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The Happenings at Karbala

Part II

One of the most tragic events in Islamic history. Looking at the events that led to Hazrat Imam Hussain's ra martyrdom

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25 th Jalsa Salana Belgium

Three day report of Jalsa Belgium

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Salana Belgium Three day report of Jalsa Belgium Page 8 The Khuddam Ijtema – A Vital

The Khuddam Ijtema – A Vital Part of Training

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Majlis Khuddam-ul- Ahmadiyya UK

The Formative Years

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THE WEEKLY

A

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AL HAKAM | Friday 21 September 2018 | Issue XXVII Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL. UK info@alhakam.org | F: +44(0)208 544 7673

46 th MKA UK Ijtema

| F: +44(0)208 544 7673 46 t h MKA UK Ijtema Hampshire, UK 21 September T

Hampshire, UK

21 September

T he 46 th National Ijtema of Majlis Khuddam-ul-Ahmadiyya UK will

commence later this afternoon in Bordon, Hampshire. Khuddam and Atfal have travelled from various parts of the UK to participate in what is seen as one of the largest gatherings of Muslim youth in the country. Majlis Khuddam-ul-Ahmadiyya UK has the blessed fortune to have Hazrat

Khalifatul Masih aa residing in the UK and have had the blessed opportunities over the past few decades to have their Ijtemas graced by the blessed presence of Khilafat. The concluding address by Huzoor aa on the third and final day of Ijtema has been the highlight of many Ijtemas. For the past few years, this address has been broadcast live on MTA, enabling millions of viewers to benefit from the enlightening words of Hazrat Khalifatul Masih aa . While joy and excitement can visibly be noticed in all Khuddam and Atfal in attendance, the most happy ones include those who have recently come from

Continued on page 2

Hazrat Mirza Ghulam Ahmad as , In His Own Words Hadith-e-Rasul – Sayings of the
Hazrat Mirza Ghulam Ahmad as , In His Own Words
Hadith-e-Rasul – Sayings of the Holy Prophet Muhammad sa
Everything Submits Before God
10 Muharram
The mountains remember Him, the rivers
remember Him, the trees remember Him
and many righteous people are occupied
with His remembrance. Anyone who
does not remember Him with his heart
and tongue and does not humble himself
before God is humbled by diverse types of
torment and chastisement, as a result of
Divine decree. According to the Book of
God, angels display the highest degree of
submission. The same is true of each and
every leaf and particle in the earth, as stated
in the Holy Quran. Everything is obedient
to Him; not even a leaf can fall without
God’s command. No medicine can heal
without His command, nor can any food
provide nourishment without it. Everything
prostrates itself at the threshold of God with
extreme humility and submission and is
engrossed in subservience to Him. Every
particle of the earth, the mountains; every
droplet of the rivers, the oceans; every leaf
Hazrat Aisha, may Allah be pleased with her, narrates: “Ashura [i.e. 10 Muharram] was
a day on which the tribe of Quraish used to fast in the pre-lslamic period of ignorance.
The Holy Prophet, peace and blessings of Allah be upon him, also used to fast on this day.
So when he migrated to Medina, he fasted on it and ordered (the Muslims) to fast on it.
When the fasting of Ramadan was enjoined, it became optional for the people to fast or
not to fast on the day of Ashura.”
(Sahih Al-Bukhari, Kitab, Munaqib Al-Ansar)
of all the trees and plants, including their
every element; every particle of man and
beast recognise God, obey Him and extol
His praise and glory.
(Hazrat Mirza Ghulam Ahmad as , Noah’s Ark, pp. 53-54)

2

Friday 21 September 2018 | AL HAKAM

Continued from page 1

Pakistan and settled here in the UK. The infamous anti-Ahmadiyya laws of Pakistan mean that no gatherings of Ahmadis like Ijtemas or Jalsas can be held anywhere in Pakistan. So, for those fortunate ones who have come from Pakistan, this Ijtema is like a dream come true. The organisers have taken great care that the Ijtema truly reflects the purpose behind the auxiliary body of Khuddam-ul-Ahmadiyya in general and the annual Ijtema in particular. The timetable of the three days is packed with programmes that aim at spiritual, moral and physical wellbeing. While activities and competitions are mainly divided into two main groups of academics and sports, the third activity remains the paramount purpose of Ijtema: attaining spiritual progress through Tahajjud, all five prayers, remembrance of Allah and listening to the speeches delivered by scholars. The highlight of the Ijtema remains the blessed words addressed directly to the Khuddam and Atfal by Hazrat Khalifatul Masih aa . Academic competitions include memorising the Holy Quran, memorising Ahadith, memorising prayers, tilawat, nazm, prepared English and Urdu speeches, extempore English and Urdu speeches, Paigham Rasani and Bait Bazi. Sports competitions will include football, cricket, volleyball, shotput, table tennis, badminton, athletics, tug of war and weightlifting. A marquee, named The Hub, will be put up to provide information, knowledge and entertainment to Khuddam and Atfal. The Hub has various stalls where Khuddam and Atfal can feel free to speak to a missionary about any questions they may have in mind. The Allegations Corner is there to address any allegations about the Jamaat that Ahmadi youth come across and need to find an answer to. Rational Religion is another stall here where young scholars are available to talk to and help understand the rationale behind every tenet and belief of Islam. Career advice can also be sought in The Hub from experts in the field and those who are pursuing various careers. Those who want to know how strong they are before putting it to test in the grounds can go to The Hub and do so at the Punch Machine. Close by is the table-football for those who want to try their football skills out of the grounds. Milkshakes (termed at the Ijtema as Hubshakes) and donuts are also available to boost up energy levels after long hours spent at the sports grounds. Talks and speeches on various religious and contemporary issues will be delivered throughout the Ijtema.

This Week in History Compiled by Tariq Hayat, Pakistan 21-27 September 21 September 1903: The
This Week in History
Compiled by Tariq Hayat, Pakistan
21-27 September
21 September 1903: The Promised Messiah as , received a
revelation in Urdu:
ی
that it was the time of the Messiah, and rather than worldly
maneuvers and organisational efforts, only Divine Help could
see the success.
م
ہند
قلعہ
ئےہو
�گزی ن
ہپنا
سلمو
ہی� لع
للہا
صلی
للہا
لسور
24 September 1946: Hazrat Musleh Maud ra had a meeting
(The Messenger of Allah, on whom be the peace and blessings
of Allah, has taken shelter in the fortress of India.)
with Muhammad Ali Jinnah to discuss contemporary political
and communal issues.
22 September 1946: Hazrat Musleh Maud ra travelled to the
25 September 1940: An industrial training school for ladies
Indian subcontinent’s political capital, Delhi, so he could
guide the political leadership in this troublesome time of
history. Huzoor ra remained there till 24 October.
was set up in Qadian to help them in micro finance by Zakia
Khanam Sahiba. Hazrat Musleh Maud ra himself inaugurated
the school.
22 September 1895: The Promised Messiah as endeavoured
his utmost to revamp the style and class of religious debates
being conducted in the Indian subcontinent. On this day, he
drafted a meticulous announcement on the abovementioned
topic. This was printed in Zia-ul-Islam Press Qadian, carrying
supporting signatures of hundreds of honourable Muslim
persons of influence.
25/27 September 1943: Professor Qazi Muhammad Aslam
Sahib delivered lectures in Madras University on the topic of
Islam.
25 September 1945: The first Talim-ul-Quran class was
conducted in Qadian, with 73 attendees. It continued until
25 August. It was a joint venture of Nazarat-e-Talim and
Majlis Khuddam-ul-Ahmadiyya Markaziya.
23 September 1924: This was a golden day during the
blessed trip of Hazrat Musleh Maud ra to Europe. On this day,
Huzoor’s ra superlative treatise was read out at the Wembley
Conference and it was a splendorous representation of Islam
Ahmadiyyat and brought the message of Islam in the true
sense to Europe. This was also a fabulous fulfilment of the
vision of the Promised Messiah as about giving an address in
London.
26 September 1887: The Promised Messiah as was concerned
about the deteriorating health of his daughter. On this day,
he wrote a letter to one of his close friends, Munshi Rustam
Ali Sahib who lived in a nearby city, asking him to send a
pack of soft English biscuits. In those days, Qadian was a
small village and didn’t have many basic food items.
27 September 1896: On this day, the Promised Messiah as
Hazrat Chaudhry Zafrulla Khan ra read the treatise in a
commanding tone, and although he had a bit of sore throat,
but Divine succour was with him. He took one hour to read
the treatise. Hazrat Khalifatul Masih II ra once said, “Although
Chaudhry Zafrulla Sahib read the treatise, it was my tongue
[speaking].” The audience listened to the address in a
trance. It appeared as if all the audience was Ahmadi and
people sat with rapt attention till the end.
wrote a letter to the same abovementioned close
companion, saying that his health was very weak and a
water-well was being constructed there for the guests.
Huzoor as carried on that a well was most needed, but money
was running out. Huzoor as had asked others for chanda,
but asked Munshi Sahib that if he could send the chanda in
advance, it would be very helpful in completing the well.
27 September 1946: Hazrat Musleh Maud ra had a meeting
24 September 1884: Some Muslims founded Anjuman-e-
Himayat-e-Islam on this day. This was out of their desire to
help Islam and its followers in those times of great dismay,
but the Promised Messiah as highlighted their fallacy saying
with Mr Mohandas Karamchand Gandhi in Delhi. Mr Gandhi
was a political and communal activist, and he was amongst
the founding fathers of India.
Entourage from Qadian that travelled for the Wembley Conference

Friday 21 September 2018 | AL HAKAM

3

Establishment of Majlis Khuddam-ul-Ahmadiyya

 

From the Archives

 

Hazrat Khalifatul Masih II ra

Regarding how Majlis Khuddam-ul- Ahmadiyya was established, Sheikh Mahboob Alam Khalid Sahib relates:

at First Majlis Khuddam-ul-Ahmadiyya Ijtema

“When I arrived home on the evening of 20 January 1938, after having departed from Jamia Ahmadiyya, a worker from the office of the private secretary conveyed a message to me that Hazrat Khalifatul Masih II ra instructed me to see him. When I presented myself before Huzoor ra , he handed me a pamphlet published by Sheikh Abdur Rahman Misri and said, ‘Write a response to him. Head to Dar-ul-Mujahideen and take Waqifeen with you [for assistance], and if you so wish, from Jamia as well. Do not seek the help of the stalwart scholars. Keep only Maulvi Qamaruddin Sahib and Maulvi Zahoor Hussain Sahib along with you and initiate the task. If you require any book, I shall give it to you from my personal library’. So, I obtained this pamphlet and without eating my meal, began the task alongside the Waqifeen. One day, Huzoor ra directed, ‘Hold a meeting and elect office bearers.’”

Below is the English translation of an article taken from the 27 December 1938 issue

Below is the English translation of an article taken from the 27 December 1938 issue of Al Fazl in which a summary of the first ever speech by Khalifatul Masih at the first Majlis Khuddam-ul-Ahmadiyya Ijtema was presented.

(An extract of the interview with Sheikh Mahboob Alam Khalid Sahib by Mirza Sultan Ahmad Sahib and Sultan Mubashar Sahib)

Thus, following Asr prayer on 31 January 1938, 10 youths of Qadian gathered at the residence of Sheikh Mahboob Alam Khalid Sahib at the Mubarak floor [of the house] in the area of Masjid Mubarak Qadian (adjacent to the boarding house of Madrassa Ahmadiyya). Resolving to endeavour for the progress of Ahmadiyyat and to assist

Khilafat, and vowing to confront the dissension and disorder arising against it, these youths implored God Almighty of succour. The foremost pioneers of this organisation of youths were as follows:

Qadian, 25 December 1938

4.

Refrain from personal and self-styled ijtihad and qiyas

At 3pm, Hazrat Amirul Momineen, Khalifatul Masih II, delivered an important address at the annual Ijtema of Majlis Khuddam-ul-Ahmadiyya at Masjid Nur. Since a large number of Ahmadis (by the grace of God) had arrived in Qadian to partake in the Jalsa Salana, aside from Khuddam-ul-Ahmadiyya, many other individuals were also part of the Ijtema. Thus, the Ijtema became incredibly magnificent. Hazrat Amirul Momineen delivered an address after the recitation of the Holy Quran and nazm. Huzoor stated at the onset that he had been suffering chest pains since the day before due to which it was difficult for him to even stand, let alone speak. Since the Ijtema was taking place at his direction, Huzoor said that he found it necessary to acquaint people with his thoughts. After this, Huzoor stated that the entirety of national progress was due to the youth. If a nation’s youth correctly sustain the traditions which run in that nation, then it can survive for a long time. However, if the future generations are counterproductive then that nation can never progress, rather, the progress that has already been achieved also turns into decline. In this regard, Huzoor drew the attention of the youth towards completely adhering to the system of the Jamaat and the ideals that had been laid down in the constitution of Khuddam-ul-Ahmadiyya and further directed the youth that they:

(interpretations of Islamic texts)

5.

Create a broad vision and be well acquainted with current

affairs

6. Instil integrity in themselves

1.

Maulvi Qamaruddin Sahib

7. Partake in Khidmat-e-Khalq (service to mankind) activities

2.

Hafiz Bashir Ahmad Sahib

8. Undertake honesty

3.

Maulana Zahoor Hussain Sahib

9. Always place their goals in front of them

4.

Maulana Ghulam Ahmad Farrukh

10. Deem themselves responsible for the outcome of any task

Sahib

11. Be ready to be reprimanded in the case of mistakes being

5.

Maulana Muhammad Siddiq Sahib

made

(librarian)

12.

Understand the principle that whoever dies for their

6.

