100 Years Ago...

The Islamic Institution of Shura Blessings of Khilafat Book Intro

Hazrat Khalifatul Masih II’sra A detailed overview of the Islamic
From “Blue Blood Cells” to a PhD in The System of Mushawarat in
Trip to Dalhousie concept of consultation Biology Jamaat-e-Ahmadiyya
Taken from Al Hakam 28 June 1918

Page 4 Page 5 Page 6 Page 12

THE WEEKLY

A www.alhakam.org
AL HAKAM | Friday 29 June 2018 | Issue XV
Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL. UK
info@alhakam.org | F: +44(0)208 544 7673

Hazrat Aishara narrates that the Holy Prophetsa said,

“If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected.”
(Sahih Al-Bukhari, Kitab Al-Sulh)

National UK Shura

AMA UK

T he 39th Majlis-e-Shura of the UK
Jamaat was held on 23 and 24 June in
Tahir Hall, Baitul Futuh, London. 
The highlight of this year’s Majlis-
e-Shura UK was that Hazrat Khalifatul
Masih V, may Allah strengthen his hand,
graced the occasion with his presence
and addressed the house. The address
being broadcast on MTA means that it
is not only Majlis-e-Shura UK that was
the addressee of Huzoor’s address but the
direct audience. 
As the name suggests, Majlis-e-Shura
meets for the purpose of Mushawarat or
whole Jamaat naturally becomes Huzoor’s Continued on page 3

