Friday may 6th 2016 edition by The Truth Newspaper

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Friday, 6 May 2016 (CE); 29 Rajab 1437 (HQ); 29 Aman 1395 (HSh); Vol. LXIV, No. 8 NGN 100

Muslim leader calls for Media Responsibility in fight against Extremism

he Wold Head of the Ahmadiyya Muslim Community, the Fifth Khalifa, His Holiness, Hazrat

Mirza Masroor Ahmad has called on the media to use its influence “as a force for good and a force for peace” by

publicising the positive who were perpetrating mass activities of the majority of cruelties falsely in the name of Muslims across the world as Islam. opposed to the “tiny minority” He made the call while

delivering the keynote address UK on 19 March 2016. The at the 13th National Peace event was held at the Baitul Symposium hosted by the Futuh Mosque in London with Ahmadiyya Muslim Jamaat

Hazrat Mirza Masroor Ahmad says media should highlight peaceful teachings of Islam practiced by majority of Muslims

Corruption among Muslim leadership PAGE 3

Illustrating the condition of Muslim rulers, the Promised Messiah(as) said that rulers of the time who are considered as elders of the faith are in fact inclined wholeheartedly t o w a r d s t h e embellishments of this world.

an audience of more than 900 people, from 26 countries, including over 500 non-Ahmadi guests comprising Government Ministers, Ambassadors of State, Members of both Houses of Parliament and various other dignitaries and guests. His Holiness also presented Ms Hadeel Qassim, with the Ahmadiyya Muslim Prize for the Advancement of Peace in recognition of her o u t s t a n d i n g e ff o r t s t o personally alleviate the suffering of thousands of

refugee children stranded in dangerous and inhospitable camps in the Middle East' During his address, His Holiness spoke of the fundamental need for justice and equity at all levels of society in order for genuine and long-lasting peace to be established.The Khalifa also stated that there was no punishment for apostasy in Islam and that the Holy Quran was the standardbearer for universal religious freedom. He reiterated the need to cut the supply lines and funding of all terrorist

and extremist groups worldwide. During a press conference held prior to the Peace Symposium, Hazrat Mirza Masroor Ahmad expressed his view that the United Kingdom should remain part of the European Union. He expressed his hope that the 'Remain' campaign would prove successful and that there would be no 'Brexit' from the European Union. His Holiness began his keynote address by reflecting upon the fact that modern day terrorism and extremism had

caused a fear of Islam to spread far and wide. He said: “This event is taking place at a time when widespread fear of Islam is on the increase due to the horrific and disgraceful acts of terrorist groups such as Daesh. For example, last N o v e m b e r, t h e w o r l d watched in horror when the terrorist attacks took place in Paris, and apart from this there have been suicide bombings and attacks in various countries at regular intervals.” Nonetheless, His Holiness

made it clear that true Islam was a religion of peace and that the brutal acts being committed by certain socalled Muslim groups were not permitted or justified by Islam in any way: “In the very first chapter of the Holy Quran, it is stated that Allah the Almighty is the 'Provider and Sustainer of all the worlds'. He is the Gracious and Ever Merciful. Thus, when Allah the Almighty is the Provider and Sustainer of all people and the Gracious and Merciful - how could it be that He desired for those 2

100 Years of Ahmadiyya in Nigeria (1916-2016)

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News Muslim leader calls for Media Responsibility in fight against Extremism Continued from Page 1

who believed in Him to mercilessly murder, violently oppose or harm His Creation in any way? Of course the answer is that it is not possible.” Where cruelty and injustice prevailed, His Holiness said that Islam advocated two methods in order to bring about peace and reformation. “It is far better if peace can be attained through mutual dialogue, negotiations and diplomacy. However, where this is not possible, only then, force may be used in order to stop wrongdoing with the intention of establishing sustainable peace.” Hazrat Mirza Masroor Ahmad said: “The philosophy underpinning punishment in Islam is extremely far-sighted and quite unique... Punishment or sanction is permitted not as a means of revenge or retribution but its purpose is to reform, rehabilitate and improve”. Refuting a common allegation levelled at Islam, His Holiness stated that there was no punishment for apostasy in Islam and that universal

religious freedom was a core Islamic principle. “Islam enshrines the principles of universal religious freedom and freedom of conscience. Faith is, and always will be, a matter of the heart and so there should never be any form of compulsion in religion.” He continued: “If a Muslim decides that he wishes to leave Islam then, according to the teachings of the Quran, he or she has the right to do so. No government, group or individual has a right to punish them or sanction them in any way. Thus, the allegation that Islam mandates punishment for apostasy is entirely unjust and without foundation.” Challenging the media to use its influence as a force for good and to act with responsibility, Hazrat Mirza Masroor Ahmad said: “There is no doubt that the media plays a huge role in influencing public opinion and so the media should use this power responsibly - as a force for good and as a force for peace. It should show the world what true Islam represents, rather than focusing on the merciless acts of the tiny minority.” The Khalifa emphasised that “Publicity is the oxygen

sustaining most terrorist or extremist groups.” He noted that the media did not waste any time in associating the brutal acts of terror committed by so-called Muslims to the teachings of Islam, whilst they ignored the voices of those who were earnestly striving to spread Islam's true peaceful teachings. “At a time of worldwide conflict, we should remember the basic principle that it is better for all forms of evil and cruelty to be suppressed and for all forms of goodness and humanity to be endorsed. In this way, evil will not spread far, whilst virtue and peace will spread far and wide and adorn our society.” Speaking about the ongoing war in Syria, His Holiness said that the West should be “willing to open the channels of communication” with the Syrian Government in order to alleviate the desperate plight of the Syrian people. He urged world governments and international organisations to prioritise peace over and beyond a desire for regime change. He said they should learn from the tragic examples of Iraq and Libya, wherein both countries had been mired in conflict and lawlessness

ever since their long-standing leaders were forcibly removed. Whilst His Holiness warned that there was a real risk of another world war he also stated that there was still time to avert such a catastrophe – if all parties were willing to act with justice and set aside their vested interests. He criticised the continuing failure to cut off the financial supply lines of terrorist groups and the fact that certain powerful nations, who claimed to be working for peace, were exporting weapons to the Middle East that in turn were fuelling wars taking place in Syria, Iraq and Yemen. In terms of the oil trade, Hazrat Mirza Masroor Ahmad said:“When it comes to acquiring oil, morality goes out of the window. He noted that whilst it is claimed that all possible efforts are being made to eradicate terrorism and extremism, the evidence does not substantiate this claim. Concluding, Hazrat Mirza Masroor Ahmad said: “I pray that we all play our respective roles in furthering the cause of humanity and I pray that true peace, based upon justice, is

established in all parts of the world.” Prior to the keynote address, various dignitaries spoke about the importance of peace and the critical state of today's world. Rafiq Hayat, the National President of the Ahmadiyya Muslim Community UK said: “The Ahmadiyya Muslim Community focuses on education, humanitarian work and the Jihad of selfImprovement and of spreading peace.” Siobhain McDonagh, MP and Chair of the 'All Party Parliamentary Group for the Ahmadiyya Muslim Community' said: “The Ahmadiyya Muslim Community contributes greatly to this country and your belief in peace and religious tolerance is an example to us all, as you would expect from a community whose motto is 'love for all, hatred for none'.” Zac Goldsmith MP and London Mayoral Candidate said:“For over a century the Ahmadiyya Muslim Community has taken a stand against hatred but you have faced it down with compassion, love and practical

help to bring communities together.” Lord Tariq Ahmad of Wimbledon, Minister for Countering Extremism said: “There can be no better example of [countering extremism] than that exemplified by the Ahmadiyya Muslim Community under the Divine and inspirational leadership of His Holiness, Hazrat Mirza Masroor Ahmad.” Rt Hon Justine Greening, MP, Secretary of State for International Development said:“I just want to say how proud I am to play a role in representing the Ahmadiyya Muslim Community as a local MP, but also to say that in my broader role within government, it's a privilege to work alongside Humanity First and to see the fantastic fundraising the Ahmadiyya Muslim Youth Association.” Both before and after the proceedings, His Holiness met personally with various dignitaries and guests also held a press conference with members of media.

Khalifatul Masih pays tribute to Ahmadi Muslim martyred in Scotland

he World Head of the Ahmadiyya M u s l i m Community, the Fifth Khalifa (Caliph), His Holiness, Hazrat Mirza Masroor Ahmad paid tribute to an Ahmadi Muslim man martyred in Glasgow during his weekly Friday Sermon delivered at the Baitul Futuh Mosque in London on 1 April 2016. His Holiness made the comments following the

murder of Asad Shah, 40, who on Thursday, 24 March 2016, was killed outside his shop in Glasgow in what Police Scotland described as a religiously motivated attack. Hazrat Mirza Masroor Ahmad said: “Asad Shah was martyred due to the actions of those who wish to spread hate and disorder. He was killed due to his religious beliefs as an Ahmadi Muslim and so achieved the status of a

martyr. Surely to Allah we belong and to Him shall we return." The Khalifa continued: “The media and government officials have expressed their condolences and grief following this incident. Certainly, the government and relevant authorities must take action to stop extremism spreading here in the UK. If extremists, whether they claim to be clerics or otherwise, are

given a free hand, we will come to see the same levels of religious hatred and persecution here in the UK that we see in Muslim countries.” Mr Shah was an active member of the Ahmadiyya Muslim Community and strived to live his life peacefully and to spread Islam's true teachings of humanity. Hazrat Mirza Masroor Ahmad led Mr Shah's funeral in absentia after the

Friday Prayers. Whilst hundreds of Ahmadi Muslims have been martyred in Pakistan and elsewhere, this is the first time that an Ahmadi Muslim has lost his life in a faith based attack in the United Kingdom. It sets an extremely dangerous precedent and so the Ahmadiyya Muslim Community urges the Government and law enforcement agencies to take all possible measures

to root out all forms of religious hatred, intolerance and sectarianism. It is the firm belief of the Ahmadiyya Muslim Community that all people should be able to peacefully practice their faith without fear of persecution or violence.

commit such atrocities in the name of Islam can never find any justification. They are defaming Islam and destroying the peace of the world. Our heartfelt prayers are with the victims of these attacks

and all those who have been affected. May the perpetrators of this evil act be promptly brought to justice.”

Belgium Terrorist Attacks Condemned

he World Head of the Ahmadiyya M u s l i m Community, the Fifth Khalifa (Caliph), His Holiness, Hazrat Mirza Masroor Ahmad has strongly condemned the recent terrorist attacks that

took place in Brussels. Speaking from London, Hazrat Mirza Masroor Ahmad said: “On behalf of the Ahmadiyya Muslim Community worldwide, I express my deepest sympathies and

condolences to the Belgian people following the barbaric terrorist attacks that have taken place in Brussels. Such heinous and utterly inhumane attacks must be condemned in the strongest possible terms.

Under no circumstances does Islam permit terrorism of any kind or the murder of innocent people. In fact, the Holy Quran has said that to kill even one innocent person is akin to killing all of mankind. Therefore, those who

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The Friday Sermon A summary of the Sermons of Hazrat Mirza Masroor Ahmad, Khalifatul Masih V

Corruption among Muslim leadership

Hudhur touched on the subject of faith-inspiring new Bai'ats and also gave a discourse on corruption among Muslim leadership in his Friday sermon today. Hudhur said a couple of weeks ago he gave a Friday sermon on the erroneous approach of Muslim rulers that has led to uprisings in quite a few countries and Arab Ahmadis had taken great interest in the subject. A s a r e s u l t , a M TA 3 programme was prepared with Hudhur's guidance. Hudhur highlighted passages in the book of the Promised Messiah (on whom be peace) entitled 'Al Huda' for the programme maker, Sharif Odeh sahib as a reference point. Hudhur said these passages are applicable on the current condition of the Muslim rulers, the masses as well as the religious scholars. Hudhur said he wished to speak on the subject. The condition that the Promised Messiah (on whom be peace) depicted in the book is not just the current state of the few countries where uprisings have taken place, such was also the state of affairs at the time of his writing. In addition, the words written more than a hundred years ago are a proof of the truthfulness of the Promised Messiah (on whom be peace). Even the new Muslim countries that came into being after his passing away, had and have leaders, masses and religious scholars embroiled in the same situation. The Promised Messiah (on whom be peace) did not simply illustrate the frightening and embarrassing circumstances, he also gave solutions and stated that the awaited one has come and thousands of signs are bearing testimony to his truthfulness. He said the survival of the Muslims was now only in accepting him in fulfilment of the prophecy of the Holy Prophet (peace and blessings of Allah be on him). In response to his pronouncement, storm of opposition arose but the good thing that came out of this was that the detractors of Ahmadis avowed to serve faith and started Tabligh. God alone knows how much sincerity was behind this as they did not have direct Divine guidance. As a result, harmful innovations as well as individual schools of thought crept in and the basic Islamic teaching was forgotten. As there was to be only one Judge and Arbiter from God, who was to draw the line between wrong and right, erroneous concepts were bound to permeate without him. Yet, interest in religion grew. Those on whom was God's grace, looked and searched for the truth and found it, others kept looking to relieve their sense of restlessness but remained unsuccessful. Hudhur said the accounts that he receives of those who are taking Bai'ats illustrate how restless pious-souls had been to find the truth and how God guided them. This verifies that God guides whomsoever He pleases. Hudhur said he will

relate these accounts in detail another time so that it is made clear that just as God directed people in earlier times, He is also doing so now. When the Muslim powers noticed people coming into the fold of Ahmadiyyat by the day, they sent their clergy to other countries; they opened madrassas in Africa, and are making organisations in the name of Islamic universities where Muslim governments are spending money. However, the socalled religious scholars undertaking these projects paid little attention to Tabligh of Islam or Tarbiyyat (spiritual training) of people, and gave greater time to planning against Ahmadiyyat. Yet, they were unsuccessful, although the underprivileged benefitted in financial terms through this. When the true teachings of Islam are unfolded through the Promised Messiah (on whom be peace), each such person who has compassion for faith, gives importance to this message and is ready to make any sacrifice for its sake. No man-made plan can withstand the light that comes from God. Truth and falsehood becomes evident to the wise. Worldly effort, even if it is done in the name of God, but is against the will of God, cannot be blessed. On the other hand, the Ahmadi missionaries and teachers who reside in areas where they are witnessing signs of God's support are enhanced in their faith through these experiences. The Promised Messiah