Syed Ahmad Ali Sahib

nation does not die and that so long as the nation lives, true life remains. Thus, in comparison with the establishment of a nation’s life, personal sacrifices hold no reality

13. Become capable of self-reformation and also the reformation of one’s surroundings

14. Employ reasoning in a task

7.

8.

Hafiz Qudratullah Sahib

Maulvi Muhammad Yusuf Sahib

9.

Maulana Muhammad Ahmad Jalil

Sahib

10. Chaudhry Khalilullah Nasir Sahib

15. Instil the element of obedience in oneself

These youths elected the office bearers of the Majlis in their first gathering. The first name was suggested in the election and then, it was seconded. Maulvi Qamaruddin Sahib was elected as the president and Sheikh Mahboob Alam Khalid Sahib as secretary. Afterwards, Hazrat Musleh Maud ra approved this on 4 February 1938.

16. Always know that the Jamaat only proceeds towards

progress

In the end, Huzoor stated that Majlis Khuddam- ul-Ahmadiyya had not made any arrangements for the reformation of the young children and that they should also pay attention towards the reformation of young children and familiarise them with these habits so that when they mature, they can prove to be beneficial for the Jamaat. Huzoor then led the silent prayer and the event concluded with slogans of “Hazrat Amirul Momineen – Zindabad!”.

1.

Harbour emotions of reverence for Ahmadiyyat in their

 

hearts

 

(Tareekh Majlis Khuddam-ul-Ahmadiyya, Vol. 1, p. 7-8)

2. Instil steadfastness within themselves

 

3. Create a habit of hard work

 

[Translated by Nauman Hadi, London]

4

Friday 21 September 2018 | AL HAKAM

The Happenings at Karbala

Part II

read in your letters, I will come to you speedily, God willing, for, by my life, what is the imam except one who acts according to the Book, one who upholds justice, one who professes the truth and one who dedicates himself to [the essence of] God? Peace be with you.” Muslim ra bin Aqil received a warm welcome in Kufa. Notable persons of the city as well as a large number of people not only swore allegiance to Imam Hussain ra but also stated on oath that they would help him every step of the way. Writing to the Imam, he confirmed exceptional support, encouraging the Imam to embark on the journey to Kufa (Akbar Shah Najeebabadi, The History of Islam, Vol. 2, p. 60). A few days later, he was brutally murdered. What transpired between the time Muslim ra bin Aqil arrived, the unwavering support of the people of Kufa and his brutal murder must be understood in order to comprehend the fateful chain of events leading up to the Battle at Karbala. While the majority of the people of Kufa were pledging their allegiance towards the Imam, a few opponents reported their activities to Yazid. The governor of Kufa at the time was Nu‘man ra bin Bashir, a pious sahabi (companion of the Prophet sa ) of virtuous personality. When he learned of the secret activity being carried out by Muslim ra bin Aqil, he took no civil action, however, he reminded the people that they should remain peaceful and not oppose the Khalifa openly as he might be compelled

Fazal Malik, Prince Edward Island, Canada

H azrat Imam Hussain ra was a pious, God- fearing person who could not bring himself

to accept the morally corrupt Yazid as leader of

the Muslims (Hazrat Mirza Ghulam Ahmad as , Majmu‘a Ishtiharat, Vol. 3, p. 844). The departure of Yazid from Islamic values, his consumption of alcohol, coupled with his taste for expensive pleasures were means of repulsion for Muslims who had believed in the values of a simple life. (Moojan Momen, An Introduction to Shi‘i Islam, p. 28) Not desiring any confrontation with the soldiers of the new leader, he left for Mecca with his family. The people of Kufa found out about these events and started writing letters

of support. They were anti-Umayyad, loyal supporters of Hazrat Ali ra and desired for Hazrat Imam Hussain ra to be their spiritual leader ([Brill] Encyclopedia of Islam, Vol. 3, p. 608). “There is no Imam over us. Therefore come, so God may unite us in the truth through you.” (I

K A Howard, The History of al-Tabari, Vol. XIX,

The Caliphate of Yazid, pp. 1-3) When 70,000 such letters were delivered, Imam Hussain ra decided to send an emissary who would establish the truthfulness of these claims. Acknowledging their letters, he wrote:

“I am sending you my brother, Muslim bin Aqil, who is a trustworthy representative… If he

writes to me that the opinion of your leaders and

of the men of wisdom and merit among you is

united in the same way as the messengers who have come to me have described, and as I have

to take stern action against them (Akbar Shah Najeebabadi, The History of Islam, Vol. 2, p. 61). Learning of the activities in Kufa, Yazid dismissed Nu‘man bin Bashir and appointed Obaidullah bin Ziyad, instructing him to “go to Kufa at once as Muslim bin Aqil has been taking Bai‘at for Imam Hussain. Make him a captive or kill him and if those who took Bai‘at from him refuse to recant their Bai‘at, they should be put to death…” (Akbar Shah Najeebabadi, The History of Islam, Vol. 2, p. 62) Within days of the new governor taking charge, the thousands who had taken an oath to stand guard for Imam Hussain ra and were in sync with the voice of Muslim ra bin Aqil left him standing alone with no protection or support (Hazrat Mirza Ghulam Ahmad as , Malfuzat, Vol. 1, p. 375). Muslim ra was put to death as were those who harboured him. Many of his supporters were handed out harsh punishments as a lesson for the remainder (Akbar Shah Najeebabadi, The History of Islam, Vol. 2, pp. 62-66). Unaware of the developing situation in Kufa, Hazrat Imam Hussain ra decided to start his journey. Incidentally, the start of the journey occurred on the precise day as Muslim ra was being put to death in Kufa. A small caravan of about 74 people, consisting of his wife, children and other devoted men and women, departed on 8 Dhul Hijjah, 60 AH (10 September 680), days

Continued on page 6

Hazrat Ibn Abbas, may

Allah be pleased with

him, narrates: “When the

Holy Prophet, peace and

blessings of Allah be upon

him, arrived at Medina, he

found the Jews observing

the fast on the day of

Ashura (10 Muharram).

The Prophet sa asked them

(about it) and they replied,

‘This is the day when Moses

became victorious over

Pharaoh.’ The Prophet sa

said (to the Muslims), ‘We

are nearer to Moses than

they, so fast on this day.’”

(Sahih Al-Bukhari, Kitab Al-Tafseer)

100 Years Ago

Travelogue of Nayyar

Al Hakam, 21-28 September 1918

Hazrat Maulvi Abdur Rahim Nayyar ra

Bareilly

Travellers going to Nainital pass through [Bareilly] station. This city is especially famed for its mental asylums and its Muslim clerics. The latter has become notorious in India and Hejaz for their bizarre verdicts. Nikahs [marriages] are annulled by conversing, eating and gaining familiarity with Ahmadis. Hence, the Nikahs of some… were officiated once again. I have a special relation with Bareilly because God granted me my life partner from this very city and she is the daughter of the very person who was subjected to the verdicts of Maulvi Ahmad Raza Khan, and whose family, on account of Ahmadiyyat, had to endure such hardships as described in a verse of Hazrat Mukhtar Shahjahanpuri in the following manner:

We are like Hussain who have been deprived of water; They are like Yazid, who do not allow us water. I have always deeply desired for Bareilly to partake of the water which the Promised Messiah as bestowed and for it to become enlightened with the light which God has sent to illuminate the world in this age. My heartfelt desire continues to be for the inhabitants of Bareilly to be informed that

in Qadian, Mirza Ghulam Ahmad as who has arrived states:

I am the water that descended from heaven at the appropriate hour; I am that light by which day has become manifest. Thus, I descended into Bareilly on 10 June. I met friends from the city. Presently, opposition is as it was before. The Jamaat is progressing. By the grace of God, new Ahmadis are particularly zealous. A series of questions and answer sittings regarding religious themes occurred in the residence of brother Sirajuddin Sahib, a merchant. The summary of it is presented below as it may be of benefit to readers:

Question: There exists a qaseeda [poem] of Shah Nimatullah Wali [a Persian saint]. Most people here read it and recite it. It is written therein that two individuals by the name of Ahmad will misguide people. One was, of course, Syed Ahmad. The second they regard to be Hazrat Mirza Ghulam Ahmad as . What is the validity of this?

Answer: For a few years, a cleric from the North-West Frontier Province has been publishing a qaseeda and attributing it to Hazrat Nimatullah Wali. Its language is of the modern age and its names are of this age. Its author appears to be an

enemy of the Ahmadiyya Jamaat and the British Government, and he holds animosity towards Nasrullah Khan and Habibullah – rulers of Afghanistan. Hence, the government of Punjab confiscated this qaseeda. In reality, the qaseeda of Hazrat Nimatullah Wali is that which Hazrat Ismail Shaheed recorded in his book Arba‘in and the Promised Messiah as applied it to himself. As the likes of Maulana Ismail Shaheed and Hazrat Syed Ahmed Barelvi and his community have attested to the authenticity of this qaseeda, for this reason it is safe to say that all qaseedas aside it are the publications of another person. Shah Nimatullah Wali has no relation with these. Aside from Ahmadis, I also met with a respectable Qazi Sahib in Bareilly who listened to the claims of the Promised Messiah as with great veneration and attention. May Allah expand his understanding and do away with those matters which impede his announcement. Amin. It would not be unseemly to write here that the wife of Qazi Abdullah, who had gone to Bareilly to meet her maternal aunt and uncle, carried out greatly beneficial work among ladies, and many of them, whom the followers of Maulvi [Ahmad Raza Khan] Sahib had alarmed by naming them “Qadiani” and “Kafir”, have broken loose of the “magical” clutches of Maulvi Sahib. Having learnt of the prayer, recitation of the

Maulvi Sahib. Having learnt of the prayer, recitation of the Hazrat Maulvi Abdur Rahim Nayyar r

Hazrat Maulvi Abdur Rahim Nayyar ra

Quran and beliefs of Ahmadi women, they have become convinced of the deception of the cleric. It is the hope of the respectable lady (may Allah keep her in good health) for Allah to quickly enable some ladies to accept the truth. After shining throughout the entire day in Bareilly, Nayyar [referring to himself] departed Bareilly at night.

[Translated by Fateh Alam, London]

Friday 21 September 2018 | AL HAKAM

5

The Khuddam Ijtema – A Vital Part of Training

Mirza Waqas Ahmad Sadr Majlis Khuddam-ul-Ahmadiyya UK

W hen, in 1985, we returned to Pakistan from Ghana, the ordinance of Zia ul Haq

was in place, which meant that holding Ijtemas was prohibited and any major gathering of the Jamaat was not allowed. However, in 1989, when Mahmood Bengali Sahib was Sadr Majlis Khuddam-ul-Ahmadiyya, permission was given for a one-day Ijtema. Myself, along with other children of my age, were extremely delighted to know that an Ijtema was going to be held. Our duty was to provide drinking water to attendees and we were very glad to be part of the Ijtema; an event that had become a rare occurrence. This Ijtema of 1989 ran only for a day and a half but we still got to enjoy it thoroughly because we knew that something next to impossible was happening. I have explained this so that those that live [outside of Pakistan] should be very thankful to Allah the Almighty that they have, without any fear, an opportunity to gather and to learn from one another and develop a sense of brotherhood and fraternity. The Jamaat of course, as a result, strengthens too through such gatherings. Constantly meeting one another fosters a strong bond of love and unity. Tarbiyat of the organisers is another good result of such gatherings because when they have to organise events constantly, they improve in terms of organisation as they seek to fill the shortcomings that they had experienced in the previous programmes. So, such Ijtemas work as a training camp for administrative skills. Attendees also get the opportunity to meet and to learn from one another, this being the primary purpose of Ijtema. The purpose of communities is to come together and enhance their relationship and love towards one another which ultimately results in virtuous deeds. The blessings that exist in uniting for a task, which is also a Divine injunction can simply not manifest through individual efforts. It is also a known fact that when some events happen frequently, they are prone to be taken for granted. This could potentially mean that one may lose the true understanding and purpose behind the event. To remind ourselves of the importance of Ijtemas and such Jamaati gatherings, we should see how fortunate those Khuddam feel that have come here from Pakistan. They are overjoyed to attend the Ijtema because they never saw such Ijtemas in Pakistan. On the other hand, we can hold such events here with great ease because the law provides religious freedom. If every khadim bears this in mind, they will be even more grateful to Allah the Almighty and would never take any such event for granted. Alhamdolillah, the majority of Khuddam understand this importance but it is always good to remind ourselves of the blessings of Allah. No matter how much we may be grateful to Allah the Almighty, it will always be insufficient. So, we need these reminders from time to time so that our hearts bow before Allah and always be thankful to Him for his countless blessings, one being able to assemble in His name at Ijtemas and Jalsas. Imagine if here in the UK, God forbid, Jalsas, Ijtemas, programmes and activities were to be halted by the law or for any other reason; this would cause so much loss because all these occasions of meeting one another, gathering to learn from another, being able to exercise patience and tolerance will cease to exist. The spirit of fastabiqul-khairat (progress in matters of virtue) only exists when you are more than

in matters of virtue) only exists when you are more than one. This injunction can only

one. This injunction can only be exercised when you are in a group. An individual can progress in virtue but their progress will be limited to himself as he would not know how others were progressing. The meaning of fastabiqul-khairat is to witness your brother’s virtue and try to adopt it yourself and even go a step further. This is such a beautiful teaching of Islam and Hazrat Musleh Maud ra has also pointed to this on many occasions. One great blessing of the Ijtema is that that it makes possible the competitive spirit with regards to not only excelling in virtue in your own accord but also learning goodness from others around you. Hence, the absence of Ijtemas could potentially mean missing out great opportunities of learning and progressing in virtue. Another angle of looking at this is that every individual is taught so many good manners at home. That works as their private training. When that individual comes to the Ijtema where so many others are gathered, they bring along those good habits and share them with others. So the opportunity to share those good manners is made possible in Ijtemas. This works as collective training. Then there are some manners that cannot be taught at home. How to behave in a crowd, how to queue up, how to be patient in situations that go against your will, how to tolerate something you don’t like about other people around you; these are the good deeds that we can only learn when we are around a group of people. So, Ijtema provides that atmosphere where we get to develop our civic sense. Another incident I remember from 1989 is that when the Ijtema was banned in Pakistan, the then Sadr Majlis Khuddam-ul-Ahmadiyya, Mahmood Bengali Sahib delivered a very heartfelt and emotional speech. Huzoor aa [Hazrat Khalifatul Masih V] was then Mohtamim Bairoon (dealing with foreign majalis) in Khuddam- ul-Ahmadiyya. (At that time, Khuddam-ul- Ahmadiyya was markazi and the majalis in the whole world were part of it with the countries having a Qaid of that respective country.) So Huzoor aa was Mohtamim Bairoon, covering all

the Khuddam-ul-Ahmadiyya auxiliaries outside of Pakistan. Huzoor aa was responsible for their correspondence, reports, records and making sure that they were functioning. In the administrative structure of that Ijtema, Huzoor aa was Nazim Androon (internal arrangements) of the Ijtema Gah. There was an Ijtema Gah, places of accommodation and

a few other responsibilities which were under

Huzoor aa . I remember I said to Huzoor aa that there was great sadness that the Ijtema had been cancelled. Huzoor aa replied to this by saying that whatever my sadness or pain may be, I should express that before Allah the Almighty and pray to Him because the threshold of the Almighty

is the proper place for its expression. He told

me that I should express this sadness before the Almighty so that He may accept prayers and give

something even better in return. This was an incident from 1989 and I was around ten years old.

