Hasten Towards God

In His Own Words

Al Hakam

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10th August 2018

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Our God possesses countless wonders, but they are visible only to those who become His out of sincerity and loyalty. He does not disclose His wonders to those who do not believe in His Power and who are not sincere and loyal to Him. How unfortunate is the man, who even now, is unaware that there is a God who has power over all things. Our paradise lies in our God. Our highest delight is in our God for we have seen Him and found every beauty in Him. This wealth is worth procuring though one might have to lay down one’s life to procure it. This ruby is worth purchasing though one may have to lose oneself to acquire it. O ye, who are deprived! Hasten to this fountain as it will satiate you. It is this fountain of life that will save you. What am I to do? How shall I impress the hearts with this good news? What sort of a drum am I to beat in the streets in order to make the announcement that this is your God, so that people might hear? What remedy shall I apply to the ears of the people so that they should listen?

(Hazrat Mirza Ghulam Ahmad^as, Noah’s Ark, pp. 36-37)

10-16 August

This Week in History

Al Hakam

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10th August 2018

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10 August 1897: The Promised Messiah^as was in Batala for a court hearing at the court of Lt Col Montagu William Douglas CSI, CIE. Huzoor^as reached the courtroom around 8 o’clock. In the aftermath of humiliation in the field of argument and logic during Jang-e-Muqaddas, this abrupt accusation of attempted murder against the Promised Messiah^as by missionary Henry Martyn Clarke gained sensation and hype in the press.

12 August 1901: The district judge delivered a judgment in favour of the Promised Messiah^as in the famous lawsuit of the wall erected in Qadian by his cousins. The judge ordered the defendants to pay costs and damages to the plaintiff. Hazrat Musleh Maud, Mirza Bashiruddin Mahmud Ahmad^ra gives more details: “(In the case relating to the wall) the court had awarded us costs against our uncles, the defendants… When the time of the execution of the decree approached, the Promised Messiah^as was in Gurdaspur. One evening, near Isha time, it was conveyed to him in a dream or by revelation that this was a heavy burden upon the defendants and that they [the defendant relatives] were being put to great trouble by it.” The Promised Messiah^as said, “I will not be able to sleep during the night [because of this].” Hence, Huzoor^as directed that someone should be dispatched immediately to tell them that he had remitted the costs.

13 August 1887: The Promised Messiah^as performed the aqiqa (thanksgiving celebration and sacrifice at the birth of a child) of his newborn son Bashir Awwal (the first Bashir) on this day.

14 August 1903: A Christian of Bannu by the name of Gul Muhammad came to Qadian and indulged in irreverent argumentation and discussions before returning with the same attitude. After he had left, the Promised Messiah^as saw in a dream that Gul Muhammad was applying collyrium to his eyes. The Promised Messiah^as said that this was an indication that he would be guided aright. Several years later, it was heard that he had reverted to Islam. In this regard Hazrat Mufti Muhammad Sadiq^ra added that he had received a postcard from the widow of the well-known Dr Pennell of Bannu in which she stated that Gul Muhammad had left Christianity and had reverted to his original faith.

14 August 1907: On this day, the Promised Messiah^as received an Urdu revelation: “Today the Holy Prophet, on whom be the peace and blessings of Allah, came to our house. Along came honour and security.”

14 August 1931: On the call of Hazrat Musleh Maud^ra,“Kashmir Day” was observed in the Indian subcontinent. The series of sincere and concrete efforts for the Kashmir cause by the Ahmadiyya Jamaat, under the guidance of its auspicious leadership, can never be omitted from the true historian’s work.

14 August 1947: The partition of the Indian subcontinent was announced by the British Raj with effect of the birth of two countries – Pakistan and India.

15 August 1898: The enemies of the Promised Messiah^as were always thinking of new ways and means of vexing and injuring him. Once, they reported against him by wrongfully suggesting that he was not paying income tax to the government, in spite of the fact that he was liable to be assessed for it. While investigating this income tax case, Munshi Tajuddin Sahib Tehsildar, Pargana Batala, District Gurdaspur visited Qadian on this day. He recorded the account of the Promised Messiah^as and some locals too. Later, the Promised Messiah^as summed up this legal battle as a fresh sign.

16 August 1946: Hazrat Musleh Maud^ra raised the issue of independence of Indonesia in his Friday Sermon. The Muslims of this island’s state were living under Dutch mandate for centuries. Huzoor^ra emphasised their right of free will and asked others to support this noble cause. In a Divine prophecy, Al-Musleh al-Maud was mentioned as the one who would cause nations to come out of captivity.

Over 38,000 Attend Jalsa

From The Markaz

Al Hakam

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10th August 2018

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A total of 38,510 attendees from 115 countries attended
An atmosphere of fervent prayers, remembrance of Allah, gratitude, brotherhood and faith inspiring scenes
Highly educational, morally uplifting and spiritually enhancing speeches by scholars, in both English and Urdu
New missions established in East Timor and Georgia
Ahmadiyya Muslim community now established in 212 countries

Nizamat Reporting

Office Jalsa Gah

Jalsa Salana UK is considered the Central Jalsa for the Ahmadiyya Muslim Jamaat, which is now established in 212 countries worldwide. This is mainly because Hazrat Khalifatul Masih V (may Allah be his Helper) resides here. This event in 2018 commenced with countless blessings as usual in Hadiqatul Mahdi, Hampshire on 3, 4 and 5 August.

The whole operation of Jalsa Salana takes four weeks from transformation of a farm land into a temporary city of Jalsa Salana and back to its original form. The preparatory work by the Jalsa workers was inspected, and then formally inaugurated by Hazrat Mirza Masroor Ahmad, Khalifatul Masih V^aa on Sunday 29 July, the week before Jalsa Salana. There are over ten thousand devout volunteers who come from all spheres of life and of all age-groups who work selflessly to make this major event successful.

In his address to the workers of Jalsa Salana UK 2018, Huzoor-e-Anwar^aa stated that by the grace of Allah, as every year we had the opportunity to host the Jalsa and although workers were well-prepared in terms of organising it, we should still always look to improve at every given opportunity. Huzoor^aa spoke about issues that were faced in car parking and registration departments and encouraged workers to be polite and helpful amid possible challenges. Similarly, Huzoor^aa also said that the food serving team should also try to always show the best example.

Huzoor^aa stated the importance of always having a smile on our faces regardless of how people behaved; how workers should focus on prayers and pray for the constant improvement and smooth running of the Jalsa.

Huzoor^aa said, “We should always remind ourselves that the Jalsa is successful not because of our own efforts but because of Allah’s grace and mercy.” In addition to this, he stated the importance of paying observance to the five daily prayers. Furthermore, Huzoor^aa advised guests and workers not to come to the Fazl Mosque in London, blocking neighbours’ entrances by parking outside them and stressed the importance of neighbours’ rights in Islam, and how embarrassing it becomes when they complain. Huzoor^aa concluded his address and led everyone in silent prayer. After the prayers, Huzoor^aa went on to inspect some more departments and then returned to have dinner with the workers of Jalsa Salana. Huzoor^aa then travelled back to London.

Jalsa Salana UK is mainly organised by a number of offices, including office of Rabta (Liaison), Health and Safety, Muaiana (Inspection), Jalsa Salana, Jalsa Gah, Khidmat-e-Khalq and Nazima-e-Ala Lajna Imaillah (for ladies) etc. all of whom work under the direct supervision of Hazrat Amirul Momineen^aa. Huzoor^aa very kindly approved the names, Rafiq Ahmad Hayat Sahib (Ameer Jamaat UK) as Afsar Rabta (Liaison), Mohammed Nasser Khan Sahib as Afsar Jalsa Salana, Maulana Ataul Mujeeb Rashed Sahib as Afsar Jalsa Gah, Sahibzada Mirza Waqas Ahmad Sahib as Afsar Khidmat-e-Khalq and Dr Fariha Khan as Nazima-e-Ala Lajna for the Jalsa Salana UK of 2018.

Inauguration of Jalsa Salana UK 2018 duties | *AMA UK*

The office of Jalsa Salana consisted of 111 departments, Khidmat-e-Khalq had 53 departments while Jalsa Gah had 45 departments and Lajna had 107 departments, making a total of 316 operational departments this year.

These departments have been developed over the years to perform their duties on every single aspect pertaining to Jalsa Salana. These ranged from the setup of Jalsa Gah, for instance, stage design, stage building; the educational aspect of Jalsa Salana, for instance, getting approval of speeches and speakers from Hazrat Amirul Momineen^aa, preparation of Jalsa programme, arrangement of tilawats and nazms, translation of Jalsa content into several languages, audio and video aid, photography, book stall; catering for the comfort of Jalsa attendees, for instance, laying carpets in Jalsa Gah, water supply, air conditioning, discipline, issuing passes; and reporting and publicity of Jalsa, for example, press & publicity, reporting, erection of marquees and temporary offices in marques as well as porta cabins, arranging for the accommodation of guests arriving from over a hundred countries of the world, catering for the food and health and safety measures and transportation of guests to and from the Jalsa Gah, security of the Jalsa site as well as attendees, traffic management, parking and much more. Some departments also liaise with concerned departments who take care of new converts or external guests as well as Khaima-tul-Arab, guest marquees, Voice of Islam Radio, etc.

Huzoor a.a. launching true-islam.uk and rationalreligion.co.uk | *AMA UK*

Friday 3August – Day 1

Huzoor^aa delivered the Friday Sermon on 3 August at the Jalsa site. It was broadcast live on MTA international and translated in various languages.

Hazrat Khalifatul Masih^aa said that people should take full advantage of the three days. Guests and workers both should be understanding to one another. Workers should try to improve their standards while guests should try to forgive any shortcomings. But, Huzoor^aa said, it was important that both worked towards improving Jalsa overall by helping each other. Huzoor^aa said that the workers have to make sacrifices and also control their emotions.

Huzoor^aa mentioned the beautiful example of the Holy Prophet Muhammad, peace and blessings of Allah be on him, and how he would not mind when people would stay at his place for long periods after meals, and although he had so much to do, the Prophet^sa never told them to leave. Only Allah told the believers that they should be mindful about it. Huzoor^aa then also talked of how God had stated the importance of using polite words towards people, and that therefore this should be our example. Huzoor^aa also stressed the importance of the quality of food and that it should be of a high standard. Huzoor^aa said that people should not waste their time during the Jalsa days, rather they should occupy themselves in prayers. Huzoor^aa also said that because of the dry conditions, the risk of fire was high and so everyone should take care not to smoke in the area. Concerning this, he continued by saying that if they absolutely needed to, then they should go outside the site to do so, but also stated that it should be clear that he was not giving permission to smoke, rather he thought it was a displeasing habit and encouraged those who smoked to try to shun it, thereby using Huzoor’s^aa words as an opportunity to do so.

Huzoor^aa then encouraged members to visit exhibitions such as, the Review of Religions, Al Qalam project, Ahmadiyya ARC etc. Finally, Huzoor^aa reminded people to pray for the success of the Jalsa.

After the Friday prayers, Huzoor officially launched www.true-islam.uk and www.rationalreligion.co.uk.

Following a break of a few hours, Hazrat Khalifatul Masih^aa officially inaugurated this year’s Jalsa Salana with the hoisting of Liwa-e-Ahmadiyyat followed by a prayer. Huzoor^aa then presided the inaugural session of Jalsa Salana. Followed by the recitation of the Holy Quran with Urdu translation by Feroz Alam Sahib, who recited Surah Al-Baqarah, verses 285-287, an Urdu poem was sung by Ismatullah Sahib and a Persian poem with Urdu translation by Syed Ashiq Hussein Sahib. After that, Hazrat Amirul Momineen^aa graciously delivered his opening address.

In his inaugural address, Huzoor^aa spoke about the importance of prayers saying that Hazrat Mirza Ghulam Ahmad, the Promised Messiah, peace be upon him, said on one occasion that we entirely depend on prayer and it is through this that a true believer can attain victory and success in any situation. The Promised Messiah^as used to admonish Jamaat members that prayer is the one thing we must always keep in mind when going about our lives. Allah states in the Quran that the one who is desperate, their prayers are answered. This sort of prayer is heard by Allah and is needed to achieve His mercy and blessings. The Promised Messiah^as also states that our God is not in need of anything; rather, we need Him.

Huzoor^aa said that Jalsa should mean a pious and good change in us, and every adult – young and old – should spend their time remembering Allah and by invoking blessings and salutations upon the Holy Prophet Muhammad^sa more than ever before, especially now because of the foul language which is being used against the Holy Prophet^saby some unfortunate people.

Hazrat Khalifatul Masih^aa mentioned some of the prayers an Ahmadi should persevere to recite as much as possible and in addition made their meanings clear to the Jamaat that they might have a better understanding of them while supplicating to Allah.

