shall strike his neck and kill him, because these are the leaders and chieftains of the disbelievers.”

The Holy Prophetsa favoured the opinion of Hazrat Abu Bakrra. Hazrat Umarra stated, “The Holy Prophetsa did not choose my opinion. The next day I came and saw that both the Holy Prophetsa and Abu Bakrra were sat weeping. I asked, ‘O Messengersa of Allah! What has caused you and your companion to cry? Tell me the reason, for I will weep if I am moved by it, or if not, then at the very least I will make my appearance seem as if I am crying.’ The Holy Prophetsa replied, ‘I weep over the punishment that was shown to me regarding those companions who suggested that I ought to take ransom. It was shown to me closer than this tree’ (i.e., referring to a tree that was near to him). Subsequently, Allah the Almighty revealed the following verse:

‘It does not behove a Prophet that he should have captives until he engages in regular fighting in the land’ [Ch.8: V.68] (and then, after two verses, it states:)

‘So eat, of that which you have won in war, as lawful and good’ [Ch.8: V.70].

Thus, Allah made the spoils of war lawful for them.” This is a narration of Sahih Muslim. (Sahih Muslim, Kitab al-jihadi wa as-siyar, Hadith 4588)

In this narration, the words in the beginning, which state that the Holy Prophetsa and Hazrat Abu Bakrra were weeping and the subject matter of the subsequent verses that were revealed, render this entire narration ambiguous and the matter remains unclear. However, deeming

this narration to be correct, the majority of historians, biographers and commentators of the Quran have written that Allah the Almighty expressed displeasure at the suggestion that the captives of Badr should be freed after taking ransom and instead, favoured the opinion of Hazrat Umarra

Those who have written about the life and character of Hazrat Umarra, usually pen a chapter about the Quranic injunctions that were revealed in line with the opinions of Hazrat Umarra; it is mentioned therein that with regard to the captives of Badr, Allah the Almighty favoured the opinion of Hazrat Umarra. But this matter is ambiguous and incomprehensible. In fact, it seems that the biographers and commentators of the Quran have erred in their understanding of this narration.

Nonetheless, there is an explanation of Hazrat Musleh-e-Maudra in his unpublished Tafsir notes which sheds some light and refutes these narrations [of the biographers and commentators] and the explanation given by Hazrat Muslehe-Maudra is the correct interpretation. It seems that some commentators have created this narration to needlessly elevate the status of Hazrat Umarra or they have erred in their understanding of this narration. Nevertheless, expounding upon verse 68 of Surah al-Anfal, Hazrat Muslehe-Maudra states:

“Prior to the advent of Islam, there was a custom in Arabia, which regrettably is still prevalent in some parts of the world today, that even if no war has taken place, people would be taken captive and enslaved, (i.e., referring to the time when Hazrat Musleh-e-Maudra wrote this note). This verse abolishes this abhorrent custom and in plain words has commanded that a person can only be taken captive after the commencement of war against an opponent. If a war has not taken place, then it is unlawful to make someone captive. This verse has been severely misinterpreted.”

Hazrat Musleh-e-Maudra further states:

“After the battle of Badr, when the Muslims had captured some of the Meccans, the Holy Prophetsa sought advice from his Companions about what to do with them. Hazrat Umarra was of the opinion that they ought to be killed, whereas Hazrat Abu Bakrra opined that they ought to be released for ransom. The Holy Prophetsa preferred the advice of Hazrat Abu Bakrra.”

This is verse 68 of Surah al-Anfal in which it is mentioned that it is not lawful for a prophet to take captives unless he is engaged in an all-out war.

Nonetheless, expanding on this, Hazrat Musleh-e-Maudra writes:

“In this incident, Hazrat Abu Bakr’sra opinion was different to Hazrat Umar’sra and the Holy Prophetsa favoured the opinion of Hazrat Abu Bakrra and thus, released the captives after taking ransom. However, the commentators have alleged that the revelation of this verse indicates that God Almighty was displeased with this deed of the Holy Prophetsa.”