(on whom be peace) gave a very forceful sign of his truthfulness that is fulfilled every single day. He wrote in Braheen a Ahamdiyya that God taught him a prayer: 'Lord, do not leave me alone and Thou art the best of the Best of heirs' [Tadhkirah p. 71 â&#x20AC;&#x201C; 2007 edition] and 'It will come to thee by every distant track. People will come to thee by every distant track.' [Tadhkirah p. 72 -2007 edition]. The Promised Messiah (on whom be peace) further wrote that in those days no one came to meet him and no one knew him. Perhaps one person would come to meet him in an entire year, just as one letter would or would not arrive in an entire year. Yet, to this day the number of people taking his Bai'at is on the increase. In spite of all the efforts of our opponents, with the grace of God, and without exception, Hudhur receives the glad-tidings of dozens, hundreds and indeed thousands of Bai'ats every day. Some of these accounts are so faith-inspiring that they can only be from God. When Hudhur meets new Ahmadis in Europe or America, they relate to him how they embraced mainstream Islam or came to know about Islam yet remained restless. When they were introduced with Ahmadiyyat, they had no recourse but to accept what is the true Islam. Similarly from the mainstream Muslims, hundreds of thousands who search for truth, instantly accept Ahmadiyyat and realise that it is the true Islam. They face many difficulties with their families after accepting and at times go through torturous situations but with the grace of God, they remain steadfast. They also write to Hudhur requesting prayers for their steadfastness. Their resolve is borne out of the fact that once guided, they do not wish to be sinful. They are well aware of their erstwhile religious scholars. Hudhur said Arab Muslims who have become familiar with MTA, whether they have accepted Ahmadiyyat or not have understood this fact. They do not see anyone else respond to the Christian priests as Ahmadi scholars do. Hudhur receives many letters saying that they used to be quite perturbed listening to objections against Islam and used to pray to God to remove their disquiet and show them the glory of Islam. God showed them MTA and they say now they hold their heads high. Hudhur said he would relate this subject at another time. Today Hudhur wished to present extracts from the book of the Promised Messiah (on whom be peace) called 'Al Huda' which draws attention of Muslim rulers and other sections of society. The Promised Messiah (on whom be peace) wrote that corruption has permeated Muslims and piety has become rare among them. They do not even reciprocate a fraction of what they receive and they look down on showing compassion. They do not act with kindness to others and do not even give to friends. They are embroiled in dishonesty and sin. Illustrating the condition of Muslim rulers, he said that rulers of the time who are considered as elders of the faith are in fact inclined wholeheartedly towards the embellishments of this world. They drink alcohol, and are given to music and other selfish pleasures. They lead a lavish and opulent life and are oblivious of the state of their public and its adversities. They turn to what God has forbidden and are not inclined towards righteousness and do not fulfil the duties of the state. This is the reason they are in everyday decline. They have displeased God by not fulfilling the trust that was given to them. In spite of having arms and armoury, wealth and pageantry they are defeated and this is because of the curse that comes down on them from the heavens for they give preference to others over God. They are indolent about faith but very alert about bad desires. They are neither bothered about their public nor their faith. They use the treasury as it were the legacy of their ancestors but do not spend on the public and do not appear to have the concept that they will be returned to God and will be held accountable. Their practices would make one's hair stand on ends. It is worth reflecting over whether these people could strengthen faith or could show the way to one who has gone astray? Hudhur said such is their condition, yet in their enmity of

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News Nigerian Wins Best Presentation Award at Hamad bin Khalifa University

Nigerian, Mr. Hafis Bello has won the Best Presentation Award at the 2nd Annual Conference at Hamad bin Khalifa University, HBKU, Qatar.

The title of Mr. Bello's research paper at the conference was:

Impact of Changing Lifestyle and Consumption Pattern on Municipal Solid Wa s t e G e n e r a t i o n i n Residential Areas: Case

Study of Qatar The event took place on Saturday April 16, 2016 at the Education City, Doha. Hafis Bello graduated with the best academic at Department of Urban and Regional Planning from the O b a f e m i Aw o l o w o University, Ile-Ife. He also obtained Masters in Business Administration (MBA) degree from the University of Lagos. He proceeded to London to study Advanced

Management at Learning Tree Institute; and PGD Islamic Banking and Insurance at Institute of Islamic Banking and Insurance, London. He is currently pursuing his M.Sc Degree at the Hamad Bin Khalifa University, Qatar. His PhD application in Sustainable Environment has also been approved. He is the immediate past S e c r e t a r y, T h e Tr u t h Editorial Board.

Ahmadiyya holds Free Health Exercise, treats 250 people Roqeebah Dikko

ot less than 250 people have been treated of different ailments during the free health campaign organized by the female wing of Ahmadiyya Muslim Jama'at, Nigeria called Lajna Imaillah (Women Servants of Allah) on Saturday April 16, 2016. The beneficiaries, comprising children, adults young and old, were treated of malaria, respiratory infection, gastro intestinal, ear/nose/throat, hypentension, and other childhood illness. The exercise, held at Oba Ridwan Oluwalambe Taiwo MultiPurpose Hall, Ijaiye-Ojokoro, Lagos, had the presence of doctors, Nurses and Pharmacists. Mrs Jumai Azeezat Lakunle-Bello, the Coordinatorof the Medical Team, said the intention of the

Lajna was to focus more on children and pregnant mothers owing to the increasing rate of maternal mortality. But as the event progressed, she said they had to include the adults to benefit them as well because it would not be an everyday event.

She encouraged the mothers to pay serious attention to their children's feedings and health, saying that the nutritional level of the children is average. According to her, mothers have the responsibility of taking care of homes and the communities

so that total health can be achieved. Among the beneficiaries of the health exercise was Mr. Jimoh Ibrahim, a 76 year old man, who hailed from Kwara State but lives at Jankara, Ojokoro, He said he wasn't aware of the programme but

Akinyele Honours 40 Aminul Quran Graduands Razaq S.A Banjo

ll roads led to Anilelerin, Headquarters of Akinyele circuit, Ibadan recently to celebrate award of certificate of proficiency in the reading of Quran to 40 children – graduands in all the Quranic classes in the Jama'ats that make up Akinyele circuit. The occasion, chaired by Alhaji AbdulAzeez. Alatoye, Naib Amir Ahmadiyya South West was the first Joint Aminul Quran ceremony to be held since the creation of the circuit. 17 males and 23 females were presented for honour and recognition.

circuit; and observed that the line up of graduands show more females than males. He advised parents to pay equal attention to the training of their children. Dignitaries include national Amila members – Alhaji. A.G. Ahmad, Alhaji A.G.A Idris etc, elder Raji Adewale, Chief Host and circuit president of Akinyele, Alhaji Moshood Bayewu of Apata circuit, Alhaji Munir Adeagbo of Monatan, Abdul Ganiyy Adeyemi of Oluyole/Ona Ara, Alhaji F.O. Salaam of Coca Cola, Dr. L A Omoyele o f O m i A d i o , Ta j u d e e n AbdusSalaam of Oyo, and a representative of Ibadan In his opening address, circuit president. Others were Alhaji Alatoye praised the Maulvi Hashim Badmus,Alh.

A.G. Daramola, Alhaji R.O Yusuf and Alhaji A.G. Olaleye former circuit presidents of Ibadan and Monatan respectively, and missionaries from the various circuits. Some of the invited guests were Alhaji Abd Lateef Adeogun, Alh Abd Qadir Jimoh, chief Imam of Agbowo, Ibadan, Alhaji Wahaab Omitola, Chief Imam of Idi – Oro, Ibadan; the D.P.O represented by ASP Imam Gidado, Jama'ats Presidents, Lajna Imaillah district and dila presidents from all the circuits, members, males and females. Alhaji Bunyamin Olatunde was the guest lecturer.

the jama'at and called on parents to be watchful over their words and monitor their activities in order to raise a peaceful society, away from crimes and evils. Alhaji Omitola appreciated the efforts of Ahmadiyya in promoting the culture of reading appropriately. Alhaji Lateef Adeogun and others appealed to the Ahmadiyya Jama'at to always involve and invite other Muslims organizations to occasions like this as this would promote unity and enabled them learn new things and ideas in organizing similar programme - as he had learnt because Ahmadiyya is a pacesetter in matters relating ASP Gidado commended to Islam.

participated and benefited fully when he saw some children passing by. Mr. Taiwo Erinosho, a 64 year old Christian, who lives at 10, Ganiyu Street Jankara, Ijaiye-Ojokoro, thanked God and Oba of Ojokoro Land, Ridwan Oluwalambe Taiwo, for his participation. He explained that it was Oba who encouraged people like him to come for the free health campaign through announcement in the communities. Expressing happiness over the privilege extended to him despite his religious affiliation, he prayed to God to grant the Organizers more strength and wisdom. Mrs Olatunji and Mrs Ajani, both beneficiaries, said they were aware of 1oo years of Ahmadiyya on Radio,reason they came out to benefit from the free health exercise. They said they were proud to be at

the programme, hence prayed to God to strengthen the Organizers. Samuel Emmanuel and Damilare Erinosho, a 13 year and a 14 year old JSS 3 and SSS 1 Christian Students, also benefited from the free health. They said that they had the announcement on Radio and that was why they were attending to get tested. Damilare prayed that God would continue to protect Ahmadis for this initiative. According to the Lajna, this programme, alongside Peace Trek, was held to commemorate Ahmadiyya Centenary in Nigeria with a view to creating awareness and educating the communities on the death of Jesus Christ (as) and accepting the advent of the Promised Messiah and Mahdi as the second coming of Jesus Christ (as).

Tree Planting Flaged-off In Coca-cola Circuit

oca-cola circuit, Ibadan has joined the tree planting campaign. Organised by the circuit's youth wing, the Majlis Khuddamul Ahmadiyya, the event started immediately after the Asr prayers with the circuit president Alhaji F.O Abdus-Salam who planted a police tree exactly behind the mosque mimbar. Those who also helped in the planting were the circuit missionary; Mualim A.M Dalil; Nazim Ansarullah Pa G Adeleke; the circuit president Lajnah Imaillah Alhaja Abdus-s-Salam, the Naib Sadr Saf Dom Majlis Ansarullah, Arch AbdusSemiu Morenikeji and the Muhtamin Umumi South -West Bro. Qadir Abdus-Salaam. A total of 7 trees were planted on the flag-off day and about 30 Majlis Khuddam members, 15 members of the Majlis Ansarullah and 3 from Lajnah Imaillah were in attendance.

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WorldNews Ahmadiyya launches peace campaign in Glasgow

cotland's Ahmadiyya Muslim community has launched a campaign promoting "peace, love and unity" following the death of Glasgow shop keeper Asad Shah. The message "united against extremism" will be carried on posters on 50 buses. Mr Shah was an Ahmadi muslim, a group known for its peaceful interfaith concerns. He died after an attack outside his shop on 24 March. Murder accused Tanveer Ahmed, 32, from Bradford, later said he killed the 40-year-old as he had falsely claimed to be a prophet. Politicians and police joined with different community and faith groups, including Christian, Jewish and Sikh, for the launch of the campaign in Glasgow. Ahmadiyya Muslim Community Scotland president Abdul Abid said the campaign had been running in London and the Scotland launch was moved forward following Mr Shah's death. He said: "We want to reassure people and to discourage the extremists by showing that we are united. We want to increase the awareness of Islam and reverse the misconceptions. People in other communities have given their support for this campaign and it shows that we stand united." Mr Abid said Mr Shah had donated money for a previous bus campaign raising awareness of the Ahmadiyya community, an Islamic sect which moved its headquarters to the UK after a law in Pakistan

banned its members from identifying themselves as Muslims and calling their places of worship mosques. Paul Morron, president of the Glasgow Jewish Representative Council, is also backing the campaign. He said: "I think it's important for all the communities to be

united but even more important that they are seen to be united. An attack on any one community is an attack on all our communities. The purpose of extremism is to cause division and I think the response is for us to come together. We in the Jewish community stand shoulder to shoulder with our Muslim cousins." Charandeep Singh, general secretary of Glasgow Gurdwara, said he hoped the campaign would help

get the anti-extremism message across. He said: "It's important that we are coming out with these types of messages. "It's already a message that we support and believe in and it's very warming for me to see different faith communities come together to support this. It shows that one Scotland approach." Mr Shah, who had moved from Pakistan to Glasgow almost 20 years ago, was found with serious injuries outside his shop on Minard Road, in Glasgow's Shawlands area on 24 March. He was pronounced dead in hospital. The shop keeper was killed just hours after he posted an Easter message on Facebook to his customers. The message said: "Good Friday and a very happy Easter, especially to my beloved Christian nation" During the police investigation officers claimed the incident was "religiously prejudiced" and confirmed both men were Muslims. Mr Ahmed has been charged with murder and made two court appearances where he made no plea and was remanded in custody.