The prayers included the following:

Durood – salutations – on the Holy Prophet of Islam^sa,

اَللّٰهُمَّ صَلِّ عَلٰي مُحَمَّدٍ وَ عَلٰي اٰلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلٰي اِبْرَاهِيْمَ وَعَلٰي اٰلِ اِبْرَاهِيْمَ اِنَّكَ حَمِيْدٌ مَّجِيْدٌ۔

اَللّٰهُمَّ بَارِكْ عَلٰي مُحَمَّدٍ وَ عَلٰي اٰلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلٰي اِبْرَاهِيْمَ وَعَلٰي اٰلِ اِبْرَاهِيْمَ اِنَّكَ حَمِيْدٌ مَّجِيْدٌ۔

رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِنْ لَّدُنْكَ رَحْمَةً ۚ إِنَّكَ أَنْتَ الْوَهَّابُ۔

“Our Lord, let not our hearts become perverse after Thou hast provided for us guidance, and bestow on us mercy from thyself; surely Thou art the Great Bestower.” (Surah Aal-e-Imran: V.9)

رَبَّنَا اغْفِرْ لَنَا ذُنُوبَنَا وَإِسْرَافَنَا فِي أَمْرِنَا وَثَبِّتْ أَقْدَامَنَا وَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ۔

“Our Lord, forgive our sins and our excesses in our conduct, and make firm our steps and help us against the disbelieving people.” (Surah Aal-e-Imran: V.148)

رَبَّنَا ظَلَمْنَا أَنْفُسَنَا وَإِنْ لَّمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ۔

“Our Lord, we have wronged our souls and if thou forgive us not and have not mercy on us, we shall surely be of the losers.” (Surah Al-A‘raf: V.24)

رَبَّنَا اٰتِنَا فِي الدُّنْيَا حَسَنَةً وَّفِي الْاٰخِرَةِ حَسَنَةً وَّقِنَا عَذَابَ النَّارِ۔

“Our Lord, grant us good in this world as well as good in the world to come, and save us from the torment of the fire.” (Surah Al-Baqarah: V.202)

A prayer of the Holy Prophet^sa:

اَللّٰهُمَّ إِنَّا نَجْعَلُكَ فِي نُحُورِهِمْ وَنَعُوذُ بِكَ مِنْ شُرُوْرِهِمْ۔

“O Allah, we bring You in front of these people and ask Your protection from them.”

And a prayer of the Promised Messiah^as:

رَبِّ كُلُّ شَيْئٍ خَادِمُكَ رَبِّ فَاحْفَظْنِيْ وَانْصُرْنِيْ وَارْحَمْنِيْ۔

“O my Lord, everything lies in your servitude. So, O my Lord, protect me and help me and have mercy on me.”

Hazrat Khalifatul Masih^aa led everyone in silent prayer towards the end of his address and departed the main marque at 6:15pm. And with this, the proceedings of the first day of Jalsa Salana formally came to the end.

Saturday 4 August – Day 2

The day began as a usual day with congregational Tahajjud prayer, followed by Fajr prayer and dars.

The second session began at 10am when Afsar Jalsa Gah, Ataul Mujeeb Rashed Sahib invited Mirza Muhammad-ud-Din Naz Sahib (President Sadr Anjuman Ahmadiyyah, Pakistan) to preside the session as graciously approved by Hazrat Khalifatul Masih^aa. The session formally began with recitation of the Holy Quran, followed by an Urdu poem.

There were three speeches scheduled in this session. Firstly, The Holy Prophet’s^sa Patience and Steadfastness in English by Mr Bilal Atkinson (Regional Amir, North East UK); The Role of Parents in the Pious Upbringing of Children in Urdu by Raja Munir Ahmad Khan Sahib (Principal Jamia Ahmadiyya Junior Section, Rabwah); and Spiritual Revolution Created by the Holy Quran in English by Dr Sir Iftikhar Ahmad Ayaz (Chairman Human Rights Committee UK).

On the second day of Jalsa, ladies hold their own parallel Jalsa session in which speeches are delivered. This year there were three speeches: Khilafat, a Source of Blessings for Human Kind in English by Mrs Rubina Nasir; Qualities of Believing Women and How to Achieve Them in the Morden Age in Urdu by Mrs Saiha Maaz; and When Did I Know Ahmadiyyat Was The True Path in English by Mrs Christine Atkinson.

After the speeches, Hazrat Khalifatul Masih V^aa arrived at the ladies’ Jalsa Gah. The session began with Tilawat and its translation by Qurratul Ain Tahir Sahiba followed by an Urdu poem by Lubna Waheed Ahmad Sahiba. Huzoor^aa then distributed prizes to the 95 highest female performers in higher education before delivering his address to Ahmadi ladies all over the world.

Huzoor^aa said that the Promised Messiah^as came to teach us to free ourselves from worldly desires, especially those which can be harmful to us. Every mother should pray that God may enable them to bring up their children in such a way that they give precedence to faith over the world. The Promised Messiah^as, elucidating on his condition, stated that there was no prayer in which he did not pray for his wife, friends and children. If parents are not setting a virtuous example, their children too will lack a sense of righteousness and virtue. Parents should progress in prayer every passing day and tell their children about all of its benefits also.

Huzoor^aa said that fathers should observe that children are especially in need of their example, especially at the young age of ten. If we were to give precedence to the world over faith, it would cost us dearly, unless we were to give precedence to our faith. The environment in our homes should be such that our children see us as role models. For the upbringing of children, it is essential that there is a special environment created for this purpose. To safeguard our children’s faith, there is a need of awareness about the environment they are exposed to from the whole of society.

Upon seeing our children committing a mistake in public, we should make them aware of their mistake in privacy. Mothers should raise their children to have the highest standards possible in all aspects, such as serving the world and having spiritual knowledge. Parents should avoid speaking ill of the Jamaat and instil a strong connection to the Jamaat in their children. It is God’s command to safeguard our chastity from the wider society.

The address by Hazrat Khalifatul Masih^aa finished on congregational silent prayer, as is customary.

A number of groups then presented taraney [choral poems] in a number of languages in which they invoked blessings on the Holy Prophet Muhammad^sa, prayed for their beloved Imam and expressed their loyalty with the Jamaat.

This was followed by Zuhr and Asr prayers in the mens’ marquee, after which lunch was served.

Before the third session formerly commenced, eminent speakers were given a chance to speak to the Jalsa audience and express their sentiments about Jamaaat-e-Ahmadiyya. Rafiq Ahmad Hayat Sahib, Ameer Jamaat Ahmadiyya UK, presided over this session. Among the speakers were Cllr Mike Parsons (Guildford Borough Council), Cllr Mary Curtin (Merton Borough Council), Mr Max FineDay (Co-Executive Director Canadian Roots Exchange), Cllr Derek Gardner (Mayor of Alton), Mr Muhammad Asghar (Member of Welsh Conservative Party), Cllr Anthony Williams (Chairman East Hampshire District Council), His Royal Highness, Apollo Sansakabuamblia Kamuswaga (King of Kooki Kingdom Uganda), Prof Ahmad Shaheed (UNO Human Rights Council), Rev Johnnie Moore (Commissioner on the UN Commission on International Religious Freedom), Sara Khan (Lead commissioner for UK Government Commission on Counter Terrorism), Hon Stephen Hammond (MP for Wimbledon, member APPG Ahmadiyya Muslim Community), Mr Mohamed Haji-Kella (Deputy Minister of Social Welfare Sierra Leone) who read out the message from the President of Sierra Leone, His Excellency Julius Maada Bio, Hon Ebrima Sillah (Minister of Information and Communication Infrastructure, The Gambia) who was fortunate enough to have spoken in the holy presence of Hazrat Mirza Masroor Ahmad, Khalifatul Masih V^aa.

Thereafter Hazrat Khalifatul Masih was presented by Chief Lee Crowchild, the elected chief of Tsuut’ina Nation in Canada, a blanket that is considered sacred. And with this the presentation concluded.

Subsequently, the third session began with Tilawat and Urdu translation by Abdul Momin Tahir Sahib (Surat Al-Fath, V.29-30) and Nazm by Nasir Ali Usman Sahib, after which Huzoor^aa addressed the Jalsa gathering as well as Ahmadis all over the world presenting only a glimpse of the progress of the Ahmadiyya Jamaat during 2017-18. After the speech, the third session concluded, and with that, the proceedings of the second day of Jalsa Salana came to a close.

Hazrat Khalifatul Masih^aa mentioned in this speech that according to custom, the speech would detail the blessings of Allah through a brief report on the previous year.

Huzoor said that there were now 212 countries where Ahmadiyyat had been established. Two new countries had entered the fold of Islam Ahmadiyyat in the past year – East Timor (south-east of Indonesia) and Georgia. Huzoor^aa also added that Nizam-e-Jamaat had now been established in 899 new places for the first time, while the Jamaat was founded in 1173 new places. The previous years saw 411 new mosques acquired with 180 new mission houses established. Now in 127 countries worldwide, the total number of established mission houses were 2826.

Huzoor^aa added that over sixty thousand Waqar-e-Amal (voluntary labour-work for the service of the community) sessions had been carried out, saving around three million dollars.

This year, Huzoor^aa said, the revised version of the Swedish translation of the Holy Quran was published. A number of books of the Promised Messiah^as have been translated into a number of languages including Arabic, English, French, Russian, Swahili, Bangla as well as local Indian languages. The Raqeem Press which has been established in 9 African countries has printed around 9.3 million copies of books, magazines and newspapers. Over 8 million books have been sent to countries through Additional Wakalat-e-Ishaat Tarseel. Over 1.2 billion pieces of literature were distributed for free to convey the original message of Islam.

Aside from this, reports from a number of desks working in the Centre (UK) were presented. Moreover, Ahmadiyya ARC, the Review of Religions, Al Hakam, Makhzan-e-Tasaweer (Ahmadiyya Photo Gallery), Press & Media Office, MTA International, MTA Africa, MTA 3 (Al-Arabiyya), Ahmadiyya Radio Stations were commended for their services to the Jamaat.

Similarly, IAAAE and Humanity First were appreciated for their selfless service of humanity.

Huzoor^aa said that during the past year, over 647,000 people belonging to around 300 nations joined the Ahmadiyya Muslim Jamaat – the true Islam. These people are from 129 different countries of the world.

With this report Hazrat Khalifatul Masih^aa concluded his address and called the day’s proceedings off with “Assalamo Alaikum wa Rahmatullah” and departed the Jalsa Gah for his office.

There is no doubt that the centre and axis of Jalsa Salana is the holy personage of Khalifatul Masih. Indeed, he is the busiest person during these days among Jamaat members from around the globe as well as among eminent personalities who come to attend the Jalsa from several countries, who want to have even the briefest meeting with Huzoor^aa. From a few weeks prior to the days, to a few weeks after, Huzoor^aa graces thousands of Ahmadis and external guests by allowing them to have the opportunity of meeting him personally. People who get this opportunity, indeed, take blessings and memories of a lifetime with them.

On the evening of the second day, a dinner was organised in the honour of distinguished guests who had come to attend the Jalsa Salana from all over the world. Hazrat Khalifatul Masih^aa graced the occasion, sparing time out of his busy schedule.

Sunday 30 July – Day 3

The third day of Jalsa began with the fourth session commencing exactly at 10am. This session was presided over by Baba F Trawally Sahib (Amir Jamaat Ahmadiyya The Gambia). The session began with recitation of the Holy Quran followed by an Urdu poem.

There were four speeches scheduled for this session: The Kind Treatment of the Promised Messiah^as Towards His Opponents, in English by Dr Zahid Ahmad Khan Sahib; Establishment of Global Unity Through Khilafat, in Urdu by Ataul Mujeeb Rashed Sahib (Missionary In-charge UK); Existence of God in the Context of Acceptance of Prayers, in Urdu by Mubashar Ahmad Kahlon Sahib (Mufti-e-Silsila Ahmadiyya; Ahmadiyyat – A Fortress of Peace in English by Rafiq Ahmad Hayat Sahib (Amir Jamaat Ahmadiyya UK).

After the session, preparations were made for the international Bai‘at ceremony.

With the arrival of Hazrat Amirul Momineen^aa in the main marquee, the faith-inspiring ceremony took place.

Before the Bai‘at, Huzoor^aa announced that by the grace of Allah, during the past year, 647,000 people from 129 countries had joined the fold of Ahmadiyyat. The Bai‘at was followed by Zuhr and Asr prayers.

After the prayers, there was a short lunch break.

Before the final session started, some distinguished guests made short speeches in which they expressed their views about the Ahmadiyya Muslim Jamaat. The guests included Cllr Steve Masterson (Mayor of Rushmoor), Cllr Bernadette Khan (Mayor of Croydon), Prof Dr Muhammad Saleh Tajuddin, (Lecture in Alauddin Islamic State University, Indonesia), Mr Bernard Joseph Wagner (Mayor of the City of Belize), Ameer- Ud -Din Muhammad (Mayor of Comoros Island), Cllr Thayalan (Mayor of Kingston), Dr Rami Ranger (CBE), Armah Zolu Jallah (Member of that Senate of Liberia), Stephen Lecce (Member of provincial Parliament, Peace Village Canada), Hon Paul Scully (MP for Sutton and Cheam & Vice Chair of APPG Ahmadiyya Muslim Community) and Hon Sir Edward Jonathan Davey (MP for Kingston and Surbiton).

After the speeches by eminent guests, the final session commences. The session formally started with the recitation of the Holy Quran by Rashid bin Khattab Sahib, followed by the Urdu translation, Arabic Qaseedah of the Promised Messiah^as, its Urdu translation and an Urdu poem.

Thereafter, Amir Sahib UK announced the Ahmadiyya Muslim Peace Prize for 2018, for Dr Fred Mednick, founder of Teachers Without Borders.

Hazrat Khalifatul Masih^aa then distributed prizes to 99 of the highest performing male students in different educational fields. The final address of the Jalsa by Hazrat Mirza Masroor Ahmad^aa followed.

After reciting tashahud, ta‘awuz and Surah Al-Fatihah, Hazrat Amirul Momineen^aa recited verse 91 of Surah Al-Nahl:

إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيْتَاءِ ذِي الْقُرْبَى وَيَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ وَالْبَغْيِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُوْنَ۔

“Verily, Allah enjoins justice, and the doing of good to others, and giving like kindred; and forbids indecency and manifest evil and transgression. He admonishes you that you may take heed.”