Hazrat Mirza Ghulam Ahmadas, In His Own Words

The True Followers of Ahmadas

O ye people who consider yourselves members of my
community! You will be counted as such in heaven when
you truly tread upon the ways of righteousness. So, offer
the five daily prayers in such fear and with such complete
attention as though you were actually beholding God Al-
mighty. Sincerely observe your fasts for the sake of God. Let
everyone who is liable to pay the Zakat do so and anyone
upon whom the Hajj has become obligatory and who face
no hindrance ought to perform the pilgrimage. Do good
in a handsome manner and discard vice with disgust. Bear
well in mind that no action of yours, which is empty of righ-
teousness, can reach God. Righteousness is the root of all
goodness. No action that is rooted in righteousness will go
in vain.
(Hazrat Mirza Ghulam Ahmadas, Noah’s Ark, p. 26)
2 Friday 29 June 2018 | AL HAKAM
Editorial
A Tradition of Education
Asif M Basit
Lingistening to Huzoor speak at any event
leaves one wondering how complex-look-
matters can be resolved in such simple
ways?
As Hazrat Khalifatul Masih Vaa addressed
the Majlis-e-Shura of the UK Jamaat, every
point seemed more important than the oth-
er. What caught my attention in particular
was Huzoor’saa emphasis on developing the
habit of reading and instilling this habit in
members of the Jamaat. Huzoor emphati-
cally stated that every Ahmadi should read
the books of the Promised Messiahas and
should endeavour to develop libraries.  packed with.
This has always been Huzoor’s desire
– expressed on various occasions—that li-
braries should be established; from personal
libraries to local Jamaat level ones; from re-
gional to national.
We know that nations that have pro-
gressed in the world and proved their mettle
have always had a very strong desire for re-
search, and research requires a lot of read-
ing before pen can be put to paper.
The first ever commandment vouchsafed
to the Holy Prophetsa by Allah the Almighty
was “Read!” Upon the Holy Prophet’s reply
that he did not know how to read, it was as
if Allah compelled him to read with the help
of the Holy Spirit. This shows the immense
importance of reading and understanding
and its benefits, and it is to this habit that we
see Huzoor directing us.
The spread of Islam saw huge amounts of
literature being produced. Although it start-
ed off with producing and reproducing Is-
lamic canonical material, but it soon delved
into translating scriptures and literature of
other religions. This led to establishment
and growth of libraries in the Muslim world
with material on a vast range of topics; faith,
spirituality, ethics, philosophy, medicine,
science, mathematics and the list goes on.
Then in the time of the Promised Mes-
siahas, we see that he was extremely keen on
collecting literature on not only Islam but
also on other faiths and how they saw Islam.
From his writings, we can infer that Huzoo-
ras was in touch with foreign countries and
in pursuit of various types of literature on
religion.  and published in 1902).
Eid in Local Bangladesh Community
Muhammad Golam Rabbi
Mohtamim Talim, MKA Bangladesh
O n the occasion of Eid-ul-Fitr, MKA Brahmanbaria, a local chapter of MKA
Bangladesh, has offered greetings and gifts to the honorable non-muslim reli-
gious preachers and volunteers.
On 16 June 2018, after Zuhr prayer on Eid day, a team of 6 members including
the local Qaid volunteered for this purpose. Preachers and priests of the tradition-
al Kal Voirob, Shib Temple, Kali Bari Temple and Christian Baptists Church have
been gifted with flowers, sweets and the book Jazbatul Haque. They were very much
pleased to see this kind of Islamic ideal and accepted our gifts with pleasure.
Hazrat Khalifatul Masih IIra was not only
an avid reader of books but also encouraged
that the habit of purchasing books be kin-
dled in the hearts of children from the early
childhood as this would develop a love for
books in their hearts. He himself had a vast
collection of books on all major disciplines
of the world. I have personally seen his sig-
natures in many of the books that he had
donated to Khilafat Library; notes on mar-
gins of the pages also spoke of how keen-
ly he read his books, as did the knowledge
that his speeches, addresses and books were
This call to develop a habit of reading
has been made to Ahmadis in the times of
all Khulafa but this call in the era of Hazrat
Khalifatul Masih Vaa has a particular impor-
tance.
In an age when social media seems to
have redefined the term entertainment, ev-
ery good habit seems to have been sucked
into this modern-day blackhole. With all
its benefits, social media remains to be the
greatest challenge in getting the younger
generation back into habits that can ensure
the survival of their endangered wellbeing.
So this call from Huzoor is as important as
any other instruction and guidance that we
receive from him.  Review of Religions.
The West, racing on the path of mate-
rial progress, has established libraries on a
grand scale. From residential colonies, to
boroughs, to schools, colleges and univer-
sities, a library makes part of the first plan
that is drawn. One university has multiple
libraries; every department within a univer-
sity has huge collections of books; the best
thing is that they are all inhabited by peo-
ple who go there to sit and read or borrow
books.
So the call of the time is that the love of
books be instilled in our own hearts and the
hearts of our younger generations.  initiated the scheme of Hilf-ul-
Alhamdolillah, Jamaat-e-Ahmadiyya
has a longstanding tradition of reading and
writing, and with Allah’s grace, we will In-
sha-Allah not let our beloved Imam down.
This Week in History
Compiled by Tariq Hayat, Pakistan
29 June – 5 July
29 June 1955: Hazrat Musleh Maudra
arrived in the Netherlands. It was
time. Before this, there were three
magazines being published from a
his second European tour, the first relatively small village; The Review
one in 1924 to deliver a lecture at of Religions (English and Urdu),
the Wembley Conference on Living Tabib Haziq and Tash-heez-ul-Azhan.
Religions. One of the purposes this
Hazrat Syed Sarwar Shah Sahibra
time was to seek medical treatment.
was its editor and was headmaster
Huzoor survived an assassination
of Talim-ul-Islam School also.
attempt, which left him with a
Hence, the publication of this
major nerve, two arteries and 2.25
magazine was done under school
inches of muscle severed. According
administration. The primary purpose
to one doctor, the blade came in
was to spread the true meaning and
very close proximity of the jugular
interpretation of the Holy Quran.
vein. Despite all this, Huzoorra bore
This magazine contained brief notes
all this with bravery and did not stop
taken from Quran classes conducted
the many Ahmadis that had thronged
by Hazrat Hakim Maulvi Nuruddin
in Rabwah from meeting him.
Sahibra, with a gist of his Arabic
30 June 1904: The Promised interpretation of Holy Quran and
Messiahas was told in an Urdu the interpretation of the Quran by
revelation that God would fulfill all the editor. Moreover, this magazine
of his desires. used to publish revelations of
the Promised Messiahas as well as
June 1944: Prof Abdus Salam Sahib,
news about school events. This
Ahmadi Muslim Nobel laureate in
magazine remains a primary source
Physics, got his bachelor’s degree
of the unique interpretation of the
with astonishing scores: 300 out
Quran by Syed Sarwar Shah Sahibra.
of 300 marks in Mathematics and
Unfortunately, this magazine could
121 out of 150 in English (Hons).
not endure, and from May 1907 it
He stood first at his university,
was published as an appendix of The
breaking all records in the bachelor’s
examinations.
2 July 1947: Hafiz Qudratullah
July 1891: The Promised Messiahas
Sahib reached The Hague,
was in Ludhiana city. Huzooras
Netherlands, after a short stopover
stayed in Mahalla Iqbal Ganj at the
in England to establish the
residence of Shahzada Haider. During
Ahmadiyya Muslim Mission. At the
his stay there, he also travelled to
outset of this huge task, he rented a
Amritsar for a religious debate.
small room and stared his mission.
July 1893: The Promised Messiah’sas
3 July 1955: Hazrat Musleh Maudra
Arabic book, Tohfa-e-Baghdad, was
arrived in London (after a stop-
published. It is narrated that at the
over in the Netherlands) during his
same time, Huzooras was occupied
aforementioned tour.
in writing his next Arabic book,
Karamat-us-Sadiqin. 4 July 1944: Hazrat Musleh Maudra
July 1899: The Promised Messiahas
Fudul in Qadian. This was a revival
started writing his book Taryaq-ul-
of the 7th-century alliance created
Qulub. This book came out of press
by various Meccans, including our
years later. Contrary to all claims
beloved Prophet Muhammadsa, to
and allegations, the writing and
establish fair commercial dealing
publishing dates of this book have a
and safeguarding the rights of
gap of many years (written in 1899
marginal segments of society.
Huzoorra said that those who liked to
June/July 1901: Hazrat Maulvi be part of this scheme should often
Abdur Rahman Sahib (the first martyr pray Istikhara (a specific Islamic
of Ahmadiyyat) was martyred in prayer to seek the best outcome in
Afghanistan in these months, in one a matter).
of the concentration camps of Kabul.
4 July 1948: Hazrat Musleh Maudra
His only crime was that he accepted
delivered an important lecture in
the Imam of the time. The news of
Town Hall, Quetta about the future
this sad event reached Qadian in late
of Pakistan. This lecture belongs
1901.
to the series of lectures delivered
July 1906: Hazrat Mir Muhammad
Ismail Sahibra got married in this
after the partition of the Indian
subcontinent.
month. He was the brother of Hazrat
5 July 1949: Hazrat Nawab
Amma Janra (Nusrat Jehan Begum
Muhammad Din Sahib passed away.
Sahiba) and was very close to the
This ex-civil servant rendered
Promised Messiahas.
tireless services for the purchasing
July 1906: Another magazine and acquiring of the land of
commenced its publication from Rabwah. Hazrat Musleh Maudra
Qadian, it was Talim-ul-Islam this lauded his efforts.
Friday 29 June 2018 | AL HAKAM
Continued from page 1
consultation. The system of Shura dates
back to the time of the Holy Prophetsa of
Islam who, in accord with the Quranic
injunction of
َ ٰ ْ ُ ََُُْْ
‫ری بَ ْین ُہ ْم‬ ‫و امرہم شو‬
“…and whose affairs are decided by
mutual consultation…”
always consulted the believers or a
representative group of believers in a
variety of matters to do with the Jamaat
and affairs of the state.
Majalis-e-Shura meet annually in every
country to touch base, present issues that
arise during the year, suggest solutions
and propose plans for the betterment and
progress of the Jamaat. The proposals are
discussed and debated in sub-committees
and later in the full-house, and consolidated
proposals are then forwarded to Hazrat
Khalifatul Masih for final approval and
guidance.  presenting suggestions to Khalifatul
It is then for Hazrat Khalifatul Masih to
consider the proposals, but he is, as Head
of the Jamaat and as Amirul Momineen,
free to approve, reject and grant direction
in the matters at hand. This too is in line
with the Quranic injunction; as it is only
he who receives direct guidance from the
Allah the Almighty concerning the Jamaat
and it is only he who can draw the best
roadmap for the progress of the Jamaat.
In his address, Hazrat Mirza Masroor
Ahmad, Khalifatul Masih Vaa reminded
delegates of the great responsibility that
they have been entrusted with as members
of the Majlis-e-Shura. Putting aside
any personal interests while presenting
suggestions, ensuring that their proposal
is, to the best of their knowledge, in the
best interest of the Jamaat and that every
word they say is based on righteousness
should be the key motive behind their
contributions towards the Majlis-e-Shura.
Huzooraa reminded the delegates that
the funds of the Jamaat were raised only
through the  chanda  (donations) that the
Ahmadis pay – putting their own desires
and wishes aside – and this means that
every penny should be spent with utmost
care.
Huzooraa said that those proposing
budgets for their departments should
bear this in mind that it is kept limited to
necessities; those discussing and proposing
approvals should remember the same.
However, Huzooraa reinstated, that some
departments have greater justified needs
than others and their budgets should be
considered with those essential expense
heads in mind. 
Hazrat Khalifatul Masih Vaa
reminded the Majlis-e-Shura that
Tabligh (propagation of Islam) was such
a department where a lot of effort is
required, and this means that they may
require more funds to carry out their
plans of propagating the message of
Islam Ahmadiyyat, but also that Tabligh
department – like any other department
– should also take utmost care that the
budgets are utilised with great care.
Huzooraa, mentioning the “The Messiah
has Come” campaign (where messages
are displayed on huge bill boards), stated
that some were found to be of the idea
that this might have a negative effect on
the other initiatives being taken up by the
UK Jamaat in terms of propagating the
message of peace and love. Huzoor said
that the message of the true Islam cannot
be propagated without the mention of the
Promised Messiah, Hazrat Mirza Ghulam
Ahmadas. When Ahmadis in countries like
Pakistan, Algeria and other Muslim states
are offering huge sacrifices in the name
of the Promised Messiahas, why should
Ahmadis living in the West shy away from
associating themselves with him.
Huzooraa appreciated the efforts of the
New Ahmadis Department and guided
them as to how better standards of tarbiyat
(reformation) could be attained. Huzooraa
said that the spiritual and moral standards
of born Ahmadis should also be raised
as this would have an automatic effect on
the moral standards and tarbiyat of new
members.
Huzoor concluded his address by
leading the house in silent prayers. This
was followed by dinner and the delegates
and guests of the Shura were fortunate to
have this dinner in the blessed presence of
Hazrat Khalifatul Masih Vaa.
Hazrat Khalifatul Masih’s address can
be accessed in full at  www.mta.tv  (search
UK Shura 2018).
AMA UK
First Majlis-e-Shura
H azrat Mirza Bashiruddin Mahmud
Ahmad, Khalifatul Masih II felt the
ra
need for reform in the system of Sadr