QUESTIONS??? For all your questions on Islam, pease call the toll free number 0800AHMADIYYA (i.e. 0800246234992)

Triple Talaq: India's Muslim women fight against instant divorce

ndia is perhaps the only country in the world where a Muslim man can divorce his wife in a matter of minutes by just uttering the word talaq (divorce) three times. But this controversial practice of "triple talaq" is now facing a stiff challenge - the Supreme Court is considering whether to declare it unconstitutional. Shayara Bano's world came crashing down in October. The 35-year-old mother of two was visiting her parents' home in the northern state of Uttarakhand for medical treatment when she received her talaqnama - a letter from her husband telling her that he was divorcing her.Her attempts to reach her husband of 15 years, who lives in the city of Allahabad, have been unsuccessful. "He's switched off his phone, I have no way of getting in touch with him," she told the BBC over phone from her home in the northern state of Uttarakhand. "I'm worried and sick about my children, their lives are getting ruined." In February, a frustrated Shayara Bano filed a petition in the Supreme Court, demanding a total ban on triple talaq which, she says, allows Muslim men to treat their wives like "chattel". Muslims are India's largest minority community with a population of 155 million and their marriages and divorces are governed by the Muslim personal law, ostensibly based on the sharia. Even though it has been practised for decades now, the unilateral instant triple talaq is clearly an aberration - it finds no mention in sharia or the Quran. Islamic scholars say the Holy Quran clearly spells out how to issue a divorce - it has to be spread over three months which allows a couple time for reflection and reconciliation. Activists say most Islamic countries, including Pakistan and Bangladesh, have banned triple talaq, but it thrives in

India. For years, Muslim women in India have also been demanding a ban on the reprehensible practice. Modern technology has made it even easier for unscrupulous men to dump their wives - using text messages as well as post and the telephone to pronounce divorce. There have also been instances where men have used Skype, WhatsApp or Facebook for the purpose. In November 2015, the Mumbai-based Bharatiya Muslim Mahila Andolan (BMMA - Indian Muslim Women's Movement) released a report chronicling nearly 100 cases of triple talaq. "Since 2007, we have come across thousands of cases of oral triple talaq, rendering women destitute with nowhere to go," says Professor Zakia Soman, social activist and BMMA founder. In a majority of the cases compiled by the BMMA, the divorced women were from poor families and most said their husbands did not honour their obligations to pay maintenance, forcing them to return to their parental homes or fend for themselves. Indian Muslims also follow Halala - where a divorced woman has to marry another man and consummate her marriage in order to go back to her former husband. "India is the only country in the world where these unQuranic practices exist. These are barbaric and totally unacceptable. There's a need for a comprehensive review of Muslim personal laws in India," Prof Soman said. In October 2015, the BMMA wrote a letter to Prime Minister Narendra Modi demanding "reforms in Muslim divorce and polygamy laws". They also filed a petition in the Supreme Court. Prof Soman says what makes matters worse for the women is that "this un-Islamic triple talaq is often sanctioned by the Muslim clergy - the qazis and maulvis". Perhaps that is why the Supreme Court's decision to take

up Shayara Bano's petition has been opposed by several influential Muslim groups, including the All India Muslim Personal Law Board (AIMPLB). Its working committee member Asma Zehra is quick to "condemn" the practice, describing it as "haraam" (forbidden), but insists that the divorce rate is still very low among Indian Muslims and that the issue is being blown out of proportion by forces inimical to Islam. "Why is everyone after us, after our religion?" she asks. Ms Zehra says Muslims are struggling to survive under the present Indian government, led by Mr Modi's Hindu nationalist Bharatiya Janata Party, adding that the focus on the issue of triple talaq is "basically because they want to interfere in our religion" with the aim of introducing a uniform civil code. She says that even though triple talaq has no Quranic sanction, it is not in their power to ban it because AIMPLB is "just a moral body, we can only educate people". Ms Zehra says they are doing plenty to educate people, but activists say much more needs to be done. "Condemning it is not enough. These practices need to be declared illegal," says Prof Soman. "It's important that the Muslim family law is properly codified. The Holy Quran gave us our rights, the patriarchal forces have taken it away from women," she adds. Shayara Bano, in her village in the hills of Uttarakhand, is pinning her hopes on the Supreme Court. "I want my husband to take me back. I'm hoping to get justice from the court," she says.

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News Amir visits Olubadan, as Yewa Obas call at the Headquarters By: Nurudin Akinreti

he Amir Ahmadiyya Muslim Jama'at Nigeria, Dr. Mashhud Adenrele Fashola was at the ancient city of Ibadan, the capital of Oyo State recently to pay a courtesy visit on the newly-installed Olubadan of Ibadan, His Royal Highness, Alhaji Saliu Akanmu Adetunji; Aje Oguguniso I, at his palace. Dr. Fashola congratulated and felicitated with the new monarch and the entire people of Ibadan for the successful installation of His Royal Highness and prayed for God's guidance, protection and numerous achievements during his reign. The Amir also promised the continuous support and cooperation of the Ahmadiyya Community to ensure peaceful co-existence among the citizenry. The Amir said: “We congratulate you, Kabiyesi, for the honour and privilege of being appointed the new Olubadan of Ibadan. We pray that Allah[SWT] out of His Grace and Mercy, support, guide and protect you in the great responsibility attached to the office of the Olubadan and the challenges you may face from time to time. You can always count on

the support, cooperation and prayer of Ahmadiyya Muslim Jama'at Nigeria as a Community that stands for unity, love, peace and progress of humanity.” While presenting some of the Jama'at's publications to the monarch, Dr.Fashola said “this is an indication that the best Jihad in these latter days is the Jihad of the pen, selfdiscipline, fostering of unity and love. We believe we should work hard for the unity and welfare of all mankind without any discrimination.” In his reaction, Oba Adetunji expressed delight at the visit and described Ahmadiyya Community as a disciplined organization which strongly upholds the true teachings and tenets of Islam. He said the Community was well recognised and respected globally. He also requested for prayers for a successful reign. On the Amir's entourage were the Missionary Incharge, Maulana Abdul Khalique Nayyar; the Naib Amir (Special Duties), Alhaji Ahmed Al-Hassan; the General Secretary, Alhaji Abbas Iromini; the National Financial Secretary, Alhaji Abdul Ghaniy Idris and all branch Presidents in Oyo

State. In the same vein, two highly placed Yewa monarchs paid courtesy visit to the Amir in his office at the National Headquarters, Ojokoro on March 22 2016. They are: His Royal Highness, Oba (Alhaji) Mukaila Akanni Salako Olukuewu II, the Adokun of Igan-Okoto, and His Royal Highness, Oba (Alhaji) Bashiru Bisiriyu Adewuyi Oyewo, Arolagbade I, Onijale of Ijale Ketuland, Ogun State. The monarchs. who recently joined the Ahmadiyya Muslim Jamaat, reminded the Amir of the need to build Central Mosques in the two towns which they said has become imperative because of the existence of many converts and non-Ahmadi members. The Amir promised to embark on the Mosque construction projects as soon as there was availability of funds. The Missionary Incharge enjoined the monarchs to use their good offices to invite more people into the Ahmadiyya, the true Islam. He also prayed for successful reign of both traditional rulers.

AYAAG 2016: Minister, Gov, others praise Ahmadiyya for Youth Development By Taoheed Oladele

he Minister of Youth and Sports Development, Barrister Solomon Dalung, has showered encomium on Majlis Khuddamu-ul-Ahmadiyya, Nigeria, the youth wing of Ahmadiyya Muslim Jama'at, Nigeria, for its roles in the development of Nigerian youth through series of youth-packed activities. The Minister, represented by a Director in the Ministry Dr Dayo Bamigboye, was speaking during the 10-day Ahmadi Youth All African Games (AYAAG) held between 17th and 27th March, 2016 at Otunba Dipo Dina International Stadium, Ijebu-Ode, Ogun state. He said the Ministry owed its presence at the event to the organisation's astounding performance on youth engagements and contributions towards making them responsible through physically, morally and spiritually-inclined programmes. In his speech, the Governor of Lagos State, Mr Akinwunmi Ambode, acknowledged the significance of this laudable project aimed at inspiring young people as change agents and promoting the spirit of sportsmanship among the participants. Mr Ambode, who was represented by Director General, Lagos State Sports Commission, Mr Ayo Agbesanwa, disclosed that it was sad that Lagos State was not able to host the programme of this calibre owing to busy schedule of Teslim Balogun Stadium, Surulere, Lagos. His words: “Since we are not able to host the 10-day event in Lagos, we have to still travel to down to Ogun State to witness it, though it is a good thing that it was hosted by our neighbouring state.” Meanwhile, the Commissioner for Youth and Sports in Ogun State, Hon. Maruf Afolabi Afuwape, in his goodwill message, said MKAN should be encouraged for its roles in developing youths both morally and spiritually. The Amir, Ahmadiyya Muslim Jama'at, Nigeria, Dr Mashhud Adenrele Fashola, on the occasion, charged the government to brace up to the challenge of providing job opportunities for unemployed Nigerian youth, saying that it

was a challenge for which all hands must be on deck to solve. The Amir informed the participants that AYAAG was an opportunity for them to come together for peace, justice and development to reign in the society. He said youths must look beyond religion, colour, caste, and positions to achieve that feat. While acknowledging the support received from the Supreme Head of Ahmadiyya Muslim Community worldwide, Hazrat Mirza Masroor Ahmad to making the event become a global project for Ahmadi youths worldwide, the Sadr, MKAN, Bro Abdur Rafi' Abdul Qadir in his welcome speech said in preparing for AYAAG, some other projects had been launched and currently implemented in different states of Nigeria. This included the launching of National Tree Planting exercise; InterReligious Peace Conference, Launching of a documentary video on “Stop the Crime Campaign” and National Blood Donation drive. The 10-day event witnessed lots of sporting competitions such as football, volley ball, athletics (100m, 200m, 400m, 4x100m, and marathon), scrabble, taekwondo and table tennis among 10 countries – Nigeria, Ghana, Equitorial Guinea, Benin Republic, United Kingdom, Gambia, Cameroon, Tanzania, Burkina Faso and Niger. Besides, Majlis Ansar Sultan Qalam Conference for all African heads at the Ahmadi Youth All African Games was held to deliberate on ways to defend Islam from modern misconception through the Media. It emphasized the need for all Khuddam to stand up for the current challenges posed in front of Ahmadi and Muslim in general, most especially in the media sphere. It highlighted the reasons why Allah has chosen the Promised Messiah [a.s] as the King of Pen in this present age, no wonder he wrote many books eloquently in Urdu, Persian and Arabic to educate Muslims and non-Muslims of the true and peaceful teachings of Holy Prophet [saw].

Sadr MKAN reviewed MASQ-Africa Strategic Development plans as directed by MASQ Chairman in USA. After the review, each country represented mentioned their various activities embarked upon on implementation of the plans. After painstaking deliberations, the members at the conference agreed on the following: Members of the MASQ should be literate enough to read Arabic text correctly; members of the MASQ should set target of reading some numbers of books including the Review of Religions; behavioral excellence should be inculcated among members in communities chosen forTabligh; students should be more engaged and encouraged to be part of MASQ. Members are encouraged to get accustomed to audio books via mobile devices; writing mechanism manners should be encouraged like writing daily diary; active collaboration with other auxiliary bodies/organs of the Jamaat; understanding government policies in countries to know limitations and boundaries; large number of Jama'at literatures should be converted into audio books for members in most peculiar languages; MASQ in each country should leverage on social media / online presence, terrestrial and Online Radio Station; telegram chatting group should be implemented for MASQ-African to actively collaborate and share ideas. At the end of the tourney, Team Nigeria emerged the winner of the competition with 15 Gold, 10 Silver and 3 Bronze while Ghana took second with 3 Gold, 4 Silver and 5 Bronze. Benin Republic came third with 1 Gold, 1 Silver and 2 Bronze, followed by Equitorial Guinea with 1 Silver and 3 Bronze. Team United Kingdom emerged fifth with 2 Silver and 1 Bronze as Gambia emerged sixth having garnered 1 Silver and 1 Bronze.Cameroon came 7th with 1 Bronze. Burkina Faso also had one Bronze while Tanzania got no medal.

focus of study. Dr. Adam is the current General Secretary of the Lagos Mainland Circuit and an active member of Majlis Ansarullah Nigeria. A native of Odogbolu, Ogun State; he is the co-author of some of the most popular English Language textbooks in Nigeria today, namely Nigeria Primary English (Pry. 1-6)and New Concept English (JSS1 – SSS3). He has also been involved in writing books for foreign students: Uganda Primary English

(forthcoming) and Excellent English for Ghana (forthcoming), aside numerous Teacher's Guides for primary and secondary English textbooks. He is a member of the editorial board of The Truth. We heartily congratulate Dr Adam on this laudable achievement and his illustrious career. We pray that Allah will continue to make him a source of inspiration to other Ahmadis and empower him to deploy this superlative achievement for the benefit of Islam and humanity.

Qasim Adam Bags Ph.d

nother feather of educational achievement was fitted to the cap of Ahmadiyya Muslim Jama'at Nigeria on the 22nd of March 2016 when one of our brothers from the University of Lagos was awarded a long-deserving doctorate degree in English. Dr Qasim Adam has been working on the research topic: Analysis of Power Relations in Doctor-Patient Discourse in Selected Hospitals in Lagos State in which the interpersonal rapport between doctors and patients is the

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FRIDAY, 6TH MAY 2016

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HolyVerses The Holy Qurâ&#x20AC;&#x2122;an Verily, Allah commands you to make over the trust to those entitled to them, and that, when you judge between men, you judge with justice. And surely excellent is that with which Allah admonishes you! Allah is All-Hearing, All-Seeing.( 4 vs 59 ) O ye who believe! Obey Allah, and obey His Messenger and those who are in authority among you. And if you differ in anything among yourselves, refer it to Allah and His Messenger if you are believers in Allah and the Last Day. That is best and most commendable in the end. (4 vs 60)

Commentary

he Quran in the first verse proceeds to bid Muslims to entrust authority to such persons as possess the necessary qualifications to rule. Authority or power to rule has been here described as a "trust" of the people in order to point out that, truly speaking, it belongs to the people and is not the birthright of any particular individual or dynasty. The verse also draws the attention of the Muslim people to their heavy responsibility in respect of the very important matter of electing their Chief or Khalifa. They are warned that if in electing a Khalifa or a chief they allowed considerations of personal liking or nepotism to prevail against the interests of the State or the community or those of religion and displayed lack of conscientiousness, they would be called to account like one false to his trust. The verse also condemns dynastic or hereditary rule and institutes instead a representative form of government. The Khalifa or the ruler is to be elected; and in electing him, the people are bidden to vote for one best fitted for the Office. The Khalifa or the ruler in his turn is bidden to be fair and just in his administration, fair to individuals, fair to communities and fair to the State as a whole. The words, that you judge with justice, apply both to the Head of the Muslim State and to all those persons who are entrusted with the work of administration. They are all enjoined to use their authority equitably and well. The addition of the divine attributes of "All Hearing and All Seeing" at the end of the verse is meant to remind Muslims that if at any time they find it difficult to carry out this commandment, then instead of violating it they should pray to God and He will hear their prayer and will see to it that they get their rights.

he word "Obey" in the second verse which has been repeated before the words "Allah" and "Messenger" has been omitted before the words, those who are in authority, in order to point out that obedience to the authority properly constituted by Law is in reality obedience to God and His Messenger. The clause, refer it to Allah and His Messenger, means that in case of difference the matter should be referred to the Quran and the authentic Sunna and Hadith of the Holy Prophet. The injunction may either relate to differences between the rulers and the ruled or to those among the ruled themselves. In the former case the significance is that if there is a matter on which disagreement arises between the rulers and the ruled, it should be decided in the light of the Quranic teaching, or failing that, in that of the authentic Sunna and Hadith. If, however, the Quran, the Sunna and Hadith are silent on the question, it should be left in the hands of those in whom is vested the authority to manage the affairs of Muslims; and the latter are enjoined to abide by their decision even if they do not see eye to eye with them, because true obedience consists in obeying against one's will and judgement. The words, refer it to Allah and His Messenger, may also mean that in case of a difference between the people and those in authority, the former are enjoined to do as Allah and His Messenger have bidden them do on such occasions, i.e., that in such a case they should obey those in authority.