Huzoor^aa then gave an extended talk about key commandments given in this verse, quoting references from the Holy Quran, traditions of the Holy Prophet^sa and sayings of the Promised Messiah^as. Huzoor^aa urged the Muslims to act upon the good virtues mentioned in this verse, and explaining the details of forbidden acts of the verse, Huzoor^aa urged them to steer clear of them in order to become better human beings and better Muslims.

Towards the end of his speech, Huzoor^aa prayed for the people who attended Jalsa Salana, coming from all corners of the world. With dua – prayer – he brought a close to a successful Jalsa Salana 2018.

After the dua, a number of groups from young children to Ansarullah (members of community over 40 years of age) sang taraney [choral poems] to Huzoor^aa expressing their love and loyalty for the Holy Prophet^sa of Islam, for Khilafat as well as praying for Huzoor’s long and healthy life and safety.

This year, by the sheer grace of Allah the Almighty, 38,510 people attended the Jalsa Salana from 115 countries worldwide.

A number of dignitaries from countries around the globe attended the event including mayors, members of parliament, serving and former ministers of state, senators in service, delegates and representatives of heads of states including Liberia and Haiti, and other prominent members of political and civil circles as well as academia. Some prominent politicians conveyed their sentiments through messages including the Prime Minister of the UK and the Leader of Liberal Democratic Party in the UK.

Miscellaneous Departments’ Representation

During the Jalsa, there were a number of special marquees put up for different purposes, some of which were exhibitions while others were for public awareness.

A marquee was set up for the non-Ahmadi guests visiting Jalsa Salana. They were well looked after there and provided information and answers to any questions they might have had about Jamaat-e-Ahmadiyya. There was one question and answer session as well. There were also various exhibitions worth experiencing this year.

Ahmadiyya ARC & Al Hakam:

Ahmadiyya Archives and Research Centre had arranged a unique exhibition presenting sacred artefacts belonging to the Holy Founder of the Ahmadiyya Muslim Jamaat, Hazrat Mirza Ghulam Ahmad^as including a table and a wall clock from the property in Lahore where he passed away.

Ahmadiyya ARC exposition at Jalsa UK 2018 | *AMA UK*

The weekly Al Hakam had arranged a unique exhibition as well. People could enjoy different issues of the paper on tablets and could buy its Jalsa Salana Special issue there. Alongside this was a Writers’ Corner for Ahmadis around the world to leave details with the Al Hakam team so that they may contribute to the newspaper in future.

Arab Marquee:

A marquee was set up for Arab guests at Jalsa Salana to allow them to mingle with other Arabs, and access translation of the events with ease. They had their own session as usual.

The Shroud of Turin Conference:

Visiting world-renowned researchers of the Turin Shroud also held an exhibition as well as a conference on their discoveries at the Jalsa.

Al-Qalam:

Al-Qalam is the project where a number of people are given the opportunity to write a verse from the Holy Quran in Arabic in their own handwriting. This year, as the project comes to a close, the project managers displayed Surah Al-Fatihah, the opening chapter of the Holy Quran, written by Hazrat Khalifatul Masih V^aa.

IAAAE:

The community’s engineers and architects had an exhibition placed in the Jalsa site to demonstrate the projects they had completed and their work.

PAAMA:

The meeting for the Pan-African Ahmadiyya Association happened on the second day of Jalsa.

Bangla Community:

Members of the Bangla community met on the third day where a meeting was held for the benefit of everyone present.

Other Marquees:

Apart from the aforementioned marquees, there were a few others which operated, especially after or between the sessions of Jalsa Salana like Makhzan-e-Tasaweer, the book stall, audio-video library, Reserve 1 and Reserve 2.

Safeer Ahmad Zartasht and Fuad Alam, Department of Reporting, Jalsa Gah, Jalsa Salana UK 2018

Men of Excellence

Friday Sermon

Al Hakam

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3rd August 2018

0

Friday Sermon

6 July 2018

Men of Excellence

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

Recently I have been describing some of the Companions of the Holy Prophet^sa, who took part in the Battle of Badr. Some of them are well described in history while many get only a brief reference. Nonetheless, they all occupy a great stature for having taken part in the Battle of Badr. Thus, they should be mentioned, even if only in a few lines. Many of the companions I will mention today will only be described very briefly.

First of these is Hazrat Subai bin Qais bin Eesha. His grandfather’s name has been variably written as Absa or Easha. He was from among the Ansar [inhabitants of Medina] and belonged to the tribe Khazraj. He participated in battles of Badr and Uhud. (Usdul Ghaaba, Vol. 2, p. 407, Subai bin Qais, Dar-ul-Kutub-ul-Ilmiyyah, 1996, Beirut), (At-Tabaqat Al-Kubra, Vol. 3, p. 403, Subai bin Qaid and Abada bin Qais, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut)

His mother’s name was Khadija bint Amar bin Zaid. He had a son called Abdullah who died in early childhood, whose mother belonged to the tribe Banu Jadara. He had no other children. Hazrat Ibada bin Qais was his brother. He had another brother called Zaid bin Qais.

The second name is that of Hazrat Unais bin Qitada who died during the Battle of Uhud. Some historians have recorded his name as Anas. However, the correct name is Unais. Both Muhammad bin Ishaq and Muhammad bin Umar have written Unais. He was with the Holy Prophet^sa during the Battle of Badr and was martyred during the Battle of Uhud. He also did not have any children. According to one tradition, Hazrat Khansa bint Khiddam was married to him at the time of his martyrdom. (Usdul Ghaaba, Vol. 1, pp. 305-306 Unais bin Qitada, Dar-ul-Kutub-ul-Ilmiyyah, Beirut), (At-Tabaqat Al-Kubra, Vol. 3, pp. 353-354, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut)

Then there is companion by the name of Hazrat Mulail bin Wabra. Different versions of his name are recorded, but Ibn Ishaq and Abu Naeem have both written his name as Mulail bin Wabra bin Abdul Karim bin Khalid bin Ajla. On the other hand, Umar and Kalbi have written it as Malail bin Wabra bin Khalid bin Ajlaan, omitting Abdul Karim. He also belonged to the tribe Khazraj, his branch was Banu Ajlaan. He took part in the battles of Badr and Uhud, both. (Usdul Ghaaba, Vol. 5, p. 251, Mulail bin Wabra, Dar-ul-Kutub-ul-Ilmiyyah, Beirut)

He had two children, Zaid and Habiba whose mother was Umm-e-Zaid bint Nazla bin Malik. His progeny did not last beyond his children. (At-Tabaqat Al-Kubra, Vol. 3, p. 416, Mulail bin Wabra, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut)

He was known as Khalid Bin Ajlaan. According to one tradition, he accompanied the Holy Prophet^sa in the battles of Badr, Uhud and all the other battles. (Al-Kamaal Fi Rafa Al-Artiyab An Al-Maotlif, Vol. 7, p. 222, taken from Maktabah Al-Shaamila)

Another companion was Hazrat Naufil bin Abdullah bin Nazla. He was martyred during the Battle of Uhud. Some have written his name as Naufil bin Salba bin Abdullah bin Nazla bin Malik bin Ajlaan. He took part in the battles of Badr and Uhud. His lineage did not continue either. (Usdul Ghaaba, Vol. 5, pp. 346-347, Naufil bin Salba, Dar-ul-Kutub-ul-Ilmiyyah, Beirut), (At-Tabaqat Al-Kubra, Vol. 3, p. 415, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut)

Another companion is Hazrat Wadee‘a bin Amar. Ibn Kalbi has written his name as Wadee‘a bin Amar bin Yasaar bin Auf, whereas Abu Ma‘shar calls him Rifa‘a bin Amar bin Jarraad. He belonged to the tribe Banu Juhaina which was aligned with Banu Najaar. He took part in battles of Badr and Uhud. Hazrat Rabee‘a bin Amar was his brother. (At-Tabaqat Al-Kubra, Vol. 3, p. 377, Wadee’a bin Amar, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut), (Al-Asaba Fi Tameez Al-Sahaba, Vol. 2, p. 392, Rabee’a bin Amar, Da-ul-Kutub Al-Ilmiyyah, 1995, Beirut)

Then, there is a Companion by the name Hazrat Yazeed bin Munzir bin Sarh bin Khunaas. He belonged to the tribe of Banu Khazraj and he participated in the Bai‘at [pledge of allegiance] taken at ‘Uqba. The Holy Prophet^sa formed a bond of brotherhood between Hazrat Yazeed bin Munzir and Amir bin Rabee‘a. He participated in the battles of Badr and Uhud. He had no children at the time of his death. His brother, Maqir bin Munzir, also participated in the Bai‘at taken at ‘Uqba as well as the battles of Badr and Uhud. (At-Tabaqat Al-Kubra, Vol. 3, p. 473, Yazeed bin Munzir, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut), (Usdul Ghaaba, Vol. 5, p. 473, Yazeed bin Munzir, Dar-ul-Kutub-ul-Ilmiyyah, Beirut)

Then, there is a Companion by the name Hazrat Khawarja bin Humayyar Ashja‘i. There are many differing opinions with regards to his name. Ibn Ishaq has mentioned his name as Khawarja bin Humayyar, Musa bin ‘Uqba has mentioned his name as Haritha bin Humayyar, Waqidi has mentioned his name as Hamza bin Humayyar. There is also a difference of opinion with relation to the name of his father. Some have stated his name as Humayyar, whereas others have written it as Jumaira and Jumair. Nevertheless, everyone agrees on the fact that he belonged to the tribe of Ashja‘, which was an ally of the tribe of Banu Khazraj. His brother’s name is ‘Abdullah bin Humayyar, who participated alongside him in the Battle of Badr. (Al-Asaba Fi Tameez Al-Sahaba, Vol. 1, p. 704, Haritha bin Humayyar, Da-ul-Kutub Al-Ilmiyyah, 1995, Beirut), (Usdul Ghaaba, Vol. 1, p. 649, Haritha bin Khumayyar, Dar-ul-Kutub-ul-Ilmiyyah, Beirut)

Then, we find a mention of Hazrat Suraqa bin ‘Amr. He was an Ansari [inhabitant of Medina]. His full name is Suraqa bin ‘Amr bin ‘Atiya bin Khansaa Ansari. He passed away in Jamadi-ul-Awwal [fifth month of the lunar calendar] in the eighth year of Hijra [migration to Medina] during the battle of Mautah. His full name was Suraqa bin ‘Amr bin ‘Atiya bin Hansaa Ansari. The name of his mother was ‘Utaila bint Qais. Suraqa belonged to the renowned tribe of the Ansar, Banu Najjaar. There are differing opinions in relation to his acceptance of Islam. According to some, he accepted Islam a short while prior to the migration of the Holy Prophet^sa to Medina. Whereas, according to others, he accepted Islam a short while after the Holy Prophet^sa had migrated. The Holy Prophet^sa formed a bond of brotherhood between Mihja Maula ‘Amr and Suraqa bin ‘Amr. He participated in the battles of Badr, Uhud, Khandaq and Khyber. Furthermore, he was also blessed to be in the company of the Holy Prophet^sa on the occasion of the treaty of Hudaibiyah as well as ‘Umrat-ul-Qadha [the first pilgrimage to Mecca]. Hazrat Suraqa bin ‘Amr was among those fortunate Companions, who were blessed with the opportunity to partake in the Bai‘at-e-Ridhwan. He did not have any progeny, and as I mentioned earlier, he was martyred in the eighth year of Hijra during the battle of Mautah. (Al-Isti‘ab, Vol. 2, p. 580, Suraqa bin ‘Amr, Darul Jaleel, Beirut, 1992), (Al-Asaba Fi Tameez Al-Sahaba, Vol. 3, p. 393, Suraqa bin ‘Amr, Da-ul-Kutub Al-Ilmiyyah, 1995, Beirut), (At-Tabaqat Al-Kubra, Vol. 3, p. 393, Suraqa bin ‘Amr, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut) & (Ayun Al-Asar, Vol. 1, p. 233, Zikr-ul-Mua’kha, Dar-ul-Qalam, Beirut, 1993)

Then, there is a companion Hazrat ‘Abbad bin Qais. He also passed away in the eighth year of Hijra during the Battle of Mautah. There are some differing opinions in relation to his name as well. His name can be found as Ubbada bin Qais bin ‘Eisha. Similarly, the name of his grandfather is also mentioned as ‘Abasa. Hazrat ‘Abbad was the paternal uncle of Hazrat Abu Dardaa^ra. Hazrat ‘Abbad rode together with the Holy Prophet^sa during the battles of Badr, Uhud, Khandaq and Khaybar. He also participated in the treaty of Hudaibiyah and was martyred in during the Battle of Mautah. (At-Tabaqat Al-Kubra, Vol. 3, p. 403, Ubbada bin Qais, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut), (Usdul Ghaaba, Vol. 3, p. 154, ‘Abbad bin Qais, Dar-ul-Kutub-ul-Ilmiyyah, Beirut)

Then, there is Hazrat Ab-uz-Zayyah bin Thabit bin Nu‘man. He passed away in the seventh year of Hijra. In one narration, his name has been mentioned as ‘Umair bin Thabit bin Nu‘man bin Umayyah bin Imra-ul-Qais. According to another narration it is Nu‘man bin Thabit bin Imra-ul-Qais. He was known by his title, Ab-uz-Zayyah. He took part in the battles of Badr, Uhud and Khandaq as well as in the treaty of Hudaibiyah. He was martyred in the seventh year of Hijra during the battle of Khaybar. It is narrated that a Jew struck him and severed his head, as a result of which he was martyred. (Usdul Ghaaba, Vol. 6, p. 175, ‘Ab-uz-Zayyah bin Thabit, Dar-ul-Kutub-ul-Ilmiyyah, Beirut), (At-Tabaqat Al-Kubra, Vol. 3, pp. 364-365, Ab-uz-Zayyah bin Thabit, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut)