Anjuman Ahmadiyya, along with the
need of systematic consultation within the
Jamaat regarding issues that arise from to
time. This resulted in Hazrat Khalifatul
Masih IIra founding the Majlis-e-Shura on
a permanent basis in mid-April 1922.
The establishment of Majlis-e-Shura
resulted in the basic organisational
structure being complete: the Khalifatul
Masih as supreme head and pivotal point
of the whole Jamaat; the Majlis-e-Shura
Masih; Sadr Anjuman Ahmadiyya running
parallel by way of implementing reforms,
plans and strategies given to them by
Khalifatul Masih.
The first Majlis-e-Shura of the Jamaat
was held on 15 and 16 April 1922 in Talim-
ul-Islam High School, Qadian. Taking part
were 52 delegates from various regions of
India and 30 delegates from the Markaz.
Huzoorra was seated in the northern part
of the hall and facing him, seated in a semi-
circle were the delegates.
Hazrat Khalifatul Masih IIra delivered
an address at 9:30 on the morning of 15
April which formally inaugurated the
session. As this was the inaugural session
of Majlis-e-Shura – and first ever of its
kind – Huzoorra set out a detailed plan
as to how this institution was going to
work; objectives, procedures, expectations,
scope and vision; this address lasted up to
around 12 o’clock midday. The instructions
given by Huzoorra to the delegates are that
everyone should:
1. Pray to Allah, saying, “I am here only for
your sake, so guide me so I stay away from
personal desires in any matter”
2. Give the best possible proposal to the
matter under discussion
3. Give precedence to reality above
emotions
4. Present proposals that are not only right
but the best
5. Save time by not repeating proposals that
have already been presented for discussion
Having outlined the guidelines, Hazrat
Musleh Maudra said:
“God has given me such a mind that I
constantly ponder over schemes that can
spread righteousness in the world. Some
ideas are so tempting that I feel compelled
to materialise them. I find it hard to stand a
day or a year where I see the Jamaat making
no significant progress. I am always anxious
to initiate new schemes ... It has come to
my mind that our Jamaat is not working
for the present but also for the future.
Worldly bodies aim at working in the
present, preparing reports and presenting
them before people. But I have to report
to God who sees the future also; this keeps
me anxious that what we do today should
be a foundation-stone for future plans.
3
From the Archives
So I am concerned about the future and
set my eyes on it to see that we are laying
foundations for it. Those with narrow
visions feel discomfort in doing so but the
future generations will invoke blessings on
those who lay these foundations for them.”
(Tarikh-e-Ahmadiyyat, Vol. 4 p. 297)
Thereafter, Huzoorra set up seven
subcommittees to discuss various matters
and with this concluded the proceedings of
the first day.
The proceedings of the second day
started at 7am and concluded at around
two o’clock at night – only breaking for
prayers and meals. The subcommittees
presented the outcome of their discussions
and presented their suggestions as regards
their respective matters. Having heard the
suggestions of the house, Huzoorra made
some very important decisions, a few of
which were that:
1. Missions should be established in
foreign countries with priority being given
to the Islamic world as well as Java and the
Philippines; such missionaries should be
deputed who earn their living alongside
doing tabligh
2. A post of Secretary Umur-e-Aama
(general affairs) be created in every Jamaat
3. A register of Rishta Nata (matrimonial
affairs) be maintained in every Jamaat
4. As missionaries are sent out for tabligh,
waizin (tutors) should be sent out to focus
on the tarbiyat (reformation) of members
of the Jamaat
5. To motivate the members of the Jamaat
to memorise the Holy Quran
6. An English newspaper be launched from
the Markaz
7. A system be established to regulate
collection of chanda (financial
contributions)
8. A journal for women be published from
the Markaz
From this first session of the Majlis-e-
Shura in 1922, Hazrat Khalifatul Masih
IIra graced its annual sessions up to 1960
with his blessed presence and guidance in
matters under discussion.
Huzoorra, addressing the Shura in 1928,
said:
“Our Majlis-e-Shura may seem negligible
to the world but there will be, there certainly
will be, a time when even the members
of the most respectable parliaments will
not be seen with such honour as will the
members of our Majlis-e-Shura because
parliaments of the world will fall under
it. So, the membership to this Majlis is a
great honour; such an honour that if it was
bestowed upon a king, he too would be
proud of it; there will be a time when kings
will take pride in this honour.” (Tarikh-e-
Ahmadiyyat, Vol. 4, p. 299)
4 Friday 29 June 2018 | AL HAKAM
100 Years Ago...
Hazrat Khalifatul Masih II’sra Trip to Dalhousie
Al Hakam 28 June 1918
W hen Hazrat Musleh Maud, may Allah strengthen his
hand, returned from Bombay, doctors recommend-
ed that he [take some rest and] visit a mountainous area.
Accordingly, Huzoor decided to go straight to Dalhousie
from Batala [where he had arrived from Bombay]. Even-
tually, it was decided otherwise and Huzoor returned to
Qadian and settled to stay there until 21 June 1918.
Thus, Huzoor led the Friday prayer on 21 June 1918.
In his sermon, Huzoor spoke very eloquently on truths
and wisdoms. (This Friday Sermon will, Insha-Allah, be
published by our contemporary, Al Fazl.)
As Huzoor had specified 21 June as the date of depar-
ture, after the Asr prayer, at approximately 6 o’clock, with
the intention of setting off for the journey, Huzoor went
straight to Bahishti Maqbarah [the Heavenly Graveyard,
where Hazrat Mirza Ghulam Ahmadas and his Compan-
ionsra are buried in Qadian]. Members of the Jamaat went
alongside him. Huzoor led a long silent prayer at the
grave of the Promised Messiahas, after which he returned
to the main part of Qadian, and passing through Ahmadi
Chowk, Huzoor went out of the town to an open plain
where he offered Maghrib and Isha prayers. Thereafter,
Huzoor delivered a short speech regarding the appoint-
ment of the Amir of Qadian.
Huzoor said:
“I did not plan on saying anything at this moment.
However, as per practice of the Prophetsa who would ap-
point someone as Amir before departing the city, I wish
to appoint an Amir. Nowadays, people’s mindsets have
broadened. I do not mean to say that people now pos-
sess patience, rather people today make mountains out of
molehills over petty issues, and this is what I mean when
I say that their mindsets are broader. That is why [in ap-
pointing the Amir] I feared that a person may become
so certain on something and assume false consequences.
“The Sunnah of the Holy Prophet, peace and bless-
ings of Allah be upon him, was that he would appoint dif-
ferent Amirs. This does not mean that upon appointing
one person an Amir already, he would not appoint them
Amir again due to their incapability. It was his practice
to appoint one person an Amir on one occasion, and at a
different occasion, another person.
“The wisdom, firstly, behind this was so that no one
person be given focal importance, and secondly, so that
the person appointed should not fall victim to self-admi-
ration. At one occasion, Hazrat Abu Bakrra was appointed
Amir, then on another occasion he became a subordinate
of Hazrat Usama bin Zaidra. With this wisdom, no one
would succumb to self-admiration, rather it promoted
the quality of obedience.
“At times, the Prophetsa appointed such persons as
Amirs who, seemingly, had no rank or status; the wisdom
behind this was that he desired to instil obedience and
humility in his Jamaat, saving them from self-admiration.
Obedience among peers is difficult, that is why the Holy
Prophetsa adopted this technique to cultivate obedience
among his people. Every action of the Holy Prophetsa was
done with full wisdom, bearing in mind the Jamaat’s edu-
cation and purification.
“Thus, this matter is highly blessed and virtuous, and
in keeping with this tradition, I have decided to appoint a
different Amir. Throughout the duration of this journey, I
shall appoint an Amir for Qadian Jamaat, although I have
not yet expanded this to other areas. Thus, the Amir shall
be for the Jamaat of Qadian and not for other Jamaats.
“The lesson that should be learnt from this is that ev-
ery location should have its own Amir. Lahore, Sialkot,
Firozpur; thus, every area should have its own Amir,
rather every village should have its own Amir. In the
meantime, however, the Amir will be appointed for Qa-
dian and for the duration of my journey.
“All Jamaat members and responsible members
should assist the Amir through consultation; everyone
should live in love and harmony; the responsibility for
sending out missionaries will be the Amir’s.”
After this speech about the appointment of an Amir,
Huzoor shook hands with everyone and departed on a
tanga [horse-pulled vehicle].
Of those who had the honour of accompanying Hu-
zoor, this humble one (Editor Al Hakam) was also fortu-
nate among them. I have had the great honour of accom-
panying the Promised Messiahas on his journeys, Hazrat
Khalifatul Masih Ira also permitted me to travel with him,
and now, Hazrat Khalifatul Masih IIra also graciously per-
mitted me to travel with him.
For the Delhi deputation, I was in Bombay, and
through a cable I was fortunate enough to be called to
also be part of it. Huzoor said, “… so that you do not say
that I got this chance in the journeys of the Promised
Messiahas but was not able to be part of this.” These were
affectionate words of Huzoor. The journey to Bombay
was one journey where I could not accompany Huzoor.
Those who travelled in this journey included Hazrat
Mirza Bashir Ahmad Sahib, Hazrat Mirza Sharif Ahmad
Sahib, Hazrat Dr Khalifa Rashiduddin Sahib, Maulvi
Sheikh Abdur Rahman Sahib Misri, Sheikh Abdur Rah-
man Qadiani, Maulvi Ata Muhammad Sahib, Miyan
Maula Bakhsh (cook) and Niyaz Muhammad Khadim.
We embarked on our journey from Qadian when
a storm and torrential rain were in sight. Slight drizzle
started pouring down when we thought that perhaps
the journey might get postponed. I have observed from
many years of experience that Huzoor’s steps only move
forward and not backwards. His unyielding resolves are
never forsaken.
This was the Promised Messiah’sas practice also.
During the period when he was involved in litigation
with Karam Din and it was prolonged for quite some
time, Huzooras had to leave Qadian on a certain date. A
couple of days prior to that, it rained so heavily that it
became virtually impossible to travel on certain roads as
they were flooded.
The Ahmadis of Gurdaspur sent an individual to Qa-
dian to inform the Promised Messiahas that it had rained
heavily and that the roads had been affected, thus Huzoor
should not travel.
In that flood, some Ahmadis had travelled to Gur-
daspur with the water up to their necks at times. Among
them was Munshi Zafar Ahmad Sahib of Kapurthala, a
most sincere friend.
Huzooras received the message when he had departed
Qadian and was on the road to Batala. At that time, the
storm had reached Batala and flooding had started. Upon
hearing the message, the Promised Messiahas said, “When
prophets make resolves, they do not turn back; they do
not break their resolutions.”
Those who spread false beliefs about prophethood [in
reference to the Paighamis – those Ahmadis that rejected
the prophethood of the Promised Messiahas and his Khi-
lafat] can say what they may; if they have the slightest fear
of God, they cannot deny this incident.
Thus, Hazrat Khalifatul Masih set off for his journey
despite the poor and unfavourable weather. After trav-
elling only a short distance, the weather cleared up. It
was as if, out of Divine inspiration, the slight drizzle had
poured down only to make the weather more pleasant
and to prevent the dirt from blowing everywhere.
The ignorant and foolish people will consider this to
be an ordinary matter. But the believers see such occur-
rences as Divine signs. The believers see a green leaf as a
page of Divine wisdom.
Once, the Promised Messiahas journeyed from Batala
to Qadian. The sun shone brightly that day. The Hindu
that accompanied Huzooras in that journey intentionally
sat in a position that the sunlight would constantly be in
Huzoor’sas eyes. But God’s desire had it that a cloud cov-
ered the sun and it revived the miraculous statement:
َ ‫َو َظ َّل ْل َنا َع َل ْی ُک ُم ال ْ َغ َم‬
‫ام‬
[“And We caused the clouds to be a shade over you.”]
There is no doubt that this happened under the law of
nature, but in that moment it was a sign from among the
signs of Allah.
[Hazrat Khalifatul Masih, with his entourage,] arrived
at Batala at 11:30 and departed for Pathankot at 1 o’clock
by train. Batala’s Jamaat was present at Batala station who
departed their Leader and Imam with great love and dig-
nity.
It is a characteristic among the people of God that
they possess awe and majestic grandeur, but at the same
time they are not fearsome beings. In the company of
their servants and loved ones, they are affectionate peo-
ple who show examples of great friendliness. They do not
desire eminence or immense reverence, nor are their ac-
tions such that demand such treatment.
Those who have seen the Promised Messiahas will have
noticed that at times, whilst sitting among close compan-
ions, laughter would erupt at something that was said,
which could perplex an outsider. However, that laughter
would be pure, natural and a sign of immense love.
The manner in which Hazrat Khalifatul Masih II nat-
urally follows in the footsteps of his master and father in
showing love and graciousness, although he too possess-
es awe and grandeur, he never poses as an individual that
people should – God forbid – be frightened of.
Alongside those accompanying him, Huzoor ate food
on the train and rested for a short period, before arriving
at Pathankot in the morning.
Pathankot is a gateway to the invigorating areas of
Dalhousie and Dharamsala. These day, the surrounding
areas have a lot of visitors.
Huzoor led the Fajr prayer. His tone [during prayer]
was intuitively melodious and his health seemed to have
fully recovered. After Fajr, Huzoor instructed me to ob-
tain some information concerning the rest of the journey.
Friday 29 June 2018 | AL HAKAM 5