This narration has only been created to give credibility to Hazrat Umar’sra opinion, even if it means that the Holy Prophet’ssa status is diminished [as a result]. Nonetheless, they [commentators] claim that Allah the Almighty was displeased by the action of the Holy Prophetsa in that the captives should have been killed instead of

taking ransom. This is written in the tafsir of al-Tabari.

Hazrat Musleh-e-Maudra writes:

“However, this interpretation is incorrect. Firstly, until that time, no command had been revealed that prohibited releasing prisoners by taking ransom for them. Therefore, no blame can be placed upon the Holy Prophetsa for taking ransom. Secondly, prior to this incident, the Holy Prophetsa released two captives in Nakhlah after taking ransom and Allah the Almighty did not disapprove of this act. Thirdly, two verses on from this, Allah the Almighty permits the Muslims to utilise what one obtains from the spoils of war, declaring it to be lawful and good.

It is an extremely far-fetched notion to say that Allah the Almighty was displeased at the Holy Prophetsa accepting ransom and then declaring the money obtained from it to be lawful and good. Therefore, this interpretation is completely wrong and the correct interpretation is that a general principle has been mentioned here is that no one can be made a captive unless an allout war takes place with an enemy who is subdued after the battle.” (Duroos Hazrat Musleh-e-Maudra (unpublished), Register 36, pp. 968-969)

There is no link between this and Hazrat Umar’sra opinion of not taking ransom.

From among the commentators of the Quran, Allamah Imam Razi and the famous biographer Allama Shibli Nomani also held the same opinion as Hazrat Musleh Maudra (Tafsir-e-Kabir, Imam Razi, Vol. 8, p. 158; Sirat-un-Nabi, Shibli Nomani, Vol. 1, p. 194)

Hazrat Mirza Bashir Ahmadra writes:

“When the Holy Prophetsa returned to Medina, he sought counsel as to what should be done with the prisoners. Generally, it was a practice in Arabia to execute prisoners or make them permanent slaves. However, the disposition of the Holy Prophetsa was averse to such harsh measures. Moreover, no divine injunctions in this respect had been revealed either. Hazrat Abu Bakrra submitted, ‘In my opinion, they should be released on ransom because, after all, they are our brethren and kindred. Who knows, if tomorrow, devotees of Islam are born from among these very people.’ However, Hazrat Umarra opposed this view and said, ‘There should be no consideration of kinship in a matter of religion. These people have become deserving of execution due to their actions. My opinion is that all of them should be executed. As a matter of fact, the Muslims should execute their respective relatives by their own hands.’ Swayed by his innate nature of mercy, the

Holy Prophetsa approved of the proposal made by Hazrat Abu Bakrra. He thus issued an order against execution and directed that such idolaters who pay their ransom, would be released. Therefore, subsequently, a divine injunction was also revealed to this effect.

Since a divine injunction has been revealed to take ransom, just as Hazrat Musleh-e-Maudra has also written, it seems rather strange to use that hadith as a basis to explain the reason why the Holy Prophetsa and Hazrat Abu Bakrra were crying.

In any case, Hazrat Mirza Bashir Ahmadra further writes:

“As such, a ransom of 1,000 dirhams to 4,000 dirhams was set for each individual according to his means. In this manner, all of the prisoners continued to be released.”

(Hazrat Mirza Bashir Ahmad MA, The Life & Character of the Seal of Prophets, Vol. 2, pp. 160-161)

The rest will be mentioned in future, insha-Allah

After the Friday prayers, I shall lead two funeral prayers in absentia. The first mention is of Rana Abdul Hameed Khan Sahib Khathgari, who was serving as a missionary and Naib Nazim Maal Waqf-eJadid, Pakistan. He passed away recently at the age of 70.