Then, there is Hazrat Ansa. He passed away during the Battle of Badr. However, there are different opinions in relation to this as some say that he was alive until the Khilafat of Hazrat Abu Bakr^ra. Nevertheless, he was a freed, Abyssinian slave of the Holy Prophet^sa. His name was Ansa and it can also be found as Abu Ansa. Similarly, according to some, his title was Abu Masrooh. Hazrat Ansa accepted Islam in its early stages and migrated to Medina at the time of migration. He became the guest of Hazrat Sa‘d bin Khaithma. For as long as he was alive, his passion was to serve the Holy Prophet^sa. He was so obedient that it is narrated in relation to him that even when he used to take a seat, he would do so after seeking permission from the Holy Prophet^sa. He fought alongside the Holy Prophet^sa in the Battle of Badr. (Usdul Ghaaba, Vol. 1, pp. 301-302, Dar-ul-Kutub-ul-Ilmiyyah, Beirut), (Sira Al-Sahaba, Shah Muin-ul-din Ahmad Nadwi, Vol. 2, pt. 2, p. 587, Dar-ul-Isha’at, Karachi) & (Al-Asaba Fi Tameez Al-Sahaba, Vol. 1, p. 283, Ansa Maula Rasul Allah, Suraqa bin ‘Amr, Da-ul-Kutub Al-Ilmiyyah, 1995, Beirut)

Then, there is Hazrat Abu Kabsha Sulaim. His title is Abu Kabsha. He passed away during the Khilafat of Hazrat ‘Umar. According to some, his name was Salama. He was a freed, Persian slave of the Holy Prophet^sa. He is a companion who participated in the Battle of Badr. He was born in the area of Aus. There are various narrations regarding his birthplace and lineage. Some consider him to be Persian, others consider him to be Dausi and others consider him to be from Mecca. He accepted Islam in the very early stages and migrated to Medina after receiving permission to do so. He fought alongside the Holy Prophet^sa during every battle, including the battle of Badr. (Al-Asaba Fi Tameez Al-Sahaba, Vol. 7, p. 284, Abu Kabsha, Da-ul-Kutub Al-Ilmiyyah, 1995, Beirut), (Sira Al-Sahaba, Shah Muin-ul-din Ahmad Nadwi, Vol. 2, pt. 2, p. 579, Dar-ul-Isha’at, Karachi)

When Hazrat Abu Kabsha migrated to Medina, he stayed with Hazrat Kulthum bin Al-Hadam. According to another narration, he stayed with Hazrat Sa‘d bin Khaithma. Hazrat Abu Kabsha passed away on the first night after Hazrat ‘Umar^ra was elected as Khalifa. This was on the twenty-second Jamadi-uth-Thani [sixth month of the lunar calendar] in the thirteenth year of Hijra. (At-Tabaqat Al-Kubra, Vol. 3, p. 36, Abu Kabsha, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut), (Usdul Ghaaba, Vol. 5, pp. 301-302, Dar-ul-Kutub-ul-Ilmiyyah, Beirut)

Then, there is Hazrat Marsad bin Abi Marsad. He passed away during the month of Safar [second month of the lunar calendar] in the third year of Hijra. He was a companion who participated in the Battle of Badr. He was an ally of Hazrat Hamza bin Abd-il-Muttalib. He participated in the battle of Uhud along with his father. He accepted Islam in its initial stages and migrated to Medina prior to the Battle of Badr. The Holy Prophet^sa formed a bond of brotherhood between him and Hazrat Aus bin Samit. On the day of [the Battle of] Badr, he arrived on a horse, named Sabal. Ibn Ishaq has written that Hazrat Marsad, may Allah be pleased with him, was the leader of the group of soldiers, which the Holy Prophet^sa send to Raji‘. This incident took place during the month of Safar in the third year of Hijra. According to some, Hazrat ‘Asim bin Thabit was the leader of that group. (At-Tabaqat Al-Kubra, Vol. 3, p. 35, Abu Marsad, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut), (Usdul Ghaaba, Vol. 5, p. 133, Marsad bin Abi Marsad, Dar-ul-Kutub-ul-Ilmiyyah, Beirut)

The incident of his martyrdom is as follows. Banu ‘Azl and Qaarah pretended to have accepted Islam and requested the Holy Prophet^sa to send them some teachers in order to provide them with religious education. Upon this, the Holy Prophet^sa sent them a group of people. There is a difference of opinion found on this matter in the narrations as to whether it was sent in the leadership of Hazrat Marsad, may Allah be pleased with him, or Hazrat ‘Asim, may Allah be pleased with him. These people had barely reached the place of Raji’, when Banu Huzail approached them with bare swords and said that they do not wish to kill them. Rather, they wish to receive a ransom from the people of Mecca and will promise to protect their lives. Upon this, Hazrat Marsad, Khalid and ‘Asim, may Allah be pleased with them, said that they do not trust their promise. Hence, all three gave their lives fighting them. (Sira Al-Sahaba, Shah Muin-ul-din Ahmad Nadwi, Vol. 2, pt. 2, p. 555, Dar-ul-Isha’at, Karachi)

Then, there is a companion by the name Hazrat Abu Marsad bin Qannas bin Al-Hussain Ghanwi. He passed away in the twelfth year of Hijra [migration to Medina]. According to some people, his title was Abu Hisn. He was a resident of Syria. He accepted Islam in its very early stages and migrated to Medina after seeking permission to do so. The Holy Prophet^sa formed a bond of brotherhood between him and Hazrat ‘Ibada bin Samit. (Sira Al-Sahaba, Shah Muin-ul-din Ahmad Nadwi, Vol. 2, pt. 2, p. 581, Dar-ul-Isha’at, Karachi), (Al-Asaba Fi Tameez Al-Sahaba, Vol. 7, p. 305, Abu Marsad Ghanwi, Da-ul-Kutub Al-Ilmiyyah, 1995, Beirut)

When Abu Marsad, may Allah be pleased with him, and his son, Marsad migrated to Medina, both of them stayed with Hazrat Kulthum bin Al-Hadam. According to some, both of them stayed with Hazrat Sa‘d bin Haitham. Hazrat Abu Marsad was with the Holy Prophet^sa in all the battles. (At-Tabaqat Al-Kubra, Vol. 3, p. 35, Abu Marsad, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut)

He has a status in history for the following incident:

Hazrat Hatib bin Abi Baltah sent a letter to the Meccans to secretly inform them [of the Holy Prophet’s^sa plan] with the thought of protecting his children there. God Almighty informed the Holy Prophet^sa about this so he sent three riders after the woman who was taking this letter and they took it from her. Hazrat Abu Marsad was one of the three riders. It is narrated from Hazrat Ali^ra, “The Holy Prophet^sa sent Abu Marsad Ghanwi, Zubair and I as we were able to ride a horse and the Holy Prophet^sa said, ‘Go until you reach the place called Roza-e-Khaakh, there you will find a woman from amongst the idol-worshippers who has the letter from Hatib bin Abi Baltah intended for the Idol worshippers.’” This is mentioned in Bukhari. (Sahih Al-Bukhari, Kitab-ul-Maghaazi, Baab Fazl Man Shahda Badran, Hadith. 3983)

Hazrat Abu Marsad has narrated a hadith [tradition] from the Holy Prophet^sa which is mentioned in Muslim and Baghwi. He states: “I heard the Holy Prophet^sa saying: ‘Do no sit on graves and do not pray in their direction.’” (Al-Asaba Fi Tameez Al-Sahaba, Vol. 7, p. 305, Abu Marsad Ghanwi, Da-ul-Kutub Al-Ilmiyyah, 1995, Beirut)

He passed away during the Khilafat of Hazrat Abu Bakr Siddiq^ra in the 12^th Hijri at the age of sixty-six. (Sira Al-Sahaba, Shah Muin-ul-din Ahmad Nadwi, Vol. 2, pt. 2, p. 581, Dar-ul-Isha’at, Karachi),

There is a companion named Hazrat Suleet bin Qais bin ‘Amar. He passed away in 14^th Hijri. His full name was Hazrat Suleet bin Qais bin ‘Amar bin ‘Ubaid bin Malik. After accepting Islam, both Hazrat Sulaeet bin Qais and Hazrat Abu Salma destroyed the idols of the family of Banu ‘Adi bin Najjaar. At the occasion of the Holy Prophet^sa’s migration to Medina when he was entering the city on his camel, every tribe desired that he would stay at their home. When the Holy Prophet^sa’s camel reached the house of Banu ‘Adi, and they were his maternal uncles because Salma bint ‘Amr, mother of ‘Abdul Muttalib, was from this tribe, at that time Hazrat Suleet bin Qais and Aseerah bin Abu Khuwarjah tried to stop the Holy Prophet^sa but he stated ,“Leave my camel as it is moving under divine guidance.” That is, it will stop wherever God desires. Hazrat Suleet took part in the battles of Badr, Uhud, Khandaq and all the battles with the Holy Prophet^sa. He passed away in 14^th Hijri during the Khilafat of Hazrat ‘Umar at the battle of Jisr in Abi Ubaid.

(At-Tabaqat Al-Kubra, Vol. 3, p. 388, Suleet bin Qais, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut), (Seerat ibn Hisham, p. 229, Baab Hijrat-ul-Rasul, Dar ibn Hazam, Beirut)

Hazrat Mujazar bin Ziyaad was martyred during the battle of Uhud. Mujazar was his title which means “A person possessing a heavy body”. The Holy Prophet^sa established a bond of brotherhood between Hazrat Mujazar and ‘Aaqil bin Buqair. It is mentioned in another place that the Holy Prophet^sa established brotherhood between Hazrat Mujazar and Hazrat ‘Ukasha bin Mehsin. Hazrat Mujazar participated in the Battle of Badr and the Battle of Uhud. (Al-Asaba Fi Tameez Al-Sahaba, Vol. 5, pp. 572-573, Mujazar bin Ziyaad, Da-ul-Kutub Al-Ilmiyyah, 1995, Beirut), (At-Tabaqat Al-Kubra, Vol. 3, p. 417, Mujazar bin Ziyaad, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut) & (Ayun Al-Asar, Vol. 1, pp. 232-233, Zikr-ul-Mua’kha, Dar-ul-Qalam, Beirut, 1993)

Ibn-e-Ishaaq narrates, “The Holy Prophet^sa had prohibited the killing of Abu Bakhtari because he prevented people of Mecca from tormenting the Holy Prophet^sa. (Thus, the Prophet^sa had stated to not kill him). Abu Bakhtari would not cause any suffering to the Holy Prophet^sa and he was amongst those who protested against the pact of the Quraish against the Banu Hashim and the Bani Mutalib.”

Hazrat Mujazar once came across Abu Bakhtari and said: “The Holy Prophet^sa has stopped us from killing you.” Abu Bakhtari’s friend, who had left Mecca with him, was with him at the time. His name was Junada bin Mulayha and he was from the Banu Lais tribe. Abu Bahktari’s name was ‘Aas. He enquired, “What instructions do you have for my friend?” Hazrat Mujazar responded, “I swear by God, we will not spare your friend. The Prophet^sa has instructed us only about you.” He responded, “If we are going to die then we shall die together. I cannot bear the thought of Meccan women talking about this and saying that I abandoned my companion to save my own life.” Both of them were ready to fight with Hazrat Mujazar, and during the battle, (Hazrat Mujazar) killed Abu Bhakhtari. Hazrat Mujazar came to the Holy Prophet^sa and said, “I swear by the One Who ordained you with the Truth, I tried my utmost to take him as a prisoner and bring him to you, but he was unwilling. At last, he fought me and I took his life.” (Usdul Ghaaba, Vol. 5, pp. 59-60, Mujazar bin Ziyaad, Dar-ul-Kutub-ul-Ilmiyyah, Beirut), (Ayun Al-Asar, Vol. 1, p. 301, Baab Ghazwa Badr, Dar-ul-Qalam, Beirut, 1993)

Hazrat Mujazar’s children were in Medina and also in Baghdad. It is narrated by Abi Wajzah, “The three men, amongst the Martyrs of Uhud, who were buried in a single grave were Mujazar bin Ziyaad, Nu‘man bin Malik and ‘Abdah bin Hassas.” (At-Tabaqat Al-Kubra, Vol. 3, p. 417, Mujazar bin Ziyaad, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut)

However, another narration states that Hazrat Aneesah bint ‘Adi came to the Holy Prophet^sa and stated, “O Messenger of Allah^sa, my son ‘Abdullah, who fought in the Battle of Badr, was martyred in the battle of Uhud. It is my desire that I bury my son near our home so that I remain close to him.” The Holy Prophet^sa allowed her to do so and also it was decided that along with Hazrat ‘Abdullah, his friend Hazrat Mujazar shall also be buried in the same grave. Hence, both friends were wrapped together in one single of sheet of cloth and were carried to Medina on a Camel. Abdullah was bulkier and well-built than Mujazar who was slim and slender. It is mentioned that people were astonished to notice that they both weighed the same when people took them off of the camel. The Holy Prophet^sa stated, “Their deeds have made them both equal to each other.” (Usdul Ghaaba, Vol. 7, p. 31, Aneesah bint ‘Adi, Dar-ul-Kutub-ul-Ilmiyyah, Beirut)

Hazrat Hubbab bin Munzir Bin Jumuh was a Companion who passed away during the Khilafat of Hazrat ‘Umar. He was with the Holy Prophet^sa during Badr, Uhud, Khandaq and all other battles. He remained resolute alongside the Holy Prophet^sa during the battle of Uhud and pledged to the Holy Prophet^sa to offer his life. (Usdul Ghaaba, Vol. 1, p. 665, Hubbab bin Munzir, Dar-ul-Kutub-ul-Ilmiyyah, Beirut), (At-Tabaqat Al-Kubra, Vol. 3, p. 428, Hubbab bin Munzir, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut)

In relation to him, Hazrat Mirza Bashir Ahmad^ra has written in Seerat Khatam-un-Nabiyeen,

“The place where the Muslim army encamped was not ideal. At this, Habbab bin Munzir enquired of the Holy Prophet^sa as to whether he had selected this place according to Divine revelation or merely as a strategy of war. Upon this, the Holy Prophet^sa said, ‘No divine commandment has been received in this regard; if you wish to make a proposal, then please do so.’ Hubbab submitted, ‘Then in my opinion, this place is not ideal. It would be better to advance and take possession of the spring located closest to the Quraish. I am aware of this spring, and its water is quite pleasant and generally plentiful as well.’ The Holy Prophet^sa approved of this proposal and until then, since the Quraish were still encamped on the opposite side of the hillock, and the spring was unoccupied, the Muslims advanced and took possession of this spring. However, as mentioned in the Holy Quran, even at that time, the water of the spring was not as plentiful as usual, and the Muslims were faced with a shortage of water. In addition to this, the side of the valley where the Muslims were positioned was not ideal either, because it was very sandy, which made it difficult to maintain firm footing.