Hadith Sayings of the Holy Prophet (saw)

(I) Ibn Umar relates that the Holy Prophet said: A Muslim is obligated to hear and (iii) Ibn Umar relates that he heard the Holy Prophet say: He who fails to obey in any obey whether he likes it or not, except when respect shall meet his Lord on the Day of Judgment and will have no excuse to offer: and he required to do something that is sinful, in which case there is no obligation to hear he who dies without having sworn allegiance will die in error (Muslim). Another version orto obey (Bukhari and Muslim) is: He who dies having discarded his association with the community dies in error. (ii) Ibn Umar relates: When we covenanted with the Holy Prophet to hear and obey,he would say to us: As far as you can (Bukhari and Muslim)

Malfoozah

Sayings of the Promised Messiah and Imam Mahdi (as) SINCERE INITIATION

t is mentioned in the Traditions of the Holy Prophet, sallallaho alaihi wa sallam, that if a man asks for the forgiveness of his sins with fervent prayers, he is ultimately told that he has been forgiven and from then on he might do whatever he likes. Of course, this means that his heart has been changed and he would find an aversion for sin. Just as if one sees a sheep taking the dirty one would not like to start doing the same. This man who has been forgiven his sins, will not like to commit sins any more. The Muslims, by nature, hate the pork, although there are many other undesirable things that they do quite freely. In this, we have a lesson that God has given us hatred for evil things as a symbol (so that we can hate the other evils also). He who is committing sins and thinks that he has gone too far in it, should not desist from praying to God for the forgiveness of his sins. Prayer is like an elixir. If he continues praying, he will find that sin has become undesirable to him (he has started hating sin). The people who commit sins and then

do not turn to God for the forgiveness of their sins, ultimately reject the prophets and their spiritual influences. This is the truth about repentance and it also makes clear why it forms a part of the Initiation. The fact is that man is engrossed in negligence. When he gets himself initiated at the hand of the one whom God has granted a change, he is, as 'if, grafted and thus changes himself altogether. He begins to be blessed and becomes enlightened (he receives the blessings and the enlightenment that is possessed by the one at whose hands he has initiated). Of course the most important condition is that the link between the two of them should be very sincere; he should not be like a dry branch. He should be like the branch that can germinate grafting. The more the man will be sincere the more he will benefit from this link of his. (Malfoozat Vol. 1, p .4)

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News Khalifatul Masih Counsels Muslim Youths

he World Head of the Ahmadiyya Muslim Community, the Fifth Khalifa, His Holiness, Hazrat Mirza Masroor Ahmad has advised Muslim Youths, especially those who have enrolled into the Waqf-e-Nau scheme to aim for the highest spiritual and moral standards. He gave the admonition while addressing the concluding sessions of the Annual Ijtema (gathering) of the National Waqf-e-Nau Boys and Girls Departments of the Ahmadiyya Muslim Community in the UK. Both events took place separately at the Baitul Futuh Mosque in London. While the Girls event took place on 27 February 2016, the programme for Boys was held on 28 February 2016. The boys programme was attended by over 1500 people, including over 1,260 male members of the Waqf-e-Nau scheme. Various workshops, academic competitions and discussions took place during the Ijtema. During his address, Hazrat Mirza Masroor Ahmad spoke extensively about the moral responsibilities placed on Waqf-e-Nau children. He also advised them regarding their future career choices. His Holiness emphasised the importance of large numbers of life-devotees applying to the Ahmadiyya Muslim Community's theological institute of Jamia Ahmadiyya and he also mentioned certain other potential career paths including medicine, engineering and journalism. Hazrat Mirza Masroor Ahmad said: “As Waqifeene-Nau, you should keep in mind what the requirements and needs of the Ahmadiyya Muslim Community are and based on those requirements you should educate yourselves and work as hard as you can.”In terms of medicine, Hazrat Mirza Masroor Ahmad said that doctors and health professionals had the honour to not only serve their faith, but also to serve humanity. The Khalifa also stressed how merely attaining high standards of secular education was not enough for Waqf-e-Nau children. He said: “I also wish to make it clear that it is not merely enough for you to gain educational qualifications. Rather, as members of Waqfe-Nau, there are other extremely important expectations that we hold. In

matters. If you become too involved in the latest fashion trends you will naturally move away from religion. Similarly, if you become consumed by worldly interests or pursuits, your faith will suffer and become of secondary importance to you. Thus, I repeat, that you must each understand your personal responsibility as a member of Waqfat-e-Nau.” Drawing the attention of the attendees towards carefully choosing their future careers, His Holiness said there is a particular need for Ahmadi Muslim women to become doctors, teachers, journalists and graduates in the field of media. Thus, those who were interested in these fields should try to pursue such avenues and paths.

short, the personal character of a Waqf-e-Nau should be completely in accordance with the true teachings of Islam. You should always bear the highest spiritual and moral standards.” His Holiness emphasised the need for Waqf-e-Nau children to be regular in their prayers and to form a relationship with Allah the Almighty. His Holiness said Waqf-e-Nau boys should 'display the best standards so people can clearly distinguish between you and others'. Hazrat Mirza Masroor Ahmad also advised those present to be ever kind and to never mock others. He said Waqf-e-Nau boys should not waste time playing video games but should instead develop the habit of reading books. Further, they should avoid all things that promoted indecent behaviour, including inappropriate films. His Holiness also emphasised the need for the highest standards of truthfulness and integrity. The Khalifa said: “Another very major sin Allah has warned us of is falsehood. No matter the circumstances, all Ahmadi Muslims should avoid lying and certainly Waqifeen-Nau should set the very best examples of honesty, truth and integrity. This is of fundamental importance because you are the people who have pledged to spiritually reform your societies. Thus, to be completely truthful at all times is an extremely important part of being a Waqf-e-Nau.” Addressing the female session which had in attendance more than 1500 people including about 1000 female members of the Waqf-e-Nau scheme, Hazrat Mirza Masroor Ahmad reminded the audience of the immense responsibilities placed upon Waqfat-e-Nau members because they have willingly devoted themselves for the sake of propagating the true teachings of Islam. Mentioning the importance of fulfilling one's responsibilities in light of the teachings of the Holy Quran, His Holiness quoted chapter 23, verse 9 which defines true believers as those “who are watchful of their trusts and covenants”. Hazrat Mirza Masroor Ahmad said: “As members of that fortunate group of people, who even amongst the believers, have pledged to fulfil their trusts and covenants above all others, you must realise the gravity and importance of your responsibilities. You are the people who have devoted your lives for the sake of your faith. You are the people who have pledged to forgo worldly pleasures for the sake of God Almighty.” Hazrat Mirza Masroor Ahmad continued: “As you go about your daily lives, you should not look at which direction the world is moving in and you should not have any complex about the country or culture you are living in. Nor should you be unduly influenced by the latest trends or fashions. Rather, you must pay attention to what your responsibilities are.” His Holiness said it was the responsibility of members of

Waqfat-e-Nau to further the mission of the Founder of the Ahmadiyya Muslim Community, His Holiness, Hazrat Mirza Ghulam Ahmad, the Promised Messiah (peace be upon him). Hazrat Mirza Masroor Ahmad said: “What was the mission of the Promised Messiah (peace be upon him)? It was to bring mankind closer to God Almighty and to establish the rights of one another. It was to enlighten the world of the true teachings of Islam - through his words, deeds and conduct. It was to spread the true message of Islam to the corners of the globe.” His Holiness said that in the modern era people were moving away from God and increasingly viewed religion as something that was to be mocked or ridiculed. Hazrat Mirza Masroor Ahmad said: “It is in such a challenging climate, that you must learn your faith and be firm in your conviction of its truth. You must build a personal connection with God, so that you can prove His existence to others and so you can demonstrate that He continues to listen to those who seek Him.” His Holiness said Waqfat-e-Nau girls should also look to morally reform their society through education. Hazrat Mirza Masroor Ahmad said: “You must educate society about what is right and what is wrong. For example, it is your duty to explain to others that promoting immodesty, in the name of so-called freedom, is a means of lowering human values, rather than raising them. It is a means of reducing self-respect, rather than increasing it. You must prove that religious people are those who exhibit the very best moral standards.” Citing examples of how the Holy Quran sets out guidance for creating a peaceful society, Hazrat Mirza Masroor Ahmad said: “In the Quran, Allah the Almighty says that a believer must take care of the poor and should feed the hungry. Allah the Almighty says that a person should be willing to make personal sacrifices for the sake of others. Allah the Almighty says that a person should avoid all forms of arrogance and ill-thinking of others. Allah the Almighty says that a person must always hold firm to the truth and save himself from all forms of falsehood.”

Addressing the need for members of Waqfat-e-Nau to set a positive example for other members of society Hazrat Mirza Masroor Ahmad said: “You should think about your faith and your pledge and you should not be adversely influenced by school-friends towards worldly or immoral things. Your goal and ambition should always be to please Allah the Almighty and you should understand that it is your task to reform others. Instead of following the trends, our Ahmadi girls should set the trends of goodness and morality for others to follow.” Concluding, Hazrat Mirza Masroor Ahmad prayed: “May the members of this blessed scheme come to fulfill that noble purpose for which their parents devoted their lives. May they forever live their lives according to the beautiful teachings of the Holy Prophet (sa). May Allah the Almighty bless the members of the Waqf-e-Nau scheme in all respects. Ameen” During the Ijtema workshops, academic competitions and discussions took place on a variety of contemporary issues. Five girls who had committed the entire Holy Quran to memory also received prizes from His Holiness for their outstanding achievement.

Hazrat Mirza Masroor Ahmad continued: “Allah says that a person should show gratitude to both Him and to His Creation. Allah the Almighty says that a person should manifest forgiveness and should exhibit patience and forbearance as much as possible. Similarly, Allah the Almighty has given many other commandments and if we act upon them we will purify and beautify our society in the very best manner.” Both events concluded with a silent prayer led by His Advising the Waqfat-e-Nau, the Khalifatul Masih V said: Holiness. “Always remember that it is a great responsibility on your part to forever give precedence to your faith over all worldly

FRIDAY, 6TH MAY 2016

THE TRUTH

Op-Ed The

Truth

Complacency in the face of corruption

orruption has spread on land and sea " so declares the Holy Quran. Corruption has always been a part of human life. As the world advances in many spheres of human endeavour, so has it advanced in corruption. About two or three decades ago in Nigeria, cases of embezzlement or stealing of public funds were limited to thousands of Naira. Then it grew to the millions. In the last couple of years it has become trillions! The tragedy about corruption is not simply because it has been part of man's life, but because it has been accepted by some as "normal", especially in the so called developing countries. While spouses divorce, politicians resign and company executives quit as a result of involvement in corrupt practices, we celebrate corrupt men and women! As the number of churches and mosques increase, so has the number of "believers" involved in corruption increased. "Woe to those who pray, but are unmindful of their prayers" - so says the Holy Quran. In his centenary press conference, the Amir, Dr Mashshud Fashola noted that "the problem with us has been the inordinate ambition for insatiable accumulation of wealth by all means whatsoever. While we claim to be religious, our conduct does not reflect any piety, charitable spirit, or concern for fellow human beings. Our conduct is thus tantamount to the worship of materialism against which the Messiah has come to warn, if mankind does not want to face calamities on account of the wrath of God. " No one is ready to fight corruption head-on. Except we wakeup from our slumber, corruption will, like a powerful typhoon, sweep all of us away. Simply put," if we don't kill corruption, corruption will kill us " We should however not look at this evil as limited to the political and corporate world. There is corruption in our professional associations, town unions, and even our mosques (Jamaats) - everywhere! All true believers who fear to stand one day before the "Lord of all the worlds" should self-reflect and see where they stand. Leaders should lead by example and should not hesitate to sanction erring subordinates. This, unfortunately, is one of our point of weakness. It is imperative that we join hands with, and pray for, the government and for our leaders to stamp out corrupt practices from all facets of our lives. May Allah enable us to do so.

The

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Hazrat Mirza Masroor The Missionary -in-charge, Maulvi Abdul Khalique Nayyar, His Royal Highness, Alh. Soliu Akanmu Adetunji the Olubadan of Ibadan and the Amir Dr. Moshood Fashola at the palace of the Olubadan recently.

Ahmad Khalifat-ul-Masih V. Addressing the 2016 National Peace Symposium in the UK

The entourage of two traditional rulers in a group photograph with the Amir and his officials at the Headquarters (see story on page 6)

Nikkah Ceremony of Bro. Abdul Ganiy Babalola’s daughter held at Ilaro recently

Dignitaries at an event marking the 127th and 100th year anniversaries of Ahmadiyya worldwide and Nigeria held at the University of Lagos in March 2016.

Graduands of Akinyele Circuit Aminul Quran Ibadan

LR: Sadr Majlis Ansarullah Nigeria, Alh. Mikail Odukoya, the Amir Dr. Mashood Fashola, Naib Amir Eastern Region, Dr. Gani Enahoro at the Ansarullah Workshop Held in Feb.2016 at Ojokoro.