In short, what I said to Huzoor aa was that I felt sad that the Ijtema had been cancelled and Huzoor aa replied that the expression of that sadness would be to say it all to Allah and to pray because that is the only way where one’s sorrows can extinguish. This was the guidance

that I received directly from Huzoor aa in relation

to the sad situation of Ijtemas in Pakistan.

Another point is that we all have our personal sorrows and griefs. A ten-year-old would have their own emotions of sorrow or joy. But I must say that it was through that Ijtema (that got cancelled halfway) that I learnt what a national grief was like. With regards to national sentiment and a sense of belonging, that Ijtema was a means of collective distress and grief. I experienced the feeling of collective,

national grief for the first time, but by the grace of Allah, it developed in me a stronger sense of attachment to the Jamaat. What I mean to say is that the feeling of collective grief was felt by me for the time and,

of course, by others around me, though we were

still very young. There was an element of anger as well but there was also great pain because at that age we would even become excited at the

fact that we could raise slogans. Now this may

seem a minor thing, but the excitement of even raising slogans ceased to exist in Pakistan. But then Alhamdolillah, we have been blessed with the opportunity to hold Ijtemas and Jalsas which bring us together. And now, through MTA, all Ahmadis around the world get to feel that they are part of these Ijtemas and Jalsas. We always have to campaign to persuade Khuddam to attend the Ijtema. This means that some still do not understand the importance. What I have said above is for the purpose of making Khuddam understand the importance of them being able to attend and for them to make every possible effort to do so. Once, Hazrat Musleh Maud ra noticed that some Khuddam had not attended the Ijtema. He stated:

“I direct pity and surprise at those Khuddam that did not attend the Ijtema and I wish to tell them that the purpose of Khuddam-ul- Ahmadiyya is to inculcate the realisation that they are the servants of Ahmadiyyat, and a true servant is he who remains close to his master. The servant that does not remain close to his master in a timely or apt manner he cannot be called a servant”. (6 February 1949) Hazrat Musleh Maud ra says that a khadim is he who remains close to his master, whether physically or through thought and emotion. Hence, Huzoor ra says that they were meant to attend the Ijtema that was being held under the guidance of the Khalifa of the time but they did not hearken to his call; the call of the one whom they had pledged allegiance to. So this meant that they did not have the right to call themselves Khuddam because a khadim is he who honours his master’s wishes and desires. Hazrat Musleh Maud ra also stated:

“I would like to remind the youth of the Jamaat of the fact that such tasks have been assigned to the Ahmadiyya Community that shall create a mighty spiritual revolution in the world.” (6 February 1941). So the spiritual revolution that is to take place in the world, Hazrat Musleh Maud ra has attached that to the Ijtema because it is only through collective effort that this revolution can be brought about, and not individually. The Ijtema is the flagship of the whole year’s

6

Friday 21 September 2018 | AL HAKAM

activities in the sense that it shows the essence and outcome of the entire year. If, during the year, the Majlis has not done much work, has not

been strengthened, has not remained in touch with each other and has not remained involved in activities, the low attendance will reflect this sad fact. It will be apparent that the programmes at the Ijtema are not up to the mark. Similarly, if the Majlis has been functioning efficiently throughout the year, then the attendance of the Ijtema will reflect this promising fact too. At another place Hazrat Musleh Maud ra has stated:

“We say others are bad, though our own condition in some matters is worse than theirs. There is no doubt that the example of our community is better in most matters than other communities, but in some matters we have been unable to match them… If the Khaksar movement announces a gathering in a city, then sometimes two or three thousand members attend and remain in that city for two or three months.” Hazrat Musleh Maud ra expresses his sorrow here that some of our events attract small numbers. He gives the example of a political movement which calls its members to an event and, in response, two or three thousand leave behind their occupations and homes, and they remain in attendance for two or three months at

a time – all in the name of a political ideology.

Then, how is it not possible for one to leave behind everything to attend to a call of their faith? It makes one sad to read further when Hazrat Musleh Maud states that if our opponents threw this sad fact at us, I would be extremely embarrassed before them. We are all striving to become perfect khadims, but it is essential to understand the purpose of Khuddam-ul-Ahmadiyya. The purpose of Khuddam-ul-Ahmadiyya is, as Hazrat Musleh Maud ra has stated, that a khadim understands the directions of the Khalifa of the time. Moreover, the individual working in Khuddam-ul-Ahmadiyya is not an officer, but

a khadim, and a khadim is one who is a field

worker. He is supposed to do Waqar-e-Amal [labour work with pride], Khidmat-e-Khalq [serving mankind] and to actively engage in manual work. A large part of the work carried out by Khuddam-ul-Ahmadiyya is actively engaging in manual work and labour. This Waqar-e-Amal results in saving thousands of pounds which would otherwise have to be paid to contractors. For example, the arrangements of set-up and wind-up of Jalsa UK range between a period of 28 days. Khuddam-ul-Ahmadiyya is actively involved in both set-up and wind-up through Waqar-e-Amal, which, as a result, saves around forty- to fifty-thousand pounds of the Jamaat a day. Hazrat Musleh Maud ra highlights this very

aspect of Waqar-e-Amal and encouraged it as a means of saving the Jamaat’s funds. Another fundamental purpose of Khuddam- ul-Ahmadiyya, which is also outlined in the very pledge, is that whenever the nation needs sacrifice, a khadim should actively step forward and present his sacrifice, whether it be of time, wealth or honour. For instance, we had the opportunity to serve during the floods here in the UK. That was a service for our nation. Then there was the Grenfell Tower fire and other tragedies that caused national concern. During such testing times, Khuddam-ul-Ahmadiyya steps out and leaps forward to serve. Feeding the homeless is another such example which MKA does very regularly here in the UK. Another fundamental responsibility of Khuddam-ul-Ahamdiyya is that whenever Islam comes under attack, it is for us to step forward and answer those allegations and present before the public the beautiful, peace-loving teachings of Islam. If such steps are taken by an individual in young age, then by the time they reach a mature age, they will become habituated in them, remaining attached to the greater cause. Sports is a very good means of attaching youngsters to the Jamaat. Hence, sports make an essential part of Khuddam-ul-Ahmadiyya activities. This entire vision was given by Hazrat Musleh Maud ra , emphasised further in this day and age by Huzoor aa . Connection with Allah

this day and age by Huzoor a a . Connection with Allah the Almighty, a living

the Almighty, a living relation with Khilafat-e- Ahmadiyya, Khidmat-e-Khalq, Waqar-e-Amal and Sports; all are the bloodline for Khuddam-

ul-Ahmadiyya. Hazrat Musleh Maud ra , on one occasion, pointed out a very fine angle of national wellbeing. He stated that once, as he was on his way to the Ijtema, there was a football match taking place. He noticed that the spectators did not seem engaged. So, in his speech, he drew the attention

of the Khuddam to the fact that a good crowd of

spectators motivates the players and watches the

match with full attention. The spectators should not turn their backs to the players and engage

in their own talk because this shows a lack of

attachment to one’s nation. Spectators tend to overlook such minute issues, thinking that it is just a match, so it does not matter if we remain engaged in our own activities. But an onlooker will take this as a lapse of discipline when a match is going on and the crowd is disengaged. This could be seen as a trivial matter but when seen in a national perspective, then we can see

that this is how nations are built. Hazrat Musleh Maud ra always wanted the Khuddam to progress

in everything that leads to national stability and

prosperity. Hazrat Musleh Maud ra also states that

a general knowledge exam should also be

conducted at the Ijtema. Lectures and talks should be arranged on various matters of religious and contemporary importance. Moreover, moral, spiritual and academic abilities should be enhanced. Moral abilities for instance, can be developed at the time of eating when you may have to wait for food and queue for it.

Moreover, from a discipline point of view too, if you are told to go right, you must do so, and if you are told to go left, you must do so; if there

is something that makes one lose their temper,

then remaining calm and not showing anger

is encouraged; if one makes a mistake, then

one should speak the truth, regardless of the consequences. So, any situation that may arise

during one’s duty or even as a participant of the Ijtema creates opportunities for moral training. In terms of moral training, the participation

of Atfal in Ijtemas is even more important as

training at that age is more effective.

Continued from page 4

before Hajj (Shah Moinuddin Ahmad Nadvi, Sirat-e-Sahaba, Vol. 4, p. 151). Many historians have questioned the haste of departure before Hajj. It appears that the Imam ra was mindful of the situation and wanted to avoid any bloodshed in the Holy City. He had sensed that Yazid would send people to force him to perform Bai‘at, causing swords to be drawn and blood to be shed in Mecca. Being a peaceful person by nature, he departed with his family and a small band of followers, taking a path not commonly used by travellers, avoiding any chance of unnecessary confrontations near Mecca. The journey from Mecca to Kufa is about 1800 kilometers. (The measurement of this distance has varied due to infrastructural transformations and other factors over the ages, and while today the distance is 1800 kilometers,

it has also been said to be 1448 kilometers also.)

Hazrat Imam Hussain ra and his small caravan travelled this distance in a month, making thirteen stops before reaching the plains of Karbala. As the caravan progressed, people started joining them in their cause. It was at the

point of al-Thalabiyya that they learned of the death of Muslim ra bin Aqil. ([Brill] Encyclopedia of Islam, Vol. 3, p. 609) This is possibly the turning point in Islamic history. After learning about the fate of Muslim ra , almost all people who had joined the small congregation left, leaving the original group from Mecca. People were consulted and some suggested that they should turn back, as

it became apparent that the hearts of the people

of Kufa had turned. Some historians have attributed the decision to press forward based

with orders not to allow them to return and led the caravan towards the north, away from Kufa,

Howard, The History of al-Tabari, The Caliphate

of Yazid, p. 110)

on a vision he had of the Holy Prophet sa . Hazrat Mirza Ghulam Ahmad, the Promised Messiah as , writes “Imam Hussain ra would pray for the victory [of Islam]. One night, he saw

388-389)

With full knowledge of what fate awaited

eventually settling in the plains of Karbala, a dull desolate area on the west bank of the Euphrates. It was the 2 Muharram 61 (2 October 680) when they arrived.

On 7 Muharram, the caravan was stopped from filling their depleted water supply, hence worsening the situation. The same night, Imam Hussain ra called for Amr and admonished him

the Holy Prophet sa in a dream, who said to

The situation worsened on 3 Muharram

to

pay heed and avoid any bloodshed with the

him, ‘Martyrdom is your destiny. If you will not endure your fate with patience, then your name will be struck from the record of those who are

when there arrived from Kufa an army of four thousand men under the command of Amr bin Sa‘d, deputy governor of Ibn Ziyad. Amr bin

Ahl-e-Bait. The governor, ibn Ziyad, now increasingly irritated and concerned that Amr might

piously devoted to God.” (Malfuzat, Vol. 3, pp.

Sa‘d and the Imam immediately met and after lengthy negotiations, Imam Hussain ra set out three proposals:

compromise the situation, allowing Imam Hussain ra to escape to Mecca, sent a message, saying, “It was your duty to have arrested him

them, this caravan of the faithful pressed

1.

Let him go the way he came so that he may

and brought him to me. If you were unable to

forward.

remain absorbed in prayer in Mecca

do

so, you should have brought his head to me.”

On the way, they were met with al-Hurr bin

2.

Let him move to any border so that he may

(Akbar Shah Najeebabadi, The History of Islam,

Yazid Tamimi, Captain of the Kufa Police – sent

be martyred while fighting with the unbelievers

Vol. 2, p. 72)

by the Governor of Kufa, Obaidullah bin Ziyad

3.