“Then, another grace of God was that there was some rainfall during the night as well, by which the Muslims found the opportunity to gather water in the form of reservoirs. Another benefit of this was that the sand hardened, which prevented their feet from sinking. Conversely, towards the side of the Quraish, it became muddy and their water also became dirty.”(Seerat Khatam-un-Nabiyeen, Hazrat Mirza Bashir Ahmad Sahib^ra, pp. 356-357)

Hazrat ibn ‘Abbas^ra states, “Hazrat Gabriel descended upon the Holy Prophet^sa and said: ‘Hazrat Hubbab bin Munzir’s suggestion is correct.’ The Holy Prophet^sa stated, ‘O Hubab your advice was wise.’” At the time of the Battle of Badr, Hazrat Hubbab bin Munzir was carrying the flag of the Khazraj tribe. He was thirty-three years old at the time. (At-Tabaqat Al-Kubra, Vol. 2, p. 10, Hubbab bin Munzir, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut)

Hazrat Mirza Bashir Ahmad^ra further writes about him in Seerat Khatam Al-Nabiyyeen, “When the Holy Prophet^sareceived news from his informants that the army of the Quraish had reached nearby, he sent a companion named Hubbab bin Munzir to obtain information as to the enemy’s number and strength. Moreover, the Holy Prophet^sa also emphasised that if the strength of the enemy was greater than their own and the Muslims were in a state of danger, Hubbab should not announce this news openly upon his return in the gathering; rather, he should convey this news privately, so that no one was disheartened. Hubbab quietly left and returned with great skill in a short period of time submitting his report to the Holy Prophet^sa.”(Seerat Khatam-un-Nabiyeen, Hazrat Mirza Bashir Ahmad Sahib^ra, p. 484)

Yahyah bin Sa‘d narrates, “On the day of Quraizah and the day of Al-Nazeer, when the Holy Prophet^sa sought counsel from people, Hazrat Hubbab bin Munzir stood up and said, ‘I am of the opinion that we settle down in the midst of the army camps, (that is, go to the location closest to the army in order to obtain intelligence and carry out better surveillance).’ The Holy Prophet^sa accepted his suggestion. He passed away during the Khilafat of Hazrat Umar.” (At-Tabaqat Al-Kubra, Vol. 3, p. 427-428, Hubbab bin Munzir, Da-ul-Kutub Al-Ilmiyyah, 1990, Beirut)

When the Holy Prophet^sa passed away, the manner in which Hazrat Abu Bakr^ra controlled that entire situation and the condition of the Companions^ra has been mentioned as follows, “After praising the Lord, Hazrat Abu Bakr^ra stated, ‘Whoever worshiped Muhammad^sa should know that Muhammad^sa has surely passed away and whoever worshipped Allah should keep in mind that Allah is alive and shall never pass away.’ And Hazrat Abu Bakr then recited the following verse:

إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَيِّتُونَ

“Surely thou wilt die, and surely they too will die.”

“Then he recited the following verse of the Holy Quran:

وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ أَفَإِنْ مَاتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلَى أَعْقَابِكُمْ وَمَنْ يَنْقَلِبْ عَلَى عَقِبَيْهِ فَلَنْ يَضُرَّ اللَّهَ شَيْئًا وَسَيَجْزِي اللَّهُ الشَّاكِرِينَ

“And Muhammad is only a Messenger. Verily, all Messengers have passed away before him. If then he die or be slain, will you turn back on your heels? And he who turns back on his heels shall not harm Allah at all. And Allah will certainly reward the grateful.” (The Holy Quran, 3:145)

“Sulaiman mentions that upon hearing this, people began to weep profusely. Sulaiman further narrates that some Ansar companions gathered around Hazrat Sa‘d Bin Abaadah at the house of Bani Sa‘adah and said to him, ‘There shall be one leader amongst us, and one leader amongst you.’ Hazrat Abu Bakr^ra, Hazrat Umar Bin Khattab^ra and Hazrat Abu Ubaidah bin al-Jarrah came to them. Hazrat Umar^ra was about to speak when Hazrat Abu Bakr^ra instructed him to stop. Hazrat Umar^ra would narrate [at a later stage], ‘I swear by Allah, I had prepared a speech for what I intended to say and I was pleased by it, but I was afraid that Hazrat Abu Bakr would not be able to deliver a similar speech. However, Hazrat Abu Bakr delivered a speech which was more eloquent than the speech of any other person.’ During his speech he also stated, ‘We are the leaders, and you are ministers.’ Upon hearing this Hubbab Bin Munzar said, ‘It can never be so, by God it can never be so.’

I am mentioning this because the name of Hubbab Bin Munzir has been mentioned in these accounts. Upon hearing this Hubbab Bin Munzir said, “It can never be so, by God! it can never be so. By God! We will never permit for this to happen. There will be one leader from us and one leader from amongst you.” That is to say that there would be one leader amongst the Quraish and one leader amongst the Ansar. Hazrat Abu Bakr^ra replied, “No, we are the leaders and you are the ministers, because with respect to lineage and ancient tradition, the Quraish hold precedence over all other tribes of Arabia. Therefore, take initiation at the hand of Umar or Abu Ubaidah.” Hazrat Umar^ra said, “No, rather we will take initiation at your hand because you are our chief, the best amongst us and you were dearer to the Holy Prophet^sa than any of us.” After saying this, he held the hand of Hazrat Abu Bakr^ra and took initiation at his hand. Seeing this, others followed and eventually everyone took initiation at his hand. (Sahih Al Bukhari, Kitabul Fazail Ashaab An Nabi, Hadith No.3668)

Hazrat Hubbab bin Munzir narrates, “Hazrat Jibrael^ascame to the Holy Prophet^saand said: ‘What is more preferred to you; that you remain in this world with your companions, or to return to your Lord, where you will be granted everlasting provisions in paradise that have been vouchsafed to you. Furthermore, all that which you desire and everything that is a means of providing satisfaction to you will also be granted.’ The Holy Prophet^sa turned to his companions and asked: ‘What is your opinion?’ The Companions said: ‘O Messenger of Allah! We prefer that you stay with us so that you can inform us of the weaknesses of our enemies; then pray to God Almighty to grant His succour to defeat them; likewise, you can confer to us Divine revelation.’” The Holy Prophet^sathen turned to Hubbab bin Munzir and said, “What is your opinion? You are very quiet.” At this Hubbab bin Munzir replied, “O Messenger of Allah! You should choose that path which God Almighty has preferred for you.” Hazrat Hubbab says that the Holy Prophet^sa accepted this statement of mine.” (Al-Mustadrak Ala Al-Sahihain, Vol. 3, p. 483, Darul Kutubul Ilmiyya, Beirut, 2002)

Then there was a companion named Hazrat Rifa‘ah bin Raafi bin Malik bin Ajlaan who was from among the Ansar. He passed away under the early rule of Ameer Muawiyyah. Hazrat Rifa‘ah bin Malik bin Ujlan was known as Abu Muaz and his mother was Malik bint Ubay bin Salool, who was the sister of the chief of the hypocrites, Abdullah bin Ubay bin Salool. He was present during the Bai‘at Uqbah as well as the Battle of Badr, Battle of Uhud, Battle of the Ditch, Bai‘at-e-Rizwan and all other battles in which the Holy Prophet^sa took part in. Two of his brothers, Khallaad bin Raafi and Malik bin Raafi took part in the Battle of Badr. (Usdul Ghaaba, Vol. 2, pg. 279, Rifa’ah bin Raafi’, Dar-ul-Kutub-ul-Ilmiyyah, 2004, Beirut), (At-Tabaqat Al-Kubra, Vol. 3, p. 447, Rifa’ah bin Raafi’, Dar Ihya At-turath Al-Arabi, 1990, Beirut)

Hazrat Muaz narrates on account of his father – Hazrat Rifa‘ah bin Raafi, who took part in the Battle of Badr – that Hazrat Jibrael^as [Gabriel] asked the Holy Prophet^sahis perception about those companions who took part in the Battle of Badr? The Holy Prophet^sa said “The best among the Muslims” or words to this effect. Hazrat Jibrael replied: “In the same manner, those angels that took part in the Battle of Badr are also superior in rank.” This hadith is found in Bukhari. (Sahih Al Bukhari, Kitabul Maghazi, Hadith No.3992)

With regards to how angels participated in the Battle of Badr, Hazrat Zainul Abideen Waliullah Shah Sahib has explained this incident in his commentary of Bukhari, “God Almighty states in the Holy Quran:

اِذْ يُوۡحِيۡ رَبُّكَ اِلَي الْمَلٰٓئِكَةِ اَنِّيۡ مَعَكُمْ فَثَبِّتُوا الَّذِيۡنَ اٰمَنُوۡا ؕ سَاُلْقِيۡ فِيۡ قُلُوۡبِ الَّذِيۡنَ كَفَرُوا الرُّعْبَ فَاضْرِبُوۡا فَوْقَ الۡاَعْنَاقِ وَاضْرِبُوۡا مِنْهُمْ كُلَّ بَنَانٍ

“‘And remember the time when thy Lord revealed to the angels, saying, “I am with you; so give firmness to those who believe. I will cast terror into the hearts of those who disbelieve. Smite, then, the upper parts of their necks, and smite off all finger-tips.”’ [Surah Al Anfal: 13] Darbul A‘naaq, Darbur Riqaab and Darb Kulla Banaan means a striking with full force and keeping the target in sight.” There are two or three similar narrations. Regarding these, Shah Sahib writes: “This chapter deals with the presence of angels [in the Battle of Badr] and regarding the phenomenon of seeing them. The reality of the matter is that it was in the form of Divine revelation and them fighting in battle is also of the same nature.” In other words, the battle is similar in nature of the angels and not with arrows and muskets. The angels did not use arrows or swords and one can only see them through one’s spiritual eye and not with the physical eye. The Holy Prophet^sahad witnessed this as well as the Companions and other Saints (i.e. that angels partake in battle).

Whilst elaborating on how angels partake in battle, Shah Sahib writes: “The tribe of Quraish became enraged after the incident at Nakhlah, and this became the cause of further battles in which the disbelievers were to perish according to Divine prophecy. The nature of angels is different to ours and their way of battle is unique. During the Battle of Badr, the enemy camped on a high stony mound and the Holy Prophet^sa camped at the foot of that hill. The small number of the Muslims was concealed for the enemy. Furthermore, due to the strong winds, it rained heavily. Every arrow that the companions fired landed on its target successfully. The enemies were perplexed to see the companions fighting with such resolve and determination. All this was due to the Divine influence of the angels and was vouchsafed to the Holy Prophet^sa in the following words:

اِذْ تَسْتَغِيۡثُوۡنَ رَبَّكُمْ فَاسْتَجَابَ لَكُمْ اَنِّيۡ مُمِدُّكُمۡ بِاَلْفٍ مِّنَ الْمَلٰٓئِكَةِ مُرْدِفِيۡنَ

‘And remember the time When you implored the assistance of your Lord, and He answered you, saying, “I will assist you with a thousand of the angels, following one another.”’” [Surah Al Anfal: 10]

He further writes, “The acceptance of the prayer of the Holy Prophet^sa ensured that all the specific measures fall in place at the appointed time. If one ponders over these events, one can witness the power and influence of the angels.” He then further writes, “Who was it that enabled the Holy Prophet^sato leave Mecca under precarious circumstances, whilst keeping the Meccan’s ignorant of the events? Having chased the Holy Prophet^sa up Cave Thaur, who was it that made them turn back emptyhanded? Who enabled the Holy Prophet^sato safely reach Medina, which was to become an important centre for the progress of Islam?”

He also writes, “After the migration to Medina, Hazrat Abbas^ra remained in Mecca in his state of idolatry, but at the same time had sympathy for the Holy Prophet^sa and informed him of the ploys of the Meccans. In other words, through Hazrat Abbas^ra, the angels exerted their influence. (This is how the angels work). Behind all these incidents is the work of the angels. The victory and success of the battles in which the Holy Prophet^sa fought in is an exegesis of the faith inspiring verse:

اَنِّيۡ مُمِدُّكُمۡ بِاَلْفٍ مِّنَ الْمَلٰٓئِكَةِ مُرْدِفِيۡنَ

[I will assist you with a thousand of the angels, following one another]”

Shah Sahib then further writes, “I was taught every chapter of Sahih al-Bukhari by Hazrat Khalifatul Masih I, Hazrat Maulana Nuruddin Sahib^ra. Likewise, I listened to lectures delivered on the Holy Quran and also studied it. With regards to angels, Hazrat Khalifatul Masih I^ra once said, ‘Nuruddin has also experienced communion with angels. The entire system of angels is very vast. For each ability and faculty of man there is an assigned angel such as for sight, hearing, touch, temperament, knowledge, wisdom and all mental abilities. Without the assistance of angels these faculties are redundant, rather they become harmful.’” All of man’s abilities and faculties only function with the help of angels.