The Islamic Institution of Shura

are some of these benefits as set out by
Hazrat Khalifatul Masih IIra:
1. The Khalifa or the Amir comes to know

(Mutual Consultation) the views of his followers

Adam Walker, UK
K hilafat is the purest manifestation of
Islamic leadership in the absence of
a Prophet. As has been expounded by
Hazrat Shah Waliullahrh (d. 1762), a great
saint of Islam, as a representative of a
Prophet, the Khalifa forms the living heart
of the spiritual and temporal body that is
Islam and the Muslim Umma; further,
that the Khalifa is the recipient of Divine
inspiration and blessing from Almighty
Allah, which is in turn circulated
throughout the body of the Umma. (Izalat
al-khafa ‘an khilafat al-khulafa, Vol. 1, p.
27)
This beautiful process has been
described by the Promised Messiah and
Imam Mahdi, Hazrat Mirza Ghulam
Ahmadas, through the following vision:
“I saw in a vision that God’s bounties
travel in the form of light to the Holy
Prophet, on whom be the peace and
blessings of Allah, and are absorbed
into his chest and proceed thence in
numberless tubes whereby they are
communicated to every deserving person
according to his share.” (Al Hakam, 28
February 1903, p. 7)
While the true reality of Khilafat
is bestowed by Almighty Allah on the
Khalifa in order to properly function,
the wider institution of Khilafat is
comprised of many authoritative bodies
and individuals all working to facilitate
the support of the Khalifa in his objectives
as a representative appointed on earth
by Almighty Allah. One such institution
is Shura or Majlis-e-Mushawarat, which
enables the Khalifa to develop and grow
the spiritual status of Muslims and society
at large through an assessment of the fluid
opinions and needs of the Umma and
societies across the world.
“This verse lays down (mutual
consultation) as the basic principle which
should guide Muslims in the transaction
of their national affairs. This simple word
contains the nucleus of a representative
form of government of which the West
is so proud. The Khalifa, or Head of the
Islamic State, is bound to take counsel
with the representatives of the people
when he is to take a decision of vital
national importance.”
When studying the life and example
of the Holy Prophetsa of Islam, it quickly
becomes clear that consultation is of the
utmost importance. The Holy Prophetsa
never shied away from consulting his
Companionsra, and even people who
were considered the opponents of Islam,
on a variety of issues. Hazrat Aishara, the
beloved wife of the Holy Prophetsa, is
reported to have said:
“The Holy Prophet was most solicitous
in consulting others in all matters of
importance.”
This was despite the fact that the
Holy Prophetsa did not require the
advice of those around him. According
to Muslims, he was the best of decision
makers amongst Almighty Allah’s blessed
creation and enjoyed a connection to his
Creator whereby he was constantly under
the guidance of Almighty Allah.
Therefore, an individual who is
charged with the responsibility of forming
part of the process of Shura is a trustee
and has an obligation to dispatch that
trust with due diligence.
At times, a trust can be a matter of life
and death. For example, during the Battle
of Badr, the Holy Prophetsa sought the
consultation of his Companions regarding
the strategic placement of the heavily
outnumbered Muslim army. On taking
the advice of Ibn al-Mundhir and other
companions, the Holy Prophetsa decided
to adjust his strategy and set up camp at
a different location. There are countless
other examples of Shura in practice during
the lifetime of the Holy Prophetsa.
Shura and Khilafat
As mentioned earlier, Shura is an integral
feature within the institution of Khilafat
and Islam. Highlighting this point, Hazrat
Umarra bin al-Khattab, the second Khalifa
of the Prophetsa, went so far as to say:
‫لا خلافة الا بالمشورة‬
“There is no Khilafat except [that it
involves] consultation”
The natural evolution and development
of any growing state dictates that its
dominion eventually expands over people
of diverse societies and cultures.
The dilemma thus faced by the early
Islamic State was how to constructively
ascertain the collective and representative
opinions, advice and proposals of the
Umma. The answer to this question is
set out in the below verse of the Holy
Quran in which Muslims are instructed to
consult with one another by way of Shura:
“And those, who hearken to their Lord,
and observe Prayer, and whose affairs are
decided by mutual consultation, and who
spend out of what We have provided for
them.”
This represents the core principle of
Shura, yet there are also other benefits to
this institution of mercy. The following
2. He is helped in arriving at a correct
decision
3. Representative Muslims get an
opportunity to think about, and take
a personal interest in, important State
affairs, thus receiving most useful training
in matters of administration
4. The Khalifa is enabled to judge the
mental and administrative capabilities of
different individuals, which helps him to
assign the right work to the right person
5. It enables him to know the aptitude,
aspirations and tendencies as well as
the moral and spiritual condition of the
different members of his community,
and thus he becomes enabled to affect an
improvement, wherever necessary, in his
people
The institution of Shura is, therefore,
not something to be taken lightly; it is a
living and evolving entity that performs a
key function in sustaining certain aspects
of an Islamic State.
A second important function of Shura
that we learn from the above, is that it
also enables the Khalifa to measure the
capacity of those who are at his disposal.
For the opinions made manifest during
this process, coupled with the manner
in which they are articulated, present
the Khalifa with a direct reflection
of the capacity of his devotees, the
Muslim community as a whole and their
aspirations – spiritual and temporal.
The Ahmadiyya Muslim Jamaat
Shura forms a central artery within the
Ahmadiyya Muslim Jamaat, and its genesis
across the five successors to the Promised
Messiahas has resulted in a well-developed
model of Shura within the Jamaat.
Continued on page 6

What Does Shura Mean?