Leave his way free and let him go to Yazid in

In addition, he sent Shimr for additional

with an army of a thousand soldiers; their task

Damascus. For their satisfaction, he said, they

supervision, who, upon arrival, declared that

was to stop the caravan from reaching Kufa. Addressing al-Hurr and his companions, Imam Hussain ra reminded them:

may follow him. He shall go to Yazid and settle his affairs directly with him as his elder brother, Imam Hasan ra , did with Amir Muawiya ra .

war should be started immediately. It was the ninth day of Muharram. Once that letter was received, Amr immediately got ready for war

“I did not come to you until your letters were brought to me, and your messengers came to me saying, ‘Come to us, for we have no imam. God may unite us in guidance through you…’ If you are averse to my coming, I will leave you for the

(I K A Howard, The History of al-Tabari, The Caliphate of Yazid, p. 75) Amr was happy with the outcome and wrote to the governor, Ibn Ziyad, that peace was possible and war was not required. Ibn Ziyad

and sent out for Imam Hussain ra . He read out the instructions from ibn Ziyad; Imam Hussain ra requested that they be allowed that night. The night between the ninth of Muharram and the fateful day of the tenth of Muharram was spent

place from which I came to you.” (I K A Howard,

was pleased with the outcome as well.

in

prayers, consoling the women and children

The History of al-Tabari, The Caliphate of Yazid, p. 93)

However, a court advisor – a heartless creature named Shimr – opposed the proposal

and preparing the men for the last battle. Hazrat Imam Hussain ra called his small group and said

Addressing the army from Kufa, Imam

and encouraged the Governor to declare war.

that they were free to leave and that there would

Hussain ra reminded them, “We are the Ahl-e-

Ibn Ziyad then sent out the orders that “these

be

no burden on them, should they have chosen

Bait… If you dislike us and your view is different

alternatives cannot be accepted. Let Imam

to

take this option. They opted to stay and fight

from what came to me in your letters and what

Hussain ra surrender before me and take the

to

the death. (I K A Howard, The History of al-

your messengers brought to me, I will leave you.” (I K A Howard, The History of al-Tabari, The Caliphate of Yazid, p. 94) However, al-Hurr came

oath of allegiance for Yazid at my hands as his deputy and then I shall send him to Yazid on my own.” The date was the 4 th of Muharram. (I K A

Tabari, The Caliphate of Yazid, pp. 112-114)

Friday 21 September 2018 | AL HAKAM

7

Majlis Khuddam-ul-Ahmadiyya UK

The Formative Years

To build a picture of the elementary days of Khuddam-ul-Ahmadiyya in the UK, we spoke to Rafiq Ahmad Hayat Sahib, now Amir Jamaat-e-Ahmadiyya UK, who served as the first Sadr Majlis Khuddam-ul- Ahmadiyya UK from 1988 to 1992. (Before Sadrs, national Qaids were assigned duties as heads of Khuddam- ul-Ahmadiyya for countries.) His recollections are published below.

for countries.) His recollections are published below. Hazrat Khalifatul Masih IV r h , with Majlis-e-Amila

Hazrat Khalifatul Masih IV rh , with Majlis-e-Amila Khuddam-ul-Ahmadiyya UK (1988-1989)

Rafiq Ahmad Hayat Amir Jamaat-e-Ahmadiyya UK

I came to this country in the late 1960s. I was a tifl and there was a very small Jamaat here. Bashir Ahmad Rafiq Sahib was

the Imam and Laiq Ahmad Tahir Sahib was the deputy Imam. I remember that Laiq Tahir Sahib appointed me as secretary Atfal. That is my earliest memory [of work in Khuddam-ul-Ahmadiyya]; I was probably the first secretary Atfal appointed in the UK. At that stage, we used to have most of our activities around Fazl Mosque. There was no Mahmood Hall and we only had two buildings – 61 and 63 Melrose Road. There used to be a basement where we used to congregate, both Khuddam and Atfal. There used to be old plank tables which were used for food as well as games and we used to play table tennis which we became very good at. I remember some activities used to be held in the gardens of 63 Melrose Road. At that time, Sir Chaudhry Zafrulla Khan Sahib ra used to visit the UK regularly and therefore, our tarbiyat was being undertaken by him. I remember when Hazrat Khalifatul Masih III rh visited, he instructed the then Amir, Bashir Rafiq Sahib that we should start Quran classes for the young Khuddam and Atfal. So, Bashir Rafiq Sahib started the classes and then Chaudhry Zafrulla Khan Sahib ra took over and he converted it into a study circle; that was basically our tarbiyat which was carried out in the form of a study circle. These are early memories of how the Khuddam and Atfal activities used to take place in the early days. As regards Khuddam Ijtema, we probably had our first Ijtema in the late 60s, maybe early 70s, at Wimbledon Common. It was an open-air event and we only had sports. We had races; I remember people running on the grass. We had some events and Hazrat Sir Zafrulla Khan Sahib ra came and distributed prizes. That was one of the first Ijtemas that I can remember that took place in the UK. Then we continued having small Ijtemas. When Hazrat Khalifatul Masih IV rh came to this country, the first Jalsa Salana

that we had was in Mahmood Hall which only takes about 300- 350 people. Then, the following year, under the instructions of Huzoor rh , we acquired Islamabad, and from then on, that became the base for the activities. Before that, I remember some of the Ijtemas taking place in Hounslow at Heathfield School. I remember we used to play hockey there too and it was a bit more organised at that stage. After we acquired Islamabad, from what I can recall, the first ever Ijtema was a regional Ijtema that took place there and London region and Middlesex region held a combined Ijtema there. The big attraction, then, was that at the bicycle sheds we arranged to do a big barbeque and that was a great feature of the event. Then we started organising various sports events and we had cricket and football tournaments. And we also held our Ijtemas at Islamabad. When Hazrat Khalifatul Masih IV rh came to this country, although we were very good Ahmadis, but we were not well- acquainted with the nizam (system of the Jamaat). So, Huzoor rh taught us this from zero. The first Ijtema I remember is when Huzoor rh appointed me as the National Qaid. I was secretary Tabligh, UK and suddenly I got instructions from Amir Sahib that Huzoor rh had instructed that I should take the responsibility of National Qaid. It was at that time that Khuddam-ul-Ahmadiyya had organised a European Ijtema. I remember that once, at night, Huzoor rh came for Salat and it was raining outside. After the prayer, Huzoor rh came off the stage, put on his shoes and began walking out. As he did this, Huzoor rh noticed a car throwing light onto the field. Huzoor rh asked, “Who is that?” I replied that I didn’t know. Then, when we reached his residence, there were various Khuddam on duty and Huzoor rh asked me introduce the Khuddam. My training started then as National Qaid, in that you should know exactly

what is going on. Everything should be within your knowledge. So, Huzoor rh started with very basic lessons which we needed. Part of the training was that Huzoor rh wanted to engage with the youth and that anything we wanted to do, Huzoor rh would be

a part of it. If we were having a cricket match, I would request

Huzoor rh saying, “We are having a cricket match and afterwards, we are going to have a barbeque. Would you please join us?” And so, Huzoor rh would come and he would stay for a long time; this was part of our training that he was undertaking. Then we started having Ijtemas and European Ijtemas as well. Then, later on, with Huzoor’s permission we started the Atfal Rally as a separate event for Atfal. I once said to Huzoor rh , “This

weekend we are holding the first ever Atfal Rally and we would like to invite you to the final session.” Huzoor rh replied, “I’m sorry Sadr Sahib, but I have already made plans to go to Devon and Cornwall with my family.” Huzoor rh left and went upstairs, while Malik Ashfaq Sahib, Major Sahib and I stood outside. I remarked, “Let’s pray, maybe he will come back.” This was just something from my heart that came out. Huzoor rh left on Saturday morning, and in the early hours of Sunday at 1am, I was sitting in my cabin and I received the message that Huzoor rh had come back. The next day, Huzoor rh graced the final session. Huzoor rh himself related the story that he was ready to depart when I (Sadr Khuddam-ul-Ahmadiyya) asked him but was told that he could not come and so, he left on Saturday morning after Fajr and got to Devon and Cornwall. Huzoor rh said that he asked Major Sahib to start looking for some accommodation. The first hotel they went

to was fully booked and so was the second one. He said that he had

travelled throughout the UK so many times and never had that happened before. He said that he went to three or four hotels and all of them were booked. It was getting a bit dark, and so Huzoor rh

said that it would be better to get back as they could not find any accommodation. Huzoor rh arrived back at 1am in the morning. Huzoor rh said that at night, he thought to himself that that had never happened before. Later, Major Sahib then revealed what actually happened, saying that the real reason was that there was

a prayer duel between Malik Ashfaq Sahib and Sadr Khuddam-

ul-Ahmadiyya, and it seemed as if Sadr Khuddam-ul-Ahmadiyya had won. It was after this that Huzoor rh started attending Atfal Rallies and held question and answer sessions too. So that was the Atfal side that was very important. During the time of the Jamaat Centenary, Huzoor rh allowed us to do a proper parade in Islamabad. I requested Huzoor rh that we wanted to do a march-past. Huzoor rh even allowed us to use a drum. Huzoor rh stood on a stage with a garland around his neck as we did a march-past and Lajna also did a march-past. As part of the centenary celebrations, one of the other events that happened was that from Khuddam-ul-Ahmadiyya, we decided to do a cycle marathon from Bradford to London. We started in Bradford where there were hundreds of people, and the idea was that we would go from city to city and everywhere we would go, we would have dignitaries, politicians and mayors receiving us as the media also gave us coverage. Thus, we would be able to show the positive side of Islam whilst raising money for Great Ormond Street Hospital. First, we arrived at Huddersfield, then to Sheffield and I remember when we reached Birmingham, we came to the BBC studios and they said that on the one hand, there were Muslims burning books and on the other, we were raising money for charity. When we came into London, there was a beautiful reception and

Huzoor rh was there along with a number of other people. Great Ormond Street Hospital dedicated a place in their Hospital to Khuddam-ul-Ahmadiyya UK. Now that we have reached maturity, the expectations are much, much higher. In this country in particular, we are absolutely blessed that Huzoor aa knows a lot of the people in the country and it would be a great loss not to take advantage of that. The UK Khuddam and Atfal have a responsibility to shine above everyone

else because we have to be the example for everyone. After all, this

is where Khilafat is.

to shine above everyone else because we have to be the example for everyone. After all,

8

Friday 21 September 2018 | AL HAKAM

25 th Jalsa Salana Belgium

September 2018 | AL HAKAM 25 t h Jalsa Salana Belgium Usama Karim Belgium Day 1

Usama Karim

Belgium

Day 1 Friday, 14 September was the first day of Jalsa Salana Belgium. The day started with Fajr prayer led by Hazrat Khalifatul Masih V aa in the Baitus Salam Mosque, Dilbeek. Later, in the afternoon, Huzoor aa travelled from the Baitus Salam mission house to the Jalsa Gah at Goot-Brijgaarden. Arriving there at 2pm local time, Huzoor aa hoisted Liwa-e-Ahmadiyyat (flag of Jamaat-e-Ahmadiyya) and led the congregation of hundreds of Ahmadis that were present in silent prayer. As this prayer was being broadcast live on MTA, millions of Ahmadis around the world followed their Imam by joining the prayer. From the platform where the Liwa-e- Ahmadiyyat and the national flag of Belgium were hoisted, Huzoor aa proceeded to the main hall of the Jalsa Gah and delivered the Friday Sermon. In his Friday Sermon, Huzoor aa shed light on the purpose of Jalsa Salana and highlighted that the Promised Messiah as intended for these Jalsas to bring about a spiritual progress in all attendees. Huzoor aa said that if this was the purpose to be attained from the one Jalsa that was held in those times, we can imagine how this purpose becomes even more paramount when some members of the Jamaat get the chance to attend more than one Jalsa a year. Huzoor aa explained how the Promised Messiah as , once, had not permitted to hold the Jalsa for having felt that the attendees were not fully benefitting and attaining the required objectives. Huzoor aa , in light of this, reminded the Jamaat that Jalsa Salana should never be taken as merely a gathering where one gets to socialise, but it should be taken as a great opportunity to enhance our connection with Allah the Almighty. The flag hoisting ceremony and the Friday Sermon by Huzoor aa marked the official start of the 25 th Jalsa Salana of Jamaat-e-Ahmadiyya Belgium. The first formal session started at 5pm local time. A number of dignitaries were also in attendance, three of whom expressed their impressions about the Jamaat. These dignitaries included Lieve Wierinck, member of European Parliament and Cristiane de Koninck, police commissioner. The first speech of this session, after the recitation of the Holy Quran and poetic writings

of the Promised Messiah as , was delivered by Dr Idris Ahmad Sahib, Amir Jamaat Belgium. His speech covered various aspects of the importance of financial sacrifice in the way of Allah. This was followed by a speech delivered by the Hon Francis Stijnen, Mayor of Turnhout. The next speech was by Asad Mujeeb Sahib on The Existence of God. The various efforts of Jamaat-e-Ahmadiyya to spread the message of Islam in the West were covered in a speech by Nazir Degroef Sahib. This brought the first session and the first day to its close. Huzoor aa , in his Friday Sermon, told the attendees that since it was the first time that Jamaat Belgium was hosting such a large number of guests, arrangements for food might not seem up to the mark and that guests should show patience in such situations, should they occur. Jamaat Belgium took it upon itself to not disappoint the guests of the Promised Messiah as in any way. Karimullah Mangat Sahib, Nazim Ziafat at Jalsa Belgium, told Al Hakam that his team made their utmost effort to ensure that food was not short and that it was served to all guests at the proper time and in the best possible manner.