Lajna: “Walk for Peace” as part of centenary anniversary celebration

FRIDAY, 6TH MAY 2016

THE TRUTH

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Opinion Ahmadis Are Not Kafirs: Who Are? By: R.S.A Banjo

children of Adam! If Messengers come to you from among yourselves rehearsing my Signs unto you, then whoso shall fear God and do good deeds, on them shall come no fear nor shall they grieve. But those who reject our signs and turn away from them with disdain, these shall be the inmates of the fire; they shall abide therein” Quran 7: 36-37 From time past in the history of humanity, there has always been a gulf of estrangement and disenchantment between followers of Allah's messengers and the people of their time and age, opposed to them. The enemies of the Holy men have invariably been the one to accuse the messengers and their followers as disbelievers because their invitations to faith are seen as bringing a division among the people, thereby turning them away from following the footsteps of their fore fathers. Name any prophet of God, the story is the same! Meanwhile, and for a long time, the heat has been directed at Hazrat Ghulam Ahmad (as) of Qadian who claimed to be the Mahdi and Promised Messiah i.e the second coming of Isa ibn Maryam (as), and his followers. For over 100 years since the advent of Imam Mahdi (as) the story is still the same. Let us do an overview of the allegations leveled against Hazrat Ghulam Ahmad (as) and his followers over which they are tagged Kafirs. 1. Ahmadis do not share the view that Holy Prophet is the last prophet of God in the same sense as other Muslims erroneously believe, in spite of the fact that Muhammad (saw) is undoubtedly the Khataman Nabiyyi . 2. For not sharing the above disposition, Ahmadis are branded Kafirs because they believe another prophet in person of Hazrat Ghulam Ahmad(as) besides the Holy Prophet Muhammad (saw). This according to other Muslims negates the Khatama Nabiyy of the Holy Prophet (saw). Hence Mahdi (as) and his followers are outside the pail of Islam and so they are Kafirs.

readiness to listen to messengers rehearsing the signs of Allah unto them and thereby imbibe the fear of God, their Creator, and be engaged in good deeds. It is these conditions that the followers of Hazrat Ahmad (as) are striving to meet for which they are stigmatized Kafirs. It is a matter of choice and Allah's loving kindness. Regarding the query why Ahmadis call Imam Mahdi and Promised Messiah a Messenger after Muhammed (saw) Ahmadis could not find any nomenclature other than the one claimed by the Elect, as a Messenger of Allah. Even Jesus (as) whom opponents of Hazrat Ghulam Ahmad (as) are expecting to come down from the skies will not, on his descent, be addressed as Mister or Brother Isa, but Prophet Isa. Aside of other qualifications, Hazrat Ahmad (as) has come to fulfill what Messengers that would come from among the children of Adam will be doing – rehearsing the signs of Allah –the Quran. Ahmadis believe unquestionably in the status of the Holy Prophet Muhammed (saw) as khatama Nabiyyin but not in the sense others interpret it. What proponents of this dogma want us to understand is that the Almighty Allah, the Omniscient did not remember that Muhammed (saw) was going to be Khatama Nabiyyin while revealing the verse quoted above (Q7:36/37), Or, the Gracious God must have forgotten (God forbid) that He had designated Muhammed (saw) as Khatama Nabiyyin Q33:43 before giving the tidings of Messengers arising from among the children of Adam (as). When you consider chapter 33 verse 43 vis-à-vis chapter 62 verse 3 and 4 it becomes clear that the Gracious could not have forgotten so quickly Khatama Nabiyyin of Muhammed (saw) vis-à-vis the coming of Prophets after him bearing in mind that the two chapters were both revealed in Medina after Hijra respectively. Verses 3 and 4 of chapter 62 read: “He it is who has raised among the unlettered people a Messenger (Muhammed) from among them who recites unto them His Signs, and purifies them and teaches them the Book and wisdom although they had been, before, in manifest misguidance. And among others from among them who have NOT YET JOINED THEM. He is the Mighty and Wise”

3. Ahmadis do not compromise on Jesus being alive in the skies; and of his literal descent from thither at a later time. Rather, Ahmadis acknowledge the death of the first Christ and that he will not come back to the world again like all former prophet Q3 vs 145. 4. Other Muslims accuse Ahmadis of not praying behind them.

Let's bring the matter to the Holy Prophet Muhammed (saw) himself. If Allah designated Muhammad as Khataman Nabiyyin in Mecca and the Gracious God is again giving him the glad tiding of another person of his Ummah to carry on the assignment given him and Muhammed (saw) did not feel demoted, but rather went on to confirm how the prophecy would be fulfilled. He declared that from the descendants of Salman Ibn Albeit, the appellation of Kafir has been a frivolous instrument Faris would emerge the Promised One. by which one Muslim group show its resentment for another as a result of differences on certain issues. It is a common Ahmadis do not subscribe to Jesus being in the skies because phenomenon in the world of Islam after the demise of the Holy the Muslim scripture does not allude to this fable. That allusion is Prophet (saw) and his rightly guided Khalifs. Happily that a mere reinstatement of the beliefs of Christendom. The Holy nomenclature does not have any steam now because those who Quran is very explicit on the issue and does not leave anyone in engage in the art of brandishing others as Kafirs are now being doubt. The Holy Quran states unambiguously that Jesus and his called Kafirs by some of their own followers too. See wonder! mother were given refuge on an elevated land of green valleys With that growing trend, former sponsor of name calling have and spring of running water Q23:51. No doubt that description now turned round to preaching that it is an anathema for a suits the world of our own and not the skies – where they were as Muslim to call another Muslim Kafir. In their old loin, they are refuges after the aftermath of the crucifixion saga. Interestingly paid back by their cohorts. when opponents are short of argument, they sometimes come up with the query whether those who believe not in Hazrat Ahmad The Ahmadiyya community has remained unruffled as it has (as) as a Prophet are Muslims or not. And or whether they will not relied on the revelation sent to Prophet Muhammed (saw), and is enter paradise. The truth however is that it does not befit a therefore not bothered by what opponents say with regard to its believer to adjudge the other a disbeliever. Ahmadis on their part belief. From the verses quoted above, it is explicitly clear that are striving in the cause of Allah and see others as doing likewise. Almighty Allah while addressing the whole of humanity, As for those who would enter Paradise it is not anybody's through His Prophet Muhammed (saw) did not call on the people prerogative to determine. That is in Allah's confine. of the Book or the Believers. Rather, Allah called on the children of Adam, of which Muhammed (saw) is one, accordingly, that if Rather, what Ahmadis are concerned with is to be able to stand messengers arise from amongst them, rehearsing His signs unto before our Creator and declare without fear of contradiction that” them and who FEARS ALLAH and do good deeds, on them shall we make no distinction between any of Allah's Messengers.” But come no fear nor shall they grieve. From the quotation above, it to call anybody, particularly a fellow Muslim for that matter, as can be seen that the admonition was directed at all the children of disbeliever for opposition to Imam Mahdi and Promised Adam then and up to now. Messiah and will therefore not enter Paradise is beyond our ken. The passage emphasized that it is from among the children of Nevertheless, Allah is the Judge and the Decider on who will Adam that such Messengers would arise; not from elsewhere. enter His Paradise or who is a true believer. And as regards the Besides, Allah has set the direction for all the children of Adam to subject, the Gracious God has revealed in His Book Thus: fulfill - to become beneficiaries of His blessings. These included “Surely, those who disbelieve in Allah and His Messengers and

desire to make a distinction between Allah and His Messengers and say, we believe in some and disbelieve in others, and desire to make a way in between. These are veritable disbeliever, and We have prepared for the disbelievers an humiliating punishment. And as for those who believe in Allah and in all His Messengers and make no distinction between any of them, these are those whom He will soon give their rewards. And Allah is Most Forgiving, Merciful Q4:151-153. In addition to the above, Ahmadis view the advent of Hazrat Ghulam Ahmad of Qadian as a fulfillment of Allah's promise in Quran chapter 24 verse 56 thus “ Allah has promised to those among you who believe and do good work that He will surely make them successors in earth, as He made successors from among those who were before them; and that He will surely establish for them their religion which He has chosen for them; and that He will surely give them in exchange security and peace after their fear. They will worship Me, and they will not associate anything with Me. Then whoso is ungrateful after that, they will be the rebellious.”

Besides, it is a sad development that the generality of Muslim Ummah wants us to understand that with all the daily prayers, fasting, Zakat and annual pilgrimage engaged in by them after the demise of the Holy Prophet Muhammed (saw) and his immediate followers and successors, not one single individual Muslim is fit enough to attract any grade apportioned to his followers as outlined in suratul Nisai verse 70. This scenario translates to mean that Muslims are short of the condition that can attract attainment of those grades, i.e obeying Allah and His Messenger. Quran chapter 4 verse 70 reads: And whoso obeys Allah and His Messenger shall be among those on whom Allah has bestowed His blessings, namely, His Prophets, the Truthful, the Martyrs and the Righteous. An excellent companions are these. This grade is from Allah and Sufficient is Allah, the All – knowing”

On the allegation that Ahmadis do not pray behind none other than their own is a non-issue. In the first place, do Kafirs offer Solat? If Ahmadis are perceived by others as Kafirs, why the quarrel over their stance not to pray behind those who do not recognize them as believers? The irony of this calumny is that the Muslims world has turned to those good things and teachings of Islam which Ahmadis have been calling them to the past 100 years, for which they are nicknamed Kafirs. Those teaching have now become their norms and religious practices, Hence Muslims are now drinking in the fountain of knowledge vouchsafed by Imam Mahdi (as) of the teachings of His Master, Muhammad (saw). If this turn-around has taken other Muslims 100 years to achieve, it is going to be a matter of time before the whole, complete turn-around will be achieved when Hazrat Ghulam Ahmad, will be seen in his true light and accepted as Allah's Messenger. The last line on Isa Ibn Maryam. If Christ were to come back in his selfsame, old person and Prophet of the Jews, from the skies, by the way, what moral right and justification have the Muslims to want to claim him as their own (Prophet)? Meanwhile the Jews are killing Muslims in Palestine in their hundreds over who owns the land. By this, Muslims would be courting the ire and wrath of the Christian world on themselves and consequently unleash another large scale war of attrition on innocent Muslims over who owns Jesus. They are only waiting for that time, if it will ever come!

The Truth Newspaper invites our readers to submit opinion articles for publication in the newspaper. Opinions expressed are those of the authors, and are not necessarily endorsed by the Editorial Board. Thank you. -Editor

Centenary Jalsa Salana Holds On December 16,17,18 at Ilaro, In-sha Allah.

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FRIDAY, 6TH MAY 2016

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YoursSincerely Trials And Spiritual Attacks-islam's View

t was in 1983, courtesy of my memory, when in the city of Ibadan, the shout of MO TI RI (I have seen it) rent the air. The crusaders positioned themselves strategically at popular streets of the ancient city and, embarrassingly thrust the tracks into the hands and bags of the passers-by; almost forcefully. The streets of Ibadan were littered with the tracts carrying this simple, laconic sentence. The mystery in it all, was that they did not state what they “have seen”, thereby keeping everybody in an unrepentant suspense. When, later, they unveiled what they “have seen”, it turned out to be the old hackneyed story of salvation hinged on the atonement of sin on the cross. This is a doctrine which many people were already sick of listening to. Not quite a few people shrugged at this trite but renewed gimmick and brushed it aside as the ranting of the scatterbrains. Therefore, the gimmick failed to yield the desired result and the infamous artifice of “MO TI RI” became ineffectual and faded out. Having realized the woeful failure of MO TI RI, the sophists went back to the drawing board and soon, came out with a powerful sophistory, a contrievance which ensnared virtually everybody. It was akin to a ravenous harmattan fire which consumed everything on its way. The sophists knew too well that a lot of people were sopping wet in the showers of vicissitudes of life and were yearning for freedom from the claws of their challenges. People at all levels were groaning under the weight of their various predicaments and would jump at any offer of solutions, genuine or counterfeit, to their predicaments. The sharp tune of the sophists was: “Bring your challenges to the mountain of miracles-the blind will see; the lame will walk; the deaf and dumb will hear and speak; the barren will conceive and bear children; the sick will be healed; the poor will be rich and the overaged spinster will get a suitor” and so on. The sophists attributed all these challenges to witchcrafts and other spiritual attacks which already coincided with the superstitious beliefs of many people. All these attacks, the sophists said, will disappear at the mountain of miracles. This trick was like a drop of honey which caught flies in their millions! The wise lost their wisdom and acuity as they were rendered brainless; the erstwhile sagacious persons lost their wits as they all got swept off their feet and their ability to think took flight of them. Oh goodness! Come and see the seething mass of people, especially those who were, at that moment, caught in the throes of one problem or another, running at breakneck speed, tumbling on one another to the mountain of miracles, seeking solutions to their problems. One of the miracle workers who claimed to have miraculous power to restore sight of the blind was, himself, sightless. Yet, people, at their wits end were still running to meet this blind prophet who could not

restore his own sight. Much later, it was again discovered that the mountain of miracles was another guile carefully crafted by the sophists to win converts into their faith. Virtually all the problems taken to the mountain of miracles remained insuperable and their sufferers came back with their problems intact. Some problems even grew more ravelled and became intractable. However, unlike the case of MO TI RI, the mountain of miracles saga did not completely fall flat as those who were enthralled by the rhetoric of the prophets got converted and became members of the faith. Several nominal Muslims got derailed by the cosmetic enchantment and left the fold of Islam. Those other Muslims who thought or believed that all trials are spiritual attacks also lost their fate and became renegades. Here again are the wolves in human skin, parading themselves as prophets and prophetesses inviting people to the hills and mountains where they display their specious “abracadabra” to mislead people; a reincarnation of the incidents of a few decades ago. The media houses, especially the electronics, are engaged in the vigorous campaign through the adverts placed on them by the new set of modern sophists who are now fully armed with sophisticated deviousness. The new tricky slogan now is- “Your religion doesn't matter, just come with your problems, physical and spiritual.” Some Muslims women, even in their hijabs, are already falling into the trap of these sorcerers who call themselves miracle workers. Many people have forgotten that every man carries his own cross about and that problems are created for man to grapple with. When problems or challenges come calling, man should face them head on rather than running from one hill to another mountain seeking solutions where there is none. Islam is unequivocal on the matter of trials or challenges. It presents challenges as necessary ingredients; the very prerequisite for spiritual elevation just as examinations are prerequisite to promotion in the school system. A believer, in Islam, does not attain spiritual elevation on a platter of gold just as no student gets promoted to a higher class without passing certain examinations. Muslims cannot afford to be resentful of challenges; in fact, a Muslim who takes exception to trials or challenges is akin to a student who runs away from examinations, how does he leave the lower class for a higher one? He is like a proverbial cat that likes to eat fresh fish but would not have its feet touch water; the cat will have to wait until fish begins to live on the land. The Holy Quran 2:215 reminds the believer in the following frank expression: “Do you think that you will enter Heaven when you have not passed through what the people before you passed through? Poverty and affliction befell them and they were violently shaken…”

