Remembering a Great Reformer

Hazrat Mirza Bashiruddin Mahmud Ahmad

Al Hakam

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15th February 2019

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Abdul Basit Shahid

Co-biographer of Hazrat Musleh-e-Maud^ra

The very first recollection that I have of Hazrat Musleh-e-Maud^ra is when I was very young.

Nowadays we celebrate Amin ceremonies [completion of the first reading of the Holy Quran]. In those days a Bismillah ceremony was also held where a child would learn to read Surah al-Fatihah from an elder of the Jamaat.

I was born in Qadian in 1933. I was honoured and privileged that my Bismillah was conducted by Hazrat Musleh-e-Maud^ra.

One day, Huzoor^ra visited the Lajna to deliver a dars (sermon) and my mother took me with her. I remember that Huzoor^ra recited Surah al-Fatihah and I recited it after him.

A Bai‘at also took place right after the Bismillah as a lady was present to pledge allegiance at Huzoor’s^ra hand. Huzoor^ra began with the words, “Today, at the hand of Mahmud…” Now, I had been told that a Bai‘at is when you read after the Khalifa, and so I also began to simultaneously say those words. Huzoor^ra smiled and said “Mian [son], I will be taking the Bai‘at.” This is my first recollection of Huzoor^ra.

I used to see Hazrat Musleh-e-Maud^ra very frequently as my father’s shop was located right below Masjid Mubarak in Qadian – it was in the hub of the town and was located at the junction of all the main roads. Therefore, I had ample opportunities to see Hazrat Musleh-e-Maud^ra.

I remember that whenever a group of people would gather outside Masjid Mubarak, it was because Huzoor^ra was passing by. We would then go and join the line of people and would have the honour of shaking and kissing Huzoor’s^rahand. My friends and I would then compete with each other to see who had the most opportunities to meet Huzoor^ra in a day.

I have been attending Jalsa Salanas from a very young age as my father, Abdul Rahim Darwesh Sahib, was very passionate about attending Jalsas as well as participating in tabligh.

He had a very excellent way of speaking and many Ahmadis used to say that they wanted to go with my father for tabligh as his speech was very eloquent. Hence, I had the opportunity to attend Jalsas.

It was due to this passion of my father that I was present at the Jalsas in which Hazrat Khalifatul Masih II^ra announced his claim to be the Musleh-e-Maud in Lahore, Delhi and Hoshiarpur. The Jalsa in Ludhiana was not open to children which is why I could not attend. However, all the others, I attended. In fact, last year I had the chance to visit Hoshiarpur and I refreshed my memory about many of the incidents I narrate – I am happy to say that I have been narrating them quite accurately.

The Lahore Jalsa was quite unique – Huzoor^ra stated that Allah the Almighty had given him such youngsters that if suicide was not forbidden in Islam, he could ask, in the presence of the audience, a hundred youths to step forward and stab themselves in the abdomen. This was how much confidence Huzoor^ra had and just a reflection of how much he had inspired the youth.

In the Jalsa of Delhi, some opponents planned to cause trouble and they attacked the Jalsa. Some of our elders suffered injuries. At that occasion, Huzoor^ra announced, “I am giving the police ten minutes to control the situation otherwise we will have to control it. Where is my son Nasir Ahmad?” I remember these very words of Huzoor^ra, that after ten minutes, Hazrat Mirza Nasir Ahmad would control the situation.

*The Delhi Jalsa in which Huzoor r.a. announced that he was Musleh-e-Maud, 1944*

Some sermons of Huzoor^ra I remember distinctly, perhaps because I have also come across them afterwards continuously.

For instance, with regard to MTA it is well known that Huzoor^ra once stated that a time would soon come when an individual located in one place would teach the Holy Quran and people all over the world would be listening simultaneously. This was the time when the loudspeaker had not yet come to Qadian, and due to a high number of attendees, duty-holder would be appointed to stand at some distance and relay the words of Huzoor^ra to the people behind.

Then, when the loudspeaker was invented Huzoor^ra presented the justification for it before the Jamaat. Huzoor^ra stated that the Jamaat had now grown and audiences were large in number and his voice was weak as his throat was frequently sore, hence, it was better that the Jamaat purchased the loudspeaker. Huzoor^ra was in a way appealing to the Jamaat for this.

Thereafter, a loyal Ahmadi arranged for it to be set up in Masjid Aqsa. I remember, before the loudspeaker, the darses (sermons) of Hazrat Mir Muhammad Ishaq Sahib^ra were very popular and he would stand next to the partition of the ladies so both sides could hear.

When Huzoor^ra would recite the Holy Quran during sermons, his manner of recitation was incredibly heart-moving and exceptional. We would always desire that Huzoor^ra continue the tilawat.

Then, following the recitation of the Quran, Huzoor^ra would explain his discourse in a very eloquent, masterly and dignified way. We never saw Huzoor^ra adopt the style of normal speakers where they use hand gestures and continue shouting unnecessarily. His speeches would be very passionate but dignified and had a very unique style of delivery.

It is generally known that people would listen to Huzoor’s^ra speeches having lit candles in front of them as the speech would be quite lengthy – hence they would light a candle and be taking notes in the dark.

A light-hearted anecdote is well-known that an elderly gentleman once said to Hazrat Musleh-e-Maud^ra “You trouble us a great deal because when we need to go to the toilet, we wait for you to finish a particular point, but then you start speaking on something else and then we again wait for that point to end. This waiting continues for a long time. So Huzoor, you have such an interesting way of speaking that we cannot leave even though we need to.”

I remember once that a newspaper of Delhi which was called Riazat, if I’m not mistaken, whose editor was Diwan Singh Mafton published an article stating that Ahmadis supported the cause of Pakistan and said, “But do they not remember what happened to them in Kabul?” He went on to say that if a Pakistani government was created then what happened to them in Kabul shall be repeated again.

I recall Huzoor^ra responding to this in a speech. I saw that he was very much moved and was speaking very passionately – this is something I remember very well due to the way in which Huzoor^ra was speaking. Huzoor^ra said:

“You remind us of the conduct of Muslims, yet how have Hindus and Sikhs done any better? Whether Muslims treat us well or not, we are currently trying for a state for the Muslims. If something benefits the Ummah we will always strive for it regardless of whether we benefit from it or face persecution.”

In the same way, when Huzoor^ra announced his claim of being Musleh-e-Maud in Lahore, Hazrat Mufti Muhammad Sadiq^ra stood up during the speech and, not being able to hold himself back, proclaimed, “We believe in whatever Huzoor is claiming!” or he said, “Whatever Huzoor is claiming, we believe it to be true!” – I do not recall the exact words.

That day too, Hazrat Musleh-e-Maud’s^ra voice and manner of speaking was different to his usual sermons. I was ten or eleven years old at the time, but I remember thinking and acknowledging the fact that Huzoor’s speech was different that day and wanted to ask my father after the speech as to why this was? When we left afterwards, the atmosphere was one of celebration and people were greeting each other, so I gathered what had happened. Huzoor’s^ra way of speaking was incredibly inspiring.

When the first volume of Tafsir-e-Kabir was published, Huzoor^ra announced in a sermon that some volumes had been prepared and were now available. I recall that so many people became motivated due to this that afterwards, my father rushed towards the offices of Tahrik-e-Jadid where the tafsir (exegesis) was being sold and I had to run to keep up with him. People walked hurriedly and running to the office so that they could obtain it.

There are many aspects from which we can see how Hazrat Musleh-e-Maud^ra motivated people. For instance, the Khuddam-ul-Ahmadiyya pledge also illustrates the kind of nation that Huzoor^ra wanted the Jamaat to become and his expectations of us. Huzoor^ra once stated, “I have established such schemes in the Jamaat that not even Hitler and Mussolini gave to their nations.”

The establishment of Rabwah too was such a grand task. Huzoor^ra gave the example that if a gardener needed to move a tree from one place to another, he would have to endure hardship. But in the case of Rabwah, an entire community needed to be re-established as if an entire garden had to be re-planted. A land which was not worthy of being inhabited and had been marked as having no water was where Huzoor^ra, through his prayers, re-established everything.

The atmosphere in Qadian was very religious with the majority of our activities related to the Jamaat. We would regularly attend Atfal programmes. But when Hazrat Musleh-e-Maud^ra delivered the sermons on Waqf (life devotion), due to the environment of Qadian and of course those sermons, I myself declared that I wanted to dedicate my life for the cause of the Jamaat. This was around 1944, after which I gained admission in Jamia.

I once remember that I had the opportunity to work on the chapters of Musnad Ahmad bin Hanbal which was a task a few of us were carrying out in Jamia.

Hazrat Maulana Abul Ata Sahib came to our class one day and he dictated some sentences to us which we all jotted down – we did not understand the purpose behind this. When he collected the papers, he chose five of us and handed us to another teacher who was working on this project. Hence, we began this task without any experience and not even knowing what the task was that needed to be carried out.

This was a project that was directly overseen by Hazrat Musleh-e-Maud^ra. Once, I was working on this and I was informed that Huzoor^ra had asked for me. I was a student at the time and thought whether Huzoor^ra even knew me personally or not? I went to the office of the private secretary who informed Huzoor^ra that I was here. Hazrat Maulana Abul Munir Nurul-Haq Sahib and I presented ourselves before Huzoor.

Huzoor^ra asked me about my education and whether I had completed the FA exam. I said that I was in Jamia and had only passed the matriculation exam. Huzoor^ra stated that even if a person is not well-educated, provided they are intelligent, they can achieve many things. Huzoor^ra then gave the example of an individual, whose name I cannot remember, who would deliver such an excellent speech in English that Englishmen would travel to listen to his speeches. So Huzoor^ra was comforting me by saying that education was not as important as effort.

It was the grace of God that my father had the opportunity to serve as a Darwesh, and this is a great honour. Prior to this, my father worked hard and managed to acquire some property in Qadian. However, when the call came to dedicate property for the Jamaat, he donated all that property he had accumulated over the years. After the split of India and Pakistan, the homes and shops that my father owned were in the possession of Hindus and Sikhs and my father would see this every day. So this was a huge sacrifice, something which we cannot fully comprehend.

I recall seeing the flag of Pakistan waving from the post office across our home but was taken down a couple of days later and replaced with the Indian flag. We had always believed that we would never migrate and leave Qadian as this was our home and the Markaz. However, the conditions became such that we had to leave.

At the time, the majority of the newspapers had written that Qadian was like an island and that all Muslims were seeking refuge there. I migrated with my siblings and mother for whom it was a huge sacrifice as she undertook this responsibility with great care and dignity.