ُ
َ ‫(ش‬
Shura )‫ورى‬ is an Arabic word that
literally means consultation and, in its
simplest form, as an Islamic principle,
calls upon Muslims to gather and, through
articulate debate and sound reason, form
productive opinions and strategies of
implementation to be presented to the
Khalifa.
There is clear mention of Shura in
the Holy Quran, which, amongst other
definitions, outlines it as a method by
which consensus can be achieved, thus
preventing ideological deadlocks that may
ultimately lead societies toward disunity:
“And those, who hearken to their Lord,
and observe Prayer, and whose affairs are
decided by mutual consultation, and who
spend out of what We have provided for
them.” (The Holy Quran, Ch.42: V.39)
Writing about this verse, Hazrat
Khalifatul Masih IIra explains that it sets
out the broad principle of governance
on which an Islamic state ought to be
based upon. Writing in his Tafsir-e-Kabir, National UK Shura 2018 | AMA UK
Huzoorra noted:
6 Friday 29 June 2018 | AL HAKAM

Blessings of Khilafat
From “Blue Blood Cells” to a PhD in Biology
Zaki Ahmad, London
tenborough in the centre, a chimpanzee on
the left and Charles Darwin on the right. I
medicine. Never did I realise how difficult
and competitive it would be. I had nothing
exams I had relied on knowledge from my
independent study in prior years. I passed
the year with a 2.1, one grade below the top.
The second academic year was a chal-
lenge; now I had to be more serious about
examinations. I achieved good marks on as-
signments because these are judged on your
understanding of science rather than your
ability to para-phrase!

Ihighhave never been an outstanding student.

I struggled to pass during college. During
school, I would only revise material
sent the article to Huzooraa asking about our
take on evolution. The reply I received was
unexpected as the common mindset is that
during examination period.
either you believe in God or the theory of
I wish to highlight the importance of de-
evolution.
veloping a personal relationship with Khal-
Huzooraa wrote “From Islam’s point of
ifatul Masih, because I sincerely believe that
view, evolution does exist, but not originat-
my spiritual and worldly success is enigmat-
ing from monkeys as is the common belief.
ically bound to Khilafat.
Scientists and people of the same category
Around nine or ten years ago, in a small-
have spent
group biology tutoring, my tutor asked us to
many de-
name the different types of blood cells. One
cades just
student answered “red blood cells” while
debating this
another, equally confident, replied “white
issue. The
blood cells”. Then there was me, with no
only point
idea, in a state of uncertainty and hoping
that unifies
that “blue blood cells” existed.
them is that
I narrate this tale to convey my level of
there are dif-
biological understanding and knowledge of
ferent spe-
the time. Perhaps it was acceptable, as I had
cies and they
moved to England two years prior.
have come
Understandably, I focused on improving
into being
English as my “new” language during the
through evo-
high school years and was not interested in
lution”. In
other subjects except the theory of evolution
another let-
(more on this later). I had asked my English
ter, Huzooraa
friends to correct me if I mispronounced or
recommend-
spoke improper English. This helped bril-
ed to read
liantly; in fact, I remember that my English
Re velation,
teacher thought I had plagiarised an essay
Rationality,
on a novel of Shakespeare. I received an A in
Knowledge
GCSE English Language. I often joke that I
and Truth by
learned more English in French classes than
Hazrat Mirza
the subject itself!
Tahir Ah-
More importantly, I would always write
madrh.
to Huzooraa in English (on a weekly basis)
O v e r
and Huzooraa had noticed the improvements
the years, I
I was making. Once Huzooraa even said to
exchanged
my father that when he read my letters, he
several let-
was impressed by my improvement in En-
ters with Huzooraa regarding the theory of
glish in such a short period of time. Thus, I
evolution. However, I had never considered
had established Huzoor’saa special attention,
studying the subject as the first degree. After
through writing letters in English.
finishing GCSE, we had to choose subjects
I believe and have always believed in the
for A-level; I went with Biology, Chemistry,
existence of a single God, but the Darwin-
Mathematics and Art. Although, the first
ian principles were a great test of my faith.
three were not the subjects I wanted, rather
In 2009, the world celebrated the 150th an-
I had to choose them because I was too shy
niversary of arguably the greatest piece of
to go with history, geography and English
scientific publication: On the Origin of Spe-
simply because of the “speaking up” in those
cies. I picked a magazine that attracted my
classes. I wanted to work towards making
attention; the front cover had Sir David At-
the world a better place and so, I tried for
to make me stand out.
I focused on studying biology as a sub-
The “month-of-exams” had arrived. I
simply could not study. Asking for prayers
ject, after all I was interested in evolution that God Himself prepared me for these ex-
ams, I wrote to Huzooraa.
and I thought a BSc would provide me with
I wrote every day throughout the exam
the platform to see the bigger picture in un-
period. My preparation for these exams
derstanding how life evolved. On the other
was so weak that I knew less than 5% of the
hand, I had learned from my friends that
course material. Yet I achieved a First and
getting into medicine in Eastern Europe
ranked third for my cohort that academic
was very possible. Presenting two options,
year.
medicine
Clearly, God had listened to His repre-
in Roma-
sentative. What would I write to Huzooraa?
nia or BSc
For the seven exams in the second ac-
in England,
ademic year and three in the third (final)
I wrote to
academic year, what I studied was exactly
Huzooraa.
what was in the exam. Not just the big es-
“Pursue
say questions but even questions worth a
a BSc.” Thus,
mark or two asking to define a particular
with just a
term – God had prepared me well, possible
brief reply
only through blessings of Khilafat. Towards
from Hu-
the end of second academic year, we had to
zooraa, my
choose subjects for the final year. Providing
mind and
the list, I wrote to Huzoor.
heart had
Deep inside, I knew that by just writing
completely
to Huzoor gains Allah’s special attention.
forgotten
Thus, I chose the subjects with the mind-set
about med-
that it would be for the best. Second aca-
icine and so
demic year is also the time when students
I enrolled
have to consider what they plan to do upon
for BSc in
graduation. I met Huzoor during the sum-
Biological
mer of 2014, asking for guidance as to which
Sciences
subject I should pursue post-graduation. I
at the Uni-
had a list of courses in areas of Human Ge-
versity of
netics and Diseases. Huzoor said that these
Essex. Even
were all good subjects and that I should go
at present, I
with the one I got admission in. Having said
am so glad
this, Huzoor, rather rhetorically asked, “You
that I picked
don’t like plant science?” I did not have an
the afore-
answer as I felt it was a statement.
mentioned
My final year project was initially in ar-
magazine but even more so to have sent the
eas of cell biology. I was yet to be given a
article to Huzooraa.
specific project but it was going to be relat-
I realised that the teachings of Islam
ed to human diseases, cancer perhaps. For a
were at the centre of scientific discoveries
reason that I still do not fully know, I decid-
and not contradictory, yet unfortunately
ed to change from a cell biology-based proj-
there remains an unnecessary gulf between
ect to a molecular biology one. Doing so, I
religion and science. I have never been good
risked losing my space in cell biology, and
at examinations; I just could never find the
there was only hope in someone doing the
focus to study for exams coupled with my
same but with molecular biology, so I would
poor memory.
have their space. No one was to opt out. I
The first academic year did not count to-
wards the final degree mark, and for some Continued on page 7