GHAZAL JIDE LAWAL

From this quotation, we can deduce that Islam does not present this world as a bed of roses. Is everybody even aware that with the alluring beauty and fragrance of roses, its stems are covered with thorns? This makes roses to be a combination of beauty, fragrance and thorns. Therefore, Islam teaches that life is an admixture of prosperity and adversity, joy and pains as symbolized by the white sky which has some dark patches. The Holy Quran 2:156-157 has this to state: “…We shall try you with something of fear and hunger and loss of wealth and lives and fruits; but give glad tidings to the patient who, when a misfortune overtakes them, say “surely to Allah we belong and to him shall we return.” No human being, particularly a Muslim, who has immunity against trials and challenges. Nevertheless, as trials and challenges are necessary companions of a Muslim, it is more or less mandatory that such a Muslim is rewarded with everlasting bliss, especially if the Muslim in question bears his trials with equanimity and his trial does not make him unnecessarily distraught, fretful or touchy. It may be true that certain challenges or afflictions are premeditated and traceable to certain demons or witches but the truth is that all these fetishistic machinations are only instrumental to the decree of Allah. Being instrumental, however, does not absolve the witches from the wrath of Allah. Allah is never oblivious of whatever befalling His creatures. When Allah does not decree a thing, no witches can design it, if they design it, they cannot bring it to pass because Allah alone has the ABSOLUTE POWER TO CAUSE AND EFFECT a thing. The Holy Quran chapter 18, verse 40, in support of this, says: “…Only that which Allah wills comes to pass. There is no power save in Allah…” The powers of the demons or witches are, therefore, a makebelieve kind of powers which a believer should see and treat as inconsequential. They are powers of the darkness which cannot stand before the spiritual light of the true believers. Our prayer is that we may not suffer an affliction that would shake our faith to its collapse. RABBANA LA TAJALNA FITNATAN LILADHINA KAFARU, FAGFRILANA, RABBANA, INNAKA ANTAL AZEEZUL HAKEEM (AMIN)

FRIDAY, 6TH MAY 2016

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Features Mutual Consultation (Shura) by Adam Hani Walker, UK Introduction

he Institution of Khilafah is the purest manifestation of the Islamic state in the absence of a Prophet . At the heart of this spiritual and temporal body is the Khalifah who, as has been expounded by Hadhrat Shah Wali Ullah 1, receives Divine inspiration from almighty Allah which is then pumped throughout the body of the Ummah. This beautiful process has been described to us by the Promised Messiah (as) through a vision he received2, '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' Islam is a practical religion and therefore, in order to properly function, the institution of Khilafah is comprised of many authoritative bodies and individuals all working to facilitate the implementation of the Khalifah's instructions. One such institution is that of Shura or Majlis-e-Mushawara which enables the Khalifah to assess, and address, the ever diversifying and expanding opinions and needs of the Ummah. What Does Shurah Mean? Shura is an Arabic word which literally means consultation3 and as a basic Islamic principle calls upon Muslims, usually under a system of proportional representation, to gather and, through debate, forward formed opinions to the Khalifah which they feel are for the betterment of the Ummah. There is clear mention of Shura in the Holy Qur'an which, amongst other definitions, outlines it as a method by which consensus can be achieved thus preventing ideological deadlocks which ultimately lead toward sin and disunity, for almighty Allah surely says5, ''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'' Explaining this verse Hadhrat Khalifatul Masih II says that it sets out the principle of governance for which the temporal Islamic state is to be based upon. Writing in his Tafsirul-Kabir Huzur notes6, ''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 Prophet it again becomes clear that consultation is an absolute must. The Holy Prophet never shied away from consulting his companions, and even the opponents of Islam, on a variety of issues. Hadhrat Aisha(ra) is reported to have said7, ''The Holy Prophet was most solicitous in consulting others in all matters of importance'' This despite the fact that the Holy Prophet did not require the advice of those around him, he was the best of the decision makers amongst almighty Allah's blessed creation and most importantly was guided by almighty Allah. Commenting on this Baihaqi beautifully writes8, ''Certainly Allah and His Messenger did not stand in need of the advice of anybody, but God has made it (the seeking of advice) a source of mercy for men. Those who hold consultation will not stray away from the path of rectitude, while those who do not are liable to do so.'' In essence, an individual who is a member of the process of Shura is a trustee and has an obligation to dispatch that trust with due diligence. During the battle of Badr the Holy Prophet sought the consultation of his companions regarding the strategic placement of the army. On taking the advice of Ibn Al-Mundhir and other companions the Holy Prophet decided to alter his strategy and set up camp at a different location. There are countless other examples of Shura during the life of the Holy Prophet some of which will be later highlighted. ''All Governments Belong To Allah'' Before delving further into the subject of Shura it is important to first set the boundaries and restrictions of Shura. It took one of the most painful lessons in history for mankind to learn that Consultation is not applicable in situations where Allah (swt) has clearly set out His will. The lesson learnt was so great that Allah (swt) has left it as a reminder for all time in the Holy Qur'an9, ''Then after the sorrow, He sent down peace on you - a slumber that overcame a party of you - while the other part was anxious concerning their own selves. They entertained about Allah wrong thoughts of ignorance. They said, 'Have we any part in the affair?' Say, 'Verily the affair wholly belongs to Allah.' They hide in their minds what they disclose not to thee. They say, 'If we had any part in the determination of the affairs, we should not have been killed here.' Say, 'If you had remained in your homes, surely those on whom fighting had been enjoined would have gone forth to their death-beds that Allah might fulfil His decree and that He might test what was in your breasts and that He might purge what was in your hearts. And Allah knows well what is in your breasts;'' This verse is a reference to the battle of Uhud and the group of hypocrites which became anxious at the dangers ahead of them and wanted to dictate to the Holy Prophet (saw) how the battle should have been fought. They ultimately broke off from the army and remained in Medina throughout the duration of the battle being more concerned for their own safety than defending Islam. Explaining the significance of this verse the Promised Messiah (as) has written. In this verse the word Amr means administration and governance. This verse sets forth the thinking of those who had said: Had we any share in matters of governance, we would have so planned that the trouble that was encountered in the battle of Uhud would have been avoided. In reply to them God Almighty said: Tell them all governance belongs to Allah. They were admonished to obey the Holy Prophet (peace and blessings of Allah be on him) in all circumstances. This verse has nothing to do with choice or compulsion. The reference is to the thinking of some persons that if they had been consulted they would have proposed something different. God Almighty admonished them that the matter was not one for consultation but was a Divine commandment. It should thus be clear in our minds that whilst Shura plays a key role in Islam, it can never be used as a tool which abrogates a Divine commandment of almighty Allah. Shura And Khilafah As mentioned at the beginning, this process serves as an integral feature within the institution of Khilafah. Highlighting this point, Hadhrat Omar went so far as to say ''There is no Khilafa without consultation. The natural

evolution and development of any state dictates that eventually its' grip expands over people of diverse societies and cultures. It is not the purpose of Islam to suppress or eradicate regional diversity but rather to ensure that whilst each Muslim has a right to enjoy their own heritage, culture and tradition they should not contravene the Sharia (Islamic Rule of Law). This was illustrated by one of the greatest Islamic jurisprudents, Hadhrat Imam AlShafi'i , who was known to sometimes vary his edicts from land to land. The dilemma thus faced by the Islamic State was how to constructively ascertain the collective and representative opinions, advice and proposals of the Ummah. The answer to this is as set out in the below verse of the Holy Qur'an in which Muslims are instructed to consult with one another by way of Shura12, ''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 certainly represents the core principle of Shura but there are also other benefits to this great institution of mercy. The following are some of these benefits as have been laid out by Hadhrat Khalifatul Masih II 13, 1. The Khalifa or the Amir comes to know the views of his followers. 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 help him to assign the right work to the right man. 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 effect 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 which performs a key function in sustaining certain aspects of the Islamic State. As illustrated in the original definition of the word Shura, it should be apparent that whilst Shura means the drawing of ones opinion and advice by means of consultation it does not make the general, or even unanimous, consensus of the Majlis-e-Mushawarah binding on the Khalifa. In the Holy Qur'an (3:160) almighty Allah has made it clear that, whilst consultation must be sought, the final decision is to be taken by the leader (in the case of this ayah the Holy Prophet ) and, as with everything in life, the ultimate trust is left with almighty Allah. There are countless examples of the non-binding effect of Shura in both the rule of the Holy Prophet and the Rightly Guided Khulufah. During the battle of Badr the Holy Prophet accepted the merciful advice of Hadhrat Abu Bakr regarding the treatment of the prisoners of war and rejected the advice of the other companions. In signing the treaty of Hudaibiya the Holy Prophet rejected the overwhelming consensus the companions present. After the death of the Holy Prophet the order to dispatch Hadhrat Osama bin Zaid as the leader of the Muslim army was issued by Hadhrat Abu Bakr against the opinion of the majority of the companions. One of the first orders of Hadhrat Omar as a Khalifa was to remove Hadhrat Khalid bin Waleed from his position of authority despite him being the favored choice of the companions. It must be noted that whilst it is right and proper to say that the Khalifah is not bound by the collective opinions of Majlis-e-Mushawarah, in practice, it is very rare for a Khalifah to decide against the proposals of Shura. However, when a difference of opinion does arise one should understand the Divine nature of Khilafah and have trust in almighty Allah that His appointed and guided ruler is sound in judgment. In another place in the Holy Qur'an (3:160) almighty Allah establishes that not only is it a duty to consult members of the Ummah but it is also permissible, and even preferable, to consult people who have transgressed in some way ''And it is by the great mercy of Allah that thou art kind towards them, and if thou hadst been rough and hard-hearted, they would surely have dispersed from around thee. So pardon them and ask forgiveness for them, and consult them in matters of administration; and when thou art resolved, then put thy trust in Allah. Surely, Allah loves those who put their trust in Him.'' This verse refers to situations in which the Holy Prophet consulted the opponents of Islam on matters regarding the state and most specifically to his consultations with the hypocrites of Medina. The beginning of the verse illustrates that such consultation is necessary and demonstrates the great kindness and beneficence of the ruler, here displayed par-excellence by the Holy Prophet .Once again, we find almighty Allah illustrating two key concepts surrounding Shura being Allah's Mercy and that the ultimate decision on all matters is to be left in the trust of Allah (swt). The Ahmadiyya Muslim Community It is prudent to study the excellent implementation, and benefits, of the institution of Shura found in the Ahmadi model. This institution can be found at the very core of the Ahmadiyya MuslimCommunity being only second in importance to the institution of Khilafah. This is illustrated in the following authoritative structure of the Community17, 1. Khalifatul Masih 2. Majlis-i-Mushawarat (consultative body) 3. Sadr Anjuman Ahmadiyya (central Ahmadi council for looking after the affairs of the Ahmadiyya Group) 4. Tehrik-i-Jadid (special fund to be used in schemes to promote the Oneness of God, the dignity of Mohammad , and the promotion of Islam), Anjuman Ahmadiyya (national administrative bodies) 5. Waqf-i-Jadid (special fund to be used to promote missionary and reformative aspects of the Ahmadi community); and 6. Local Anjumans (local administrative bodies). What concerns this article is the Majlis-e-Mushawarat, known also as Majlis-e- Shura (consultative body), and how it is connected to Khalifatul Masih. It officially gathers once a year and falls directly under the Khalifah with no intermediary between the two. The council consults on administrative matters relating to finance, budget, education, missionary projects and other affairs of the community forwarding its' consensus and proposals to the Khalifah. Within the Community Majlis-e-Shurah also acts to help to preemptively resolve any prospective issue that might arise between differing parties and thus

strengthen the bonds of brotherhood. In March 1908 Hadhrat Khalifatul Masih I launched an initiative called Majma-ul-Akhwan (an Association of Brothers) where he published several guidelines for the implementation of this proposal with the second one being18, ''Mutual consultations and prayers should be the tool of cooperation'' An issue of great contemporary significance to the Muslim world is Islamic Reasoning (Ijtihad) and its' application in the modern age. Here the Ahmadi system of Shura plays an interesting role in that it encourages the use of Ijtihad in a safe and focused environment where ultimately findings are passed on to, and assessed by, the Khalifah for his final determination. The Shura is different to a Parliamentary system in that there exists no party based system and all findings are implemented at the discretion of the Khalifah. On this matter Hadhrat Khalifatul Masih IV enlightens us as follows19, ''In a no party system you can pick the talent from anywhere. The guiding principal in our Shura is summed up by the Islamic phrase: â&#x20AC;&#x153;do not take sides with people but take sides with the truth and the truth will emerge victorious.'â&#x20AC;?' In his book, 'A Man of God', Iain Adamson precisely describes the Annual International Shura system whose basic traits can be applied to all Ahmadi Shura's, international, national and local. Adamson writes20, ''The subjects to be decided at International Shura come from resolutions agreed as recommendations at National Shuras. All concern policy and not administrative matters. To discuss each resolution a committee is formed by members who volunteer their services because of their interest in the subject or who are nominated by the Emir of their country. The chairman of the committee then reports the findings to the full Shura. If a poll is asked for this it is by show of hands. When the view of Shura has thus been obtained the Khalifa, after deliberation and perhaps more questioning announces his decision. He may accept the advice completely, he may accept some of it and vary other portions, he may appoint a sub committee to investigate the matter more closely and report back as soon as possible. If however he believes that the proposal is not in the true interest of the movement or that it contravenes some tenet of Islam then he will explain his reasons and reject the suggestion completely.'' As is the case with any institution of the Ahmadiyya Muslim Community the Majlis-e-Mushawarat has been codified so as to make the process clear and unambiguous to all and prevent possible manipulations of the system. The rules for the International Shura are as follows, a) Subcommittee members are nominated by the National Amir of each country. Although, subject to National Amir's consent, a delegate may volunteer himself to serve in a subcommittee. b) The Jama'at proposing an item included in the Agenda must have a delegate as a member of that subcommittee. c) A subcommittee member cannot oppose the recommendation of the subcommittee unless the Chairman of the subcommittee acknowledges the dissent and registers the member's right to oppose the recommendation during the subcommittee's meeting. d) The recommendations of the subcommittee supersede the original proposal. e) An amendment to the proposal can be presented during a session of the majlis-i-shura only in writing. Verbal amendments are not acceptable. f) Any delegate who wishes to express an opinion on any item under discussion must raise his hand when Hadhrat Khalifatul Masih so invites and register his full name and the Jama'at. Once this list has closed, delegates who did not register their own names when so invited are then not authorized to speak on that matter. If a previous delegate has broadly addressed the matter he wanted to cover, a delegate may withdraw his name. g) When invited, delegates must be as brief as possible and restrict themselves to the item then being discussed. This helps save the precious time of all delegates. h) Speakers must only address the Chair and they must never deride any other speaker. i) A poll is always conducted by show of hands only. There are no secret ballots. No one is allowed to abstain. Everyone must vote either for or against the motion. j) Since the proceedings are recorded and transcribed from these proceedings, whenever one speaks he should identify himself and the Jama'at he represents. k) Separate arrangements are made for ladies and a limited number of visitors. Ladies do not participate at the subcommittee stage, but their contributions during the full Council (General Body) discussions are always welcomed. Visitors participate as observers and are not allowed to speak or vote. l) The delegates obtain permission from the Chair before leaving any session of the Shura. Conclusion 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 they can actively affect change within their wider communities. It provides a safe and proactive medium by which, through the process of give and take, new and unique issues can be assessed so as to ascertain what is best for the collective. The real issue which faces us as individuals is how we react to, and value, this blessed institution. It is most certainly an institution gifted to us out of the Mercy of almighty Allah and we must therefore learn to respect, understand, and utilize it to the very best of our abilities. We must never allow ourselves to forget that the Institution of Shura is a blessing upon the Ummah which is today being championed by the Ahmadiyya Muslim Community. It is the solution to many difficulties faced by the Muslim Ummah and we must sincerely pray to almighty Allah that He continues to shower upon us the blessings of mutual consultation, Insha-Allah. Ameen