He further writes, “An arrow, bullet or taking an aim, can only accurately reach the target when one’s mind and intellect are intact and one can determine the distance of how far or close something really is. Moreover, one needs to be in control of their senses and emotions, otherwise the target will be missed.”

He writes that Hazrat Khalifatul Masih I^ra used to say, “An angel is assigned for every physical and mental faculty. Whether one is in a state of belief or disbelief, they have relationship with every person and with each faculty to a certain degree. The Holy Quran mentions that they were 3000 at the time of the Battle of Badr and 5000 in the Battle of Uhud. This difference in number is due to the importance of the situation. During the Battle of Badr the enemies were few in number as compared to the Battle of Uhud and thus, there was more danger and therefore the greater the number of angels promised to be sent for protection. [God Almighty] states:

وَمَا النَّصْرُ اِلَّا مِنْ عِنۡدِ اللهِ الْعَزِيۡزِ الْحَكِيۡمِ

“The promise of Divine help from God Almighty’s attributes of being the Almighty and All-Wise both necessitates perfect planning and complete might and strength in which all the means of granting help are closely linked to one another. There exists an aspect of continuity and Divine commandment, and they are strengthened through strong Divine planning.” (Sahih Al-Bukhari, Kitabul Maghazi, Vol 8, pp. 71-73 Nazarat Isha’at, Rabwah)

Thus, this is the deeper meaning wherein God Almighty stated that He sent angels who fought. However, it does not mean that the angels were physically fighting. According to some there are narrations stating that the wounds inflicted by the angels [upon the enemy] were completely different in appearance to the ones inflicted by the Companions; this is completely wrong. The truth of the matter is that they direct the human faculties and ensure they are utilised in the best manner. When all of this is happening through the influence of the angels, then it is as if it is they who are actually fighting. (Fath-ul-Bari, Sharah Sahih al-Bukhari, Kitabul Maghazi, Vol 7, pg. 312, Hadith No. 3992, Araam Baagh, Karachi)

Hazrat Yahya relates from Muaz bin Rifa‘ah bin Raafi that Hazrat Rifa‘ah was from among those who took part in the Battle of Badr and his father, Hazrat Raafi, was among those who was present at the Bai‘at at Uqbah. Hazrat Raafi used to say to his son, Hazrat Rifa‘ah, that for him taking part in the Battle of Badr was a more honourable and of greater significance than taking Bai‘at at Uqbah. (Sahih Al-Bukhari, Kitabul Maghazi, Hadith No. 3993)

Being part of the Battle of Badr was a huge honour. Hazrat Rifa‘ah bin Raafi also took part in the Battle of Jamal and Sifin alongside Hazrat Ali. According to a narration, when Hazrat Talha^ra and Hazrat Zubair^ra left for Basra with the army, the wife of Hazrat Abbas bin Abdul Muttalib, Umme Al-Fazl bint Harith informed Hazrat Ali^ra of their departure. Upon this, Hazrat Ali^ra said, “I am astounded at the fact that people attacked Hazrat Usman^ra and martyred him, and yet, without any compulsion they took my Bai‘at; I did not compel anyone to enter into my Bai‘at. People took the Bai‘at willingly and Talha and Zubair were among them. Yet now they have left for Iraq with an army.” Hazrat Rifa‘ah bin Rafi commented on this saying, “When the Holy Prophet^sa passed away, we assumed that we, the Ansar, were more deserving of Khilafat for we helped the Holy Prophet^saand we have a very high status in faith. However, you all said ‘We, the Muhajireen [those who migrated from Mecca], are from amongst the first [to accept Islam] and we are friends and have close relations with the Holy Prophet^sa. Therefore, for the sake of God Almighty, do not hinder us from Khilafat.’ Thus, you know well that at that time we did not pursue the matter (of Khilafat) with you. (We never argued with you over this and took the Bai‘at of Khilafat showing complete obedience.) The reason for this was because we witnessed that the truth was being practiced, the Book of God was being followed and the Sunnah [practice] of the Holy Prophet^sa was being established, therefore, we were left with no option but to follow. What more could we want! We took your Bai‘at and then we never turned our backs from this. You are far better than those who oppose you now, therefore give us your instructions.” Just as he said this, Hajaaj bin Ghaziya Ansari came and said, “O Leader of the faithful! We must seek to take action against this issue before it is too late. My soul will never be at ease if I was overcome with fear. O people of the Ansar! You must assist the Leader of the Faithful once again, just as you did so for the Holy Prophet^sa. I swear by God that this support will be just like the support we offered the first time, except that the previous support was naturally superior.” (Usdul Ghaaba, Vol. 2, pg. 280-281, Rifa’ah bin Raafi’, Dar-ul-Kutub-ul-Ilmiyyah, 2004, Beirut),

Nevertheless, he passed away during the early period of Hazrat Amir Muawiyah’s leadership. (Al-Isti‘ab, Vol. 2, p. 497, Rifa’ah bin Raafi’, Darul Jaleel, Beirut, 1992),

This was the description of the Companions.

I wish to say something in reference to the last Friday Sermon and further elaborate on a particular incident. It was mentioned in regards to Hazrat Ammar^ra that Hazrat Amar bin Al-Aas expressed great sorrow and concern at his demise because he had heard the Holy Prophet^sa state that Ammar^ra would be martyred by a rebellious group. Hazrat Amar bin Al-Aas showed great concern because at the time he was on the side of Amir Muawiyah and it was the army of Hazrat Amir Muawiyah which martyred Hazat Ammar. (Al-Mustadrak Ala Al-Sahihain, Vol. 3, p. 474, Hadith 5726, Dar-ul-Haramain Li Al-Taba’ati Wa Al-Nashre Wa Al-Tauzi, 1997)

Nevertheless, people ask the question that if he was from among those who rebelled, then why was so much respect given to his name. Also, Hazrat Amir Muawiyah has been given a significant status in the literature of the Jamaat.

Firstly, in regards to the status of the Companions^ra, it is not for us to determine their fate and that certain companions will be forgiven and other will not. Due to whatever misunderstanding and error those unfortunate circumstances arose, that matter should be left with God Almighty alone, and the Muslims in fact have faced the consequences of that too. These questions also arose in the minds of those at the time, and indeed, they would have also prayed in order to alleviate this concern surrounding this incident as there were Companions on both sides fighting one another. They indeed must have prayed for guidance as well, and God Almighty surely would have granted them guidance too. Thus, according to a narration, Abu Zoha relates that Amar bin Shurahbeel Abu Maisarah, who was from amongst the best students of Hazrat Abdullah bin Masud, saw in a dream that there was a beautiful garden full of greenery in which there were a few tents. One belonged to Hazrat Ammar bin Yasir^ra and there were a few other tens in which Dhul Qalaal was also there. Abu Maisarah enquired as to how this was possible for they had fought against one another. He then heard a voice saying, “They found their Lord to be Most-Forgiving, and hence they are now together.” (Al-Sunan Al-Kubra Libehqi, Vol. 8, p. 302, Kitab-ul-Salat Al-Istisqa, Baab Al-Istisqa, Hadith 6530, Maktaba Al-Rushd, Beirut, 2004)

Thus, these matters are now in the hands of God Almighty. It is not for us to ponder over these issues and it is because of these wars and the fact that Muslims continued to dwell over these issues that it has caused great divide amongst. We are witnessing the impact of this even today. These incidents should be a lesson for us and instead of dwelling over them we should be seeking ways to establish unity.

I once mentioned an account related by Hazrat Musleh Maud^ra which was in reference to Amir Muwaiya. Upon this someone from one of the Arab countries wrote to me and said that he was the leader of a murderous and rebellious group, why do I say his name with such respect. Therefore, this narration in which the dream was mentioned is a sufficient enough response in that God Almighty is Most-Forgiving and Ever Merciful. We should focus on reforming our conditions and affairs instead of commenting about them. The Promised Messiah^asalso in certain places has praised Hazrat Amir Muawiyah. Therefore, we too, rather than commenting on the errors of these noble men should instead take lessons from it. In regards to Hazrat Amir Muawiyah it is also mentioned that once when a battle was taking place between him and Hazrat Ali and the discord was increasing, a Christian king sought to launch an attack on the Muslims considering their condition to be weak. When Hazrat Amir Muawiyah learnt of this news, he said [to that king], “If this is what you are planning, then remember that if you launch an attack, I will be the first general fighting under the flag of Hazrat Ali. I will fight with him against you.” (Tafsir-e-Kabir, Vol 4, pg 430). Therefore, ponder over your actions. Thus, such is the status of these people.

May God Almighty enable us to remain as one and united, and also excel in our good deeds.

(Translated by The Review of Religions)

52nd Jalsa Salana UK

From The Markaz

Al Hakam

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3rd August 2018

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The 52^nd Jalsa Salana of Jamaat-e-Ahmadiyya UK starts this afternoon in Hadiqatul Mahdi, Hampshire, England.

The Jalsa proceedings are due to commence with the opening session that will follow the Friday Sermon of Hazrat Khalifatul Masih V^aa at 13:00 GMT.

Jalsa Salana UK comprises five sessions in the men’s Jalsa Gah while women’s Jalsa Gah have their own sessions during the course of these three days. On the second day, Huzoor’s address to the Lajna in their marquee is relayed live in the men’s marquee. The Friday Sermon and the complete proceedings from the sessions of Jalsa, including Huzoor’s address to the Lajna are shown live on MTA.

The highlight of the Jalsa Salana UK are the addresses to be delivered by Hazrat Khalifatul Masih V^aa: the Friday Sermon, the opening address, address to the Lajna in their marquee, the one in the men’s marquee on the second day and the concluding address on Sunday – the third and final day.

A selection of scholars of the Jamaat are also due to address the congregation on a variety of topics. The list of speeches and speakers is given below:

Existence of God in the Context of Acceptance of Prayers (Mubashir A Kahlon Sahib); Spiritual Revolution Created by the Holy Quran (Dr Sir Iftikhar A Ayaz Sahib); The Holy Prophet’s^sa Patience and Steadfastness (Bilal Atkinson Sahib); The Kindness of the Promised Messiah^as towards his Opponents (Dr Zahid Khan Sahib); Establishment of Global Unity through Khilafat (Ataul Mujeeb Rashed Sahib); Ahmadiyyat, a Frotress of Peace (Rafiq A Hayat Sahib) and The Role of Parents in Pious Upbringing of Children (Raja Munir Ahmad Khan Sahib). The speeches will be spread over the course of the three days of Jalsa.

“The transmission of MTA International,” says Muniruddin Shams Sahib, Managing Director of MTA International, “started in 1992, and it is since then that MTA has had the honour to relay the proceedings of Jalsa Salana UK live to the worldwide audience”.

“I remember when it all started, almost all services had to be hired from various companies. Now, MTA has its own facilities and we have to rely very little on outside companies. This is all by the grace of Allah and Huzoor’s^aa prayers and guidance.”

Munir Odeh Sahib, MTA’s Director Production, feels humbled to narrate how Huzoor^aa has guided MTA in every matter of its affairs. “In 2014, Huzoor asked why MTA did not have its own uplink facility. It was quite clear from what Huzoor said that he wanted MTA to have one,” recalls Munir Odeh Sahib. “We did our research and presented it to Huzoor^aa. Huzoor^aa even met the engineer from the company that we were to go ahead with, visited the van with the dish to examine the test that was being carried out and then gave us a go-ahead. So we now have our own uplink facility that enables us to go live from wherever Huzoor is.”

Qaasid Muin Ahmad Sahib, from Programming Department of MTA International told Al Hakam that special programmes are prepared every year for the special Jalsa Broadcast. “This year’s theme for our MTA broadcast is The Place of the Ahmadiyya Muslim Jamaat in the World. As soon as the theme was approved by Hazrat Khalifatul Masih V^aa in January, we started planning for our programmes. Over the past six months, Programming and Production departments have been working on preparing the programmes that will, Insha-Allah, be shown during these three days of our Jalsa Special broadcast. We have a whole range of documentaries produced around the theme and also a number of discussion programmes that will be shown live from our Hadiqatul Mahdi studios. All this will be shown between breaks of Jalsa sessions.”

Umar Safir Sahib, Director of MTA Africa, told Al Hakam that 12 channels from across the African continent will be showing various parts of the Jalsa Broadcast at various timings during the three days. Channels from the Gambia, Ghana, Sierra Leone, Nigeria, Burkina Faso, Benin, Uganda, Rwanda and Mali have happily agreed to have the live feed played as part of their broadcasts.

Another highlight of this year’s Jalsa transmission is the live web-stream in French which is to go live on www.mta.tv/fr. “The live web-stream in French will have programmes specially produced for the Francophone audience. Channels from Burkina Faso and Mali will be broadcasting our feed live. Viewers can also access it at www.youtube.com/mtafrancais”, says Adnan Haider Sahib who is in charge of the French webstream.

The county of Hampshire, also known as the county of Jane Austen, is now better known as the home of the Jalsa Salana UK. During and around the Jalsa period, drivers on motorways around the county of Hampshire can witness road-signs leading to Hadiqatul Mahdi; not to mention the thousands of vehicles heading towards it.