When Rabwah was being built, a large building was constructed for the families of the Darweshan. Huzoor^ra personally supervised the shifting of those families from Lahore to Rabwah. When those families arrived at the railway station close to Rabwah, Huzoor^ra came to receive them; this was at midnight. Hazrat Mirza Bashir Ahmad^ra was serving as Nazir Khidmat-e-Darweshan. He was very soft-hearted and took great care of us. Sometimes he would knock on our door and deliver letters from my father in Qadian and would jokingly say that he was our postman. This was the love he had for us.

I believe that people have not fully understood the grandeur of Hazrat Musleh-e-Maud^ra.

I remember that Ghulam Rasul Mehr, editor of a newspaper called Inqilab and a non-Ahmadi, once said that the status of Hazrat Mirza Bashiruddin Mahmud Ahmad^ra had not been fully understood. He said that people took their worries to him and left feeling motivated.

“May God have mercy on this ardent devotee of Islam”. It was Hazrat Musleh-e-Maud^ra who strengthened us. Atfal-ul-Ahmadiyya, Lajna Imaillah etc., all these walls are those in which we are working in till this day.

(Transcribed and translated by Nauman A Hadi, UK)

Unique Relationship of a Father and Son

Hazrat Mirza Bashiruddin Mahmud Ahmad

Al Hakam

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15th February 2019

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*A young Hazrat Mirza Bashiruddin Mahmud Ahmad r.a. is seated to the right of the Promised Messiah a.s.*

Allah the Almighty states in the Holy Quran:

وَكَذٰلِكَ نُرِىْ اِبْرٰهِيْمَ مَلَكُوْتَ السَّمَاوَاتِ وَالْاَرْضِ

“And thus did We show Abraham the kingdom of the heavens and the earth.” (Surah al-Anam, Ch.6: V.76)

The Promised Messiah^as states in one of his poetic works:

ميں كبھی آدم كبھی موسٰی كبھی يعقوب هوں

نيز ابرهيم هوں، نسليں هيں ميری بے شمار

“At one moment I am (an embodiment) of Adam^as, at another, of Moses^as, and at another, of Jacob^as; similarly, of Abraham^as; I have countless spiritual progenies.” (Barahin-e-Ahmadiyya, Part 5, Ruhani Khazain, Vol. 21, p. 133)

Thus, Allah the Almighty manifested abundant tidings of upcoming events to the Abraham of the latter days, as well as divine visions. Accordingly, Hazrat Nawab Mubaraka Begum^ra narrates that the Promised Messiah^as once said to Hazrat Amma Jan^ra:

“Every so often, I feel like telling these people about the Khilafat of Mahmud, but then I contemplate that the divine will of Allah will become manifest at its given time in the future.”

Giving details of this historic occurrence, the words from the complete statement of Hazrat Nawab Mubaraka Begum^ra are on the record in Tarikh-e-Ahmadiyyat, volume 4, pages 59-60.

Every child of the Promised Messiah^as received abundant kindness and compassion from him, but the promised son – about whom Allah the Almighty manifested a grand and extraordinary prophecy well before his birth following forty days of solitude and prayers in Hoshiarpur, comprising of 52 signs – received great attention, care and love from the Promised Messiah^as.

Hazrat Mirza Bashiruddin Mahmud Ahmad^ra was born on 12 January 1889. Thus, for next nineteen years, he enjoyed the nearness and affection of Hazrat Ahmad^as. During this long period of time, he had the opportunity to witness all the engagements of the Promised Messiah^as and to record the sayings and happenings of the Promised Messiah^as for members of the Jamaat while sharing the same house. (Malfuzat, Vol. 3, p. 411 and Vol. 5, p. 29, 179 & 355)

After the birth of the promised son, the Promised Messiah^as carried out the sunnah of Aqiqa (sacrifice after the birth of a child) on 18 January 1889. (Maktubat-e-Ahmadiyya, Vol. 5, p. 163)

Huzoor^as looked after the well-being of this child and made special efforts to improve his health.

It is on the record that Hazrat Musleh-e-Maud^ra accompanied the Promised Messiah^as on several journeys while he was just a few months old, for instance, the journey of Ludhiana in which the first Bai‘at took place in 1889. Sirat-ul-Mahdi, part 1, page 18 narrates that the family of the Promised Messiah^as was present at the blessed occasion of the first Bai‘at. So, it can be said that the young Sahibzada Mirza Mahmud Ahmad^ra was also there.

Hazrat Maulvi Abdul Karim Sialkoti^ra narrates a famous incident in which Hazrat Musleh-e-Maud^ra was only three years old. One summer evening, in Ludhiana, the Promised Messiah^as was looking after his son who was constantly crying. Meanwhile, the young Sahibzada Mirza Mahmud Ahmad^ra put forward a unique wish saying:

ابا، تارے جانا

“I want to go to the stars.” After narrating this incident, Hazrat Maulvi Sahib^ra states that the child stopped crying after exhausting himself. The Promised Messiah^as did not express a single word of discomfort or discontent during that interval. (Sirat Masih-e-Maud, Hazrat Maulvi Abdul Karim Sialkoti^ra, pp. 35-36)

Recollecting a memory from the incidents of his childhood, Hazrat Musleh-e-Maud^ra narrates an account saying, “I would express my desire to go for walks with the Promised Messiah^as and I had this opportunity on many occasions. Once, we happened to pass through a place with many puddles due to excessive rainfall and it was not possible for me to jump over them as I was a child. So the Promised Messiah^as picked me up and helped me across.” (Al Fazl, 29 October 1926, p. 6)

The Promised Messiah^as used to express his love for the young Mahmud Ahmad^ra at times when most people do not give much attention to their children due to their small age.

Hazrat Munshi Zafar Ahmad^ra narrates such incidents which he witnessed personally. He narrates that the Promised Messiah^as would always, himself, unbolt the door for his son Mahmud^ra. Likewise, when Sahibzada Mirza Mahmud Ahmad^ra would put small clay pots or toys in the pocket of the Promised Messiah^as, he would not permit their removal, saying, “Mahmud placed these toys in my pocket trusting me. If he asks for them, how will I return them [if they are not in my pocket]?” (Ashab-e-Ahmad, Vol. 4, p. 110)

Once, accompanying a group of fellow children, a young Mahmud^ra set fire to a precious manuscript of a book of the Promised Messiah^as. Thereupon the Promised Messiah^as said smilingly, “Very well. There must be a grand divine motive behind all this. Allah the Almighty wishes to teach me a much better subject.” (Sirat Masih-e-Maud, Hazrat Maulvi Abdul Karim Sialkoti^ra, Page 20-21)

At times, Hazrat Musleh-e-Maud^ra would accompany the Promised Messiah^as in the Gol Kamra [dining room near the house of the Promised Messiah^as] as the Promised Messiah^as would feed him and narrate stories for his tarbiyat. (Riwayat Sahaba, register no. 13, p. 455 [unpublished])

There is an incident when Hazrat Musleh-e-Maud^ra was of a very young age. Once during a walk, Mir Nasir Nawab Sahib^ra was holding his maternal grandson, i.e. Sahibzada Mirza Mahmud Ahmad^ra. On the journey, out of love, the Promised Messiah^as kissed his son. (Riwayat Sahaba, register no. 12, p. 120, [unpublished])

Another narrator says that in the same age of childhood, if Hazrat Mian Sahib^ra came by himself or someone brought him in their arms, the Promised Messiah^as would say Assalamo Alaikum each time. (Sirat-e-Ahmad, Hazrat Maulvi Qudratullah Sanauri^ra, p. 176)

The sequence of the above-mentioned incidents shows the overwhelming kind-heartedness and tarbiyat of childhood. However, as Hazrat Mirza Bashiruddin Mahmud Ahmad^ra grew, the honour and respect of the Promised Messiah^as grew deeper for him. The Promised Messiah^as paid special attention to the health and wellbeing of this promised son till the end of his own life.

The tarbiyat of childhood is of paramount importance. Hazrat Musleh-e-Maud^ra related that once he hunted a parrot. The Promised Messiah^as was very busy in some work, but sighting such an action, he said, “Mahmud, although the flesh of this bird is not forbidden, but Allah the Almighty has not created every animal for eating.” (Tafsir-e-Kabir, Vol. 4 p. 263)

How fortunate he was to have received such close attention.

Sahibzada Mirza Mahmud Ahmad^ra was told to prepare an essay on the comparison of knowledge and wealth by his school. There started a discussion on this topic during a meal in the company of the Promised Messiah^as. Hazrat Ahmad^as explained that neither knowledge nor wealth was superior and that God’s beneficence surpassed everything in goodness. (Al Badr, 31 October 1902, p. 1)

The Promised Messiah^as once observed a small Mirza Mahmud^ra catching birds in the house and said, “Mian, you should not catch the birds of the house. The one who has no mercy, has no faith.” (Sirat Masih-e-Maud, Hazrat Yaqub Ali Irfani^ra, p. 342)

Hazrat Hafiz Syed Mukhtar Shahjahanpuri^ra narrates an incident of April or May 1893. Once Hazrat Mahmud^ra was playing with a little child of his age. Hazrat Hakim Maulvi Nuruddin^ra approached him gently and softly asked him, “Are you playing?” In the same tone as the question was asked, Sahibzada Mirza Mahmud Ahmad^ra replied, “When I grow up, I will also work”. Hazrat Hakim Maulvi Nuruddin^ra said, “Your father thinks the same; and so does Nuruddin. God knows best.” (Tarikh-e-Ahmadiyyat, Vol. 4, p. 18)

Observing his son’s passion for hunting and boating, the Promised Messiah^as provided an air gun and a boat from Jhelum. He appointed a person to teach swimming to the child also.

The Promised Messiah^as provided a large horse of a decent breed for his son in around 1906 so that he may fulfill his passion of horse-riding.

There was a unique association of mutual love between father and son.

During a storm and severe winds, lightning suddenly struck, causing a young Mirza Mahmud^ra to cover the head of the Promised Messiah^aswith his hands in an attempt to protect him. The promised son already knew that the guardian of the age and the saviour from all atrocities was the Promised Messiah^as himself, but such occurrences happen out of extreme love and emotional attachment. (Al Fazl, 21 December 1935, p. 9)

The Promised Messiah^as used to monitor his children in that they offered their five obligatory prayers regularly. It is narrated that he once enquired from Hazrat Mahmud^ra whether he offered the Jumuah prayer in the mosque. (Al Fazl, 18 June 1925, p. 7)

Hazrat Musleh-e-Maud^ra had a special inclination to hearing religious discussions from a very small age. He started to attend talks the Promised Messiah^as held with his companions in the same age. The Promised Messiah^as would also treat him with extreme kindness and let him sit on the right side of the Shah Nasheen [the seat commonly used by the Promised Messiah^as]. (Al Fazl, 29 July 1964, p. 3)

The Promised Messiah^as would assess, after hearing the religious discussions, to ascertain what had been grasped by his son.