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Just Being Frank Welfarism In Religion By: R.S.A Banjo

“Woe to those who pray”

cursory look at the quotation above from the Holy Quran will accelerate readers minds to the relevant chapter which woe-betides Muslim worshippers. Incidentally, this presumption and assumption is far from the truth. The matter is made worse by the Yoruba translation of the clause “those who pray” given as ' awon to n kirun'. Rather, the verse is practically taking a complete view of worships, and of those who pray but their action negate the essence of religion. Hence, it must not be imagined that people of other faiths are not affected because they do not pray. They do; no matter the modes of worship as found in different religions. Nevertheless despite what is witnessed today of worship in other faiths, we can still find a reflection of a true worship in the former scriptures – the Old and the New Testaments. For instance we read in Nehemiah Chapter 8 verse 6 thus: “And Ezra blessed the Lord, the great God; and they bowed their heads and worshipped the Lord with their faces to the ground” Similarly, the New Testament revealed that Christ prayed in time of distress. See Mathew chapter 26 verse 39. “And he (Jesus) went a little further, and fell on his face and prayed …..”

Lest one is deceived regarding different forms of worship, the Bible draws a line of distinction between what true worship is, from mere jamboree. Ezekiel Chapter 25 verse 6 – 7 read: “For thus saith the Lord God. Because thou has clapped thy hands and stamped with the feet, and rejoice in heart, with all thy despite against the land of Israel. Behold, therefore, I will stretch out mine hand upon thee and will deliver thee for a spoil to the heather; and I will cut thee off from the people and I will cause thee to perish out of the countries; I will destroy thee and thou shall know that I am the Lord”.

With the above preamble, let us now look at the thrust of the chapter from which the opening quotation has been taken. “In the name of Allah the Gracious, the Merciful Hast thou seen him who rejects religion? That is the one who drives away the orphan so, woe to those who pray. But are unmindful of their prayer. They like to be seen of men. And withhold legal alms” Q107 verse 1 – 8. A close study of the passage above will show that it attempts at setting out the essence of religion. The focus is not on one religion in particular. Rather the chapter describes the attitude and characteristics of all who profess one religion or the other. Besides, the passage demonstrates that any religion devoid of love and kindness is not from God in fact all known faiths preach love and kindness. A few examples of teachings from known religions will suffice and are quoted hereunder. From the Islamic point of view, the Holy Quran has this to say: “ Those who act kindly in the world will have kindness” Q 39 verse 10; while Prophet Muhammed (saw) is reported thus: 'A man once asked the Prophet what was the best thing in Islam, and the latter replied, It is to feed the hungry and to give the greeting of peace to those one knows and to those one does not know' Bukhari. Judaism (Mishnah Abot 1.3) on its part, has this to say: The world stands upon three things: upon the Law, upon worship and upon showing kindness. Taosim (another religion) looks at the subject from this angle “He who can find no mom for others lacks fellow feeling: all men are strangers” Chuengtzu 23. One other says: what sort of religion can it be without compassion? You need to show compassion to all living beings. Compassion is the root of all faiths. That is from Hinduism religion – Baravanna

Vachana 247. Another faith, Jainism, views the matter thus: “Have benevolence towards all living beings, joy at the sight of the virtuous, compassion and sympathy for the afflicted, and tolerance towards the indolent and ill-behaved”- Tohrarthasutra 7.11. And last, but not the least, the Bible says “ Love covers a multitude of sins” – 1st Peter 4 verse 8. When you take a global view of the various teachings of the different faiths as shown above, it can be seen that chapter 107 has given a summary of what religions stand for. It goes on to conclude that those who are engaged in mere prayer format without taking due cognizance of the core teaching of religion are hypocrites, and are doing so only to be seen of men; and are unmindful of their religions and prayers. The chapter, in addition, gives a summary of the characteristics of people of all faiths. This includes driving away the orphans and feed not the poor, or urge their feeding these are the stock in trade of professional religionists. And above all they deny common exchange of good deeds among people and legal alms. This phenomenon is not peculiar to the ordinary man but are he characteristics and the norms among the well to do and those in authority in the society. This set of people covet legal alms meant for those they shepherd, be it in public life or religious organizations.

Albeit, Muhammad (saw), from the Surah, is being given a true picture of people who profess to be religious and believers but reject religion. These people are the ones who pray to be seen of men but are devoid of love and kindness. It is they that are Woe-betided and cursed, irrespective of their religious affiliations.

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Self Development By Hafis Bello

Your Life Or Your Money?

Living A Life Of Purpose: The Hunter's Concept

iving a Life of Purpose: The Hunter's Concept In historic societies, hunters play critical roles due to clear identification of goals and risk taking. Hunters are faced with decisions and are regularly willing to make exertions that transcend their daily lives. Hunters are not pitched to lower expectations or mundane hopes. In this series, I shall discuss key success factors that support attainment of goals as exhibited by the famous hunter. These include: 1. Clear target backed with– pursuit of his game 2. Requisite Knowledge 3. Courage and confidence 4. Time consciousness 5. Exploratory Mobility 6. Willingness to gamble and take risk 7. Need to take prompt decisions. Thinking out of the box! 8. Readiness to undergo bitter deprivations and intense fatigue 9. Willingness to face death in coming in contact to grips with fierce animals either to kill or be killed 10. Cheerful giver 1. Clear target- pursuit of his game The hunter has clear target- pursuit of his game. His motivation could range from the need to provide food for the family to the need to earn income from sales or even donation towards a major ceremony in the society. Whatever the reason, the hunter is not carried away in self-delusion. He is focused and determined towards attainment of his goal.

he author of 'Practical Steps to Financial Freedom and Independence,' Usiere Uko, writes about how the financial choices people make determine whether they end up rich or poor

I heard a joke a long time ago about a trader who was ambushed by armed robbers on his way to buy goods for his shop. When the robbers could not find where he hid the money, he was asked to choose between his money and his life. He asked the robbers to take his life. It may sound funny, but we are faced with that choice every time we spend. According to Robert Kiyosaki in 'Rich Dad, Poor Dad,' with every amount that we spend, we are making a choice to be rich, poor or middle class. A choice is being made, whether we know it or not. We are where we are financially because of past spending decisions. What we do today is shaping our financial future. One experience common to almost everyone is wondering where our money went. You withdraw so much from the bank or through the Automated Teller Machine and days later, the envelope is virtually empty. If you have a roommate, she becomes a prime suspect. If all fails, you begin to suspect home trouble. Trade by barter If you are working for money, it means you are literally exchanging your life for money. You give your time and effort and in exchange, you get a credit alert by month end. Our lives are made up of time. The moment our time is up, we are out of here. We typically put in 160 hours per week on our jobs. Apart from public holidays and vacations, all your week days from when you start working till age 60 belongs to your employer. That is a huge chunk of your life. You get paid for it. That is the money you get at the end of the month. That is what you spend. Some employees have had to give up significant events in their lives. Some leave home before their kids wake up and return home after they have gone to bed. Many cannot attend Father's/Mother's Day at their children's school, including open days, prize-giving days, school plays, parents' forums etc. In addition, they cannot attend to personal issues during the week unless they take permission from work. This includes conventions, seminars, courses, meeting with their stockbrokers, bankers, financial advisers, accountants, agents, lawyers, service providers etc. They do most by proxy or not at all. Most of their hobbies and dreams are put on hold until after retirement. It is a heavy price to pay, which is why when the money gets into our hands, it should be handled with utmost care. We traded our lives for it. Spending with purpose

In similar vein, success in any endeavor requires having clear goal before commencement of the tasks. Without a clear goal, man tends to be carried away in frivolities, mundane thoughts, jealous and envy and wishful thinking. He sees every situation as negative and a plot against him. In the face of challenges, successful individuals have been motivated and kept going by their strong desires and determination to reach their desired goal. 2. Requisite Knowledge It will be fool-hardy for the hunter to travel into the wild forest without gathering initial requisite knowledge as this could lead to his death. The hunter usually goes through series of training through in-depth narrations by experienced farmers on the expectations; and on-field training, starting with low risky areas. Similarly, a success-craving individual must be ready to seek knowledge relevant to attainment of his goals and aspirations. Active learning is required for any meaningful goal to be achieved. Today, learning opportunities are abound. In fact, if success were to be measured by the amount of information available to everybody in the world today, then everyone is successful. However, learning and gathering the right information must be backed up with conscious ability and preparedness to take a bold step. 3. Courage, Confidence and determination: It goes without saying, a successful hunter must be not only have clear goal and knowledge, but must be very confident and courageous. Just like most other life engagements, success is not an easy task. If it were, then there is not point calling it success anyway. You've got to have the courage and determination. Many people have complained of not being able to meet their targets as they are afraid to take the bold step perhaps due to local conditions or other personal limitations. Unfortunately, no one is rewarded for an 'almost completed job'….you've got to complete it and expect the rewards. Just like the hunter, excuses are not permissible in the game of success. You've got to find a way around any challenge. And there are higher chances that the solution to the problem is just close by…think out of the box!

Seeing the heavy price that you paid to get that money, how careful should you be in disbursing it? Does it then make sense to give it all away and have nothing to show for it years down the line? I am not saying that it is wrong to be an employee. After getting the money, the wise thing to do is to get your life back, by aiming to live life at your own terms. This means you have a personal vision of how you want to live your life, how you want your life to be. It will not be handed to you in a platter. You have to create it. You have to have a plan. You have to work your plan. You have to spend with an alignment with that plan. Your financial future is your responsibility, not your employers.' Whenever you show up for work, you are telling your employer, 'take my life and give me the money.' It may not be a choice of death versus your money as the trader was asked to make. It is a choice between a chunk of your life and your wages. When the money comes into your hand, you need to treat it the way you treat your life, with purpose. It is your life Mismanaging our finances is an expression of lack of respect for self. We spend based on priority. When we pay others and fail to pay ourselves, we are saying we are not important enough. Our name does not appear on our payment vouchers. We give everything away. We pay others first and by the time we are done, there is nothing left to save and invest and have money work for us. We cannot afford to leave our life to chance. Everything we do, including the way we spend money, is creating a future. We need to become aware of the future we are creating by what we are currently doing, and decide if that is what we truly want. Our ability to enjoy life on a sustainable basis depends on our financial health, all things being equal. If you are perpetually broke, your choices are very limited. When we abuse money, spending our salaries on liabilities and praying for an increase, we are setting ourselves up for heartache down the road. I watched a documentary on the American dream a couple of days back where the presenter interviewed five families that got impacted by the financial meltdown. I saw families with six figure incomes drop from grace to grass simply because the breadwinner lost his job. It was heartbreaking to watch. The presenter concluded that the American dream no longer exists. In my mind, I added - the dream has gone to China. While the Americans were busy spending, the Chinese were busy saving. Now they are opening their humungous financial chest (trillions of dollars) to buy up assets around the world while natives are murmuring and complaining. Where will you end up? You entered the job market young and vibrant and will leave at 60, old and grey haired. Some will stick around to work past 60 as they are unable to retire. The question remains, 'How do you want your life to be when you retire?" Do you want to be among the crowd with placards protesting unpaid pensions or among those that are free to do what they like because they prepared for it? Based on where you want to end up, are your spending choices today supporting that vision or you are banking on hope and prayer, faith without work? Is your current lifestyle funded by wages or profit? What happens when the wages come to an end? Look for the nearest soup kitchen? It is your money or your life. You are creating your future by the way you spend today. If you do not use your money to create other income sources and be financially independent, when tomorrow comes and the pension does not show up as hoped, it will dawn on you that the joke is on you.

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Children’sCorner Ahmadiyyat the Revival of Islam

For all Ahmadi Muslims, i.e. the followers of the Promised Messiah (as), it is very important to understands his mission as foretold by the Holy Prophet of Islam (saw). This mission may be summarized as follows: - He would restore faith back to the earth even if it had ascended to the Pleiades (Muslim), i.e. he would reestablish faith by means of heavenly signs. - In his capacity as hakam and adla (Bukhari) i.e., a divine arbitrator and judge, he would decide what was right and what was wrong in the beliefs and practices of people. - He would demonstrate the truth of Islam to the nations of the world by means of his personal examples, convincing arguments and heavenly signs. Accordingly, the Promised Messiah (as) himself described his mission: “I have been sent that I should prove that Islam alone is the living religion. And I have been blessed with spiritual powers that render helpless the followers of other faiths, and also those from among us who are spiritually blind. I can demonstrate to every opponent that the Qur'an is a miracle in its teachings, its enlightened knowledge, its deep and delicate insight, and in its perfect eloquence. It excels the miracles of Moses, and those of Jesus a hundred -fold”.