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

By the grace of Allah the Almighty, he was a musi. His father’s name was Chaudhry Abdul Latif Khan Sahib Khathgari and his mother’s name was Amatul Latif Sahiba. His father was also a life devotee [waqif-e-zindagi] and served the Jamaat. Ahmadiyyat was introduced in the family of Abdul Hameed Khan Sahib Khathgarhi through his grandfather, Hazrat Chaudhry Abdul Manan Khan Sahib Khathgarhira and his elder brother, Hazrat Chaudhry Abdus Salaam Khan Sahib Khathgarhira. They both had the honour of doing the bai‘at at the hands of the Promised Messiahas in December 1903. Abdul Hameed Khan Sahib Khathgarhi formally began his services as a missionary in May 1979 and had the opportunity to serve in various places, both within Pakistan and abroad. Under Wakalat-e-Tabshir, he served in Uganda from August 1985 until December

1986. Later, under the Waqf-e-Jadid Scheme, he had the opportunity to serve in various places as a missionary. In 1993, he was appointed Naib Nazim Maal for Waqf-e-Jadid and he continued to serve in this position till his demise. He had the opportunity to serve the Jamaat for 44 years. Allah the Almighty blessed him with a son and a daughter. His son is Dr Abdul Rauf Khan Sahib, who is currently serving as Sadr Majlis Khuddam-ul-Ahmadiyya in Denmark. His son, Dr Rauf Khan says, “My father always remained loyal to his oath of dedication [waqf]. He only spent a short time in Uganda because, at the time, the rebels there had overthrown the government and expelled the foreigners from the land. However, whilst in Uganda, the missionary in-charge, Mahmood BT Sahib, gave my father the Holy Quran and sent him to Kampala for the purpose of tabligh. At the time, a civil war had started in that area, and people were forced to move out of their houses. Whilst moving houses, my father fell ill and owing to no hospital being nearby nor any kind of medical assistance available, the people left my father in a room and left. The area was captured by the rebels and they began searching the entire area. During this time, a rebel even went right up to his room and as he was lying down, he left my father, thinking he was dead. My father would tell me that he was lying right below the window and the bullets would enter through the window and hit the opposite wall. After some time, when the situation improved a little, my father contacted someone and was moved to a safe location, and in this way Allah the Almighty protected him.”

He had a very deep connection of love and affection with Khilafat. He was very simple, and sociable. He was always prepared to hearken to whatever was said in the sermons delivered by the Khalifa of the time. He did not agree with creating interpretations and whoever tried to interpret different meanings and purports, he would express his displeasure. He also showed great respect to office bearers and missionaries. His son says, “He would enjoin me to do the same.” He says, “[When] I was a member of the organisation of Atfalul-Ahmadiyya, he once said to me, ‘If you do not want to agree with an office bearer or a muntazim about something (he must have disagreed with someone) then you should leave your office. The organisation of the Community and Khilafat are joined together. It cannot be that you listen to one and not the other.”

One of his salient qualities was helping others and reforming them when it was appropriate. This was to the extent that if he wished to guide someone and the other became upset, he would not worry about it. And if he was successful in reforming them, he would appreciate them. He would say, “My job is simply to reform.” He writes that many opportunities presented themselves where he could have lived a life of ease, but he always gave precedence to his lifedevotion. He says, “Even during his last days, I mentioned in passing to my father that he should move to live with me in Denmark, however this upset him. He said,

‘I have not dedicated myself for a certain number of years, rather; I have dedicated my life, and all that I have is associated with my life devotion.’”

His daughter, Hafiza Hasan Aaraa says, “My father was very generous, kind, hospitable, and God-fearing. He was a treasure trove of prayers. One of his greatest qualities was his complete faith and trust in God Almighty and then another great quality was his love for Khilafat. He had a special love for Khilafat, more than any other relationship. All of his thoughts, the beginning of his conversations and the ends of his conversations centred around Khilafat and loving the Khalifa of the time.” She says he would visit the UK from time to time and sometimes, when I would be overcome with emotion and would express it, he would say, ‘All relationships in this life are temporal. You should always keep your relationship with God strong. All other relations end, because the only One Being Who remains is God Almighty, Who will never leave you alone.’ Then he would say, ‘Always keep a strong relationship with Khilafat.’ He was very simple. He would always say, ‘I am a life-devotee, my entire life is devoted.’ And he expressed his desire to fulfil his devotion until his very last moments.”