Hazrat Dr Mir Muhammad Ismail^ra narrates that after returning home from a speech of Jalsa Salana, the Promised Messiah^as asked about his speech from Mirza Mahmud^ra who was around 10-12 years of age at that time. The promised son, according to his age, understanding and memory recalled elements of the discussion. The Promised Messiah^as became extremely pleased at his observation. (Sirat-ul-Mahdi, Part 3, pp. 111-112)

Hazrat Sheikh Muhammad Ismail^ra narrates, “We have countlessly heard from the Promised Messiah^as, not once, but many times that the boy who has been mentioned in the prophecy is Mian Mahmud. Moreover, we have heard that he used to say that Mian Mahmud possessed such strong religious passion in him that at times he would especially pray for him.” (Al Hakam, Jubilee Number, December 1939, p. 80)

A brief study of the collection of books written by the Promised Messiah^as – Ruhani Khazain – indicates that the prophecy of Musleh-e-Maud and his advent has been mentioned over a hundred times in the books of the Promised Messiah^as.

Hazrat Musleh-e-Maud^ra completed his first reading of the entire Holy Quran on 7 June 1897. On this joyous occasion, one can guage the delight of the Promised Messiah^as from the fact that he gifted a huge sum of one hundred and fifty rupees of his own free will to Hazrat Hafiz Ahmad Khan Nagpuri^ra who taught him to read the Quran. (Al Fazl, 26 October 1926, p. 6)

Moreover, every poetic verse written by the Promised Messiah^as on this occasion serves as a portrayal of that extreme delight.

The life of Hazrat Musleh-e-Maud^ra and the history of Jamaat-e-Ahmadiyyat go side by side. The Promised Messiah^as was aware about the status of this son. The manifestation of this awareness is evident from the fact that during the case proceedings of Henry Martyn Clark, which was a serious case of attempted murder, the Promised Messiah^as asked Hazrat Musleh-e-Maud^ra to pray and observe istikhara (prayer seeking good from Allah). (Al Fazl, 15 July 1919, p. 8)

Then came the age of school for Hazrat Musleh-e-Maud^ra, but severe health problems befell him. The Promised Messiah^as asked Hazrat Pir Iftikhar Ahmad who was the headmaster of Lower Primary School of Qadian under the district board, “Take Mian (Mahmud) to school as well.” (Riwayat Sahaba, Vol. 7, p. 5 [unpublished])

Hazrat Musleh-e-Maud^ra continued to take worldly education but lacked regularity owing to the above-mentioned circumstances. Hence, a teacher at the school complained to the Promised Messiah^as, upon which the Promised Messiah^as responded that even his son’s occasional appearance at school was satisfactory for him as he believed that his son’s health did not permit him to study. He said that he was not going to open a utility store for which he would require an education in mathematics.

On the basis of a similar complaint regarding education, the Promised Messiah^as had an assessment of Sahibzada Mirza Mahmud Ahmad^ra and wrote some sentences with his own pen on a piece of paper and told him to copy them. In this manner, an examination was done. (Al Maud, Speech of Hazrat Musleh-e-Maud^ra on the occasion of Jalsa Salana, 28 December 1944)

Hazrat Musleh-e-Maud^ra established a society of youngsters to help them prepare for the promulgation of Islam. The Promised Messiah^as, out of compassion, named this society “Tashheez-ul-Azhan”.

At the age of thirteen or fourteen, the Promised Messiah^as permitted his son to fast.

When he was to travel to Batala to take a middle school exam in January 1902, the Promised Messiah^as received a revelation:

لِيَحْمِلُهُ رَجُلٌ

That he is weak and “a man should support him”. Thereupon, Hazrat Mufti Muhammad Sadiq^ra went with him. (Tadhkira [English rendering], p. 1045)

The Nikah and wedding of Hazrat Musleh-e-Maud^ra with the daughter of Hazrat Khalifa Rashiduddin Sahib was carried out in October 1902. The letter sent to present the request for the engagement, had this written on it by the Promised Messiah^as:

“It seems that Mahmud is also satisfied with this engagement.” (Tarikh-e-Ahmadiyyat, Vol. 4, p. 45)

Hazrat Musleh-e-Maud^ra received his first revelation from God at the age of 15 or 16, which he immediately conveyed to the Promised Messiah^as. Without any delay, Hazrat Ahmad^as wrote it in the notebook. (Al Fazl, 7 March 1944, p. 2)

During the same time-frame, once it so happened that the Promised Messiah^as and Hazrat Musleh-e-Maud^ra received identical revelations in one night. (Tafsir-e-Kabir, Vol. 9, p. 447)

The Promised Messiah^as was so anxious about the health of his son that on the demise of Hazrat Maulvi Abdul Karim Sialkoti^ra, an occasion of extreme sadness, Huzoor^as verbally expressed his worry for Mahmud’s^ra health owing to the circumstances. (Al Hakam, Jubilee Number: December 1939, Page 10-11)

The Promised Messiah^as nominated Sahibzada Mirza Mahmud Ahmad^ra as a member of the Majlis-e-Mu‘tamideen (Society of Confidants) for Sadr Anjuman Ahmadiyya in January 1906. (Tarikh-e-Ahmadiyyat, Vol. 4, p. 59)

In 1908, the Promised Messiah^as travelled to Lahore and resided there for some time – this was his last journey. At that time, he told a doctor that although he was unwell, Mahmud^ra was also unwell and that he was very much perturbed about his health. He asked the doctor to carry out his treatment with full diligence. (Malaikatullah, p. 66, [Speech, Jalsa Salana 1920])

Thereupon, on 26 May, the incident that was feared by many occurred. However, Hazrat Musleh-e-Maud^ra lived up to the vow that was taken by him whilst standing at the bedside of the Promised Messiah^as, till his last breath:

“Even if all the people leave you and I am left alone, I will stand by you.”

Thus came to an end the extraordinary journey of companionship between a father and son, a master and disciple, extended over nineteen years and encompassing abundant invaluable pearls of divine matters.

Anjuman Taraqi-e-Islam – The Forerunner of Tahrik-e-Jadid

Al Hakam

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15th February 2019

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Anjuman Taraqi-e-Islam – The Forerunner of Tahrik-e-Jadid

One way of attaining God’s pleasure and nearness is through sacrifice; the sacrifice of life, wealth or time.

Sacrifices vary depending on the conditions and circumstances of one’s age. At the time of the Prophet Muhammad^sa,sacrificing one’s life was far more important than wealth. Muslims of that time were drawn into battle by the disbelievers and the only way out was sacrificing their lives for the glory of the One God and Islam.

But in a prophecy of the Holy Prophet^sa regarding the Promised Messiah^as, “He will do away with war”, the akharin – those of the latter days – were foretold that it would not be necessary to sacrifice one’s life at the time of the Promised Messiah^as. Therefore, the Promised Messiah^asdeclared that the time for offering the sacrifice of lives by means of Jihad had been replaced by the age to sacrifice by means of one’s wealth. (Al Hakam, 10 July 1903)

The Promised Messiah^asstates:

“The revival of Islam requires a sacrifice from us. What is that sacrifice? It is to die striving in this path, upon which the life of Islam, the life of Muslims, and the manifestation of Allah depends. This, in other words, is Islam. It is the revival of this Islam that Allah today desires. To attain this objective, it was necessary that He should Himself establish a great and effective system; and this is what the Wise and Mighty has done by sending me into this world for the reformation of mankind. He has divided this task of supporting the truth and the propagation of Islam into several branches.” (Fath-e-Islam, Ruhani Khazain, Vol. 3, pp. 10-12)

On the same footings of financial sacrifice, Hazrat Musleh-e-Maud^raappealed to members of the Jamaat for Anjuman Taraqi-e-Islam after considering the recommendation of Majlis-e-Shura.

Hazrat Musleh-e-Maud^radelivered an address on 12 April 1914 that goes by the title Mansab-e-Khilafat in which he highlighted the works of the Khalifa.

The first obligation of the Khalifa which he mentioned was the promulgation and spread of Islam. The foundation of Anjuman Tarraqi-e-Islam was laid in this address.The sole purpose of this appeal was to lay the foundation of sacrifice in the hearts of members of the Jamaat and to create a platform that could be used to carry the true message of Islam to the corners of the Earth.

Being grateful to the bounties of Allah the Almighty and addressing members of the Jamaat, Hazrat Mirza Bashiruddin Mahmud Ahmad^ra, Musleh-e-Maud, stated:

“How can I return the favours of my Lord? How can I count His favours when my mouth and tongue are incapable of it? In trying to return His favours, every atom of my body would end up overwhelmed by His ocean of beneficence and would not be able to do so.

“The ship of the Jamaat passes through a restless ocean, and yet its wheel is in the hand of an inexperienced, unskilled and weak sailor. In spite of this, how is the ship to sail clear? This is purely the work of God.

“The first Khalifa had eminence and his works can be accredited to him, but what power do I possess that someone could even think that I had a role in eliminating this fitna [discord]? This display of power was free from any trace of Shirk [attributing partners to Allah]. Thus, the Beloved of prophets and saints revealed Himself to the world so as to let people know in these days of Shirk that He can have such tasks achieved from clumps of mud or pieces of wood which cannot even be carried out by worldly monarchs…

“Beggars never return empty-handed from the doorsteps of kings, so I beg of You, O Lord, to fulfil my request. As You have assembled and united the greater part of the Jamaat, I beg of You to bring together the remaining few as well. My Beloved Lord, You know that neither do I have any desire for greatness, nor do I long to rule, but my heart yearns to unify the Jamaat and feels dejected in disunity. So, O God, shower Your blessings and heal my wounded heart. Whatever You bestowed upon me surpassed my expectations. Yet still, my Master, keep me from any excess in this matter. The fire of my expectation is yet to be extinguished and my heart yearns that somehow the whole Jamaat is united to glorify Your name across the globe.

“O Omnipotent King of kings! It is not at all difficult for You. Save the name of ‘Ahmad’ from division. Beloved, this Jamaat is Your dear Jamaat. Who desires to see their loved ones being divided?…

“Thus, Allah the Almighty has inspired my heart to fulfil this task and to make special efforts for the promulgation of Islam Ahmadiyyat. For the time being, I have estimated that the annual expenses to fulfil this task will be 12,000 rupees…

“I have announced this matter after many prayers. I am hopeful from Allah the Almighty that He will surely fulfil my prayers, moreover He shall provide for the promulgation of Islam Himself and bestow His special bounty upon all those who help me in this matter.