All departments have worked tirelessly over the past few months to build this tent city in the heart of the beautiful landscape of Surrey. It may seem like only three days, but for Ahmadis, it is a source of inspiration for the whole year; for a lifetime in fact.

A Jalsa Gah Called Islamabad

History of Islam Ahmadiyyat

Al Hakam

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3rd August 2018

1

Abdul Baqi Arshad, Afsar Jalsa Salana (1992-1998)

*The first prayer at Islamabad after its purchase led by Hazrat Mirza Tahir Ahmad, Khalifatul Masih I*V^rh

It was a momentous and historic event for the UK Jamaat when we learnt at the Fajr prayer through a specially convened Amila meeting on the morning of 30 April 1984 that Hazrat Khalifatul Masih IV^rh was migrating to UK and would be arriving later that day. I was instructed by Amir Sahib to immediately fly to Amsterdam, Holland and had the honour to welcome Huzoor^rh on behalf of the UK Jamaat and accompany him to London.

Soon after Huzoor’s arrival, it was felt necessary by the UK Jamaat to find a suitable place outside London, large enough to hold our Jalsa Salana and other events. As Secretary Jaidad for UK, I was instructed to look at various sites, which were referred to the Jamaat. A number of sites, among which was one in Midlands, were visited in the course of the next few months but none of them were suitable for our requirements.

In September 1984, we were advised that an approximately 25-acre site of an old residential boarding school was for sale through auction, situated in Tilford, Surrey and consisting of a number of timber-framed buildings. The site was inspected, and we felt that it suited our requirements. Hazrat Khalifatul Masih IV^rh was than requested to visit the site. After Huzoor’s inspection and approval, I was instructed by Huzoor^rh to bid for it at the auction which was to be held on 18 September 1984 by a real-estate agent, Barnard Marcus.

I went to the auction, as directed, and with Huzoor’s special prayers, was successful in securing the site at for around £423,000. The site was named “Islamabad” by Hazrat Khalifatul Masih IV^rh. Huzoor^rh also spoke about the acquisition of this site in his Friday Sermon of 21 September 1984 where he stated that although, presently, this site seemed to be more than our needs, but our experience had shown that whenever we expanded our mosques, God Almighty soon made it insufficient for us. Therefore, Huzoor^rh said, we had purchased this land with the prayer that we propagate Islam and to grow manifold so as to make even this place small for our needs, after which Allah would enable us to purchase a larger property.

After the site was acquired, the momentous task of renovating and refurbishing the buildings, which were in a considerable state of disrepair, was undertaken. With the help of Taj Din Sahib, Raja Munir Sahib and Akhtar Sahib (from East London) and along with the help and waqar-e-amal [voluntary labour] of volunteers from Khuddam and Ansar, we started to the enormous task of renovation.

The first caretaker was Rashid Khan Sahib of Midlands. In the first instance we renovated and furnished Huzoor’s personal residence and guesthouse in block N for temporary use as Private Secretary’s office, and the guesthouse as well as building block I for the Mosque. Later, in mid-1986, two builders and two carpenters, Aziz Sahib and Ahsan Sahib came from Pakistan to assist full time on the renovation and refurbishment. The residential blocks were converted, one-by-one, to a number of 1- and 2-bedroom flats to house the growing number of Waqifeen working in various departments of Jamaat.

The first UK Jalsa Salana was held in April 1985 amid severe weather conditions prevailing at the time. Hazrat Khalifatul Masih IV^rh appointed Chaudhry Hidayatullah Bangvi Sahib as Afsar Jalsa Salana and myself as his Naib [deputy]. After Chaudhry Sahib’s demise in 1991, I was appointed as Afsar Jalsa Salana. From 1986 onwards, the UK Jalsa Salana continued to be held at the end of July in the grounds of Islamabad. A printing press and a roti-plant were also added to meet the ever-increasing requirements of the Jamaat.

In late 1989 and early 1990, the local council, provoked by some neighbours’ complaints, questioned the use of the site and served us with an enforcement notice for change in planning permission. We therefore had to employ the services of a well-known city law firm – Messrs. Theodore Goddard – who were eventually able to overcome the local councils’ objections and obtain cancellation of the enforcement notice.

Hazrat Khalifatul Masih IV^rh wanted us to organise this first International event to be held in the UK on the traditions of Markaz, and therefore instructed me to obtain details of the Jalsa organisation and office bearers’ responsibilities from Wakil-e-A‘la , Chaudhry Hameedullah Sahib in Pakistan, who had experience as Afsar Jalsa Salana in Pakistan prior to Huzoor’s arrival in the UK; I was told to follow the same pattern. We, because of our lack of experience in hosting international events of this nature, were also fortunate to receive continuous guidance and instructions from Huzoor^rh.

Later on in the subsequent years, the organisation of Jalsa undoubtedly improved tremendously; most of the work and waqar-e-amal was completed only a couple of months prior to Jalsa. Khuddam-ul-Ahmadiyya from various regions would go to Islamabad and do all the work – mostly painting, repairing barrack-roofs and other forms of maintenance.

A number of Jamaat members from Germany used to come to attend Jalsa Salana UK and would work alongside us with great perseverance and patience.

Aerial View of Jalsa Salana UK, Islamabad, Tilford

We also used to have a registration team, and as this was our first experience in many areas of the task, we experienced slow computer systems during those days, naturally causing long queues to form outside the registration marquee. At one Jalsa, I recall that we had recently changed the ID system and that caused a lot of chaos. There were long queues building up, particularly for those coming from Germany because we did not personally know most of them and had to use a special identification system. After complaints were made for undue registration delays, Amir Sahib Germany came specially to our assistance and helped in expediting registration of members from Germany Jamaat. Thus, the whole process started to move faster because he could identify most of the people. Generally, we used to start preparing for Jalsa at least three months before Jalsa Salana.

Just before the Jalsa Salana of 1991, Hidayatullah Bangvi Sahib fell ill. It used to be Huzoor’s practice that Huzoor^rh would visit all the nizamats [departments] and ask questions about the various arrangements, and Afsar Jalsa Salana would accompany Huzoor^rh along with other people who were part of the Jalsa organisation. On that occasion, I remember, because Bangvi Sahib was suffering from heart problems, Huzoor^rh told him to stay seated in the car and not to walk. He was a bit reluctant because Huzoor^rh was walking and he was following Huzoor^rh in the car, but Huzoor^rh instructed him to remain seated in the car. Immediately after that Jalsa, Bangvi Sahib passed away.

Huzoor then appointed me as Afsar Jalsa Salana, and I remained Afsar Jalsa Salana until 1998.

Throughout that period, the attendance grew significantly every year. The Jalsa conventions that started off from six or seven thousand in attendance, grew to an attendance of more than 20,000 by the last few Jalsas to be held in Islamabad. The car park facility, just like all other facilities, became insufficient. By 2004, we knew that Islamabad might not be able to hold the rapidly growing number of Jalsa guests and also, consequently, the swelling paraphernalia.

Then started the search for a larger place which resulted in the purchase of Hadiqatul Mahdi in Alton.

A new dawn for Jalsa Salana UK – From Mahmud Hall to open fields

History of Islam Ahmadiyyat

Al Hakam

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3rd August 2018

2

A new dawn for Jalsa Salana UK – From Mahmud Hall to open fields

Chaudhry Hameedullah, Wakil-e-Ala, Tahrik-e-Jadid Anjuman Ahmadiyya

Regarding the migration of Hazrat Khalifatul Masih IV^rh from Rabwah in 1984, some articles have been published from time to time in newspapers and magazines of the community. Useful information has also surfaced from the monthly Khalid and Syedna Tahir special edition (2004).

On the night of migration from Pakistan to England, Huzoor^rh issued important guidelines to Sahibzada Mirza Mansoor Ahmad Sahib, Sahibzada Mirza Mubarak Ahmad Sahib and this humble one.

Since there were many kinds of dangers and apprehensions at the time, Huzoor^rh had appointed more than one deputy for the various office-bearers of the Anjuman so that following the first, the second, and after the second, the third could take charge. Huzoor^rh departed Rabwah on the morning before the Fajr prayer at 4am. In Masjid Mubarak, the companion of the Promised Messiah^as, Sufi Ghulam Muhammad Sahib led the Fajr prayer and Sahibzada Mirza Ghulam Ahmad Sahib announced that Huzoor^rh was not arriving due to some religious engagements, and that for this reason, the revered Sufi Sahib would lead the prayer.

The actual convoy had departed at 4am in the morning. The dummy convoy had left in the morning at 5am, and Sahibzada Mirza Ghulam Ahmad Sahib and this humble one bade farewell to this convoy. Sahibzada Mirza Munawar Ahmad Sahib and Sahibzada Mirza Anas Ahmad Sahib etc. were also included in this convoy.

After departing Rabwah in 1984, Hazrat Khalifatul Masih IV^rh had called a counsel regarding certain matters, and he had set a Majlis-e-Shura for this consultation as well. The Shura took place in the beginning of September, 1984. A representative was to go to London with the counsel. Accordingly, Huzoor^rh decided that this humble one would travel to London with the counsel. In this journey, Advocate Mujibur Rahman Sahib of Rawalpindi was with me. We finally travelled to London during September 1984.

Prior to departing for London, Huzoor^rh instructed me to come for fifteen days. My return practically occurred fourteen months later in November, 1985. During this period, the late Masud Ahmad Sahib, Nasim Mahdi Sahib, Nawab Mansur Ahmad Khan Sahib, Muhammad Aslam Shad Mangla Sahib and myself would assist Huzoor^rh. Later, Mubarak Ahmad Saqi Sahib also joined us. Mirza Naseer Ahmad Sahib, missionary in England, also continued to assist us. In April, 1985, Chaudhry Mubarak Muslehuddin Ahmad Sahib, who had come to London for the purpose of treatment, also continually assisted us.

I had arrived in London on 25 September 1984. A few days after arrival, Huzoor^rh said, “We shall organise a Jalsa Salana here. For this reason, propose a name for Afsar Jalsa?” Thus, in the beginning of October 1984, a Malis-e-Amila meeting was summoned. Anwar Ahmad Kahlon Sahib was Amir of the UK Jamaat at the time. The Majlis-e-Amila proposed Hidayatullah Bangvi Sahib to be appointed as Afsar Jalsa. Therefore, Huzoor^rh accepted this proposal and Hidayatullah Bangvi Sahib began to work in the capacity of Afsar Jalsa Salana. Huzoor^rh instructed me to guide him regarding work at Jalsa.

It was decided that the Jalsa would be held in April, 1985. Along with [this decision], Huzoor^rh instructed that the International Shura would happen following the Jalsa, and Huzoor^rhinstructed this humble one to make arrangements for it. In relation to, and regarding, the occurrence of the Jalsa and Shura, guidelines were dispatched to Jamaats around the world, including Pakistan, that friends over there should also take part in the Jalsa. It was decided that the Jalsa would be held in Islamabad (Tilford). The Jalsa Gah could be constructed by erecting a marquee whereas arrangements for accommodation were difficult to an extent. The state of the buildings in Islamabad was abysmal. To make them fit for lodging, the UK Jamaat did a great deal of Waqar-e-Amal. A lot of repair work was such which could only be accomplished by professional labour. This work was executed under the supervision of Abdul Baqi Arshad Sahib, and the buildings were prepared for accommodation before the Jalsa. The lack of space was fulfilled through tents etc.

It was the final day of the Jalsa. Huzoor^rh was delivering the final address of Jalsa Salana, yet at the same time, strong showers of rain were pelting down. Huzoor’s speech continued. The appointed time for departure of the buses which had transported guests from London had passed. Huzoor’s speech still continued. The drivers started to protest that if they were delayed, they would not be able to go to their next shifts on time. Anwar Ahmad Kahlon Sahib drew my attention towards this. I replied, “I cannot tell Huzoor to shorten his address when the speech is also at its climax.” However, such a change occurred that after a short while, the drivers themselves offered to wait until the end of Huzoor’s address.

On the final day of the Jalsa, so much rain had fallen that the buses had sunk in the mud, and only with great difficulty were they pulled out.

Haqiqatul-Wahi (The Philosophy of Divine Revelation)

Islam Ahmadiyya

Al Hakam

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3rd August 2018

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Haqiqatul-Wahi (The Philosophy of Divine Revelation)

Publisher: Islam International Publications

‘Haqiqatul-Wahi: The Philosophy of Divine Revelation’ is one of the most important books of Hazrat Mirza Ghulam Ahmad, the Promised Messiah and Mahdi (peace be upon him) —and soon it will be available in English.

About the Book

Published just a year prior to his demise, the content of Haqiqatul-Wahi spans virtually the entire ministry of the Promised Messiah^as and stands as his second longest written work ever. Through reasoned arguments and a detailed exposition of heavenly Signs, Haqiqatul-Wahi proves that God exists and still speaks to His chosen ones; it also establishes the truth of Islam and the Holy Prophet Muhammad(peace and blessings of Allah be upon him), as well as the truthfulness of the Promised Messiah^as. Its importance in tabligh [conveying the message] cannot be overstated.

Outline of Haqiqatul-Wahi

Revelation and True Dreams – The Promised Messiah^as begins by explaining that every soul has been invested with the capacity to connect with its Maker, no matter what its spiritual state. In short, anyone is capable of seeing a true dream—on occasion. But the Promised Messiah^as cautions: “Most people are unaware of the stage and condition in which a dream or revelation can be worthy and reliable,” nor do they recognise that their dreams can be “the words of Satan, not of God—or the speaking of the self, not the speaking of the Lord.”