Continued from page 5
The Shura officially gathers once a
year and falls directly under the Khalifa,
with no intermediary between the two.
The council consults on administrative
matters relating to finance, education,
missionary projects and other affairs
of the community – forwarding its’
consensus and proposals to the Khalifa
for consideration.
Within the Jamaat, Majlis-e-Shura also
acts to help to pre-emptively resolve any
prospective issue that might arise between
differing parties and thus strengthen the
bonds of brotherhood.
In March 1908, Hazrat Khalifatul
Masih Ira launched an initiative called
Majma al-Ikhwan (an Association of
Brothers), where he published several
guidelines for the implementation of
this proposal with the second one being,
“Mutual consultations and prayers should
be the tool of cooperation.” (Al Hakam, 10
March 1908)
In addition to the formal system of
Shura, there also exists a personal system
whereby members can either arrange
a sitting (mulaqat) with the Khalifa or
write to him directly and discuss any
issue they feel to be of importance. It is
not uncommon for new initiatives to
be put into motion as a result of direct
communication.
This cannot be said to be an absolute
form of Shura, as described above but
does share many of the benefits of the
Institution of Shura. Commenting on
the system of mulaqats, with regards to
the practice of Hazrat Khalifatul Masih
Ira – which is indicative of all five Ahmadi
Khalifas – Hazrat Chaudhry Muhammad
Zafrulla Khanra said in an interview, “He
was blessed with a regal personality, a
commanding stature, and his court was
open to each and every one.” (The Way of
the Righteous, p. 199)
Concluding Thoughts
Shura is an integral part of not only Islamic
Governance but also the social structures
upon which society is built. In essence,
the institution of Shura offers each and
every individual, tribe, community,
religion and nation, a voice by which it
can actively affect change within their
wider communities. It provides a safe
and proactive medium by which new and
innovative issues can be assessed so as to
ascertain what is best for the collective
and the individual.
The real issue which faces Muslims is
how to react to, and value, this blessed
institution? While Shura is a central pillar
of Islam, a mercy, its full benefit can only
be realised, God willing, if those entrusted
with partaking in it recognise and react to
its true worth.
Friday 29 June 2018 | AL HAKAM
Continued from page 6
had to go with the project area that was
not-so-popular among students: bioinfor-
matics, which is using computers to make
‘sense’ of biological data. Once again, I am
glad I was part of this project, though at the
time, I was not so optimistic. My academic
tutor reassured me that I would learn some
unique analytical skills that were transfer-
able. She was right.
The project, though a computational
one, was in areas of plant science as my task
was to find genes that are central to drought
response using online data repositories.
Thus, with the given project, my research
interests became entirely focused in areas of
plant sciences.
If Huzoor was to ask me the question
again, you don’t like plant science, my instant
response would be “I love plant science.”
Such is the blessing of Khilafat, never ever
had I thought I would become solemnly
keen in plants as a research field.
So the following two components for the
final year were established: I would be doing
my project (the most significant academic
aspect of university) in areas of plant sci-
ence and secondly, it seemed I was limited
to particular research areas in future as my
research interests were becoming narrower.
However, I attempted to apply for a PhD
in other areas, anything but plant science,
for no particular reason. I very much en-
joyed plant science during the second and
final academic years but did not consider
taking the subject as a career. In another
meeting, Huzoor asked, “Will you go into
research after bachelors?” I replied in the
affirmative. I very well knew, then, what I
wanted to do upon completing the first de-
gree: post-graduation, as asked by Huzoor.
It should be remembered that the ques-
tion Huzoor asked, you don’t like plant sci-
ence, had still not yet occurred to me. My
attempts to pursue a PhD in late 2014 and
early 2015 were unsuccessful. Having a
discussion with another student who had
found a PhD project which was very much
similar to their final year project intrigued
me to explore PhD projects in plant sciences
or bioinformatics. Thus, I would now only
focus on PhD projects in areas of plant sci-
ences but there was a little hurdle. I had left
it too late. Most of the deadlines had passed.
However, I did receive two interviews
(though both unsuccessful) that year: Roy-
al Holloway, University of London (RHUL)
and University of Cambridge.
My first ever interview in life was at
7
Addressing those who come to
attend Shura, Hazrat Khalifatul
Masih Vaa said:
“When you attend the Shura, you
should attend only for the sake of
Allah. When you share an opinion
or suggestion, it should be in your
minds that your suggestions are
Cambridge! Simply put, I was pleased to for the sake of Allah. Then, you
know I received an interview from such a
place but had no expectation of being suc-
cessful. I only applied to those places as an
should free your minds [through
experience. (An interview tip here is to know
the PhD project applied for in good detail, impartiality], and through prayer
know the scientific literature and appreciate
what is lacking in the field.) The supervi-
sor in RHUL was very keen for me to join
you should be present in the Shura.
his lab, so he suggested taking the master’s
route. Personal views should be put aside,
There are only a handful of places in
London with a master’s course in plant sci- and to achieve this you should
ence: Imperial College London and RHUL.
I also had the choice to do master’s at my
first university. I met Huzoor for advice and constantly be praying throughout
prayers. Updating Huzoor with my academ-
ic situation, I enquired as to which universi- the sessions of the Shura. You should
ty I should choose. Huzoor said that I should
go with where my heart is. I mentioned that
I was fond of RHUL and that there was a
not come with the intention of trying
good chance that I would get a PhD project
afterwards. And so, it was settled by Huzoor to enforce your views on others;
that I should do masters at RHUL.
Fast-forward to today and I am a sec- anyone’s opinion can be valuable.
ond-year PhD student of Plant Science at
Royal Holloway, University of London, and
a recipient of full scholarship. Alhamdolil- Debates should not erupt as they do
lah.
If Huzoor reads these words of a humble in today’s parliament houses and
one, please pray my living becomes solemn-
ly for the advancement of humankind, spir-
itually and academically. Indeed, the Prom-
assemblies; no one has the right
ised Messiah and Reformer has declared in
condition IX “that he/she shall keep himself/ to argue on this platform. Once
herself occupied in the service of God’s crea-
tures for His sake only; and shall endeavour
to benefit mankind to the best of his/her
your suggestions have been shared,
God-given abilities and powers.”
To summarise, I never had the intention you should take your seat. If your
to apply for college when I finished high
school and in the same state I was when I suggestions hold value, then people
finished college with no intention of ap-
plying for further education. It was purely
Huzoor’s special attention, which I received will naturally accept it and it will
and developed over the course of a decade
through writing letters. become popular opinion.”
Of course, now I know “blue blood cells”
do not exist. And what I also know with full (Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, Friday
conviction is that you will become recipients
of God’s special help only if you develop a
Sermon, 12 March 2004, Baitul Futuh Mosque, London)
relationship with Khilafat-e-Ahmadiyya
and the representative of God. If you have
read the entire piece of writing so far, then
take this one point with you: write to Hu-
zoor before making any decision, even if
you think it is of little importance.
8 Friday 29 June 2018 | AL HAKAM
Friday Sermon
01.06.18
Delivered from Baitul Futuh Mosque
Men of Excellence
After reciting the Tashahud, Ta‘awuz, and Surah Al-Fatihah,
Hazrat Khalifatul Masih Vaba stated:
Hazrat Okasha bin Mihsanra was a
Companion of the Holy Prophetsa.
Hazrat Okasha bin Mihsanra is counted
among the foremost Companions. On
the occasion of the Battle of Badr, he
joined as a cavalier and also broke his
sword. Upon this, the Messengersa of
Allah handed him a piece of wood,
which, in his hand, became as if it was a
very sharp sword, made of high-quality
iron. Thus, he fought with that until
God Almighty granted victory. Later,
he joined the Holy Prophetsa in all the
other battles using the same sword.
That wooden sword remained with
him till he passed away. The sword was
called ‘Aun.
The Holy Prophetsa gave him the
glad tiding, “You will enter Paradise
without any reckoning.” (Usdul
Ghaaba, Vol. 4, pp. 64-65, Okasha bin
Mihsan, Darul Kutb-ul-Ilmiyah, 1996,
Beirut).
On the occasion of the Battle of
Badr, the Holy Prophetsa said to the
Companions that the best cavalier
of Arabia had joined them. The
Companions asked, “O Messenger of
Allahsa, who is that individual?” He
replied, “Okasha bin Mihsanra”. (Sirat
Ibn-e-Hisham, p. 435, Darul Kutb-ul-
Ilmiyah, 2001, Beirut)
It is narrated by Hazrat Abu
Hurairahra, “I heard Allah’s Messengersa
saying, ‘From among my followers, a
party of seventy thousand will enter
Paradise, whose faces will glisten like
the full moon.’” Hazrat Abu Hurairahra
further narrates, “On hearing that,
Okasha bin Mihsanra stood up, and
holding his outer garment said, ‘O
Allah’s Messengersa! Pray that may
Allah make me one of them.’ The Holy
Prophetsa prayed, ‘O Allah! Make him
from among them.’ Another man from
the Ansar [Muslims native to Medina]
stood up and said, ‘O Messenger of
Allahsa! Pray so that Allah makes me
one of them also. ‘The Holy Prophetsa
َ َُ
replied,
َ َ
‫َس َبقک بِ َھا عکاشہ‬
[Meaning] ‘Okasha has succeeded
ahead of you in this regard.’” (Sahih
Muslim, Kitab-ul-Iman, Hadith no.
369)
While narrating this account in
his book about the life and character
of the Holy Prophetsa, Hazrat Mirza
Bashir Ahmad Sahibra writes, “During
one sitting, the Holy Prophetsa said,
‘From my ummah [followers], seventy
thousand people will enter Paradise
without any reckoning’, meaning that
they will have such a high spiritual rank
and the grace and mercy of God will be
such that there will be no need for their
reckoning. The Holy Prophetsa also said
that their faces would be glowing on
the Day of Resurrection, just as the full
moon glistens on the horizon. Upon
this, Hazrat Okashara then said, ‘Pray
for me as well.’ The Holy Prophetsa
prayed that he may also be among
those people.” After this, Hazrat Mirza
Bashir Ahmad Sahibra has written a
very beautiful commentary on this and
also given his perspective.
He writes, “This may appear to be a
very minor incident from the life of the
Holy Prophetsa. However, it contains a
treasure of spiritual insights. Firstly, we
learn from it that God Almighty has
blessed the ummah with the spiritual
blessings of the Holy Prophetsa, which
have reached such perfection, that
on the Day of Resurrection there
will be seventy thousand such people
from his ummah, who due to their
extraordinary spiritual status and the
special grace and mercy of God, will be
exempt from the trial of any reckoning.
(Seventy thousand could also denote a
large number of people.)
“Secondly, from this we learn that
the Holy Prophetsa was granted such
nearness to God Almighty that upon
his supplications, God Almighty
immediately revealed to him or showed
him a vision informing him that
Okasha is among the seventy thousand.
It is also possible that Okashara was
previously not included in this group
and that God granted him this honour
as a result of the prayers of the Holy
Prophetsa.
“Thirdly, from this account we
also learn of the immense respect the
Holy Prophetsa had for God Almighty.
Moreover, the Holy Prophetsa desired
to invigorate the sense of striving [for
the cause of God] among his Ummah
to such an extent that when another
person, following Okashara, requested
him with a similar prayers, the Holy
Prophetsa refused to pray individually
due to the lofty spiritual status this
pure group was blessed with. Rather,
he turned the attention of Muslims
towards righteousness, faith and
virtuous deeds, and informed them
that if they established this and turned
their attention towards this, they would
attain this status.
“Fourthly, this also sheds light on
the high morals of the Holy Prophetsa in
an extraordinary manner. The reason
for this is that the Holy Prophetsa did
not decline in a manner which would
upset and hurt the feelings of the
Ansari making this request. Rather, he
declined in a most excellent manner.”
(Sirat Khatam-un-Nabiyyeen, Hazrat
Mirza Bashir Ahmad Sahib M.A., pp.
667-668).
“The Holy Prophetsa sent Hazrat
Okashara to battles in various
expeditions and appointed him as
their leader. In Rabi’-ul-Awwal [month
of the Islamic calendar] in the sixth
year of Hijra [migration to Medina],
the Holy Prophetsa appointed Hazrat
Okashara as the leader of forty Muslims
and sent them to face the tribe of Bani
Asad. This tribe had set up their camp
near a fountain called Ghamar and
was located at a distance of a few days
from Medina. Okasha’s group travelled
very quickly and reached close [to the
tribe] so that they may prevent them
from causing any mischief. Following
this, they came to know that the people
of the tribe had dispersed as they had
learnt of the Muslims drawing close.
Upon this, Okashara and his group
returned to Medina without fighting.”
(Sirat Khatam-un-Nabiyyeen, Hazrat
Mirza Bashir Ahmad Sahib M.A., p.
666).
In other words, they did not try to
fight with them without any reason.
Thus, is completely contrary to the
allegation raised that Muslims were
keen on waging wars.
Hazrat Ibn ‘Abbas narrates that
when Surah Al-Nasr was revealed
to the Holy Prophetsa, he instructed
Hazrat Bilalra to call the Adhan
[Muslim call for prayer]. Following the
prayer, the Holy Prophetsa delivered
a sermon and people began to weep
profusely as they heard it. The Holy
Prophetsa inquired, “O people! How am
I as a prophet?” In response, the people
replied “May God reward you. You are
the best of all prophets. You are like
a gracious father and a kind guiding
brother to us. You have conveyed to
us the messages and revelation of
God Almighty and you have called
us towards the path of our Lord with
wisdom and goodly exhortation.
Hence, may God reward you with
the best reward, which He blesses His
prophets.” The Holy Prophetsa then
said, “O ye Muslims! I swear by God
and by the responsibility placed upon
me that if I have committed any cruelty
or injustice towards anyone, he should
stand up and avenge himself.” However,
no one stood up. The Holy Prophetsa
took another oath and repeated this.
However, no one stood up. The Holy
Prophetsa repeated this a third time
saying, “O ye Muslims! I swear by God
and by the responsibility placed upon