“Friends! Even though an amount of 12,000 rupees annually appears a huge sum, but before the Lord, Who assigned to me this task, this sum is nothing. He Has the biggest treasury. He will stimulate your hearts and shall arrange for this purpose Himself…” (Al Fazl, 2 May 1914, pp. 4-8)

Hazrat Musleh-e-Maud^ranamed it Anjuman Taraqi-e-Islam on the basis of a divine vision and nominated Hazrat Sahibzada Mirza Bashir Ahmad^ra, Hazrat Maulvi Syed Muhmmad Ahsan, Hazrat Nawab Muhammad Ali Khan^ra, Hazrat Hamid Shah^ra, Hazrat Maulvi Sher Ali^ra, Assitant Surgeon Hazrat Dr Mir Muhammad Ismail^ra, Hazrat Dr Khalifa Rashiddudin^raand Hazrat Seith Abdur Rehman Madrasi^raas its members.

Maulvi Sher Ali Sahib^rawas the secretary of this Anjuman and the fund Dawat Ilal-Khair was transferred to it. This Anjuman lived up to its name, Taraqi-e-Islam (the spread of Islam), with great responsibility until firstly Sadr Anjuman Ahmadiyya and then in 1945, Tahrik-e-Jadid Anjuman Ahmadiyya took up the responsibility of the propagation and promulgation of Islam Ahmadiyyat. (Tarikh-e-Ahmadiyyat, Vol. 4, p. 143)

In the biography of Hazrat Musleh-e-Maud^ra, Hazrat Mirza Tahir Ahmad, Khalifatul Masih IV^rh– the author of Swaneh Fazle-Umar – states:

“Hazrat Musleh-e-Maud^raelaborated with great care that this Anjuman [Anjuman Taraqi-e-Islam] was not an alternate of the previous Anjuman [Sadr Anjuman Ahmadiyya], but instead it would focus particularly on the promulgation of Islam. The remaining responsibilities of Sadr Anjuman Ahmadiyya would be carried out as usual.” (Swaneh Fazle-Umar, Vol. 2, p. 36)

Thus, Anjuman Taraqi-e-Islam served as the forerunner of all those systems that were later established for the spread of Islam.

Tahrik-e-Jadid Anjuman Ahmadiyya was a fruitful continuation and expansion of this Anjuman. Tahrik-e-Jadid was launched by Hazrat Musleh-e-Maud^ra in 1934 and reflected the grandeur of his vision for the global, worldwide propagation of Islam. However, we see from the establishment of Anjuman Taraqi-e-Islam that this passion was in Huzoor’s heart right from the onset of his Khilafat in 1914.

The global mission of the Jamaat, which now functions under Tahrik-e-Jadid, has its humble beginnings in the Anjuman Taraqi-e-Islam which was set up at a time when those that had disassociated themselves from Khilafat had taken away all financial resources of the Jamaat.

After being elevated to the station of Khalifatul Masih, Hazrat Mirza Bashiruddin Mahmud Ahmad^ra had only one rupee and a few paisas in the treasury. It was only with the backing of Allah’s decree that this “penniless” Jamaat was able to not only stand on its own two feet but also to establish grand missionary schemes for nothing else but the propagation of Islam.

Men of Excellence

Friday Sermon

Al Hakam

-

15th February 2019

0

Friday Sermon

18 January 2019

Men of Excellence

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

Today, I will mention the accounts relating to Hazrat Aamir bin Fuhairah^ra. A very detailed account of his life is recorded in history. He played a role in some of the most important events in the history of Islam and had the honour of being a part of them. These accounts are of such significance that it ought to be mentioned in detail.

His title was Abu Amr and he belonged to the tribe of Azd. He was an African slave of Tufail bin Abdullah bin Sakhbarah, who was the half-brother of Hazrat Aisha^ra. The term used here for half-brother in this case is because they were born from the same mother but had different fathers. He was amongst those who were the first to accept Islam. He had accepted Islam before the Messenger^sa of Allah went to Dar-e-Arqam, and he used to graze the goats of Hazrat Abu Bakr^ra. Many a hardship was inflicted upon him by the disbelievers after he accepted Islam. Later on, Hazrat Abu Bakr^ra bought and set him free.

During the migration to Medina, when the Holy Prophet^sa and Hazrat Abu Bakr^ra took shelter in the cave on Mount Thaur, Hazrat Aamir bin Fuhairah^ra used to graze the goats of Hazrat Abu Bakr^ra. Hazrat Abu Bakr^ra had instructed him to bring the goats to them. Hence, he used to graze the goats all day long and then take them close to the cave on Mount Thaur. Thereafter, the Holy Prophet^sa and Hazrat Abu Bakr^ra used to milk the goats themselves.

When Abdullah bin Abi Bakr used to go and visit them, i.e. the Holy Prophet^sa and Hazrat Abu Bakr^ra, Hazrat Aamir bin Fuhairah^ra would follow after him so that his footsteps may be erased, lest the disbelievers become aware of where Hazrat Abu Bakr’s son was going and thus become suspicious. When the Holy Prophet^sa and Hazrat Abu Bakr^ra left the cave and proceeded to Medina, Hazrat Aamir bin Fuhairah^ra also migrated with them and Hazrat Abu Bakr^ra sat him behind him on his camel. An idolater from the Banu Adeel was a guide for them. (Usdul Ghaba, Vol. 3, p. 134, Aamir bin Fuhairah^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003)

After the migration, the Holy Prophet^sa established a bond of brotherhood between Hazrat Aamir bin Fuhairah^ra and Hazrat Harith bin Aus bin Mu‘adh^ra. Hazrat Aamir bin Fuhairah^ra participated in the Battles of Badr and Uhud. He was martyred during the incident of Bi’r-e-Ma‘unah at the age of 40. (Al-Tabaqaat-ul-Kubra, Vol. 3, p. 174, Aamir bin Fuhairah^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990)

Prior to the migration, Hazrat Abu Bakr^ra freed seven such slaves who used to be tortured for the sake of God Almighty. Hazrat Bilal^ra was one of them and Hazrat Aamir bin Fuhairah^ra was also among those. (Usdul Ghaba, Vol. 3, p. 319, Abdullah bin Uthman Abu Bakr Siddiq^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003)

Narrating the incident of migration, Hazrat Aisha^ra states:

“Once we were sitting in Hazrat Abu Bakr’s^ra house at noon,” they were sitting in their own home, “and someone informed Hazrat Abu Bakr^ra that the Holy Prophet^sa was approaching with a cloth wrapped over his head [to shield from the heat]. The Holy Prophet^sa came at a time in which he would not normally visit. When he arrived, Hazrat Abu Bakr^ra said, ‘May my parents be sacrificed for his sake; by God, the fact that he is coming at this time indicates that it is indeed a serious matter.’”

Hazrat Aisha^ra further states:

“By this time, the Holy Prophet^sa arrived at the house and sought permission to enter. Hazrat Abu Bakr^ra permitted him and the Holy Prophet^sa entered. The Holy Prophet^sa said to Hazrat Abu Bakr^ra, ‘Request everyone who is with you to leave the room’. Hazrat Abu Bakr^ra replied, ‘O Prophet^sa of Allah! May my parents be sacrificed for your sake; there are only your family members present in the house, i.e. Hazrat Aisha^ra and her mother, Umm-e-Roman.’ Upon this, the Holy Prophet^sa said, ‘I have been granted permission to migrate.’ Hazrat Abu Bakr^ra said, ‘O Prophet^sa of Allah! May my parents be sacrificed for your sake; please take me with you.’ Upon this, the Holy Prophet^sa said, ‘Indeed, you should come with me.’ Following this, Hazrat Abu Bakr^ra said, ‘May my parents be sacrificed for your sake. If I am to accompany you, you should take one of my two camels to travel with.’ The Holy Prophet^sa replied, ‘I will take it in exchange for a price.’”

Hazrat Aisha^ra further narrates:

“Hence, we quickly prepared and packed their items. We prepared some provisions for them and packed them in a leather bag. The daughter of Hazrat Abu Bakr^ra, Hazrat Asma^ra, cut a piece off her waist band and tied the bag with it. For this reason, she is known as Zat-un-Nitaq. Following this, the Holy Prophet^sa and Hazrat Abu Bakr^ra arrived at a cave in the mountain of Thaur and took shelter there for three nights. Hazrat Abdullah bin Abi Bakr^ra used to go and spend the night with them. At that time, he was an intelligent and clever young man.” That is, he was quite mature at the time. “He would leave them when it was still dark, therefore returning in the early morning when it was still dark, and he would spend the morning with the Quraish of Mecca as if he spent the night there. Whatever schemes he heard from them, i.e. from the disbelievers, he would make a careful note of it and under the cover of darkness, he would reach the cave and relate this to them.” As he stayed in Mecca the entire day, he would relate all of the schemes of the disbelievers to the Holy Prophet^sa at night. “Hazrat Abu Bakr’s^ra slave, Aamir bin Fuhairah^ra, would graze the goats nearby and just after nightfall, he would take one of the goats for milk to them.

“Aamir bin Fuhairah^ra would go to his herd in the latter part of the night and call them in; he did this for three nights. The Holy Prophet^sa and Hazrat Abu Bakr^ra hired an individual from the tribe of Banu Adeel in order to show them the way. He belonged to Banu Abd bin Adi and he was an extremely experienced guide. He had made a covenant with the tribe of As bin Wail, and he followed the religion of the disbelievers of the Quraish. The Holy Prophet^sa and Hazrat Abu Bakr^ra both trusted this individual even though he was a disbeliever and raised among the Quraish. Nevertheless, the Holy Prophet^sa trusted him, handed his camels for the journey to him and took this promise from him that he would arrive at the cave of Thaurin the morning after three days. Aamir bin Fuhairah^ra and the guide accompanied them. The guide took the three of them on a path along the coastline.”

This is a narration from Bukhari. (Sahih al-Bukhari, Kitab Manaaqib Al-Ansar, Bab Hijratun Nabi, Hadith 3905)

Suraqa bin Malik bin Jo‘sham relates:

“The messengers of the disbelievers of Quraish came to us and fixed a reward for anyone who would either kill the Holy Prophet^sa and Hazrat Abu Bakr^ra or capture them. While I was sitting in a gathering of my tribe, Banu Mudlij, one of them [messengers] came before us. At the time, they were discussing as to how to capture or kill the Holy Prophet^sa and how to attack him. Whilst these matters were being discussed in our gathering, an individual approached us whilst we were seated and stood beside us. He then said, ‘Suraqa, I saw some shadows along the coastline a few moments ago and I believe that this was Muhammad^sa and his companions.’”

Suraqa further relates:

“I realised that indeed it was them [the Holy Prophet^sa and his companions]. However, I told him that this is most certainly not him, rather it is so and so who just left from us now.” By doing this he dismissed his statement. “Thereafter, I remained in the gathering for a short while.”