Hafiz Khalid Iftikhar Sahib, Nazim Maal Waqf-e-Jadid writes, “I had the opportunity of working with Abdul Hameed Khan Sahib for about 20 years and he always upheld the standard of being a true life-devotee.” He says, “In terms of age and experience, he was senior to me, but because he always remained true to obedience to Khilafat and the organisational structure of the Jamaat, he never expressed his seniority.” He was his deputy. He says, “He worked with me very selflessly. He had an excellent way of explaining and enjoining the offering of alms. He would teach the new workers, missionaries and mu’allimin about how to work with great wisdom. He would complete his assigned duties with complete obedience. He always offered excellent advice. Though he served quietly and selflessly, but Waqf-eJadid benefitted from his services for more than 30 years. In his last few years, he would fall ill from time to time, and his children lived abroad. If someone suggested to him that perhaps he should go and live with one of his children, he would become very emotional and respond, ‘I have dedicated my life and I will serve until the end.’”

Allah the Almighty enabled him to do this and he fulfilled this pledge until his last moments.

A missionary in Nizamat Maal, Mubashar Ahmad Sahib says, “In 2013, I was appointed to the Department of Mal in Waqf-e-Jadid. Abdul Hameed Khan Sahib gave me two fundamental pieces of advice and told me to write them down in my notebook. The first was that the source of all blessings is Khilafat; you must remain loyal to Khilafat in every instance and circumstance. The second was that if you become lazy in doing your work then it can be overlooked, however falsehood and lying cannot be forgiven. Never utter anything that is false and never tell a lie. He said that I should adopt these two principles. And as

each and every one of us already has faith and trust in Allah the Almighty, always ask Him for help and pray to Him.”

He further says, “I accompanied him on many tours; he would always stress that whilst making an appeal to others, the importance of Waqf-e-Jadid should be conveyed to each and every person to the extent that they have no reservations in making sacrifices. Do not simply ask for money; rather, you should instil the importance of almsgiving in their hearts and create a pain in their hearts for the Jamaat and then ask them only according to their capacity. Then there should be no feeling of shame, because it is our duty to serve the Jamaat and to seek help for the Jamaat. He took care of the Jamaat’s property. He would stress that the alms are received as a result of members of the Jamaat making sacrifices and so in spending and using that wealth we must not be excessive. Only that which is a necessity should be purchased and nothing beyond what is needed should be spent. He would say, ‘I have also told my son that he is my son so long as he is loyal to the Jamaat; otherwise, I have no connection with you or do not need anything from you.’”

May Allah the Almighty grant him His forgiveness and mercy, elevate his station and enable his progeny to carry on the legacy of his virtues.

The next funeral is of Nusrat Jahan Ahmad Sahiba, wife of respected Mubashar Ahmad Sahib, who is a missionary in the USA. She passed away recently.

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

With her husband and three children, the deceased moved to America in 1972 and settled in Washington. In 1988, her husband was able to dedicate his life, while in America and throughout their lives, the deceased lived with great simplicity and contentment. Ever since her husband, Mubashar Sahib, dedicated his life, he has been carrying out the duties of a missionary. She lived with him with great simplicity and contentment. By the grace of Allah the Almighty, she was a musia. She was at the forefront of offering alms and had a profound love for Khilafat. From 1977 to 2007, she served under Lajna Ima’illah in various capacities. She served as the local deputy president, local president, and regional president among other roles. She organised programmes for propagating the message of Islam Ahmadiyyat with great effort and passion. She also conducted various programmes for the training of Lajna and Nasirat. She also provided good religious training for her children. Similarly, she also encouraged them to obtain secular education. She is survived by her husband, two sons and two daughters. By the grace of Allah the Almighty, all four of her children are active members of the Jamaat and are serving the Faith. May Allah the Almighty grant the deceased His forgiveness and mercy and make her children the recipients of her prayers and virtues.

(Official Urdu published in the Daily Al Fazl International, 31st to 4th August 2023, pp. 2-7. Translated by The Review of Religions.)