me that if I have committed any cruelty
or injustice towards anyone, he should
stand up and avenge himself prior to
the Day of Judgement.” Upon this, an
elderly person stood up from among
the people, whose name was Okashara.
He passed through the [crowd of]
Muslims until he stood before the
Holy Prophetsa and said, “O Prophet
of Godsa, may my parents be sacrificed
for your sake. If you had not repeatedly
taken an oath, I would certainly not
have stood up.” Hazrat Okashara then
said, “I was with you during a battle.
On the way back, my camel came close
to your camel. I dismounted from my
camel and approached you in order
to kiss your feet. However, you struck
your stick, which hit me on the side.
I was not sure whether you struck me
with the stick or the camel.” The Holy
Friday 29 June 2018 | AL HAKAM
Prophetsa said, “By the glory of Allah!
The Messenger of God cannot hit you
intentionally.” The Holy Prophetsa
then addressed Hazrat Bilalra and said,
“O Bilal! Go to the house of Fatima
While narrating this account in his book about the life and
character of the Holy Prophetsa, Hazrat Mirza Bashir Ahmad
Sahibra writes, “During one sitting, the Holy Prophetsa said,
‘From my ummah [followers], seventy thousand people will enter
Paradise without any reckoning’, meaning that they will have such
a high spiritual rank and the grace and mercy of God will be such
that there will be no need for their reckoning.”
and bring that stick.” Hazrat Bilalra
went and said to Hazrat Fatimara, “O
daughter of the Holy Prophetsa! Give
me the (such and such) stick.” Hazrat
Fatimara replied by saying: “O Bilal!
What is my father going to do with this
stick? Is this not the day of Hajj [Islamic
pilgrimage] and not of war? Upon this,
Hazrat Bilalra said, “O Fatima! How
unaware are you in relation to your
father, the Messenger of Godsa? The
Holy Prophetsa is saying farewell to the
people, leaving this world and allowing
people to avenge themselves.” Hearing
this, Hazrat Fatimara was astonished
and asked, “O Bilal! Who will desire to
seek revenge from the Holy Prophetsa?”
She further said “O Bilal! Tell Hassan
and Hussain to stand before that
person so that he may avenge himself
on them instead and thus preventing
that man from seeking revenge from
the Holy Prophetsa.”
Hence, Hazrat Bilalra returned to
the mosque and handed the stick to
the Holy Prophetsa, who then handed it
to Okashara. When Hazrat Abu Bakrra
and Hazrat Umarra observed this scene,
both of them stood up and said, “O
Okasha! We are standing before you.
Avenge yourself on us and do not do
anything to the Holy Prophetsa. The
Holy Prophetsa said to both of them
that “O Abu Bakr and Umar! Stop!
God Almighty is aware of your status.”
Then Hazrat Alira stood up and said “O
Okasha! I have spent my entire life with
the Holy Prophetsa and I cannot bear
that you hit the Holy Prophetsa. Hence,
I present my body, avenge yourself on
me. You may hit me a hundred times
but do not seek revenge from the Holy
Prophetsa.” The Holy Prophetsa said,
“O Ali! Remain seated. God is aware
of your intention and status.” After
this, Hazrat Hassanra and Hussainra
both stood up and said, “O Okasha!
We are the grandchildren of the Holy
Prophetsa and seeking revenge from
us is akin to seeking revenge from the
Holy Prophetsa.” The Holy Prophetsa
said to both of them, “O my dear
ones, sit down!” The Holy Prophetsa
then turned to Okashara and said, “O
Okasha, strike me!” Hazrat Okashara
said, “O Prophetsa of God! My stomach
was bare without any cloth at the
time you hit me.” Upon this, the Holy
Prophetsa lifted the covering from his
stomach. Witnessing this scene unfold,
the Muslims started to weep profusely
and asked, “Is Okasha really going to
hit the Holy Prophetsa?”
However, when Hazrat Okashara
saw the glow on the body of the Holy
Prophetsa, he raced towards the Holy
Prophetsa and started to kiss his body
and said, “O Messenger of Godsa! Who
can ever imagine taking revenge from
you?” Upon this, the Holy Prophetsa
said, “Are you going to take revenge
or are you going to forgive?” Hazrat
Okashara responded, “O Messengersa
of God! I forgive you with the hope
that God will pardon me on the Day
of Judgment.” The Holy Prophetsa
addressed everyone and said, “Whoever
desires to see my companion in paradise
should look at this old gentleman.”
Hence all the Muslims stood up and
began kissing the forehead of Hazrat
Okashara and congratulated him for he
had attained a high status and a close
companionship of the Holy Prophetsa.
(Majma-ul-Zawid, Vol. 8, pp.429-431,
Kitab Ilaamat-ul-Nabuwa, Hadith no.
14253, Darul Kutb-ul-Ilmiyah, 2001,
Beirut)
This was Hazrat Okashara, who
realised that the opportunity to kiss
the body of the Holy Prophetsa during
his lifetime may not come again as
he was informing everyone about his
departure from this world.
During the Khilafat of Hazrat Abu
Bakrra, Hazrat Okashara was sent with
Hazrat Khalid bin Waleedra to crush
a rebellion of a certain tribe that had
left Islam. Isa bin Umailah relates a
narration from his father in which he
says, “When Hazrat Khalid bin Waleedra
would approach the enemy, if he heard
the Adhan being called, he would not
attack but if he did not hear the Adhan,
then he would launch an attack. When
they reached a tribe situated at a place
called Buzaakha, Hazrat Khalid bin
Waleedra sent Hazrat Okashara bin
Mihsan and Hazrat Thabitra bin Akram
to obtain information about the enemy.
Both of them were on horseback
and the name of Hazrat Okasha’s horse
was Al-Razaam and that of Hazrat
Thabit’s was Al-Muhabbar. They
came across Tulayhah and his brother
Salmah who had travelled ahead of the
enemy in order to gather information
about the Muslim army. Tulayhah
confronted Hazrat Okashara, while
Salmah confronted Hazrat Thabitra
and the brothers martyred these two
companions.”
Abu Waqid Laysi narrates, “Two
hundred of us were leading the Muslim
enemy. Upon finding the bodies of
Hazrat Okashara and Hazrat Thabitra,
we stood by until Hazrat Khalidra
came and ordered us to bury these two
companions in the same blood-stained
clothes they were martyred in. This
incident took place on 12 Hijri.” Thus,
this is the account of their martyrdom.
(At-Tabaqat Al-Kubra, Vol. 3, p.245,
Saabit bin Akram, Dar Ihya At-turath
Al-Arabi, 1996, Beirut).
Hazrat Kharijah bin Zaidra was
one of the Companions of the Holy
Prophetsa who belonged to Aghar
family from among the Khazraj tribe.
It is narrated that on the day of the Battle
of Uhud, Hazrat Abbasra bin Abadah called
upon the Muslims in a loud voice and said,
“O Muslims! Remain attached with God
and His Prophetsa. The calamity you have
experienced just now was because of being
disobedient to the Prophetsa. He promised
you support but you did not show patience.”
His daughter, Hazrat Habibah bint
Kharojahra was married to Hazrat Abu
Bakrra and was the mother of Hazrat
Umme Kulthumra. The Holy Prophetsa
established brotherhood between
Hazrat Kharijahra bin Zaid and Hazrat
Abu Bakrra. He was a chief from among
his tribe and was considered amongst
the noble companions. He had taken
the oath of allegiance in Aqabah. (At-
9
Tabaqat Al-Kubra, Vol. 3, p.271, Dar
Ihya At-turath Al-Arabi, 1996, Beirut).
After migrating to Medina, Hazrat
Abu Bakrra had stayed at his house.
(Usdul Ghaaba, Vol. 1, p.640, Kharija
bin Zaid, Darul Fikr, 2003, Beirut).
He took part in the Battle of Badr and
during the battle of Uhud he attained
the status of martyrdom whilst fighting
with immense bravery and valour. He
was attacked by spears and sustained
more than thirteen wounds. Safwan
bin Umayyah walked passed him as
he lay on the floor due to the wounds.
Safwan recognised him and attacked,
which resulted in his martyrdom. He
also mutilated his body and said, “He
was amongst those who killed Abu
Ali i.e. my father Umayyah bin Khalf.
I have the opportunity now to kill
the noble Companions of the Holy
Prophet and grant satisfaction to my
heart.” He killed Hazrat ibn Kaukalra,
Hazrat Kharijahra bin Zaid and Hazrat
Ausra bin Arqam.
Hazrat Kharijahra and Hazrat Sa‘d
bin Rabi’ra – who was the cousin of the
Holy Prophetsa – were buried in the
same grave. (Al-Isti‘ab, Vol. 3, p.324,
Darul Kutub-ul-Ilmiya, 2002, Beirut).
It is narrated that on the day of the
Battle of Uhud, Hazrat Abbasra bin
Abadah called upon the Muslims in
a loud voice and said, “O Muslims!
Remain attached with God and His
Prophetsa. The calamity you have
experienced just now was because of
being disobedient to the Prophetsa. He
promised you support but you did not
show patience.”
Then Hazrat Abbasra took off his
helmet and armour and asked Hazrat
Kharijahra, “Do you need this?” Hazrat
Kharijahra responded, “No. I also
long for what you desire.” Thereafter,
they were surrounded by the enemy.
Abbas bin Abadah stated, “If the
Holy Prophetsa is injured in front of
our eyes, what excuse will we have in
front of our God?” Hazrat Kharijahra
stated, “We will have no excuse and
neither any argument to present before
our Lord.” Sufyan bin ‘Abdus Shams
Salmi martyred Hazrat ‘Abbasra bin
10
Abadah and Hazrat Kharijahra bin
Zaid sustained more than ten wounds
caused by arrows. (Kitab-ul-Maghazi,
Vol.1, pp.227-228, Baab Ghazwa Uhad,
Daar-ul-Kutub-ul-Illmiyah, 2004,
Beirut)
Hazrat Malikra bin Dukhsham
walked by Hazrat Kharijahra bin Zaid
on the day of Uhud. Hazrat Kharijahra
was fatally injured and had received
nearly thirteen wounds. Hazrat Malikra
said to him, “Are you aware that the
Holy Prophetsa has been martyred?”
Hazrat Kharijahra responded, “If the
Holy Prophetsa has been martyred then
certainly God is living and He will not
die. Muhammadsa has conveyed the
message. You should also fight for the
sake of your faith.” (Kitab-ul-Maghazi,
Vol.1, p.243, Baab Ghazwa Uhad, Daar-
ul-Kutub-ul-Illmiyah, 2004, Beirut)
Hazrat Kharijahra had two children
out of which one was Zaid bin Kharijah
who passed away during the Khilafat
of Hazrat Uthmanra. Hazrat Kharijah’s
second child was Hazrat Habibah
bint Kharijahra who was married to
Hazrat Abu Bakrra. At the time of the
demise of Hazrat Abu Bakrra, she was
expecting a child. Hazrat Abu Bakrra
had mentioned, “I am expecting a
daughter from her” and thus she gave
birth to a baby girl. (Usdul Ghaaba,
Vol. 1, pp.640-641, Kharija bin Zaid,
Darul Fikr, 2003, Beirut).
Another Companion of the Holy
Prophetsa was Hazrat Ziyadra bin
Labeed. His mother’s name was Amrah
bint Abeed Matroof. Hazrat Ziyadra
had a son called Abdullah. He accepted
Islam during second pledge of Aqabah
along with 70 Companions. On his
return to Medina after accepting Islam,
he broke the idols of his tribe Banu
Bayada which they used to worship.
He then travelled to the Holy Prophetsa
in Mecca and remained there until the
Holy Prophetsa migrated to Medina.
So he too migrated after the Holy
Prophetsa had reached. This is why
Hazrat Ziyadra is renowned as a Muhajir
Ansari. He was a Muhajir [one who
migrated from Mecca] and an Ansari
[native of medina] too. Hazrat Ziyadra
fought alongside the Holy Prophetsa in
the Battle of Badr, the Battle of Uhud,
the Battle of the Ditch and in all other
battles of the Holy Prophetsa. (Usdul
Ghaaba, Vol. 3, p. 302, Ziyad bin
Labeed, Darul Fikr, 1996, Beirut).
After migrating to Medina, the Holy
Prophetsa was passing by the quarters
of Banu Bayada, so Hazrat Ziyadra
greeted him saying, “Ahlan wa sahlan”
and offered his home for him to stay.
The Holy Prophetsa said to let his camel
loose, it will find its home by itself.
In Muharram of 9th Hijri, the
Holy Prophetsa appointed different
collectors for Sadaqah and Zakat, and
Hazrat Ziyadra was appointed as the
collector for the area of Ḥaḍhramaut.
He continued his service there till the
time of Hazrat Umar’sra Khilafat. After
being relieved of his duty, he moved
to Kufa and passed away in 41 Hijri.
(Sarwar-e-Kainat Ke Pachass Sahaaba,
Talib Al-Haashmi, pp.557-559, Metro
‘O God! You are witnessing our state. Do convey
knowledge of our condition to Your Messenger.’
Hence, Asimra and his Companions stood and
fought, and were finally martyred in battle.'
Printers, 1985, Lahore)
It has been written down in history
that when the uprising of apostasy [of
certain tribes] had gained momentum
during the Khilafat of Hazrat Abu Bakrra
and people refused to pay the Zakat,
Ash‘ath bin Qais Al-Kindi was also
among those to become an apostate.
Hazrat Ziyadra was appointed to
confront him. When he went to attack
him, he had taken refuge in the Naheer
fortress. Hazrat Ziyadra had besieged
them so severely to the point that he
became distressed and sent a message
that if he, along with nine other people,
is granted safety, they would open the
doors to the fortress. Hazrat Ziyadra
said to write down the agreement and
bring it to him to stamp. Thereafter
they opened the doors. Later on, when
they checked the agreement, the names
of the nine people were written down
but Ash‘ath forgot to write down his
own name, so he was taken prisoner
to Medina with the rest of the captives.
(Imta-ul-Asmaa, Vol.14, pp.254-255,
Darul Kutubil Ilmiyya, 1996, Beirut)
Another Companion of the Holy
Prophetsa was Mu‘attibra bin Ubaid. He
had no offspring so his nephew Usair
bin ‘Urwah was his sole inheritor.
Hazrat Mu›attib bin Ubaid participated
in the Battle of Badr and the Battle of
Uhud and was martyred on the day
of Rajee‘. (At-Tabaqat Al-Kubra, Vol.
3, p.240, Dar Ihya At-turath Al-Arabi,
1996, Beirut)
The incident of Rajee‘ is that in
which ten Companions were martyred.
Regarding this incident, Hazrat Mirza
Bashir Ahmad Sahibra wrote, “Those
days were very perilous for the
Muslims, and the Holy Prophetsa was
receiving highly alarming news from
all directions, however the greatest
danger posed to the Holy Prophetsa was
coming from the Quraish of Mecca
who had become bold and daring after
the Battle of Uhud. Perceiving this
threat, the Holy Prophetsa prepared
a party of ten Companions in 4
Hijri during the month of Safar and
appointed Ahsan bin Thabit as the
leader. The Holy Prophetsa gave them
orders that they must quietly reach
near Mecca and gather intelligence
about what the Quraish were planning
and to inform him of their intentions.
However, the party had not yet
departed when a few people from the
tribes of ‘Adal and Qarah approached
the Holy Prophetsa stating that there
were many people from among their
tribes who are inclining towards Islam.
Therefore, the Holy Prophetsa should
send some people back with them who
will preach to them about Islam. When
the Holy Prophetsa came to know of
their desire, he sent the same party of
Companions which were preparing
to leave, to gather information about
the Quraish. However, as it was later
discovered that these people were lying
and had come to Medina due to the
instigation of Banu Lihyan, who had
plotted to take revenge on the killing
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
Lihyan had promised the tribes of ‘Azal
and Qarah many camels. When these
treacherous people of ‘Adal and Qarah
reached between Asfan and Mecca,
they discreetly sent a message to the
Banu Lihyan that the Muslims were
accompanying them and so they should
come forth. Upon this, two hundred
young men of Banu Lihyan, among
whom were one hundred archers
departed in pursuit of the Muslims
and subdued them at a place known as
Rajee‘. (Rajee‘ is the name of a place.)
How could ten men compete against
two hundred soldiers. At the same