Suraqa was tempted by the reward and did not want this individual to follow them lest he also partook a share of the reward. Hence, he says:

“Nevertheless, I dismissed his statement, got up after a short while, went home and told my servant to take out my horse and to keep it on the other side of the hill. In other words, there was a small hill behind [the house] and I said to her to take my horse there and to keep it there, ready for me. Thereafter, I took my spear and left from the rear of the house. I placed the front end of my spear into the ground, and mounted the horse with the support of the other end of the spear.” He is narrating his own incident and how he used the support of the spear in order to mount the horse.

He further states:

“After having mounted the horse, I then gave it a light pat to make it run and it began to gallop forward. When I got close to them” i.e. the Holy Prophet^sa, “suddenly the horse stumbled in such a manner that I fell off it. I stood up, lowered my hand into my quiver, took out an arrow and took an omen from it in order to determine whether I would be able to harm them or not; that is, whether I would be able to fulfil my intention of killing them or capturing them.”

He further relates:

“I received an omen that I did not desire.” That is, the omen was not in my favour and indicated that I would not succeed in capturing them.”

He further states:

“Contrary to my omen, I mounted my horse again and galloped forward until I reached so close that I could hear the Holy Prophet^sa recite the Quran. The Holy Prophet^sa did not turn to look around, but Hazrat Abu Bakr^ra would continuously turn to look around. The front legs of my horse were dug into the ground up to its knees. A short while later, again as I drew close to them, it so happened that the front legs of my horse dug into the sand causing me to fall down. I stood up and scolded the horse, but it was unable to pull its legs out of the ground. After exerting a lot of effort, eventually it was able to free both of its legs, causing the sand to rise into the air.”

That is, it was stuck in to the sand to such an extent that when it forcefully removed its legs, it removed so much sand with it that it seemed as if a cloud of dust had spread across.

“At this point, I took another omen from my arrows and I once again received an omen that I did not desire, meaning that I would not be able to capture the Holy Prophet^sa. It was at that moment that I called out to the Holy Prophet^sa and said that he was now safe from me and they stopped. I told him that I had no intention anymore to cause him any harm.”

He further says, “I then mounted my horse and rode towards them.”

When his intentions changed, the horse started to ride along without any problems and reached the Holy Prophet^sa, or perhaps they also came towards him or stopped.

He further relates:

“Seeing the hurdles and hindrances that I faced in trying to reach them, I sensed that the Holy Prophet^sa would certainly succeed. I said to the Holy Prophet^sa that his tribe had fixed blood money in return of him and I informed him of all their evil plans.”

That is, he informed him of the details of all the evil intentions of the disbelievers. He then says:

“I presented my provisions to them and said, ‘Since you are setting out on a journey, therefore here are some provisions for the journey’. However, the Holy Prophet^sa did not accept it and said that he did not require it. The only request he made was that I should not inform anyone of their journey,” meaning not to disclose to anyone about the route they were taking.

He then further states:

“I requested the Holy Prophet^sa to grant me something in writing which would serve as a means of granting me protection. The Holy Prophet^sa instructed Aamir bin Fuhairah^ra (the freed Abyssinian slave) to write this down, which he did so on a piece of leather. After this, the Holy Prophet^sa continued his journey.”

Ibn-e-Shihab narrates:

“Urwah bin Zubair informed me that the Holy Prophet^sa met with Hazrat Zubair^ra who was returning from a trading expedition from Syria with a Muslim caravan. Hazrat Zubair^ra gave the Holy Prophet^sa and Hazrat Abu Bakr^ra some white garments. The Muslims of Medina by then had heard the news of the Holy Prophet’s^sa departure from Mecca. They would visit the ground of Harrah every morning and would wait there until the intensity of the afternoon heat would make them return.”

Meaning that they would wait until midday and when it would become intensely hot, they would return due to the heat. And they would do this every day in anticipation of the Holy Prophet’s^sa arrival. He further states:

“One day after waiting for a long time and when they had returned to their homes, a Jewish person climbed the top of his house to check something and saw the Holy Prophet^sa along with his companions dressed in white clothes. The shimmering in the air from the heat was disappearing,” meaning that from a distance he could only see obscure figures, but gradually their faces became more visible.

“The Jew could not help but proclaim: ‘O people of Arabia! Your leader who you were waiting for has arrived.’”

This is because he was aware that the Muslims would visit a particular location every day in wait of him.

“When the Muslims heard this announcement, they immediately took hold of their weapons and gathered in the ground of Harrah to welcome the Holy Prophet^sa. The Holy Prophet^sa, along with the companions, turned towards his right and dismounted in the neighborhood of Bani Amr bin Auf. This took place on a Monday during the month of Rabi‘ al-Awal. Hazrat Abu Bakr^ra stood up to meet with the people and the Holy Prophet^sa remained quietly seated. Those amongst the Ansar who had not yet seen the Holy Prophet^sa began offering the greetings of peace to Hazrat Abu Bakr^ra until the sun began to shine upon the Holy Prophet^sa.”

Since a lot of time had elapsed and the heat had intensified, there was no longer any shade.

“Therefore, Hazrat Abu Bakr^ra provided the Holy Prophet^sa a shade with his cloak and it was only then that the people recognised the Holy Prophet^sa. The Prophet^sa of Allah stayed in the neighborhood of Banu Amr bin Auf for a little more than ten nights and the mosque, the foundation of which was based upon righteousness, was constructed and the Holy Prophet^sa offered his prayers inside it. Afterwards, he mounted on his camel and people began walking along with him. His camel entered Medina and settled at the location where Masjid-e-Nabwi (The Mosque of the Prophet) is situated today.

“At the time, a few Muslims would offer their prayers at this location and it was a place where Sohail and Sahal would dry their dates.”

It was an open plain where these two orphan boys would dry the dates from their land. Hazrat Sa‘d bin Zaraarah was responsible for their upbringing.

“When the camel of the Holy Prophet^sa sat down, he said: ‘If Allah wills, this will be my place of residence.’ Then the Holy Prophet^sa called for those two boys and enquired about the price for the piece of land for the construction of the mosque. They responded: ‘O Messenger^sa of Allah! We give you this land for free.’ The Holy Prophet^sa refused to obtain this piece of land from them for free and purchased it instead. Then the mosque was constructed. The Messenger^sa of Allah also carried the bricks with the people during its construction. During this time he said:

هَذَا الحِمَالُ لَا حِمَالَ خَيْبَر

هَذَا اَبَرُّ رَبَّنَا وَاَطْهَر

‘This load is not like the burden of Khaibar. In fact, O our Lord! This weight is very wonderful and pure.’ He would also state:

اَللّٰهُمَّ اِنَّ الْاَجْرَ اَجْرُ الْاٰخِرَة

فَارْحَمِ الْاَنْصَارَ وَالْمُهَاجِرَة

‘O Allah! The true reward is that of the hereafter. For this reason, have mercy on the Ansar and the Muhajireen.’”

This narration is also from Bukhari. (Sahih al-Bukhari, Kitab Manaaqib Al-Ansar, Bab Hijratun Nabi, Hadith 390-)

Hazrat Musleh-e-Maud^ra has explained about this migration [of the Holy Prophet^sa]. He has written the account in his own unique style, and therefore I shall read out some of those details. He writes:

“At last not a single Muslim remained in Mecca save a few slave converts, the Prophet^sa himself, Hazrat Abu Bakr^ra and Hazrat Ali^ra. The Meccans realised that their prey was about to escape. The chiefs assembled again and decided they should now kill the Prophet^sa. By a special divine design, it seems, the date they appointed for killing the Prophet^sa was appointed for his escape. When the Meccan party was collecting in front of the Prophet’s^sa house with intent to kill, the Prophet^sa was moving out in the secrecy of the night in order to migrate.”

On the one hand, the disbelievers were assembling while on the other hand, upon the guidance received from God Almighty, the Holy Prophet^sa was preparing to leave.

“The Meccans must have feared anticipation of their foul design by the Prophet^sa. They proceeded cautiously and when the Prophet^sa himself passed by, they took him for someone else, and withdrew to avoid being noticed.”

Instead of attacking the Holy Prophet^sa they began hiding from him out of fear that this stranger may go and inform the Holy Prophet^sa of their plans.

Hazrat Musleh-e-Maud^ra further states:

“The Prophet’s^sa closest friend Hazrat Abu Bakr^ra had been informed of the Prophet’s^sa plan the day before. He duly joined and then both left Mecca, and took shelter in a cave called Thaur, about three or four miles from Mecca over a hill. When the Meccans learnt of the Prophet’s^sa escape, they collected and sent a force in pursuit. Led by a tracker, they reached Thaur. Standing at the mouth of the cave in which the Prophet^sa and Hazrat Abu Bakr^ra sat hiding, the tracker said that Muhammad^sa was either in the cave or had ascended to heaven. Hazrat Abu Bakr^ra heard this and his heart sank. ‘The enemy has nearly got us,’ he whispered. ‘Fear not, God is with us,’ replied the Prophet^sa. ‘I fear not for myself,’ went on Hazrat Abu Bakr^ra, ‘but for you. For, if I die, I am but an ordinary mortal; but if you die, it will mean death to faith and spirit.’ ‘Even so, fear not,’ assured the Prophet^sa, ‘We are not two in this cave. There is a third – God.’

“Meccan tyranny was destined to end. Islam was to have the chance to grow. The pursuers were deceived. They ridiculed the tracker’s judgement. It was too open a cave, they said, for anybody to take shelter in, for with snakes and vipers it was none too safe. If they had but bent a little, they could have sighted the two. But they did not, and dismissing the tracker, they returned to Mecca.

“For two days, the Prophet^sa and Hazrat Abu Bakr^ra waited in the cave. On the third night, according to the plan, two fleet camels were brought to the cave; one for the Prophet^sa and the guide, the other for Abu Bakr^ra and his servant, Hazrat Aamir bin Fuhairah^ra.