Day 2 The second day started with Fajr prayer led by Hazrat Amirul Momineen, Khalifatul Masih V aa . The highlight of this day was to be Huzoor’s address delivered at the ladies’ Jalsa Gah. This was scheduled at around 12pm local time. Before this, the second session of Jalsa, or the first session of the second day in men’s Jalsa Gah started at 10:30am. Recitation of the Holy Quran and nazm were followed by two speeches by Anwar Hussain Sahib and N A Shamim Sahib on The Promised Messiah as as Hakam and Adal (arbitrator) and The Islamic Way of Matrimonial Life respectively. Huzoor aa arrived in the ladies’ Jalsa Gah at 12pm where, after the recitation of the Holy Quran and nazm, he distributed awards to the women who had achieved academic excellence. This was followed by Huzoor’s address to Lajna (women members) in which Huzoor aa shed light on the importance of upholding one’s faith in any given situation. Huzoor aa cited examples of women who had faced extreme conditions but had not compromised their faith. Huzoor aa said that the majority of families settled in the West-

ern countries had fled religious persecution in Pakistan and these countries guaranteed re- ligious freedom. Hence, it should always be re- membered that our first responsibility, living in the West, should be to practice our faith and teach our children to do so. The younger genera- tion should be informed that the primary pur- pose of migrating from Pakistan was to be able to practice our faith so that they can also bear in mind the importance of doing so at all times. Huzoor’s address was followed by Zuhr and Asr prayers with lunch afterwards. Late afternoon saw the sec- ond session of the day, and the third session of this Jalsa commence with the recitation of the Holy Quran and nazm. The two speeches of this session were de- livered by Haseeb Ahmad Sahib and Tauseef Ah- mad Sahib on The Martyrs of Ahmadiyyat and A Living Relation with Khilafat respectively. Before concluding the session, Abdul Majid Tahir Sahib, who was presiding the session narrated some faith-inspiring incidents about Hazrat Khalifatul Masih V aa . With this, the session concluded. During the course of the day, Hazrat Khalifatul Masih V aa graced two meetings. The first meeting was with mayors and politicians and other dignitaries. As the former Mayor of Dilbeek, Stefaan Plateau arrived slightly late, he decided to sit at the back of the room. When Huzoor aa noticed this, Huzoor aa requested him to come forward and referred to the practice of the Holy Prophet sa of Islam that he would have leaders sit at the front. The second meeting was with representatives of the media who came from Arabic, Dutch, French and Urdu media outlets. Huzoor aa spoke to them on contemporary issues in light of Islamic teachings and answered their questions. After this, Huzoor aa led the attendees of Jalsa Salana in Maghrib and Isha prayers. This brought the second day of Jalsa to a close.

Day 3 The third day, like the past two days, started with Tahajjud prayer, followed by Hazrat Khalifatul Masih V aa leading the congregation in Fajr prayer. The first session of the day, which was the fourth session of Jalsa, commenced at 10:30am with the recitation of the Holy Quran and nazm. The three speeches delivered were on the topics of The System of Wassiyat, The Holy Prophet sa

as an Ambassador of Peace and The Evils of Narcotics and Sexual Perversion. These speeches were delivered by Afzal Ahmad Tauqeer Sahib, Hafiz Ehsan Secunder Sahib and Tahir Nadeem

Sahib respectively. Hafiz Ehsan Secunder Sahib’s speech was in French. The final session commenced with the arrival

of Hazrat Khalifatul Masih V aa in the Jalsa Gah,

after Zuhr and Asr prayers. Before the session formally commenced, Huzoor aa invited certain dignitaries to come and speak to the Jalsa congregation. Tilawat was followed by Urdu and then Arabic poetic verses of the Promised Messiah as . Belgian students who had achieved academic excellence in the recent past were fortunate

to receive academic awards and medals from

Huzoor aa . Secretary Talim announced their names as they came to the stage to receive their awards and medals from Huzoor aa . Tauseef Ahmad Sahib, Sadr Majlis Khuddam- ul-Ahmadiyya Belgium requested Huzoor aa to present the Alam-e-Inami (flag of distinction) to the Majlis that stood first in overall performance during the year. This was followed by the highlight of the day – the concluding address by Hazrat Khalifatul

Masih V aa . Huzoor aa reminded the Jamaat that we are extremely fortunate to be among those who have accepted the Imam of the Age, Hazrat Mirza Ghulam Ahmad as , the Promised Messiah and Imam Mahdi. While the world wanders in confusion, we are fortunate that we have the teachings of the Promised Messiah as to guide

us to Allah the Almighty and save us from

wandering off to other sources in search of peace.

Huzoor aa spoke on the expectations the Promised Messiah as had from his Jamaat and that the foremost was attaining taqwa [piety and fear of Allah] and progressing in it. Huzoor aa presented, from the writings of the Promised Messiah as , the words that work as a lighthouse to guide to the One and Only God. Huzoor aa stated that just as the companions

of the Holy Prophet sa brought about such a

magnificent change in themselves that many

would only accept Islam by observing this change, similarly the Promised Messiah as

expected Ahmadis to bring about the same level

of change in themselves so as to attract others to

accepting Islam.

Huzoor aa concluded his address with silent prayer after which he announced that the total attendance of the Jalsa had been 3,878 with

a representation of 24 countries. Huzoor aa

remained in the Jalsa Gah and listened to taranas (choral poems) in which various groups expressed, in melodious tunes, their emotions in poetic form.

Around the Jalsa Gah Afsar Jalsa Salana Belgium, Afzaal Ahmad Tauqeer, speaking to Al Hakam about the Jalsa preparations, said:

“In January this year, a group of Atfal visited

Continued on page 12

preparations, said: “In January this year, a group of Atfal visited Continued on page 12 Car

Car park, Jalsa Salana Belgium

Friday 21 September 2018 | AL HAKAM

9

Friday Sermon

24 August 2018

Delivered from Baitul Futuh Mosque

Men of Excellence

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

Hazrat Asim ra bin Thabit was a companion of the Holy Prophet sa . His father was Thabit bin Qais and his mother’s name was Shamoos bint Abu Aamir. The Holy Prophet sa established

a bond of brotherhood between him and

Abdullah bin Jahash. At the Battle of Uhud, when the disbelievers of Mecca launched a sudden attack, which caused a panic amongst the Muslims, Hazrat Asim ra remained steadfast

in his position next to the Holy Prophet sa . He

pledged allegiance to the Holy Prophet sa that

he would be willing to offer his life for him. He

was among the archers appointed by the Holy Prophet sa . (Al-Tabkaat-ul-Qubra Li-ibn Sa‘d,

Pt. 3, p. 243, Asim bin Thabit, Maktaba Dar-ul- Fikr, Beirut, Lebanon, 1996) He belonged to the Aus tribe and took part

in the Battle of Badr. (Usdul Ghaba Fi Marifati

Al-Sahaba, Vol. 3, p. 5, Asim bin Thabit, Maktaba Dar-ul-Fikr, Beirut, Lebanon, 2003) On the day of the Battle of Badr, the Holy Prophet sa asked the Companions as to how they would fight when confronted by the enemy. Hazrat Asim ra replied, “O Messenger of Allah sa , when they are in range of our arrows, we will use our arrows. When they come close enough that our stones can reach them, we will use stones.” He then lifted three stones in one hand and placed two in the other hand. He then stated, “When they come close enough to attack with our spears, we will fight them with spears. When our spears break, we will fight them with our swords.” Upon this, the Holy Prophet sa said, “Indeed,

this is the correct way to fight in a battle.” He further said, “Whoever wishes to fight should fight according to the way Asim has described.” (Al-Mujam Al-Kabir, Hafiz Abu Qasim Sulaiman Ahmad Tibrani, Vol. 5, p. 34, Rifa‘a

bin Al-Munzir

Arabi, 2002) During those times, wars were only fought with swords and spears, and this was the only method of war. Stones were also used. It was not like nowadays where they kill even innocent people and children by shelling at them. A non- Muslim wrote a book in which he mentions the wars fought by the Holy Prophet sa and said,

“Allegations are levelled against Muhammad as to why he fought wars. A few hundred or a thousand people may have died during the battles he fought, but those who consider themselves ‘progressive’ and ‘advocates for humanity’ killed more than 70 million people, the majority of whom were ordinary citizens.” He was referring to the Second World War. However, today, regrettably, Muslims are seeking help from those same people and Muslims are killing fellow Muslims without any distinction. Instead of employing the method [of the Holy Prophet sa ] wherein in he only attacked in response to the enemy’s attack and

Dar-ul-Hayaa,

Al-Turath Al-

even then the various means adopted to attack were only once it came close, however these people are initiating the attack themselves and killing innocent people. It is mentioned in another narration that Hazrat Ali ra returned with his sword on the day of the Battle of Uhud and it had become bent due to intense fighting. Hazrat Ali ra said to Hazrat Fatima ra , “Keep this commendable sword. It will prove useful in the battlefield.” The Messenger of Allah sa heard what he had said. Thus, he said, “If you have shown excellence with the sword today, then Sahl bin Hunaif, Abu

made a firm pledge with Muhammad that I will never fight him and neither will I assist in any wars against him. He had conferred this favour upon me and upon no one else.” Hearing this, Safwan gave him a guarantee that if he was to be killed, he [Safwan] would adopt his daughters and if he was to survive, he would give him a mountain of wealth, which would only be for his family. (In other words, Safwan was enticing him to join them in the battle by saying that if he was to be killed, he would treat his daughters like his own, but if he survived he would be given an abundance of wealth). Upon this, Abu

he would be given an abundance of wealth). Upon this, Abu Dujanah, Asim bin Thabit and

Dujanah, Asim bin Thabit and Haris bin Sama have also shown excellent swordsmanship.” (Al-Mustadrak Ala Al-Sahihain, Hafiz Abu Abdullah Muhammad bin Abdullah, Kitaab- ul-Maghaazi Wa Al-Sair, Vol. 5, p. 1623, Hadith no. 4309, Maktaba Nazaar Mustafa Al-Baaz, Mecca, Riyadh, 2000) In a narration it is mentioned that the Holy Prophet sa conferred a favour upon one of the prisoners of Badr, Abu Azza Amr bin Abdullah

– a poet – by setting him free. The reason for

this was that he said, “O Muhammad, I have five daughters and I am their only guardian. Hence, please set me free for them as an act of charity.” Subsequently, the Holy Prophet sa set

him free. Upon this, Abu Azza said, “I make

a solemn pledge to you that I will never fight

you in the future, nor will I assist anyone in their wars against you”. Hearing this, the Holy

Prophet sa sent him back and freed him without receiving anything in return. When the Quraish were about to leave for Uhud, Safwan bin Umayyah went to him and urged him to go with them. He replied, “I have

Azza started to gather other Arab tribes and incite them for war. (He not only participated himself, rather, he went to gather other people from other tribes in order to fight the Muslims). He then left for the Battle of Uhud alongside the Quraish and was once again imprisoned during the war. No one else from among the Quraish was imprisoned alongside him. Hence, when he was captured, he was asked about the oath he made. He replied, “O Muhammad sa ! I was compelled to fight as I have daughters to look after. Please be kind towards me.” (He repeated the same excuse saying that he had to look after his daughters and for the Holy Prophet sa to show him kindness. The Holy Prophet sa had shown compassion to him previously and he was set free. However, he came out to fight again). Upon this, the Holy Prophet sa said, “What about the pledge that you made with me? Absolutely not!” This cannot be allowed. “By God! You will not be permitted to roam around Mecca saying that you”, God forbid, “deceived and fooled Muhammad twice.” According to another narration, the

Holy Prophet sa said that certainly, a believer cannot be bitten twice from the same hole. He then commanded Asim ra bin Thabit to kill him. Asim ra stepped forward and beheaded him. (Kitab-ul-Maghaazi, Abu Abdullah Muhammad bin Umar, Vol. 1, pp. 110-111, Badr-ul-Qitaal, Dar-ul-Kutub Al-Ilmiyyah, Beirut, Lebanon, 2004) Thus, these people were handed out punishments after having committed such injustices and breaking their pledges, but yet, people criticise the character of the Holy

Prophet sa saying that he was guilty of cruelties, God forbid. These days [Geert] Wilders, a politician in Holland, is exceeding all bounds in attacking the character of the Holy Prophet sa .

If he can show examples of the aforementioned

forgiveness in this world, or even in his own

country, then his allegations can be justified to

a certain extent. However, he will never be able

to show such examples. Hazrat Mirza Bashir Ahmad Sahib ra has mentioned the incident of Raji and Hazrat Asim ra in Sirat Khatam-un-Nabiyyeen [The Life and Character of the Seal of Prophets sa ]. He writes, “In the month of Safar 4 AH, the Holy Prophet sa assembled a party of ten Companions, and appointed Asim bin Thabit ra as their Amir [leader] and ordered them to secretly go towards Mecca and obtain intelligence with regards to the Quraish, and then inform him about their plans and motives. However, this party had not yet departed, when a few people from the tribes of Adal and Qarah presented themselves before the Holy Prophet sa , and said that many

people from among their tribes were inclined towards Islam and that the Holy Prophet sa should send a few men with them, who could convert them to Islam and educate them. The Holy Prophet sa was pleased to hear their request and the same party which had been assembled for the reconnaissance mission was sent off with them instead. However, in actuality, as was later discovered, these people were liars and had come to Medina upon the incitement of the Banu Lahyan, who sought revenge for the execution of their chief, Sufyan bin Khalid, and had thus contrived the plan that when the Muslims come out of Medina on this pretence, they would attack them. In lieu of this service, the Banu Lahyan promised the people of Adal and Qarah a hefty reward of many camels. When the treacherous people of Adal and Qarah reached between Asfan and Mecca, they secretly sent a message to the Banu Lahyan that the Muslims were accompanying them and that they should come as well (in order to kill them). Upon this, 200 young men from the Banu Lahyan, 100 of whom were archers, set forth in pursuit of the Muslims, and subdued them at a place known as Raji. But how could 10 Muslims compete against 200 warriors? The Muslims,

10

Friday 21 September 2018 | AL HAKAM

however, had not been taught to throw in their arms. The Companions immediately ascended

to a nearby hillock and prepared for battle. The

disbelievers, who did not consider deception

as being reprehensible, called out to them and

said, ‘Come down from the mountain, we give you a firm promise that we shall not kill you.’