Accordingly, he categorises recipients of true dreams and revelation into three types:

(1) Those who have almost no connection to God;

(2) Those who have an imperfect relationship; and

(3) Those who receive revelation from God Almighty in its purest and most perfect form and who are honoured with divine communion and discourse in all its perfection.

Each of these types is discussed in a chapter. In chapter four (4), the Author relates his own personal experiences; that is to say, he explains as to which of the three categories he has been placed in by the grace and munificence of God Almighty. This chapter ends with a transcription of numerous revelations bestowed upon the Promised Messiah^as.

Questions and Answers – The Promised Messiah^as then turns his attention to ‘Abdul Hakim Khan, who was at one time a follower of his, but then began to question the teachings of the Promised Messiah^as. In particular, Khan believed that it was not necessary to believe in the Holy Prophet Muhammad^sa to earn salvation. “According to him,” the Promised Messiah^as relates, “one can attain salvation even after abandoning Islam.” In letters to the Promised Messiah^as, Khan asks nine questions, which the Promised Messiah^as answers in Haqiqatul-Wahi.

210 Signs – The Promised Messiah^as then recounts more than 200 Signs to prove beyond a shadow of a doubt that he is true in his claims. Some of these Signs are the fulfilment of prophecies by earlier Prophets; others by Auliya-ullah [Friends of God] from the Muslim ummah; and others yet which are fulfilled at the hands of the Promised Messiah^as. Some Signs are related in a few sentences, while others span more than fifty pages.

Invitation to Muslims, Aryas, and Christians – The Author includes heartfelt appeals to Muslims, Hindus, and Christian priests to study his book, cover-to-cover. To the Muslim ummah in particular he calls out:

“I appeal in the name of God to all the distinguished scholars, elders, and those who can read this book from among my people that if this book reaches them they should study it closely from beginning to end […] even at the cost of their time and engagements…”

Al-Istifta’ – The last portion is a translation of an Arabic treatise, the title of which means, “seeking a verdict from the scholars of Islam”. Written in highly eloquent and classical Arabic, and sealed with a hauntingly beautiful 50-page ode in Arabic (known as a qasidah), al-Istifta’ addresses the Muslim divines of the Arab world and beyond.

How to Buy

Limited quantities will Insha-Allah be available at Jalsa Salana UK 2018. Shortly thereafter, the book should be available in the UK through normal Jamaat channels, though Additional Wakalat-e-Tasnif would encourage members to purchase Haqiqatul-Wahi through Amazon.com (beginning in October), which will serve to raise the book’s profile to non-Muslims and non-Ahmadis who are browsing books online related to God, Islam, etc.

For more information,

write to wakalat.tasneef@gmail.com

or go to Facebook.com/HaqiqatulWahiBook.

Jalsa Special Number

Editorial

Al Hakam

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3rd August 2018

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The Al Hakam team has spent the past few months working on the Jalsa Salana UK Special issue; the issue you are now reading. As this was our first experience of producing a Jalsa number, it has left us all much better informed about what it takes to hold the three-day Jalsa; it has been a faith-inspiring experience. We feel honoured and humbled to not only have witnessed what goes on behind the scenes, but also to have shared it with you; through this special issue and also the last few issues where we reported on the build-up of Jalsa Salana.

The extremely rich legacy of the institution of Jalsa Salana, spread over a century and three decades, remained our focus as we worked on the Jalsa Salana UK number. Our young generation needs to be made aware of how, with its humble beginnings, the Jalsa Salana spread out of Qadian and has now reached the corners of the earth. This one aspect in itself is a great sign of the truthfulness of a Jamaat that was told by its opponents that only a few years would pass after its inception that no one would even remember that this Jamaat ever existed.

What we witness now is quite the opposite. The names of such claimants are not even known to the world, but Jamaat-e-Ahmadiyya is known all around the world as a crier calling to the One God, the teachings of the Holy Prophet^sa of Islam and to global peace and harmony.

Every Jalsa, especially the Markazi Jalsa Salana of UK, sees people from all walks of life, from all parts of the world attending the proceedings and appreciating the efforts of the Ahmadiyya Muslim Jamaat in establishing peace. Many non-Muslim visitors have very clearly said that if the world were to turn to Islam, Ahmadiyyat would be their only choice.

The Jalsa Salana UK also has the blessed honour to be the largest gathering of Muslims under one roof assembled in the name of love, peace, harmony and the basis of all three; the Unity of the One God.

There are a number of exhibitions and hubs by various departments of the Jamaat in Hadiqatul Mahdi to provide the attendees an insight into the magnificent work being done by the Ahmadiyya Muslim Jamaat across the globe. During the breaks that fall between the sessions of Jalsa Salana, the attendees get an opportunity to go from marquee to marquee to be entertained (in the most positive meaning of the term) by these displays of what the Jamaat actually strives for – only a glimpse it may be.

MTA International, through its live coverage, will be bringing to you the flavour and feel of the atmosphere here that thrives with knowledge, fraternity and a spiritual uplift.

Thousands of our readers will get to read this Jalsa Special issue of Al Hakam here in Hadiqatul Mahdi. Yet hundreds of thousands will read it in their homes in different parts of the world. Wherever you are, we have made a humble attempt to make you feel a part of the legacy that spans over 127 years of success, prosperity, magnificence and grandeur; the legacy we know as the Jalsa Salana.

Hadiqatul Mahdi – A Turning Point in UK Jalsa History

History of Islam Ahmadiyyat

Al Hakam

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3rd August 2018

2

Hadiqatul Mahdi – A Turning Point in UK Jalsa History

Dr Chaudhry Nasir Ahmad, Afsar Jalsa Salana (1999-2008)

I was given the responsibility of Afsar Jalsa Salana in 1999 after Abdul Baqi Arshad Sahib. We hosted Jalsa Salana in Islamabad until 2004, but the site was somewhat overcrowded and the number of attendees of Jalsa in those days was in the range of 22,000. So there was a need to move out from Islamabad.

In 2005 we held Jalsa Salana in the Rushmoor Arena, which was a hired facility. Jalsa Salana had outgrown Islamabad and we quickly felt the need for a much larger and more suitable location. Jalsa Salana UK 2005 taught us a number of things because in the arena there were no toilet facilities, drainage system or water supply; all these were hurdles. But Alhamdolillah –all praise be to Allah – we managed to hold Jalsa for one year there.

In the meantime, we were looking for a site to hold Jalsa Salana on, and in 2005 (I think it was around June-July when) a site came on the market. Nasser Khan Sahib and I went to see the site. It seemed like a decent place to host Jalsa Salana and so, we proposed it to Hazrat Khalifatul Masih V^aa and we said that it was a site which could potentially be a permanent site for Jalsa Salana. Huzoor^aa very graciously accepted the proposal for the new Jalsa site, which costed approximately two million pounds. It was a 208-acre site which we acquired just before the Jalsa in 2005 which, as I said, was held in Rushmoor.

*Hazrat Khalifatul Masih V^aa at the first inspection of Hadiqatul Mahdi*

Immediately after Jalsa Salana in 2005, we started preparation on this location and invited council officers, local police and local parish councillors just to bring them on the same level and tell them what we were planning to do. Initially the response was very positive; even the council officers who attended that meeting said that we probably didn’t need any planning and that we would be able to use the site for our annual conventions, so long as the construction work was underground. They were familiar with our Jalsa Salana from when it was in Islamabad and thus, they all took it very positively.

We planned to install the drainage underground; that was the first step. The next step required us to lay underground electric cables and water pipes. As soon as we started that work, the neighbours did not like it and they objected to the council, so everybody got together again. We asked, “Where do we go from here?” It was suggested that we should apply for planning permission to hold the convention annually. Therefore, we went along with that and hired a company who prepared the paperwork and applied for planning permission on our behalf to the local council.

A group in the parish council were against it, and they opposed the application. Eventually the planning application was passed on to a committee, which had a certain number of councillors. We attended that meeting and in that meeting our agent presented our case for the Jalsa in Hadiqatul Mahdi, after which there was voting. I was given the chance to speak in that committee and I presented the fact that, permission or not, we were going to have the Jalsa on the site anyway – we would go ahead with our annual convention because we had already bought the site for this purpose. I said that even if we had to arrange everything within 28 days as the law stated, we would complete all construction work, install the drainage and rest of the infrastructure each year for Jalsa Salana and at the end of it, we would disassemble everything and empty the site. Thus, I said, it was the committee’s decision whether they were prepared to live with this kind of disruption each year or just one single disruption and forget about it once for all. And I think at that point, something sunk into the minds of the councillors and committee members, and when time came for casting the votes, the chairman’s vote was what turned the decision in our favour.

Alhamdolillah, that was a massive turning point and we got the permission we needed. So, we had the water flowing all around the site, the drainage installed everywhere and a tank to collect all the water. Similarly, we had the electricity cable going all the way around providing electricity everywhere. And these facilities were essential for Jalsa.

So once we had accomplished all necessary steps, we then held Jalsa Salana 2006 in Hadiqatul Mahdi. Well before the event, a situation arose where the local press began saying that thirty-thousand Muslims would be trespassing into their village, destroying the peace and quiet of their village, and transforming the atmosphere of the locality. That was what the headings said before Jalsa Salana, and after the Jalsa, the same newspapers had headings saying, we couldn’t even tell you had a convention here. There was no music or disturbance!

The weather was extremely pleasant. We managed to contain all the car parks inside the site and so, it was the perfect situation. The owner who sold us the land offered his services, and they continue to do so today. Hence, again, that was another turning point of the Jamaat’s history. The councillors were satisfied, the police authorities were satisfied and the local parish council was also happy. All those who objected to our convening the Jalsa came and congratulated us. And from there onwards, we have been holding Jalsa in Hadiqatul Mahdi.

That was only just one of the challenges. 2007 was the trouble year and that was because of torrential rain throughout the month of July, which in fact, caused major flooding in many parts of England. In terms of the weather, holding the Jalsa at the end of that month proved extremely challenging for us.

I remember the day of inauguration, we were walking in the mud towards the Jalsa site where the main marquee was and I felt extremely anxious, however, Huzoor-e-Anwar^aa had no sign of worry.

The rain had already caused many problems since before the Jalsa, but the rain continued throughout the 3-day period. But, again, these hurdles taught us lessons for the future. That was the year when we started using hard surfaces for tracks and roads, and then we started putting flooring in the marquees. And from there onwards, it was one improvement after the other. Alhamdolillah, now, I feel that we have matured enough to have reached the situation where we can face any eventualities that may come, whether it is weather or otherwise – all praise is only due to Allah.

2003 was the first Jalsa of Khilafat-e-Khamisa, and that was in Islamabad – that was a new experience during a new Khilafat. I think we learnt a lot from that Jalsa. The attendance was quite high as well. From then onwards, I think we were in a position where we needed to improve the quality of the marquee and the size of the marquee. That was one of the challenges.

When I started duty as Afsar Jalsa Salana in Islamabad, the marquee’s width was around 40 metres but the length was 100 metres, so the vision was like a tunnel. The attendance was growing substantially and we were looking for a marquee which was wider than 40 metres. What we discovered was that anything above 40 metres wide was not available in the UK and it had to be ordered from Europe. So initially, I went to see Hazrat Khalifatul Masih IV^rh and informed him of the predicament. He very simply instructed us to go to Germany.

And so, we immediately contacted the Germany Jalsa administration and they cooperated by providing contact with a company who they also used for their Jalsa. Alhamdolillah, that year we had very competitive price for a 50 metres wide marquee. I think it was 2001 so I was a bit worried initially because I had in my mind the juggernauts that come from Europe, bringing the stuff in on the tiny roads of Islamabad and the vicinity. So I spoke to the sales manager of a Dutch company, Neptunus, and invited him to visit Islamabad before going for the contract. He came, had a thorough look at the site and said that it would be no problem at all.

An image of the document which bears the signature of Hazrat Khalifatul Masih V^aa when he named the site Hadiqatul Mahdi | *Ahmadiyya ARC*

This Dutch company brought their structure from Holland and put it up for us in Islamabad and we experienced a very smooth Jalsa. On Sunday that same sales manager came back to Islamabad and he suggested that if we wanted to continue then we should have a contract through a British company. I think there was an arrangement that anything below 40 metres, the UK had to provide to Europe and anything above 40 metres, Europe had to provide to the UK. He said that if we went through that company, it would be easier for them administratively. I replied that we had no objection in doing so, provided they reduced the price. He replied that we would get the same price for three years. That was quite encouraging, so we then went through our company to them and we continued to use their services.

Then, in 2007 or 2008, we changed the company from Neptunus to De Boer, which is another Dutch company, but they have a slightly larger stock. De Boer is the company that does the Farnborough Air Show. That’s normally ahead of us so they bring the structure there and shift it to Hadiqatul Mahdi. And it becomes a competitive price as well.

We will be able to host Jalsa Salana in Hadiqatul Mahdi for a significant period of time in the future as we are only using a third of the land owned by us, but, bearing in mind the rapid growth of Jamaat-e-Ahmadiyya UK, there will be a time when we will have to look for a bigger site.

Al HakamThe Weekly

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Men of Excellence

Friday Sermon

6 July 2018

Men of Excellence

52nd Jalsa Salana UK

A Jalsa Gah Called Islamabad

A new dawn for Jalsa Salana UK – From Mahmud Hall to open fields

Chaudhry Hameedullah, Wakil-e-Ala, Tahrik-e-Jadid Anjuman Ahmadiyya

Haqiqatul-Wahi (The Philosophy of Divine Revelation)

Jalsa Special Number

Hadiqatul Mahdi – A Turning Point in UK Jalsa History

The sweet cure? New insights on cancer and honey

‘Elevate the standard of your salat’: Khuddam from Munich, Germany, meet Huzoor

The importance of community for personal development in Islam

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