“Before setting out, the Prophet^sa looked back at Mecca. Emotions welled up in his heart. Mecca was his birthplace. He had lived there as child and man and had received there the divine call. It was the place where his forefathers had lived and flourished since the time of Ishmael. With these thoughts, he had a last long look at it and then said, ‘Mecca, thou art dearer to me than any other place in the world, but thy people would not let me live here.’ Upon this, Hazrat Abu Bakr^ra said, ‘The place hath turned out its Prophet^sa. It only awaiteth its destruction.’ The Meccans, after the failure of their pursuit, put a prize on their heads and said that whoever captured and restored to the Meccans the Prophet^sa or Abu Bakr^ra dead or alive was to have a reward of a hundred camels. The announcement was made among the tribes around Mecca. Tempted by the reward, Suraqa bin Malik^ra, a Bedouin chief, started in pursuit of the party and ultimately sighted them on the road to Medina. He saw two mounted camels and, feeling sure they were bearing the Prophet^sa and Hazrat Abu Bakr^ra, spurred on his horse. The horse reared and fell before it had gone very far and Suraqa^ra fell with it. Suraqa^ra later accepted Islam. He gives his own account of the incident.” (Deebacha Tafsir-ul-Quran, Anwarul Ulum, Vol. 20, pp. 222-224)

Hazrat Musleh-e-Maud^ra has written the whole incident previously mentioned, as narrated by Suraqa^ra. Hazrat Musleh-e-Maud^ra then further writes:

“The Prophet^sa asked Aamir bin Fuhairah^ra to write Suraqa a guarantee, and he did. As Suraqa got ready to return with it, the Prophet^sa received a revelation about the future of events concerning Suraqa and said, ‘Suraqa, how wilt thou feel with the gold bangles of the Chosroes on thy wrists?’ Amazed at the prophecy he asked, ‘Which Chosroes? Chosroes bin Hormizd, the Emperor of Iran?’ The Prophet^sa said, ‘Yes’.

Sixteen or seventeen years later, the prophecy was literally fulfilled. Suraqa^ra accepted Islam and went to Medina. The Prophet^sa died, and after him, first Hazrat Abu Bakr^ra, and then Hazrat Umar^ra became the Khalifas of Islam. The growing influence of Islam made the Iranians jealous and led them to attack the Muslims but, instead of subjugating the Muslims, they were themselves subjugated by them. (It was the Iranians who instigated the war). The capital of Iran fell to the Muslims who captured its treasures, including the gold bangles which the Chosroes wore at state functions. After his conversion, Suraqa^ra used to describe his pursuit of the Prophet^sa and his party and to tell of what passed between him and the Prophet^sa at the time of the migration, and thus the Muslims were aware of the prophecy of the Holy Prophet^sa that ‘Suraqa, how will you feel when the bangles of the Chosroes will be on your wrists?’ When the spoils of the war with Iran were placed before Hazrat Umar^ra, he saw the gold bangles and remembered what the Prophet^sa had told Suraqa^ra. (Umar^ra saw it all before his own eyes). It was a grand prophecy made at a time of utter helplessness (when the Messenger^sa of Allah was made to leave his hometown and go to Medina).

“Furthermore, Suraqa^ra and others were in pursuit of him to bring him back to the Meccans, dead or alive, with a reward of 100 camels. It was in that time that the Holy Prophet^sa asked Suraqa^ra ‘How wilt thou feel with the gold bangles of the Chosroes on thy wrists?’ What a grand prophecy and clear knowledge of the unseen this was! When Umar^ra saw the gold bangles, he was shown a glimpse of God Almighty’s power.

“He, therefore, sent for Suraqa^ra and ordered him to put on the gold bangles. Suraqa^ra protested that the wearing of gold by men had been forbidden by Islam. Hazrat Umar^ra said that this was true (in that men had been forbidden to wear gold), but that the occasion was an exception, (and so it was not forbidden to do so in this particular occasion). The Prophet^sa had foreseen Chosroes’ gold bangles on his wrists; therefore, he had to wear them now, even on pain of punishment (because this had fulfilled a prophecy, therefore the rest of the prophecy was also to be fulfilled). Suraqa^ra was objecting out of deference to the Prophet’s^sa teaching; otherwise he was as eager as anyone else to provide visible proof of the fulfilment of the great prophecy. He put on the bangles and Muslims saw the grand prophecy fulfilled before their very eyes.” (Deebacha Tafsir-ul-Quran, Anwarul Ulum, Vol. 20, pp. 222-226)

It has been recorded in some books that the Holy Prophet^sa did not speak of Suraqa bin Malik being given the bangles of Chosroes at the time of the migration, rather it was at a place called Ji‘rana, right after the Holy Prophet^sa was returning from Hunain and Taif. (Bukhari ba-Sharh Al-Karmani, Vol. 14, p. 178, Kitab Bad’ul Khalq, Bab Alaamaat Al-Nubuwwah fi Al-Islam, Hadith 3384, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003)

Nevertheless, the more common narration is the one mentioned previously, i.e. at the time of the migration, which has also been stated by Hazrat Musleh-e-Maud^ra.

When Hazrat Aamir bin Fuhairah^ra migrated to Medina, he fell ill upon arrival. The Holy Prophet^sa prayed for him and as a result he regained full health. Hazrat Aisha^ra relates that when the Holy Prophet^sa arrived in Medina, having migrated [from Mecca], some of his Companions fell ill, namely Hazrat Abu Bakr^ra, Hazrat Aamir bin Fuhariah^ra and Hazrat Bilal^ra. The Holy Prophet^sa granted Hazrat Aisha^ra permission to visit them and enquire of their health. Hazrat Aisha^ra asked Hazrat Abu Bakr^ra about his health, and in reply he recited the following couplet:

كُلُّ امْرِئٍ مُصَبَّحٌ فِي أَهْلِهِ

وَالْمَوْتُ أَدْنَى مِنْ شِرَاكِ نَعْلِهِ

That is to say, “Whenever a person wakes up in his home, it is indeed a good morning, even if death is closer to him than the laces of his shoe.” In other words, he was in such a state that when he would awake, he would be cognisant of the fact that one day, he was eventually going to die.

Hazrat Aisha^ra then enquired of the health of Aamir bin Fuhairah^ra and he answered by reciting the following couplet:

اِنِّي وَجَّدْتُ الْمَوتَ قَبْلَ ذَوْقِهِ

اِنَّ الْجَبَانَ حَتْفُهُ مِنْ فَوْقِهِ

That is to say, “I have tasted death even before it befalls me. Surely the death of a coward comes unexpectedly,” which means that a courageous man is ever-ready to die, whereas a coward is unprepared for his death.

Hazrat Aisha^ra then enquired of Hazrat Bilal’s^ra health. He replied in the following couplet:

يَا لَيْتَ شِعْرِي هَلْ أَبِيتَنَّ لَيْلَةً

بِفَجٍّ وَحَوْلِي إِذْخِرٌ وَّجَلِيلُ

In other words, “How I wish to know if I am to spend a night in the valley of Mecca surrounded by the grasses of Izkhir and Jaleel.” Thereafter, Hazrat Aisha^ra returned to the Holy Prophet^sa and related to him the responses of these Companions^ra i.e. what Hazrat Abu Bakr^ra, Hazrat Aamir bin Fuhairah^ra and Hazrat Bilal^ra had said. After hearing this the Holy Prophet^sa looked to the sky and supplicated:

اَللَّهُمَّ حَبِّبْ إِلَيْنَا الْمَدِينَة كَما حَبَّبْتَ اِلَيْنَا مَكَّةَ أَوْ أَشَدَّ. اللَّهُمَّ بَارِكْ لَنَا فِي صَاعِهَا وَمُدِّهَا وَانْقُلْ وَبَاءَهَا اِلَى مَهَيْعَةَ.

“O Allah, make Medina as dear to us as You made Mecca dear to us, or more than that. O Allah, make it conducive to health, and bless us in its sa’ and mudd’ (units of weight and measurement) and remove all its harmful illnesses to Mahay‘ah (i.e. away from us).” (Musnad Ahmad bin Hanbal, Vol. 10, pp. 101-102, Hadith 25092, Musnad A’isha^ra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2008)

Hazrat Aamir bin Fuhairah^ra was martyred during the incident of Bi’r-e-Ma‘unah. When these Companions were killed at Bi’r-e-Ma‘unah and Hazrat Amr bin Umayyah Zamri was held captive, Aamir bin Tufail pointed to a deceased and asked him who that man was. Amr bin Umayyah answered that it was Aamir bin Fuhairah^ra. Aamir bin Tufail then said “After being killed, I saw Aamir bin Fuhairah^ra being raised to the heavens to the extent that the sky was between him and the earth, and I can see it even at present. Thereafter, he descended to the earth.”

The Holy Prophet^sa was given news of this and informed his Companions of his martyrdom. He stated, “Your Companions have been martyred and they had prayed to their Lord, ‘O Our Lord, inform our brothers of what has happened to us, and that we are pleased with You and You are pleased with us.’” Thus, God Almighty informed them about their deceased brothers. (Sahih al-Bukhari, Kitabul Maghazi, Bab Ghazwah Rajee’, Hadith 4093)

This is also a narration taken from Bukhari. Just as God Almighty had informed the Holy Prophet^sa about them, a non-Muslim was also able to witness this.

There are differing views as to who martyred Hazrat Aamir bin Fuhairah^ra. According to some narrations, it was Aamir bin Tufail, who was mentioned in the earlier incident. (Al-Isti‘aab Fi Ma’rifati Al-Sahaba, Vol. 2, p. 796, Aamir bin Fuhairah^ra, Dar-ul-Jeel, Beirut, 1992)

Aamir bin Tufail enquired as to who the deceased was. Hence, he was the one from among the enemies who killed him. On the other hand, according to another source, Abdul Jabbaar bin Salmi was the one who killed him. In any case, Hazrat Aamir bin Fuhairah^ra was killed in the incident of Bi’r-e-Ma‘unah. (Al-Isti‘aab Fi Ma’rifati Al-Sahaba, Vol. 1, pp. 229-230, Jabbar bin Salma^ra, Dar-ul-Jeel, Beirut, 1992)

Whilst describing the incident in which Hazrat Aamir bin Fuhairah^ra was martyred, Hazrat Musleh-e-Maud^ra writes:

“Thus, Islam did not flourish by the sword, rather it did so through the high moral teachings which penetrated the hearts and caused a tremendous change in the morals of the people. One Companion said that the reason he accepted Islam was that he was a guest among those people who treacherously martyred the 70 Qaris [these were huffaz, who had memorised the entire Holy Quran]. When they launched an attack on the Muslims, some of them had climbed a hilltop whilst others stood ready to combat. As the enemies far outnumbered the Muslims, who were unarmed and defenceless, they overpowered the Muslims, killing them one by one. In the end, only one Companion remained, who had accompanied the Holy Prophet^sa in the migration and was the freed-slave of Hazrat Abu Bakr^ra, whose name was Aamir bin Fuhairah^ra. It took many of the enemies to bring him down and one of them thrust a spear through his chest. As the spear penetrated, he spontaneously uttered the words:

فُزْتُ وَرَبِّ الْكَعْبَة

‘I swear by the Lord of the Ka‘bah, I have prospered.’