Asim ra responded, ‘We have no confidence whatsoever in your treaties and agreements. We cannot descend on your guarantee.’ Then, he raised his head towards the heaven and said, ‘O God! You are witnessing our state. Do convey knowledge of our condition to Your Messenger.’ Hence, Asim ra and his companions stood and fought and were eventually martyred in battle.” (Sirat Khatam-ul-Nabiyyeen, Hazrat Mirza Bashir Ahmad ra , pp. 513-514) He further writes, “In the context of this very incident of Raji, a narration has been related that when the Quraish received news that Asim bin Thabit ra was also among those who had been martyred at Raji at the hands

of the Banu Lahyan, since Asim ra had slain

a principal chieftain of the Quraish, they

especially sent some men towards Raji, and emphatically instructed them to return with

the head of Asim ra or another part of his body,

so that they could be put to rest and their thirst for revenge could be quenched. In another narration it is also mentioned that the mother

of the person who was killed by Asim, Sulafa

bint Sa‘d, had vowed that she would drink wine from the skull of the person who killed her son. However, the power of God was such that when these people arrived there, lo and behold, they found swarms of hornets and male honey bees resting upon the body of Asim ra and they

just would not move at all. These people tried their level best to send off these hornets and bees, but no attempt proved successful. Finally, with no other choice, they returned frustrated and unsuccessful. Soon after, a storm of rain came and took the body of Asim ra elsewhere.

It is written that upon accepting Islam, Asim ra

vowed that he would completely abstain from anything that was polytheistic, to the extent that he would not even touch an idolater. When

Hazrat Umar ra was informed of his martyrdom and of this occurrence in particular, he said, ‘Look how beautifully Allah guards the emotions of his beloved servants. He fulfilled the vow of Asim ra even after his demise and safeguarded him from the touch of idolaters.’” (Seerat Khatam-ul-Nabiyyeen, Hazrat Mirza Bashir Ahmad ra , p. 516)

Hazrat Asim ra is also known as Hami-ud-

Dabar i.e. the person who was saved by wasps

or bees. Even after his death, God Almighty

protected him through the wasps. Following the martyrdom of Hazrat Asim and his companions, the Holy Prophet sa offered the prayer of Qunut during the Fajr prayer for an entire month, in which he cursed the tribes of Rihl, Zakwan and Banu Lahyan. (Usdul Ghaba Fi Marifati Al-Sahaba, Vol. 3, p. 6, Maktaba Dar-ul-ilmiyyah, Beirut, Lebanon, 2008) In another tradition it is narrated that

Hazrat Asim ra would fire arrows towards the enemy and would repeat the following couplet:

لطاِ َ

ُ

ب

ُ

ْ

ُ

ۃو ی ح

ٰ

َ

ْ

ٰ

ل ا

َ

َ

لا و

ٌ

ّ

ق

َ

ح

ُ

ت

َ

و م ْ ل َ

ُ

ّ

ا

ْ

ُ

ض َ ق ا َ

ل زا َ ن ُ

ُ

ٰ

ہ

ِ

لا ی

ِ

ُ

َ

ْ

ل ِ ی ا

ی لاِ

ہِ

ْ

ئ

َ

م َ لا و

م

ک

ل

َ

و

ْ

ئ

ِ

َ

م ْ لا

ر

ِ

ب

ْ

ر

That is to say that death is inevitable and the worldly endeavours are futile, and whatever God Almighty has decreed for man shall surely come to pass and man has no choice but to accept it. When Hazrat Asim ra ran out of arrows, he began fighting with a spear. When that too broke, he took out his sword and lost his life in battle. (Al-Sira Al-Halbiyyah, Allama Abu Farj Nuruddin Ali bin Ibrahim, Vol. 3, p. 234, Sirya Raji, Dar-ul-Kutub Al-Ilmiyyah,

Beirut, Lebanon, 2002) The second companion I will mention is Hazrat Sahl ra bin Hunaif Ansari. Hunaif was the name of his father and the name of his mother was Hind bint Rafi. He had two brothers from his mother’s side, Abdullah and Nauman and his children were, Asad, Uthman and Sa‘d. The children remained in Medina and Baghdad. The Holy Prophet sa formed a bond of brotherhood between him and Hazrat Ali ra . He accompanied the Holy Prophet sa in all battles including the Battle of Badr. Hazrat Sahl ra bin Hunaif had a lofty status, but did not have a strong financial position. Hazrat Abu Uyainah relates that he heard Zuhri say that from the war booty of Banu Nazir the Holy Prophet sa gave nothing to any Ansar Companion except Hazrat Sahl ra bin Hunaif and Hazrat Abu Dajana as they both were in need of financial support. (Al-Tabkaat- ul-Qubra Li-ibn Sa‘d, Vol. 3, p. 247, Dar-ul- Hiyaa Al-Turath Al-Arabi, Beirut, Lebanon, 1996). (Al-Isti‘aab Fi Marfiti Al-Sahaba, Vol. 2, p. 223, Dar-ul-Kutub Al-Ilmiyyah, Beirut,

2002)

Ibn Ishaaq states that after the migration of the Holy Prophet to Medina, Hazrat Ali ra remained in Mecca for three days and nights. He returned all the possessions to those people who had given them to the Holy Prophet sa to look after. Following this he came and joined the Holy Prophet sa and stayed in the house of Qulthum bin Hidam. During the journey, Hazrat Ali ra remained in Quba for a few nights. He [Hazrat Ali ra ] states “In Quba there was a Muslim woman who was unmarried. I saw that each night a man would come to her house and knock on her door. Upon this the woman would come out and the man would give her something and she would take it.” He states “I became suspicious regarding this and said to her, ‘O virtuous woman! Who is the person who comes and knocks on your door every night; when you attend to the door he gives you something, about which I have no knowledge. You are a Muslim woman who does not have

a husband. Therefore, coming out at night and meeting a man or taking something from him

is not appropriate.’ She answered, ‘The person

is Sahl bin Hunaif. He is aware that I am alone

and have no one with me. Therefore, when night falls he smashes the idols of his people and brings them to me so I can burn them.’” Ibn

Ishaaq states that Hazrat Ali ra would mention

this incident of Hazrat Sahl ra up until his demise of how he [i.e. Hazrat Sahl ra ] used this method to eradicate idolatry amongst his people. (Al- Sira Al-Nabawiyya Li ibn-e-Hisham, p. 348, Hijrat Al-Rasool, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2001) Hazrat Sahl ra bin Hunaif was amongst those great companions who remained steadfast during the Battle of Uhud and took the pledge of allegiance to offer his life at the hand of the Holy Prophet sa . He stood like a shield in front of the Holy Prophet sa at a time when the severe attack of the opponents caused the Muslims to disperse. That day, he shot arrows on behalf of the Holy Prophet sa . The Holy Prophet sa stated:

ٌ

ل

ْ

ھ

َ

س

ُ

ً

ٗ

َ

ہ َ ّ ناِ

ف ا

ل

َ

ْ

ھ

َ

س ا و ل ب ن

ْ

ّ

ِ

Meaning “Give arrows to Sahl as it is easy for

him to shoot arrows”. (Al-Isti‘aab Fi Marfiti

Al-Sahaba, Vol. 2, p. 223, Dar-ul-Kutub Al- Ilmiyyah, Beirut, 2002) It is narrated that there was a Jewish man by the name Ghazool, who was an expert spearman and could throw a spear further than anyone. During the siege of Banu Nazir, a tent was prepared for the Holy Prophet sa . Ghazool threw a spear that reached the tent. The position of the tent was moved under the instructions of the Holy Prophet sa . After this Hazrat Ali ra went in pursuit of the aforementioned individual. Meanwhile, Ghazool along with a small group were planning to kill one of the Muslim chiefs. Hazrat Ali ra ambushed him and killed the

spearman and presented his head to the Holy Prophet sa . Those who were with him fled. The Holy Prophet sa sent an expedition of ten men under the leadership of Hazrat Ali ra to punish them. They followed them and killed them because they had been secretly planning to carry out an attack and other killings. Hazrat Abu Dajana ra and Hazrat Sahl ra bin Hunaif were amongst the group which sent under the leadership of Hazrat Ali ra . (Al-Sira Al- Halbiyyah, Vol. 2, p. 359, Ghazwa Banu Nazir, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1999) In those days, there was no single day that would pass by in peace. The enemy were waiting to strike at every moment. Thus, this was the appropriate punishment for such bitter enemies. After the victory at Khaybar, the Holy Prophet headed towards Wadi-ul-Qara. When the army of the Holy Prophet sa reached Wadi- ul-Qurra, the Jews were already prepared for war. They welcomed the Muslim army with a flurry of arrows. A servant of the Holy Prophet sa named Midam was taking off the saddle of the camel of the Holy Prophet sa when a stray arrow hit him, killing him instantly. The Holy Prophet sa immediately instructed to form rows for battle. He granted the flag to Hazrat Sa‘d bin Abadah and from the other flags gave one flag to Hazrat Khubaab ra bin Munzir, the second to Hazrat Sahl ra bin Hunaif and the third to Hazrat Abbad bin Bishr. In result of this expedition, the whole area came under the Muslims and God granted victory to the Muslims along with an abundance from the spoils of war. The Holy Prophet sa remained there for four days and distributed the spoils of war amongst the Companions and left the land and orchards with the Jews. In spite of the victory, he left the land and orchards with those people, but appointed a collector. This is a prime example of the kind treatment, even with the enemy that the possession of land remained with them and some tax was gathered from it. In accordance with the customs of that time, if one forcefully took over the possessions and land, it was not deemed wrong; however, the Holy Prophet sa showed compassion towards them. (Shara Zarqani Ala Mawahib Al-Duniya, Vol. 3, pp. 301-303, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1996), (Imtia-ul-Asmaa, Vol. 1, pp. 325-326, Ghazwa Wadiye Al-Qura, Dar-ul-Kutub Al- Ilmiyyah, Beirut, 1999). Regarding this, Hazrat Mirza Bashir Ahmad Sahib ra writes in his book, Sirat Khatam-un- Nabiyyeen [The Life and Character of the Seal of Prophets sa ], “When the land of Syria was conquered and the Christian population that lived there came under the Islamic State, one day, it so happened that two companions of the Holy Prophet sa , Sahl bin Hunaif ra and Qais bin Sa‘d ra were sitting somewhere in the city of Qadsiyyah when a Christian funeral procession happened to pass by. Upon witnessing this, both Companions stood up in reverence. Another Muslim who had not remained in the company of the Holy Prophet sa and was unaware of the moral

qualities taught by Islam, became very amazed

and addressed Sahl ra and Qais ra in astonishment saying, ‘This is the funeral procession of a dhimmi [a non-Muslim, living in an Islamic State] Christian.’ They responded ‘Indeed! We are aware, but the practice of the Holy Prophet sa was that he would stand up even for the funeral procession of a non-Muslim, and he would say, ‘Do they not possess a soul created by God?’” (Sirat Khatam-ul-Nabiyyeen, Hazrat Mirza Bashir Ahmad ra , pp. 656-657) Thus, this is one way of honouring humanity and ending enmity between religions and these foundations were laid by the Holy Prophet sa and later the Companions adopted the same practice. It has been narrated from Abu Wail that

they were in Siffin when Hazrat Sahl ra bin Hunaif stood up and said, “O People! Consider yourself to be in error, for we were with the Holy Prophet sa at the time of Hudaibiya. If we had noticed the conditions of battle, we certainly would have engaged in it. Hazrat

Umar ra bin Khattab then arrived (this is during the incident of Hudaibiya) and said, ‘O Prophet

of Allah! Are we not on the right path and the

disbelievers in the wrong?’ The Holy Prophet sa replied, ‘Indeed!’ He then said, ‘Are those who have been martyred from among us not in paradise and theirs in the hell-fire?’ The Holy Prophet sa replied, ‘Indeed’. Hazrat Umar ra then said, ‘Why shall we then be subjected to such humiliation in regards to our faith by entering this treaty on the day of Hudaibiya? Should we not return back until God settles the matter between us?’ The Holy Prophet sa said, ‘O son

of Khattab! I am the messenger of God and He

shall never cause me to perish.’ Hazrat Umar ra then went to Hazrat Abu Bakr ra and repeated to him what he said to the Holy Prophet sa . Hazrat

Abu Bakr ra replied, ‘He is the messenger of God, and He shall never cause him to perish.’ (Bukhari then further writes in the Hadith) It was then that Surah Al-Fath was revealed and

the Holy Prophet sa recited the entire Surah to Hazrat Umar ra . Hazrat Umar ra then said, ‘O messenger of God! Is this the victory?’ The Holy Prophet sa replied, ‘Yes.’” (Sahih Al-Bukhari, Kitab-ul-Jizya, Baab Ithmun Man Aahada Thuma Ghadara, Hadith no. 3182) Under the commentary of this Hadith, Hazrat Syed Waliullah Shah Sahib writes, “Siffin

is a place located between Iraq and Syria where

the clash between Hazrat Ali ra and Hazrat Muawiya ra took place. When Hazrat Muawiya’s army realised they were on the verge of defeat, they held the Holy Quran high up and said that let the Holy Quran decide between them. Thus, upon the declaration of Hazrat Ali ra , the battle came to an end. Some people objected to the declaration for ending the battle. Hazrat Sahl ra

was on the side of Hazrat Ali ra and said to them:

ُ

ُ

ْ

م

َ

ک س ف ْ ن َ

ُ

ْ

ا ا و م

ھ

ِ

َ

ّ تاِ

consider

their opinions to be correct because prior to this, Hazrat Umar ra also developed a misunderstanding but as the events unfolded,

they ultimately proved that the steadfastness

of the Holy Prophet sa and honouring his treaty

was truly blessed and he was safeguarded from the dangers. He then said that what was being considered by some to be a sign of weakness and humiliation then, in turn became a source of establishing their strength and honour. The

Holy Prophet sa kept regard of every aspect of the treaty, regardless of how big or small”. (Sharah Sahih Al-Bukhari, Hazrat Syed Zain- ul-Abideen Walliullah Shah Sahib, Vol. 5, p.