time, the Muslims were taught not 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.’ Asimra 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,
Asimra and his Companions stood and
fought, and were finally martyred in
battle. When seven Companions had
Friday 29 June 2018 | AL HAKAM
been martyred, and only Khubaibra
bin ‘Adiyy, Zaidra bin Dathinah, and
one other Companion were left, the
disbelievers whose actual desire was
to capture these people alive, called
out again and said, ‘There is still time.
Come down and we promise not to
cause you any harm.’ This time, these
innocent Muslims fell into their trap
and descended.”
However, as soon as they stepped
down, the disbelievers tied them with
the strings of their arrow bows. Upon
this, the Companion of Khubaibra and
Zaidra, whose name has been recorded
in history as being Abdullahra bin
Tariq, could not restrain himself and
called out, ‘This is your first breach
of agreement and who knows what
you shall do hereafter,’ and Abdullahra
refused to continue along with them.
For some distance, the disbelievers
dragged Abdullahra along, beating
and assaulting him, after which they
then killed him and left him there.
Moreover, now that their revenge
had been sought, in order to please
the Quraish, and also out of greed for
money, they took Khubaibra and Zaidra
and made their way to Mecca; upon
reaching there, they sold both of them
to the Quraish. As such, Khubaibra was
purchased by the sons of Harith bin
Amir bin Naufal, because Khubaibra
had slain Harith in the battle of Badr
and Zaidra was purchased by Safwan bin
Umayyah. They were also martyred.”
(Sirat Khatam-un-Nabiyyeen, Hazrat
Mirza Bashir Ahmad Sahib M.A., pp.
513-514)
Another companion was Hazrat
Khalid bin Bukairra, who was a Badri
companion [those who took part in
the Battle of Badr]. Hazrat Khalid bin
Bukair, Aaqil, Hazrat Amir and Hazrat
Ayaas all accepted Islam in Dar-e-
Arqam. All four brothers were the first
to accept Islam in Dar-e-Arqam. The
Holy Prophetsa established a bond of
brotherhood between Hazrat Khalidra
bin Bukair and Hazrat Zaidra bin
Dathinah. He took part in the Battle
of Badr and the Battle of Uhud. Hazrat
Khalidra bin Bukair was among those
who were martyred in the incident
that took place in Rajee‘ which has
been mentioned earlier in which ten
Muslims were deceived and killed. (At-
Tabaqat Al-Kubra, Vol. 3, p.297, Aaqil
bin Abi Al-Bukair, Khalid bin Abi
Friday 29 June 2018 | AL HAKAM
Al-Bukair, Darul-kutub-ul-Illmiyah,
1990, Beirut).
Prior to the Battle of Badr, the Holy
Prophetsa once sent a delegation under
Ismael Mala Ghala Sahib studied in Jamia with due
diligence and when Hazrat Khalifatul Masih IVrh
had to migrate from Pakistan, he was among those
members who performed duties tirelessly and with
great courage.
the command of Abdullah bin Jahshra to
enquire after a caravan of the Quraish,
and Hazrat Khalid bin Bukairra was
also a part of this delegation. He
was martyred in the month of Safar
[second month in the Islamic calendar]
in 4 Hijri at the age of 34 alongside
Asimra bin Thaabit and Marsadra bin
Abi Marsad Ghanavi, whilst fighting
against the ‘Adal and Qarah tribe in the
battle of ‘Rajee. (Usdul Ghaaba, Vol. 1,
p. 647, Khalid bin Bukair, Darul Fikr,
2003, Beirut)
In this regard, Ibn Ishaq states that
when the members of the ‘Adal and
Qarah tribe took the Companionsra to
Rajee‘ – which is the name of a spring
that belonged to the Auzail tribe and
located on the outskirts of Hijaz – it
was there that they betrayed these
Companions. These Companions were
deceived and betrayed by those who
were taking them to Rajee‘ as they
incited the people of the Auzail tribe
against them. The Companions at the
time were in their camps when they
noticed that people were gathering
from all sides with their swords drawn.
And so, they too bravely stood to
engage in battle. The disbelievers then
stated, “We swear by God that we will
not kill you, but we simply wish to hold
you as captives and take you to the
people of Mecca and seek recompense
from them for your return.” However,
Hazrat Marsadra bin Abi Marsad,
Hazrat Asimra bin Thaabit and Hazrat
Khalidra bin Bukair replied, “We swear
by God, we shall not enter into a treaty
with the idolaters.” In the end, all three
fought until they were martyred. (Sirat
ibn-e-Hisham, pp.591-592, Darul-
kutub-ul-Illmiyah, 2003, Beirut)
In one of his couplets regarding these
three individuals, Hazrat Hassan bin
Thabit stated:
َ ُ ْ َ َ ََ
‫الا ل ْی َت ِنی ِف ْی َھا ش ِھدت ابْ َن طا ِر ٍق‬
ََ َ َ ْ ُْ ً َ
‫َو زیْدا َو َما تغ ِنی الا َمانِی َو م ْرثدا‬
َ َ ُ ْ َ ُ َْ َ َ
‫اص ٍم‬ ِ ‫فدافعت عن ِح ِّبی خ َب ْی ٍب و ع‬
َ َ ُ ْ َ َ َ َْ ً َ َ َ َ
‫ارکت خال ِدا‬ ‫وکان ِشفاء لو تد‬
“Even though one’s longing can be
of no avail, but I wish that I could be
alongside Ibn Tariq, Zaid and Marsad
at the incident of Rajee‘,
I would save my dear friends Khubaib
and Asim and if I came across Khalid;
he too I would have saved.”
(Usdul Ghaaba, Vol. 1, p.647, Khalid
bin Bukair, Darul Fikr, 2003, Beirut)
These were the individuals who
rendered such great sacrifices in order
to safeguard their religion and faith,
thus attaining the pleasure of God
Almighty.
The Promised Messiahas writes in
one of his books,
“We are ever grateful to God
Almighty, Who bestows great favours
upon us and removes our sorrows. We
send salutations of peace upon His
Prophetsa, who is the leader of the Jinn
and men, and leads the pure hearted
towards the heavenly gardens. May
peace be upon his Companions, who
rushed as if intensely thirsty towards
the fountain of faith, and in the abyss
of darkness they were enlightened
with the excellence of knowledge and
morals.” (Noor-ul-Haq, Part 2, Ruhani
Khazain, Vol. 8, p. 188)
In another place, the Promised
Messiahas states regarding the
Companionsra,
“They were like lions on the earth
in the day and hermits in the night and
served as shinning stars of the faith.” By
being like hermits in the night means
that they spent their nights in worship
and were like the stars of faith. “They
all are the recipients of God’s pleasure.”
(Najm-ul-Huda, Ruhani Khazain,
Vol.14, p.17)
May God Almighty enable us to
improve our intellectual and moral
conditions and also the standards of
worship at night.
After the Friday prayer, I shall lead a
funeral prayer in absentia of respected
Ismael Mala Ghala Sahib, who was
serving as a missionary in Uganda.
He passed away and returned to His
creator shortly before the Friday prayer
on 25 May after suffering from a heart
attack at the age of 64. “Surely to Allah
we belong and to Him shall we return.”
Ismael Mala Ghala Sahib was
born in 1954 in the Mukono district
of Uganda. Both of his parents were
Christian, therefore he too was born
as a Christian. Mala Ghala Sahib’s
brother-in-law Haji, Shoaib Nasirah
Sahib is an Ahmadi and therefore he
would often visit Haji Shoaib Nasirah
Sahib’s house. He developed an interest
in Islam through Haji Shoaib Sahib.
After a long period of correspondence,
in which he would ask questions and
await a response, the truthfulness of
Islam dawned upon him. Eventually,
in 1978 he performed the Bai’at and
entered the fold of Islam, Ahmadiyyat.
When he accepted Islam, he
mentioned to Haji Shoaib Nasirah
Sahib, “From childhood it was my desire
to become a Christian Missionary. Now
that I have accepted Islam, is there any
way in which I can serve Islam?” At
this, he informed him that he could
devote his life for the service of Islam.
At that time, Muhammad Ali Qahiro
Sahib, who is at present the Ameer
[National President] of Uganda, had
completed his studies from Jamia
Ahmadiyya [Rabwah], Pakistan, and
had returned to Uganda. In 1980, he
sent Mala Ghala Sahib along with five
other Khuddam to study in Pakistan.
In December 1980, Mala Ghala Sahib
enrolled into Fasl-e-Khaas in Jamia
Ahmadiyya Rabwah and completed his
studies on 1 March 1988.
With regards to his studies during
his time at Jamia, the principal at that
time, Syed Mir Mahmood Ahmad
Nasir Sahib, writes, “Although he
may have been weak in his studies,
however, he cooperated in all matters
and was a very obedient student. He
had a simple nature and would remain
occupied in worship. He had a habit of
meeting elders and requesting them
for prayers.” The deceased gentlemen
studied in Jamia with due diligence
and when Hazrat Khalifatul Masih IVrh
had to migrate from Pakistan, he was
among those members who performed
duties tirelessly and with great courage.
The current Principal, Mubashar
Ayyaz sahib writes about him saying,
“We were in Jamia at the same time.
He had a very pious nature and a quiet
disposition. He would be counted
amongst those Jamia Students who
had a passion for worship and exercise.
His level of obedience was exemplary
and worthy of mention. Since I was
Naqeeb and Za’eem, I interacted with
him on many occasions. I always found
him to be very humble and obedient.
He had a passion for football and was
considered a key player for whichever
11
team he would play for.”
After completing his education
in Jamia, he was officially appointed
to Uganda as a Missionary in 1988
and served across several Jamaats. In
2007, the deceased went to Pakistan
along with two Ugandan missionaries
and had the opportunity to revise the
translation of the Quran in Luganda.
He completed this task within three
months. Perhaps he was weak in his
studies during Jamia, however, later
on, he continued personal studies and
increased his knowledge. The deceased
had a passion for tabligh [propagating
the message of Islam] and through
his tabligh, a large number of people
accepted Ahmadiyyat. He would
travel extensively on his bicycle for the
purposes of tabligh. On one occasion
when he was on a tabligh expedition,
his wife passed away and there was no
way of communicating this to him.
When he returned from his trip he
discovered that his wife had passed
away and the burial had already taken
place.
He dedicated his life for the service
of his faith and lived a life of simplicity.
He was kind hearted, compassionate
and caring. He would look after
the poor and needy. He was a true
devotee of Khilafat and would deem it
essential to abide by every command
of the Khalifa. I have seen African
missionaries and Waqf-e-Zindagis
[Life Devotees] – in fact the general
African population – that they have a
special bond with Khilafat.
Ameer [National President] Sahib
Uganda, Muhammad Ali Qahiro Sahib
says, “The deceased was an exemplary
missionary with a kind heart. He was
an individual who would invite others
to the path of God and render his
services for his faith. Despite suffering
many hardships, he never complained
about anything, rather he always
occupied himself in serving the faith.
After the demise of his first wife, he
married for a second time, and a short
while after that, he married again. One
of his wives says, “Throughout his life,
I found him to be a loving and kind-
hearted man who was content at all
times and would always show gratitude
to God Almighty.” His daughter writes,
“Our father was very loving and
patient. He would always care for our
needs and would encourage us to act
on the teachings of the faith.”
The deceased leaves behind two
wives and nine children. May God
Almighty shower His mercy on him
and grant him forgiveness. May his
progeny remain attached to the Jamaat
and Khilafat.
(Translated by The Review of Religions.)
12
Book Intro
The System of Mushawarat in
Jamaat-e-Ahmadiyya  the Madrasah-e-Ah-
Publisher: Islam International Publications
Pages: 461
The book in review here is the English
rendering of the Urdu book titled Jamaat-e-
Ahmadiyya Ka Mushawarati Nizam.  how the Promised Messiahas, from the
As institutions flourish, it becomes
imperative that their history is preserved so
that the vision at the time of their inception
is upheld throughout its various phases of
development.
Although the Majlis-e-Mushawarat was
formally initiated as a body in the Jamaat
by Hazrat Khalifatul Masih IIra in 1922,
its history has its roots in the time of the
Promised Messiah, Hazrat Mirza Ghulam
Ahmadas, and every scheme introduced by
the Promised Messiahas can be traced back
to the Holy Quran and the practices of the
Holy Prophetsa.  presented and approved during one such
This book takes us back to the Holy
Quran where the injunction for consultation
to be carried out in matters to do with the
Jamaat of the faithful was initially revealed.
It goes on to show how this
commandment of Allah was obeyed by the
Holy Prophetsa and what benefits of it have
been witnessed by history.
Chapter one goes on to cover the nature
of Mushawarat as it was in the early days
of Islam, up to the time of the four rightly
Friday 29 June 2018 | AL HAKAM
in December 1908,
during Jalsa Salana,
Qadian. The most
pressing issue of this
Majlis was whether
madiyya (established
by the Promised Mes-
siahas) should be kept
running or whether it
should be shut down.
It was in this Shura that
a young Hazrat Mirza
Bashiruddin Mahmud
Ahmadra firmly stood
guided Khulafa. for the decision of the
The second chapter sets off by explaining Promised Messiahas to
be upheld whatsoever.
early days of the Jamaat, had established a Similar was the
consultative body. The first Jalsa Salana, held practice in the time of
in 1891 had Shura (consultation in various Hazrat Khalifatul Ma-
matters) on agenda. sih IIra until in 1922
During the second Jalsa in 1892, it when he felt that the
is recorded in history that the Promised expansion of the Ja-
Messiahas asked attendees to come up with maat and its matters
suggestions relating to the propagation required a dedicated
of Islam in Europe and America. Various body and a separately
suggestions were put forward by the allocated time for mat-
attendees among which was one to start ters to be presented,
publishing a newspaper from Qadian. considered, suggested
The first fiscal budget of the Jamaat was and sent for final ap-
proval.
meeting on the occasion of Jalsa Salana on The book, with eleven chapters in total, Shura and Western democracy is brought
28 December 1907, for the year 1908. The covers how the institution of Majls-e-Shu- to light. The fact that the Shura can only
tradition of budgets being presented in the ra has evolved under the direct guidance of make suggestions and it is for the Khalifatul
Majlis-e-Shura and then being forwarded Khilafat-e-Ahmadiyya. From a centralised Masih to keep, reject or give a new directive
for final approval continues to this very day. Shura in the Markaz, to a decentralised altogether is a topic that needs to be read not
So at the start, up to the year 1922, Jalsa institution running in every country and only by Shura delegates but all Ahmadis in
Salana served the same purpose as Majlis-e- Shura among auxiliary organisations, it is a general; it is a good reminder of what Bai‘at
Mushawarat, along with the many purposes faith-inspiring story. stands for and how we need to know what it
that it served in terms of the wellbeing of the The final chapter on “The Legal Status of means to remain behind the Imam, who is
Jamaat. Majlis-e-Shura” is of particular importance undoubtedly a shield for all believers.
The first Majlis-e-Mushawarat in the where the difference in the Islamic form of
era of Hazrat Khalifatul Masih Ira was held
Editor: Qaasid Muin Ahmad | Design & Layout: Jalees Ahmad|© Al Hakam 2018