“When one of the assailants, who later accepted Islam heard these words, he was left astonished. He thought to himself, this man is far from his wife, his children and is in such an ordeal where a spear has been thrust through his chest, yet as he was dying the only thing he uttered was ‘I swear by the Lord of the Ka‘bah, I have prospered.’ Is this person not a madman? Hence, this individual asked the others why he has spoken such words. They replied to him, little do you know that these Muslims are indeed mad. When they die in the way of Allah Almighty they believe God is pleased with them and they have obtained their goal. This individual then said that this had such a profound effect on him that he decided to go and see the Muslim headquarters to study their religion for himself. Therefore, when he reached Medina, he accepted Islam. This Companion stated that a man was killed with a spear in this incident, he was far away from his hometown and relatives, yet the words that flowed from his tongue were:

فُزْتُ وَرَبِّ الْكَعْبَة

‘I swear by the Lord of the Ka’bah, I have prospered.’ This had a profound effect on him, that even after the attack and accepting Islam, whenever he would relate the incident, all of a sudden his body would tremble and eyes would flow with tears when he would reach the part where the words

فُزْتُ وَرَبِّ الْكَعْبَة

‘I swear by the Lord of the Ka‘bah, I have prospered’ were uttered.” Hence, Hazrat Musleh-e-Maud^ra writes that Islam spread due to its beauties, not by force.” (Sair-e-Ruhani, Anwarul Ulum, Vol. 22, pp. 250-251)

It is also reported that at the time of Hazrat Aamir bin Fuhairah’s martyrdom, he uttered the words:

فُزْتُ وَرَبِّ الْكَعْبَة

And another narration has the words:

فُزْتُ وَاللّٰه

Both narrations are found. Moreover, Hazrat Musleh-e-Maud^ra has mentioned that these words were also uttered by many other Companions as well. Whilst mentioning this, Hazrat Musleh-e-Maud^ra states:

“From reading history, we find that the Companions would go into the battles with the belief that attaining martyrdom was indeed a source of comfort and joy for them. If they ever experienced any kind of sorrow during the battles, they would consider it a source of solace for themselves. Thus, we find numerous incidents in history wherein they considered being slain in the way of God as a source of comfort. For instance, the Huffaz that were sent by the Holy Prophet^sa to one of the Arab tribes for the purpose of propagating the message of Islam. The leader of this delegation, Haram bin Milhan went to Amir bin Tufail, who was the chief of the tribe, to convey the message of Islam while the rest of the Companions remained behind. Initially, Aamir bin Tufail and his accomplices warmly greeted him out of hypocrisy. And so, when he sat down having felt assured from them and began preaching, some evil individual signalled to another and immediately upon receiving this indication, he attacked Haram bin Milhan from behind with a spear and he fell. Whilst falling, he spontaneously uttered the following words:

فُزْتُ وَرَبِّ الْكَعْبَة اللهُ اَكْبَر

meaning, ‘God is great. The Lord of the Ka‘bah is my witness, I have attained my goal.’

“Thereafter, these mischievous people then surrounded the rest of the Companions and launched an attack on them. With regard to this incident, it is mentioned that the person who martyred Aamir bin Fuhairah^ra, who was the freed slave of Hazrat Abu Bakr^ra and was also alongside the Holy Prophet^sa during the migration, later became a Muslim. His reason for becoming Muslim was that he said when he martyred Aamir bin Fuhairah^ra, he immediately uttered the words:

فُزْتُ وَالله

that is ‘by God, I have attained my goal.’”

These incidents therefore illustrate the fact that death was a source of joy for the Companions instead of any kind of sorrow.” (Eik Ayat ki Pur Ma’arif Tafsir, Anwarul Ulum, Vol. 18, pp. 612-613)

Thus, these Companions were so fortunate, particularly Aamir bin Fuhairah^ra who also had the opportunity to serve Hazrat Abu Bakr^ra. He also had the opportunity to serve the Holy Prophet^sa and accompanied him during his migration. He would also provide provisions to the Holy Prophet^sa while he was in the cave of Thaur. In those days, the provision was goat milk, and it was Aamir bin Fuhairah^ra who was assigned with this task. For three days, without fail, he would take the goats there and would provide them its milk. He also had the honour of writing a letter for a pact of peace with Suraqa on the instruction of the Holy Prophet^sa. Then, as a result of the prayer he made, the Holy Prophet^sa also received the news of martyrdom even though he was far away.

He was an embodiment of loyalty who demonstrated his loyalty at every occasion. May God Almighty continue to go on elevating his status.

(Original Urdu sermon published in Al Fazl International, 1-7 February 2019, pp. 5-9. Translated by The Review of Religions)

A Champion of Islam – (Original Urdu)

Alhakam

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15th February 2019

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AMJ France Drafts Outline for 2019

France

Al Hakam

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8th February 2019

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Mansoor Ahmed Mubashir

France Correspondent

The 8^th national refresher course of Jamaat-e-Ahmadiyya France was held on 19 and 20 January 2019.

It was attended by all missionaries, members of national amila and local presidents with their amila members.

The programme started with the recitation of the Holy Quran after which the Amir of Jamaat-e-Ahmadiyya France delivered the opening speech.

There were four sessions in total, which covered the different committees, work achieved in 2018 and plans for 2019.

The event was successful and plans have been made for the upcoming year. We request prayers from the readers of Al Hakam for Jamaat-e-Ahmadiyya France to prosper in all fields.

21 Lessons for the 21st Century

Book Intro

Al Hakam

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8th February 2019

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Author: Yuval Noah Harari

Publishers: Spiegel & Grau, Jonathan Cape

Nauman A Hadi

It is a peculiar place we find ourselves in as we step into a future of unchartered territory. Though mankind has been quite confident that its technological, academic and social progress will anchor it, if ever the upheavals of the past were to revisit, and though Steven Pinker would have you believe that we have never witnessed a more peaceful and prosperous time than today, yet we don’t find ourselves as relaxed as we ought to be in a world that is largely free.

What are the concerning issues of our time? What are the current global trends in technology, politics and religion? And, most importantly, how do we resolve the challenges we face as we become accustomed to a rapidly changing world?

Yuval Noah Harari has now become a familiar name. The author of Sapiens and Homo Deus returns with a third international best seller as he explores 21 pressing issues related to how technology will interfere with our lives, how politics will change as a result and what role does God now play in the 21^st century?

He begins by exploring the changing socio-political landscape affected through technological change. This is interesting for a number of reasons; primarily because since the industrial revolution, never has mankind been at the threshold of such a massive change in the way it lives owed chiefly due to progress in technology.

Very true since the nature of our lives are being altered ever since technology has been playing an incredibly intimate role in them. When you couple this to the development of AI (artificial intelligence) it “confronts us with the biggest challenges humankind has ever encountered”. For instance, technology has already replaced a wide range of jobs and some believe that within a few decades, billions will become economically redundant.

A very important and pressing question naturally arises as to which system of government has the ability to successfully deal with such an upheaval? A drastic change in the nature of how we humans function in society will have far reaching implications since we live in a world where economic value is heavily attached to the standard of living.

Though we may have difficulty trying to pre-determine the full effects of technological change, something that is apparent now is the threat posed to the liberal ideology. Harari calls it a “disillusionment” to the liberal story which began after the global financial crisis of 2008.

“Resistance to immigration and to trade agreements is mounting”, he writes, pointing towards the election of Donald Trump and the rise of nationalism, and rightly so. Financial instability has played not just a role, but arguably the role in sparking into existence the pre-requisites of major conflicts.

It seems that liberal ideas are heavily rested on the foundations of Wall Street. But when the question of the Islamic financial system as a cure to the problems we face arises, he shrugs off this idea as “it is hard to see Greece or South Africa – not to mention Canada or South Korea – joining a global caliphate as the remedy to their problems.”

It is true that the so-called caliphate of the Middle East does not represent Islam in the slightest, but it is incorrect to suggest that Islam cannot be the saviour to a sinking financial system.

The fading of belief in the liberal story seems to have people scrambling for anything that will fill the vacuum with nationalism being a prime candidate. Harari also draws our attention to the disintegration of wider communities, he explains how “Western attempts to impose democracy and human rights on Muslim nations resulted in a violent Islamic backlash, and a wave of Muslim immigration coupled with Islamic terrorist attacks caused European voters to abandon multicultural dreams in favour of xenophobic local identities.”

If religion is to re-establish communities, according to Harari, it must cater and be able to successfully address three types of problems; technical problems (“how should farmers in arid countries deal with severe droughts caused by global warming”), policy problems and identity problems.

It is certainly true that a true faith would address the issues above (though it should address a lot more), but what is perhaps incorrect is the author’s belief that “traditional religions are irrelevant to technical and policy problems” for Islamic theology is filled with discussions on these topics, all deriving of the Holy Quran.

For example, matters of policy have been outlined in depth in the Holy Quran with guiding principles for all its off-shoots. We further see a practical example of this in the life of the Founder of Islam who brought into existence the Treaty of Medina 500 years before the Magna Carta.

Harari dedicates an entire section highlighting the issues with Islamic economics claiming that when Islamic leaders make economic or policy decisions they always look towards the West before turning towards the Holy Quran to find something similar. He concludes with the word, “Religion doesn’t really have much to contribute to the great policy debates of our time”.

So, the question naturally arises as to where, in today’s time, do we see Islamic policies, derivative of the Holy Quran, being practiced? The answer is not a country, but a community.

Founded in 1889, this community is an organised and structured community, which has every aspect of its administration governed by Islamic law. Its financial system rests entirely on the precepts of the Quranic verses, its system of community leadership is not based upon a Western-styled hierarchy, but resembles the way in which Hazrat Umar^ra established his government, with the Shura (consultative body) being an excellent example of it.

Harari perhaps has only heard of the pretend caliphate of the Middle East, but it is only in the the Ahmadiyya Muslim Jamaat that one can find a system of true Islamic law headed by a divinely appointed Khalifa. Proof of the success of such a claim can simply be attained upon reading the history of the Ahmadiyya Movement in Islam.

Though the Ahmadiyya Muslim Jamaat has no interest in worldly political gains and its aims are not to govern nations, but when political scenarios give rise to social issues, on the precepts of the state of Medina it adheres to the same Islamic principles and policies.

The chapter on God is also lacking a full understanding of the concept of Divinity. It is unfair to suggest that “we do not know the answers to these questions, and we give our ignorance the grand name of God”, for there are many that base their beliefs in direct experience with God.

One cannot help conclude that a staunch atheistic perspective has been given the garb of reality – as if we all agree to his statement: “We cannot say anything concrete about Him”. Harari’s narrative is more of an open attack against God as opposed to a discussion.

It is such matters that draw credibility away from his entire thesis because it is incredibly vital to judge the problems that we face in the 21^st century from an unbiased viewpoint – otherwise it just becomes an atheist’s version of the challenges we will face.

21 Lessons for the 21^st Century is, no doubt, a worthwhile read as it highlights the pressing matters that we will face in the years to come. The issues touched upon above are but a few of the numerous mentioned in the book.