543)

Although in this particular instance they were betrayed and the desired outcome was not achieved, however a believer should always think positively and one should make every effort to whatever attempt is made to form

a treaty for the sake of God Almighty – to

oversee all aspects of it is the true hallmark of a believer. Having said that, one should not allow themselves to be betrayed a second time. In that earlier instance [of Hudaibiyya], God Almighty had informed the Holy Prophet sa and it was in light of it that Hazrat Sahl ra said that if a treaty was being made and the battle would end as a result, then they too should keep the Treaty of Hudaibiyya in mind and pursue for a treaty. Hazrat Sahl ra bin Hunaif relates, “The Holy Prophet sa said to me, ‘You are my envoy being sent to Mecca. Go to them and convey my greetings of Salam. Tell them that the Holy Prophet sa instructs them about three things:

not to take oath in the name of their forefathers for that is forbidden and a sin; when they sit to relieve themselves, they should not turn their

That

is,

they

should

not

Friday 21 September 2018 | AL HAKAM

11

backs in the direction of the Qibla (they should face north and south); thirdly, after relieving oneself, one should not use bones or dung.” (Al-Mustadrik Ala Sahihain, Zikr Munaqab Sahl bin Hunaif, Hadith no. 5837, Dar-ul-Fikr, Beirut, 2002) There is great wisdom in this for they carry various kinds of bacteria which can cause a risk for infection. In this day and age, tissue and water is commonly used but in those days stones and bones were used from the jungle and the Holy Prophet sa forbid them from this practise. As it has been just mentioned in relation to Hazrat Ali ra that he said that his sword did a splendid job and the Holy Prophet sa also said the same about Hazrat Asim ra bin Thabit and Hazrat Sahl ra bin Hunaif that their swords also did a splendid job. When Hazrat Ali ra ’s bait was being taken, even then Hazrat Sahl ra was with him. When Hazrat Ali ra left for Basra, he appointed behind him Hazrat Sahl ra as his representative. He took part in the Battle of Siffin alongside Hazrat Ali ra . Hazrat Ali ra also appointed him as the ruler for Iran, however the people there did not accept him and so Hazrat Ali ra then sent Hazrat Ziad who they liked. He established a treaty with them and they also agreed to pay the tax. They did not expel him [Hazrat Sahl ra ] because, God forbid, he was doing something wrong, rather everyone has different personalities and different attributes and thus Hazrat Ziad was better able to deal with the people of Iran and was able to form a treaty and also obtain the tax. (Al-Isti‘aab Fi Marfiti Al-Sahaba, Vol. 2, p. 223, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2002) Hazrat Sahl ra bin Hunaif passed away in Kufa in 38 AH, whilst returning from the Battle of Siffin. Hazrat Ali ra led his funeral prayer. Hazrat Hanash ra bin Muattar relates, “When Hazrat Sahl ra bin Hunaif passed away, Hazrat Ali ra came out in the open plain to lead his funeral prayer. Hazrat Ali ra recited ‘Allahu Akbar’ [God is the greatest] six times, however, some people did not approve of this. They were then informed by him that Hazrat Sahl ra was a companion who had taken part in the Battle of Badr. When his funeral procession reached Jabana, Hazrat Qurza ra bin Ka‘b, along with some companions, met us. They submitted before Hazrat Ali ra and said, ‘O Leader of the Faithful! We were not able to be part of the funeral prayer for Hazrat Sahl.’ Upon this, Hazrat Ali ra gave them permission to offer his funeral prayer and so he offered the funeral prayer of Hazrat Sahl ra under the imamat [lead] of Hazrat Qurza.” (Al-Mustadrik Ala Sahihain, Zikr Munaqab Sahl bin Hunaif, Hadith no. 5827, Dar-ul-Fikr, Beirut, 2002), (Al-Tabkaat-ul-Qubra Li-ibn Sa‘d, Vol. 3, p. 248, Dar-e-Ihyaa, Al-Turath Al-Arabi, Beirut, Lebanon, 1996) The third Companion who I shall mention is Hazrat Jabbar ra bin Sakkhar. He was the son of Sakkhar bin Ummaiya. Hazrat Jabbar ra along with 70 Ansar [inhabitants of Medina] took the Bai‘at at Aqbah Sania. The Holy Prophet sa established a bond of brotherhood between him and Hazrat Miqdad ra bin Amr. At the time of the Battle of Badr he was 32 years of age. The Holy Prophet sa would appoint him as Haris (one who assess the produce from the date trees) and would send him to Khaybar and other places. He passed away in Medina during the era of Hazrat Usman’s Khilafat in 30 AH. He was 62 years of age at the time of his demise. Hazrat Jabbar took part in the Battle of Badr, Uhud, Khandaq and all other battles alongside the Holy Prophet sa . (Al-Tabkaat-ul-Qubra Li Ibn Sa‘d, pt. 3, p. 293, Dar-e-Ihyaa, Al-Turath Al-Arabi, Beirut, 1996) (Al-Mujam Al-Kabir Li Al-Tibrani, Vol. 2, p. 270, Jabbar bin Sakkhar, Second Ediiton, Dar-ul-Hayaa, Al-Turath Al- Arabi, Beirut) Hazrat Jabbar ra bin Sakkhar relates that

whilst travelling towards Mecca, the Holy Prophet sa said, “Who amongst us will go to Asaya first and prior to us reaching there, will prepare the well by covering its holes with soil and fill it with plentiful water?” Abu Owais who is also among the narrators states that that was the place the Holy Prophet sa sent them to. Hazrat Jabbar then states, “I stood up and offered to render this service. The Holy Prophet sa permitted me to leave and I arrived at Asaya and mended the well and filled it. I was then overcome with sleep and slept for a while until I was awoken by a person whose camel was fast approaching the well and he was trying to stop it. This person instructed me to get to the well, I then noticed that this person was in fact the Holy Prophet sa and so, I replied in the affirmative. The Holy Prophet sa then sat his camel down near the edge of the water. He then told me to bring a vessel and come with him. I went along with him with a vessel. The Holy Prophet sa then performed ablution and I also performed ablution. The Holy Prophet sa then stood for prayer and I stood to his left. (The first thing the Holy Prophet sa did upon reaching was perform ablution and offer prayer). When I stood on the left of the Holy Prophet sa , he held my hand and stood me to his right side.” The Holy Prophet sa was offering Nawafil [voluntary] prayer and he decided to also pray alongside the Holy Prophet sa , however he stood on the left and the Holy Prophet sa immediately held his hand and placed him on his right side. When prayer is being offered in congregation and there are only two people in the congregation then second person will stand on the right side of the Imam [one who leads the prayer]. He then states, “We offered the prayer and we had just started it that the others also reached.” (Musnad Ahmad bin Hanbal, Vol. 5, p. 330, Hadith no. 15550, Alim-ul-Kutub, Beirut, 1998) On the day of the Battle of Badr, the Holy Prophet sa offered the prayer:

َ

َ

َ

دِل ْ

ی

َ

و خ

ن ْ با

َ

ف

ُ

ْ

ل

ْ

و ن

کا م

فِ

ْ

ینِ

ّ

َ

ٰ

ُ

ھ

ّ

لل َ

ا

“O Allah! Become sufficient enough for me against Naufal bin Khwailid.” He was a leader from among the idolaters of Mecca. Hazrat Jabbar ra bin Sakkhar captured him and Hazrat Ali ra killed him. The Holy Prophet sa later enquired if anyone had any news about Naufal and Hazrat Ali ra replied that he had killed him. Upon this the Holy Prophet sa prayed, “All praise is due to Allah Who accepted my prayer.” He was an extremely bitter opponent, hence the Holy Prophet sa prayed to God Almighty to be sufficient for him against him. God Almighty then made the provisions for his death. (Subul- ul-Huda Wa Al-Rashaad Fi Seerat Khair Al- Abaad, Vol. 4, p. 49, Ghazwa-e-Badr Al-Kubra, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1993) It is mentioned in another narration that when the Holy Prophet sa migrated to Medina, every person desired for him to stay at their home and there are many narrations in this regard, but the Holy Prophet sa stated “Wherever my she-camel kneels I shall stay at that house”. As the she-camel passed through the streets, everyone was pleading with the Holy Prophet sa to remain with them but he replied by instructing them to clear the way for the she-camel, i.e. it will sit itself wherever God Almighty pleases. Hence, it carried on walking till it reached the area where there is now the door to Masjid Nabwi and knelt down. When the she-camel sat down the Holy Prophet sa received a revelation. He was still mounted on the she-camel when it stood up and walked ahead slightly. The Holy Prophet sa had let go of the reins and the she-camel then returned to the original spot it was at previously and lowered its neck to the ground. It was then that Hazrat Jabbar ra bin Sakkhar tried to raise its neck in hope that it would kneel in the quarters of Banu Salma, but it did not get up and the

Holy Prophet sa descended saying “God willing,

I shall remain here” and then recited the verse:

ُ ّ

ْ

ن َ یِل ِ

ز

ْ

ن ُ

َ

م ْ لا ر ُ ْ ی خ

ت ْ ن َ ا و َ ّ ا ً ک ر ب م ا ً ل ز ن م

َ

َ

ٰ

َ

ُ

ْ

َ ّ

ل ز ْ ن َ ا ب ر

ّ

ْ

ینِ

ِ

ِ

ْ

ل

ْ

ُ

َ

ق و

“ ‘And say, “My Lord, cause me to land a blessed

landing, for Thou art the Best of those who bring men to land.”’” (Al-Mominun: V.30). The Holy Prophet sa then asked, “Whose house is the closest?” Abu Ayub Ansari ra replied “This is my house and this is the door and we have placed the saddle of your camel inside”. The Holy Prophet sa said “Let us go ahead and prepare the place of rest”. Hence, he went and prepared his place to rest. (Subul-ul-Huda Wa Al-Rashaad Fi Seerat Khair Al-Abaad, Vol. 3, pp. 272-273, Dar-ul-Kutub Al-Ilmiyyah, Beirut,

1993)

Shaath bin Qais was an elderly man who was a staunch disbeliever and held a lot of malice and hatred in his heart for the Muslims. He once passed by a group of Muslims who were sat speaking to one another. When he witnessed their mutual bond of love and unity and the peacefulness between them through the way they were sat and speaking to one another in a loving and joyful manner he became infuriated. Although eventually, he too attained this through his acceptance of Islam after once having had enmity in the time of Jahiliyya (days of ignorance), in other words he previously held enmity for the people, but through Islam, he too achieved this mutual understanding, love and affection. This is because when they accepted Islam, God Almighty united their hearts. Shaath bin Qais says that the leaders of Banu Qayla were sat in one place and he could not bear to see them together and he could not be at peace seeing them united. How was it possible that this enmity had transformed into friendship, rather love and affection? He instructed a Jew accompanying him to go and sit with them, to remind them of the Battle of Bu‘as and their state prior to it. Also, that he should recite to them those chants which

they used to sing against one another when

they were two separate tribes. This person did exactly this and one tribe read out some of the couplets they used against the other. Hearing these couplets rekindled a fire in their hearts bringing back the days of ignorance to them. Thereafter, the other tribe replied saying that this is what their poet used to recite on such and such day, as he too recited some poetry in the days of ignorance. Hence, just as they were all sitting and speaking to one another with love and affection, this mischief caused them to start speaking unpleasantly to one another and an argument ensued as they began boasting. It reached the point where two of them, Hazrat Aus ra bin Qaizi and Hazrat Jabbar ra bin Sakkhar became irritated and one of them even said to the other that if they wanted, they could even fight. It got to the stage where out of anger, both parties designated the place of battle and starting making claims as they did in the days of ignorance. This news reached the Holy Prophet sa so he went to the Aus and Khazraj tribes, accompanied by the Muhajireen Companions. The Holy Prophet sa stated “O Muslim, fear Allah! Fear Allah! Do you all makes claims like you did in the days of ignorance while I am amongst you, whilst God Almighty has guided you to Islam, honoured you through it, put an end to your days of ignorance, saved you from disbelief and established love between you? Do you then turn to disbelief once again like the past?” The Companions came to the realisation that this was the wicked work of Satan and an evil plot to turn them against one another. Therefore, they put down their weapons, began weeping and the people of the Aus and Khazraj tribes began embracing one another. Then they submitted to the Holy Prophet sa pledging their obedience to him once again. God Almighty turned out the fire kindled by their enemy

Shaath bin Qais. The verse was then revealed:

َ

ل

ا

َ

ْ

َ

ْ

ھ َ ا ٰٓ

ی

َ

م و۔

ْ

م

ل ق۔ ن و ل َ

ُ

م

ئآ د ھ ش

ْ

ْ

ُ

َ

َ

َ

ُ

ت ْ ن َ ا و ا ج َ وعِ

َ ّ

ً

َ

َ

ع ت ا م ی ل ع

ْ

ٰ

َ

َ

ا ھ ن و غ ب ت

ُ

ِ

ُ

َ

ْ

م

ع َ ت ا َ ّ

ن

َ

ْ

َ

م

ن و ل َ

ْ

ْ

ْ

ن

َ

ٰ

م ا

َ

ع

ٰ

ّ

َ

م ہِ للا

َ

لِفا غ ب ُ

ہ

ٌ

د

ْ

ی ھ ش ہ ُ للا و ہِ للا تِ ی ا ب

ِ

َ

ّ

ّ

ٰ

ٰ

ٍ

َ

ن

ْ

ُ

ُ

ُ

َ

ْ

ُ

ت

و ر ف ک َ

ْ

ن

ٰ

َ

مِل ب تکِ

ْ لا

َ

و د ص ت

ِ

ْ

َ

ن

ُ ّ

ُ

ل

َ

ِ

ی ب س

ِ

للا

ّ

ٰ

ِ

ْ

َ

ع

ِ

ٰ

ٰ

ْ

َ

ی

ل ھ َ ا ٰٓ

ٰ

مِل ب تکِ

َ

ُ

ل ق

ْ لا

“Say, ‘O People of the Book! Why deny ye the Signs of Allah, while Allah is Watchful of what you do?’ (3:99) “Say, ‘O People of the Book! Why hinder ye the believers from the path of Allah, seeking to make it crooked, while you are witnesses thereof? And Allah is not unmindful of what you do.’”