Though the conclusions and solutions offered by the author may not sit well with everyone, they are certainly food for thought and add to the ever-growing voice of those who believe that mankind is at a crossroads with its step being swayed towards anarchy of a colossal size.

An Ironic World It Is – The Pope, Taliban and Facebook

Society

Al Hakam

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8th February 2019

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An Ironic World It Is – The Pope, Taliban and Facebook

A Eucharist in Arabia

It was interesting to see the Pope celebrate the Eucharist, along with around 100,000 Christian pilgrims in Abu Dhabi – an emirate of the birthplace of Islam.

This alone was enough of a surprise for the whole world as the Arabian Peninsula is commonly known as unwelcoming towards non-Islamic festivity, not to speak of the Pope being welcomed along with a six-digit attendance. The Crown Prince of Abu Dhabi, Muhammad bin Zayed, is reported to have stated that the Pope symbolises “peace, tolerance and promotion of brotherhood”.

Christian pilgrims had started to arrive almost a week before the Eucharist; their presence was felt on streets, in hotels and more so through the Christian doves of peace on placards – their wings with UAE flag colours. The celebration was held in a very hospitable atmosphere with state backing.

We see this (or like to see this) as a leap of the Arab world towards interfaith harmony, but, at the same time, it leaves us wondering whether it can be called a true spirit of religious tolerance. What still leaves us in the shadows of doubt is the fact that the Arab world prohibits a Muslim sect to set foot on their soil.

Ahmadis cannot even land on the Arabian soil with an Ahmadi identity. They are banned from travelling for Hajj, Umrah or to any places sacred to them and to the millions of Muslims.

If the Pope’s welcome in Abu Dhabi means that Arab states are now moving towards religious tolerance, then this is good news. If this is just another golden-handshake of some kind with the West (which Arabs are notorious for), then we are left to doubt that life will become any easier for Ahmadis who have spent more than a century longing for the soil that their holy master, Hazrat Muhammad Rasulullah^sa, once lived on and the air he breathed.

Since Ahmadis have no commercial ties to offer, it seems far from reality that they too would be welcomed in the status quo of the Arab world. We, Ahmadis, like to think positively, so hope survives any doubts.

US-Taliban Ceasefire

Last week, talks between the USA and Afghanistan were held in Qatar in an attempt to reach a ceasefire with the Taliban.

One of the American demands was rather ironic: Afghanistan to pledge that it would not become a haven for terrorism again.

Those with even a slight interest in international geo-politics will have thought only America itself should make the pledge that they are asking of Afghanistan. The parent bodies of the Taliban were sown and nurtured in Afghanistan by none other than the US. What they got to reap, along with the whole world, was taken as an unforeseen end-product. The same USA that rocked the cradle of terrorism in Afghanistan now demands Afghanistan never to give birth to such a thing again.

Another astonishing factor is that news outlets still seem to believe that American claims of having talks with the Taliban are true and still let this fairy tale make it to their headlines.

Does the media still believe that the Taliban is a group of people? Does America still think that they can deceive the world by saying that they are holding talks with a group called Taliban? What else will it take for them to realise that Taliban is neither a club, nor a group, nor a cult; what we now know as Taliban is a mindset.

Of all religious leaders in the world, Hazrat Mirza Masroor Ahmad, Khalifatul Masih V^aa is by far the only one to say this openly and clearly, that Taliban and ISIS are more of mindsets than membership clubs.

Huzoor^aa has reiterated this fact on many occasions that radicalisation is now a global phenomenon and needs to be tackled accordingly. One does not have to travel to Syria or Afghanistan to be radicalised; a Twitter account can be more than sufficient to get brainwashed and see the loss of innocent lives.

Is America still not going to pay heed? We dare not answer this scary question.

Happy Birthday Facebook

A social networking site was born on 4 February 2004. Like all newborns, it had everything it takes to be called innocent, lovely and harmless. And just as with all other newborns, no one knew what it was going to grow into.

On 4 February 2019, Facebook turned 15. While some celebrate the reunion of lost friends; an easy and no-cost pass-time; a platform to stay connected with the greater family and friends, irrespective of distance and time difference, there are others who mourn their once-upon-a-time happy lives lost to the anxiety, depression and insecurity caused by the cons of this 15-year-old site.

Researches have often surfaced showing Facebook pushing people into envying others and thinking of others as better off than them.

Since the modern world seems to ignore the good or bad effects before celebrating someone or something as revolutionary, Facebook is often credited for bringing about a “revolution” – a revolution that changed how we interact (so what if it cost us real-life interpersonal skills!); a revolution that brought everyone close by enabling us to share every moment of our day (so what if it cost us dignity and privacy!); a revolution that enabled us to become friends with people of our choosing (so what if there was someone totally different behind the innocent profile picture of the account robbing us of privacy, dignity, modesty and cheating us to do what we would never do in a normal, real-life situation!).

We believe that everything in this world has a flip side, but at the same time we believe that both sides have to be of the same size. Can you imagine a coin with two sides of different sizes? But then again, you never know; we do live in a bizarre world, don’t we?

100 Years Ago… – A Week in Qadian

100 Years Ago...

Al Hakam

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8th February 2019

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Al Hakam, 14 February 1919

Hazrat Khalifatul Masih [II^ra] went to Lahore for a few days to seek medical assistance.

On behalf of Hazrat Khalifatul Masih, Maulvi Sher Ali Sahib, Nazir-e-Ala (Chief Administrator) has published an announcement in which the dates of Jalsa Salana have been determined as 15, 16 and 17 March 1919 – Saturday, Sunday and Monday respectively. [Due to reasons already mentioned in a previous issue of Al Hakam, the 1918 Jalsa Salana was not held in December and was postponed for a few months.]

Members of the Jamaat will indeed make efforts to increase the grandeur of Jalsa Salana.

Hazrat Khalifatul Masihdelivered a short address after the Asr prayer, prior to leaving Qadian. The outline of that address in simple words is that the Holy Prophet^sa used to appoint amirs(interim heads) in his absence when he would leave for journeys.

“At times, very simple looking companions were appointed amirs over the likes of Hazrat Abu Bakr^raand Hazrat Umar^ra. Similarly, I [Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih II^ra] have appointed amirs before departing on previous journeys and have appointed a different amir in the following journey. The previous amir was not changed because of his ignorance or any weakness, but in fact, it was done so to increase the spirit of obedience in the Jamaat.

“Once, I appointed Khalifa Rashiduddin Sahib as amir whilst on a journey, and on other occasions I appointed Maulvi Sher Ali Sahib or Maulvi Sarwar Shah Sahib as amirs. Likewise, as I am leaving for Lahore to seek medical assistance, in my absence, I appoint Qazi Syed Amir Hussein Sahib as the amir of Qadian.

“During my absence every task will be performed as usual. For instance, if a task is performed under the supervision of Sadr Anjuman Ahmadiyya, it will be carried out by their officers, and if a matter falls under the jurisdiction of Umur-e-Ama [Department of General Affairs], it will be carried out by the director of General Affairs.

“Similarly other departmental heads shall perform their duties as usual. As for the Jamaat in Qadian, if there is an urgent matter that has to be dealt with immediately, Qazi Syed Amir Hussein Sahib’s instructions must be followed, provided he gives specific instructions regarding that matter. Whereas if he hands that matter over to somebody else, then that is his responsibility.

“Certain people expect from the amir to do the work of a Khalifa. However, there is a difference between a Khalifa and an amir. The Holy Prophet^sa would even appoint an amir between two people departing on a journey. The authority of Qadian’s amir is similar to the amir appointed for Sialkot, as he would only be the amir of that local Jamaat. Similar is the case of Qadian’s amir, but as Qadian is the Markaz as well, there is a preference, in that if an urgent requirement is made from external Jamaats, it is managed by the Markaz. This preference is due to the Markaz, otherwise the amir is not the Khalifa.

“Certain people are of the view that freedom is compromised due to the appointment of an amir. I believe that freedom is granted with the appointment of an amir. Where do you find that freedom that has been granted in England, France and America? In Germany, where every person is attempting to destroy the other person, do you see freedom? Freedom is with an amir. A person is free to practice their rights under the guardianship of the government and the law, thus the amir does not end that freedom, in fact, freedom is with an amir.

“I repeat the announcement in the end that Qazi Syed Amir Hussein Sahib shall be the Amir of Qadian’s Jamaat in my absence while I travel.”

On the instructions of Hazrat Sahib, the editor of Al Hakam went to Jammu, then to Batala, and after returning to Qadian, he has travelled to Hoshiarpur. This newspaper is being published in his absence.

The committee responsible for Jalsa management has started to perform its duty.

(Translated by Al Hakam)

French Khuddam Amila Meets Huzoor a.a.

From The Markaz

Al Hakam

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8th February 2019

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On 3 February 2019, 26 qaideen and members of the amila of Majlis Khuddam-ul-Ahmadiyya France visited the Markaz to seek guidance from Hazrat Amirul Momineen, Khalifatul Masih V^aa.

Huzoor^aa commenced the mulaqat with silent prayer, after which Khuddam introduced themselves and their respective offices and roles.

Hazrat Amirul Momineen^aa asked each Khadim regarding their work and guided them on how they could improve and play a more active role.

One Khadim, who is qaid of a Majlis near Paris, originally from Mauritius, expressed his happiness upon seeing Huzoor^aa and requested for prayers. He asked how he could make sure that he served the Jamaat in the best possible manner.

Huzoor^aa stated, “You should set a good example with regard to the congregational prayers, your morals, the way you dress and the way you talk. In all aspects, you should be a role model for the Khuddam. This is how you can best serve the Jamaat.”

Whilst talking with the qaideen, Huzoor^aa enquired from them how many Khuddam were in their respective locations and what events and activities were held.

Our Al Hakam reporters got in touch with Chaudhry Jamil ur Rehman Sahib, Sadr Majlis Khuddam-ul-Ahmadiyya France, and asked him regarding the mulaqat.

“By the grace and blessings of Allah, we were able to meet with Hazrat Khalifatul Masih V^aa to receive guidance for our respective duties. The main aim of this mulaqat was to seek guidance and also motivate our Khuddam.”

Majlis Khuddam-ul-Ahmadiyya was established by Hazrat Khalifatul Masih II^ra in 1938. The main aim and purpose for this organisation was to inculcate within the youth the true essence of sacrifice and commitment to one’s faith, country and nation. Since then, the Majlis has branched out and is now established in most countries of the world.

This is no easy task – the reformation of a nation.

Readers of Al Hakam are requested to continue to pray for Hazrat Amirul Momineen^aa that he may always have an army of helpers at hand devoted to protecting the flag of Islam Ahmadiyyat, so that the flag may continue to be a source of light for the world.

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