(3:100)

Hazrat Aus bin Qaizi and Hazrat Jabbar ra

bin

their companions who

behaved as they would during the days of

ignorance

influence of Shaath’s deception, for such people, the following commandment was revealed:

Sakkhar

and

because they were under the

َ

د

ُ

ل

ْ

َ

ع ب

ُ

ْ

و س ر

َ

ٗ

ہ

ْ

م

ْ

م

ْ

ْ

ُ

تکِ

َ

ب

ٰ

ّ

م

ٍ

ُ

ت

َ

ٰ

ٰ

ی ا

ُ ّ

ْ

ٰ

َ

ر ص ی ٰ لاِ

ِ

ُ

ُ

َ

ی د ھ

ِ

ُ

ْ

ِ

َ

ن

ُ

ت

و ر ف ک َ

ْ

ٰ

ّ

ُ

َ

ف

َ

م

ی َ ک و۔ ن ی ر ف ک م کِنا َ

ِ

ْ

ْ

َ

ْ

َ

َ

ِ

ْ

ٰ

ْ

ُ

ْ یاِ

ْ

د ق ف ہِ للا ب

ِ

َ

َ

َ ّ

ْ

َ

مصِ ت ع ی ن م و

َ

ُ

ْ

یقِ ت س م طاٍ

ْ

ْ

َ

ن

َ

لا

ا ً

َ

ن

ّ

مِ

ق

ْ

َ

م ت ْ ن َ ا و

ْ

ْ

ی ر ِ ف ا و ع یطِ

ْ

ُ

ْ

ت

ٓ

ناِا و ن م ا

ٰ

ْ

ْ

َ

َ

ن

ُ ّ

َ

ُ ک و د ر ی

ٰ

ُ

َ

ک یِف و ہِ للا

ْ لا او ت و ُ

ا

ُ

َ

م ک ی ل ع ی ل ت ت

ْ

ْ

ی ذ َ ّ

ِ

َ

ُ

ُ

ْ

ی

ی ذ َ ّ لا ا ھ ی َ ا ٰٓ

ُ ّ

“O ye who believe! If you obey any party of those who have been given the Book, they will turn you again into disbelievers after you have believed. How would you disbelieve, while to you are rehearsed the Signs of Allah, and His Messenger is present among you? And he who holds fast to Allah is indeed guided to the right path.” (3:101-102) (Subul-ul-Huda Wa Al- Rashaad Fi Sirat Khair Al-Abaad, Vol. 3, pp. 398-399, Dar-ul-Kutub Al-Ilmiyyah, Beirut,

1993)

This was the condition of the Companions. There was a time when they were deceived by Satanic influences, however, they became regretful immediately after the Holy Prophet sa made them realise that they were behaving in the same manners as they would in their days of ignorance so they moved forth towards reconciliation. In fact, they displayed their feelings of love and brotherhood for each other. Such were there examples that serve as a model for people who get entangled in this day and age due to a false sense of honour and ego over petty issues. If those who were thirsty for each other’s blood and those who were at war with each other became brothers, then how is it that those who recite the same Kalimah [declaration of faith also known as the Islamic creed] now and those who were born into one Jamaat cannot efface their egos? There are many issues that come to light which are caused by false egos, and relationships deteriorate because of this. Sometimes, such issues last months or even years. Some youngsters write that their familial relations have been strained but the new generation has the desire to re-establish these relations, but because of their adults, this does not happen. Such people should take heed that the teaching of God Almighty is that of love, affection, unity and He has made us one community. We should live together as one and should not become engrossed in our false egos. May Allah Almighty guide everyone. It is also narrated: “After Hazrat Umar ra expelled the Jews from Khaybar, he took the Ansar and Muhajireen with him. Hazrat Jabbar ra bin Sakkhar and Hazrat Yazid ra bin Thabit were also with him. Both of them used to visit Khaybar in order to evaluate the profits from its land and they had fixed everyone’s share in accordance with the distribution.” During the distribution of the Valley of Qura where Hazrat Umar ra granted various Companions their shares, there he also granted one share to Hazrat Jabbar ra bin Sakkhar. This was the condition of some of the Companions ra . May Allah the Almighty exalt their status continuously.

(Translated by The Review of Religions)

12

Friday 21 September 2018 | AL HAKAM

Book Intro

The Outset of Dissension in Islam

Author: (Lecture by) Hazrat Mirza Bashiruddin Mahmud Ahmad ra

Publishers: Islam International Publications, UK

T he month of Muharram, with all its sanctity and reverence, reminds us of the

tragic incidents that the progeny of the Holy Prophet sa had to endure. It is a reminder of the martyrdom of Hazrat Imam Hussain ra – the pinnacle of gross misunderstanding between two Muslim schools of thought. To see where all this schism had started, we introduce this book to our readers: The Outset of Dissension in Islam. This book is an English rendering of a lecture delivered by Hazrat Mirza Bashiruddin

Mahmud Ahmad ra , Khalifatul Masih II, in Urdu, entitled, Islam Mein Ikhtilafat Ka Aghaz.

Huzoor ra delivered this lecture at the Islamiyyah College Lahore, on 26 February 1919. The primary purpose of this lecture was to provide

a correct and accurate historical account of the

conflicts which arose most prominently during the Khilafat of Hazrat Uthman ra . The lecture is an academic masterpiece of scholarship and explains the events of the era

of the third Khilafat in a manner that no other historian has been able to match, be it Muslim or non-Muslim. It is an extremely significant lecture because

it deals with a very important era in the history

of Islam. Furthermore, the narrations which detail the actual historical account of that era are hidden from the eyes of most people. Some historians have claimed that these conflicts arose due to the incapability of Hazrat Uthman ra

– God forbid – while others assert that this was

the doing of various companions of the Holy Prophet sa due to their greed for power and political control. The lecture, however, refutes both of these two notions with ample proof, and categorically establishes that conflicts arose due to the conspiracies of the enemies of Islam. In this lecture, Hazrat Mirza Bashiruddin

Mahmud Ahmad ra has shed light on the life of Hazrat Uthman ra , his piety and righteousness

and his status in the eyes of the Holy Prophet sa . Moreover, he has expounded upon the virtues of the Companions of the Holy Prophet sa and has explained how these conflicts actually arose and the causes behind them. Furthermore, contrary to the belief of some historians, he has also explained that the Companions of the Holy Prophet sa did not dislike the leadership of Hazrat Uthman ra , rather, they all loved him dearly and demonstrated an unparalleled degree of loyalty until his last breath. It was imperative that an English translation of this lecture be rendered for both Muslims and non-Muslims alike, because it deals with

a significant and tragic era in the history of

Islam. Furthermore, since a lot of obscurity and ambiguity surrounds the events of that era, it was necessary that the true events be brought

to light.

Hazrat Khalifatul Masih II ra has explained these events in a beautiful, eloquent and simple manner. It is also worthy of note that when this lecture was delivered, the attendees were college students; therefore, Hazrat Khalifatul Masih II ra has taken great care to explain these events in the form of a simple and interesting narrative. When this lecture was revised by Hazrat Khalifatul Masih II ra for print in Urdu, Huzoor ra added certain footnotes throughout the text of the lecture as explanatory notes. These have been included as endnotes in the original Urdu text, in the fourth volume of Anwarul-Ulum published by the Fazl- e-Umar Foundation. All such endnotes as footnotes have being included throughout the text in this English rendering. Hazrat Khalifatul Masih II ra , explaining the reason behind delivering this lecture, stated:

“A short while ago I received the news, with great pleasure, that a society has been established in the Lahore Islamiyyah College in

which those who are acquainted with historical facts will present their research. I was overjoyed by this, as familiarisation with history acts as

a great stimulant in the progress of nations. A

nation that is unacquainted with its historical accounts can never advance towards progress. Knowledge of the circumstances of one’s forefathers guides a person to many higher objectives. Thus, when I came to know of the establishment of this society, I was pleased by the thought that lectures on Islamic history would be delivered alongside other lectures on various historical topics. These lectures would enable college students to understand the kinds of challenging tasks their forefathers were confronted with and the exceptional ability and perseverance with which they carried them out. They will come to know of the ancestors they have descended from and the obligations that fall upon them in their capacity as their children and representatives.

They will aspire to be like their forefathers upon witnessing their magnificent deeds and

their lofty splendour. Truly, I am overjoyed by the establishment of this society. Now that

I have been asked to deliver a lecture on this

forum regarding an aspect of Islamic history, I most delightedly postponed my departure and accepted to present my research before you on this occasion, with respect to certain subjects of historical importance. “I was asked to speak on a few historical issues concerning Islam. Undoubtedly, the most significant era in Islamic history is that in which

the Holy Prophet sa , under the command of God the Exalted, presented the religion of Islam to the world. He imprinted its reflection upon the hearts of hundreds of thousands of men through twenty-three years of arduous labour, and created a community of thousands of men whose thoughts, speech and actions became [an embodiment of] Islam itself. However,

and actions became [an embodiment of] Islam itself. However, the foundation for dissension in Islam was

the foundation for dissension in Islam was laid fifteen years after the demise of the Holy Prophet sa . After this time, the cracks of schism between the Muslims continued to widen. The history of this very era is concealed in heavy veils of darkness. According to the opponents of Islam, this is a hideous blemish upon Islam and even to its friends, serving as a perplexing question. Only a few have sought to cross the swamp of the history of that era safe and sound, and who were able to succeed in their objective. It is for this reason that I have decided to speak to you on this very topic.” This translation was done by Attaur Rehman Khalid Sahib as his final project for Shahid Degree at Jamia Ahmadiyya UK. It was then revised by Additional Wakalat-e-Tasneef (London) for publication and it is now available in print at most Jamaat book stalls and is also more easily accessible at www.alislam.org/ outset.

Continued from page 8

London and had a mulaqat with Huzoor aa . I was accompanying them and had the blessed opportunity to be in the mulaqat. I was even more fortunate to request Huzoor aa in this mulaqat to grace our Jalsa with his blessed presence. Huzoor aa , with a graceful smile, replied that he would do so if we were able to have an attendance of 5,000. I replied that we would Insha-Allah try our best to do so. Upon our return, Amir Sahib Belgium wrote to Huzoor aa requesting him to bless our Jalsa with his attendance. We got a reply in the middle of June and to our utter joy and pleasure, Huzoor aa accepted our request. “We started preparations straight away. We were able to hire a facility with two halls and a parking facility for 2,000 cars. The larger hall is 4,800 square metres while the other is 3,000 square metres. We received very good advice and cooperation from Jamaat UK and Jamaat Germany in preparations, especially the on-site accommodation facility.” Temur Saeed Sahib, Nazim Car Park, also spoke to Al Hakam on Saturday afternoon. He mentioned that parking was one of the main challenges this year as many guests had travelled from other European countries on their own

cars. “It is only just the second day and the parking is already full”, he said. “However, by the grace of Allah, we have an overflow arrangement to accommodate many more cars of the guests of the Promised Messiah as who, we believe, are still on their way from Holland, France and Germany. We are expecting another 30 percent of the number of cars parked, but we are confident that Insha-Allah, we will easily be able to accommodate them.” Jalsa Salana provides a great chance to catch up with the latest publications of the Jamaat, and those attending are able to purchase books. “We have books in Arabic, Urdu, English, Dutch and French this year”, told Mazhar Chaudhry Sahib. “There are translations of the Holy Quran in various languages. We set our theme to be around the books of the Promised Messiah as . For this, we have a timeline on display which shows front pages of the Promised Messiah’s as books and outlines important information about each title. As Hazrat Khalifatul Masih V aa emphasised during the year to read Kashti-e-Nuh [Noah’s Ark], we have highlighted this book and have made it available to be purchased.”

this book and have made it available to be purchased.” Quran exhibition, Jalsa Salana Belgium Editor:

Quran exhibition, Jalsa Salana Belgium

Editor: Qaasid Muin Ahmad | Design & Layout: Jalees Ahmad|© Al Hakam 2018