1. What is the difference between his followers and other Muslims? 2. Is the difference confined only to the fact that Ahmadi Muslims accepted the Promised Messiah and Mahdi, while others did not, or does it go beyond that? The answer to these questions is that mere acceptance of he promised Messiah (as), by the Ahmadi Muslims, is by no means the principle factor, which distinguishes them from other Muslims. They are in fact distinguished because through Hadrat Ahmad (as), they became spiritually purified and they undertook the grand mission of the revival of Islam, associated with the advent of the Promised Messiah, as foretold by the Holy Prophet (saw). In view of the above, the fundamental points of distinction between Ahmadis and non-Ahmadis may be summarized as follows: - Transformation - Devotion to the Cause of Islam - Reformation of Wrong Beliefs

WORD SEARCH PUZZLE THE TRUTH NEWSPAPER | FRIDAY, 16TH OCTOBER 2015

Fundamental point of Distinction of Ahmadi Muslims There is no doubt that Hadrat Ahmad, the Promised Messiah (as), followed and taught the same religion which the rest of the Muslims profess to follow. One may, then, ask the following questions:

Across 1,He was the first Propect 3. Washing before Salat. 6. The Arabic equivalent of 8. what swallowed the Prophet 10. ways of the Prophet 12. Arabic for Amen

Down 1. Call to prayer 2. She was Adam's wife 4. Zabur of --------------5. ___________Bakr 7. The Quran is a________ 9. Jesus in Arabic. 11. Prophet Mohammad's mother. 13. Faith.

Name: __________________________________________________ Age: __________________________ Gender: __________________ Muqami/City: ____________________________________________ Parent’s Phone Number: ___________________________________

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The Friday Sermon A summary of the Sermons of Hazrat Mirza Masroor Ahmad, Khalifatul Masih V

Corruption among Muslim leadership Continued from page 3

the Promised Messiah (on whom be peace) they use their wealth, albeit a small amount of what is massive wealth, to counter the mission of the Promised Messiah in African countries. The Promised Messiah (on whom be peace) wrote that these rulers have no association with the commandments of Shariah, they do not have the heart and mind of a pious and temperate person, thus Khilafat cannot be granted to them. They do not pay any attention that the nation [of Islam] is in decline and the Prophet (peace and blessings of Allah be on him) is accused of falsehood, they are publically shameless. Their days and nights are spent in seeking all kinds of pleasures. These hedonistic rulers are in fact a great chastisement of God on the Muslim masses. Leading a life of such perfidy and waywardness, how could they be helped by God? It is the way of God that He will help the unbeliever but He will not help a sinner. God is not helping the 'others' because He is being Merciful to them, rather it is because His wrath towards the Muslims is inflamed. Hudhur said some among them do understand. Recently Hudhur read a piece by the Pakistani scientist Abdul Qadeer Khan in a newspaper in which he wrote that God's chastisement is coming down on us due to our certain practices. The Promised Messiah (on whom be peace) wrote that when these rulers left prayer and worship, God too did not care. Their enemy does not humiliate them; rather God humiliates them because they disobeyed God. Their minsters and advisors are exceedingly dishonest. European newspapers write them down as indolent and incapable. They are not regular in Salat and worldly desires have become a huge obstacle for them. They cannot abide by any word of a sermon and in their eyes only the sycophants are worthy. In light of their ungratefulness God has imposed people on them who swooped in on them and continue to enforce themselves on them. Hudhur said, as he often explains, today in terms of economy the outsiders have a complete hold on them. The Promised Messiah (on whom be peace) admonished that they should not revile the Christian rulers for what they have done to them, rather they should censure themselves for they heard the Promised Messiah's words and they abused him. They cursed the enemy although whatever they got was due to their own foul deeds. Addressing the masses, the Promised Messiah (on whom be peace) said if masses are pious the rulers too reform. If they are the well-wishers of their rulers they should say Istaghfar for them. They should make them aware of their foul deeds, for it is indeed correct to counsel them. However, he said their hearts are extremely hardened because they have displeased God and have deviated and have included their public in this. The Promised Messiah (on whom be peace) said that he does not suggest disobedience and conflict with the rulers, but saying the truth, and to seek their betterment from God so that they may desist from their ways. He advised not to hold any hope that they would bring about reformation, because those who deviate cannot guide others. Though counsel is commanded. The Promised Messiah (on whom be peace) said that while they abandoned righteousness in their dealing with the Christians, they did not properly learn the ploys and the tricks from them. As regards Muslim rulers God has promised that unless they are pious, God will not help them. They are not the custodians of the Ka'ba, in fact it is the Ka'ba that is protecting them. They assert their love of Islam and the Prophet (peace and blessings of Allah be on him), if they do not sincerely repent, chastisement is imminent for them. Many a calamity is befalling the world of Islam and the world of Islam is like an ailing person breathing his last. Some laugh at Muslims, some lament them. They do not even have a suggestion of righteousness left in them. Their worship of God is ostentatious, they have no hint of auspiciousness and their mutual love and unity is gone. There is no sin or ignorance that cannot be found in the Muslims.

Hudhur related an account where a Christian person drew the attention of an alcohol consuming mainstream Muslim, as he sat drinking, that his Ahmadi friends did not indulge in things that are forbidden in Islam and followed Islam as it is meant to be followed, yet they are considered non-Muslims, while he was consuming alcohol although he was a 'Muslim'. The Muslim went silent. The Christian then told him not to worry, he had only mentioned this in passing. The Muslim

promptly started drinking again. The Promised Messiah (on whom be peace) said that God manifested signs of his truthfulness but people did not accept him. When God's chastisement came they said they considered him (God forbid) unclean. God has not sent any Prophet with whom God's chastisement did not come to avert people from bad deeds. At times, these rulers sent huge armies to fight but were defeated. The Promised Messiah (on whom be peace) put the question as to what was the remedy to all this? Could all these ailments of the Muslim kingdoms be made better by their efforts? Most certainly not, he asserted. These people are, as if buried under stones. It is not for them to avert these disasters for blind cannot lead blind. Spiritual light only descends on that heart which is burnished by total devotion of God and then alone is one given the mantle of eminence. How can one who is sitting in the dark show the way to others? The truth is that the rulers of the day have no inclination about spirituality. They are totally drawn towards the politics of the material world and they have no capacity to be of any spiritual advantage to their people. Citing the condition of the religious scholars, the Promised Messiah (on whom be peace) said the majority of them are like a disease for Islam. They counsel, but do not practice what they preach. They are hard-hearted and full of darkness and gloat over little knowledge. They pass Fatwah (edict) of Kufr on anyone who disagrees with them. They are stingy by nature and envious by practice. Distortion of Shariah is their way, they act like wolves when incited and their remembrance of God is but a show. They consider themselves to the masters of peoples' lives. They are wolves in sheep's clothing who stop people from accepting the path of truth. Their arrogance has increased and their wisdom has

decreased. They have no idea about the complex matters of Shariah. The matter of death of Jesus (on whom be peace) is clear but they have no idea of triumph of Islam. God has put commotion in their fate, they only pay lip service to the Qur'an and the Qur'an has never glimpsed into their hearts. They are slaves of the 'self' and have forgotten the rights of the Gracious God, how can triumph of faith be expected from them? Prejudice has made them animal-like. Their faith is greediness, gluttony and usurping property. They are not afraid of God but are afraid of those in power and they incite the ignorant in the name of Jihad. Hudhur said these are the few extracts from the book of the Promised Messiah (on whom be peace) which he wrote more than a hundred years ago, yet the state of affairs today is exactly the same as described by him and is a testimony to the truthfulness of his words. Giving a solution to these conditions, the Promised Messiah (on whom be peace) wrote in the same book that people should leave of all the other sects and should search if God has sent some remedy? They should read the accounts of earlier times in the Qur'an and understand what the way of God was. Why would God's way change for the latter-ones? Islam is being attacked, people are bereft with disasters. Situation is such that people have forgotten guidance and are only concerned with eating and drinking and hedonistic pursuits. To say that Jesus (on whom be peace) is alive is the biggest sin today and they are supporting this belief. They do not have the strength to do what is God's work? True spiritual light will be blown i n t o h e a r t s o n l y b y t h e P romised Messiah. When God decides to reform a body of people, He sends a person from among them. Just as Jesus (on whom be peace) came for Moses (on whom be peace), similarly the Messiah was to come from the Muslim Ummah. However, they have rejected him, just as the Jews rejected Jesus in the past. May God make the Muslims understand the reality that the Promised Messiah (on whom be peace) alone is the person on whose hand everyone is to gather in this age. May the circumstances, the earthly and heavenly incidents convince them that one commissioned by God has come so that they may extend a helping hand in efforts against the enemies of Islam who bring Islam into disrepute. Time and again some individual or the other rises against Islam, in America or Europe, making offensive allegations against the Prophet (peace and blessings of Allah be on him) or the Qur'an. If anyone can contend with them, it is this champion of God. We can prove the eminence of Islam by connecting to him and can make the lofty station of the Holy Prophet (peace and blessings of Allah be on him) evident to the world. May God also enable us so.

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Yo r u b a NIì ORUìK? ALLAH,OLOìORE ? ÌF? ì, ALAìAÌAìNUì JUÌL? . IÌWAÌAìSUÌ JIìM? ì? Ì ? J? ì K? J? O?UÌ K? RIN, TIì KHALIFATUL MASIH V??(atba) ?E NIì M? ì? AìLAì? Iì BAITUL FUTUH (LONDON) NIì ?OìKIì

azrat Musleh Maud (rd) ?aÌlaÌyeì niìgbaÌ kan peì, kiì a maìa ?e aÌroÌjinl? Ì l? pì ? lÌ ?p? Ì iÌgbaÌ peì, nÌ j?ì aÌw?n iÌpinnu aÌti i? Ì e wa nì waÌ niì iÌbaìmu p?Ìluì kuÌraìniÌ aÌti AÌdiìiÌsiÌ. AÌti peì baìwo ni a ?e leÌ maìa t?Ìsiìwaìjuì loìriì aÌw?n aÌlaìm? Ìriì kan biì a baì ?e aÌf?ìeÌriì iÌpinnu gboÌoìgiÌ niìpa aÌw?n nnÌkan b?ì? Ì niìnuì kuÌraìniÌ taÌbiì AÌdiìiÌsiÌ. Oì tuìn s? peì, kiì a maìa waì ojuìuÌtuì siì iruì aÌw?n ? rÌ ? Ì baìyiÌiì niìpa ?i? ì e aÌmuìloÌ aÌw?n ? rÌ ? Ì aÌti i? Ì e aÌw?n muÌsuÌluÌmiì i? Ì aìaìjuì tiì w? nì j?ì oniìm? Ì niìpa ?ÌsiÌn. W? ìn biì MeÌsaìyaÌ tiì a ??Ìleìriì r?Ì (as) niì iÌbeìeÌreÌ loìriì koìkoì yiÌiì niìgbaÌ kan, oì siÌ daìhuÌn peì, iÌlaÌnaÌ toÌun tiì oì ga juÌ ni laìti k? k ì ? ì t?Ìleì ohun tiì kuÌraìniÌ s?, biì a koÌ baì riì eÌsiÌ laìti inuì kuÌraìniÌ, kiì a bojuìwo aÌdiìiÌsiÌ; tiì a baì tuìn ?aÌf?ì? Ìriì eÌsiÌ laìti inuì AÌdiìiÌsiÌ, kiì iÌpinnu loìriì iruì aÌdiÌroÌ ? rÌ ? Ì b?ì? Ì duìroì iÌt? ìkasiì ohun tiì aÌw?n oniìm? Ì i? Ì aìaìjuì niìpa ?kÌ ? ì ?ÌsiÌn ti s? laìwuÌj? muÌsuÌluÌmiì. Oì tuìn gb?d? Ì yeìwa yeìkeì peì, MeÌsaÌyaÌ tiì a ?eÌleìriì r?Ì (as) tiì s? ? ì peì, sunnah niì aÌjuÌl? loìriì AÌdiìiÌsiÌ. Niìtoriì peì, sunnah ni aÌw?n i? Ì e oÌjiì??ì Nìlaì Muhammad (s.a.w), tiì aÌw?n SaÌaìbeì r? Ì k? ì laìra r?Ì; tiì aÌw?n Tabi'un [aÌw?n tiì w? ìn baì aÌw?n SaÌaìbeì loÌgbaÌ, aÌm? ì tiì w? ìn koÌ baì AÌnaìbiÌ (saw) laìyeì] k? ì; tiì aÌw?n Tabi' al-Tabi'un [aÌw?n tiì w? nì t?Ìleì aÌw?n Tabi'un] naìaÌ k? ì p?Ìluì. A gb?d? Ì maìa f?kaÌnsiì peì ohun tiì ? l? ìrun aÌti OÌjiì?? ì R?Ì (s.a.w) gbaÌwaì laìyeÌ laìti ?e niÌkan la nì ?e. L? pì ? Ì iÌgbaÌ, aÌw?n eÌeÌyaÌn ma nì nifì ?Ì? ì aÌniìjuÌ laì ti di ?ni miìm? ì; tiì w? ìn siÌ ma nì ti ara w?n k?jaì aÌaÌlaÌ. AÌw?n miÌiìraÌn paÌaì, w?n a fi ?w? ì d?ng?r? muì a? Ì ? ? l? ìrun aÌti ti OÌjiì??ì Nìlaì Muhammad (s.a.w). Ohun tiì i? Ì esiì aÌw?n ori? ì i eÌeÌyaÌn meìjeìeÌjiÌ yiÌiì nì tuìm? Ì siì naìa ni peì, w? ìn nì ?e a? Ì ejuÌ. A niì aÌp??r? araìbiÌnrin kan, toì f?ì laìti ?e ohun kan fi t? ì ? l? rì un l? ìruÌn, tiì ohun toì f? ì ?e naìaÌ koÌ siÌ y?; tiì ? l? ìrun aÌti OÌjiì?? ì R?Ì (saw) paÌaì koÌ gba iruì nnÌkan b?ì? Ì laìyeÌ. Niìnuì iÌ??lÌ ?Ì yiÌiì, ?kÌ ? ì paÌtaÌkiÌ nì b? fuìn aÌw?n toì ma nì paÌtaÌkiÌ aÌlaì w?n juÌ boì ?e y?, tiì w?n koÌ siÌ siì niì ipoÌ ?Ìmiì giìga tiì oì leÌ s? aÌlaì w?n di oÌtiìt? ì taÌbiì t? ìka siì ohun kan paÌtoì. Hazrat Musleh Maud (as) s? peì, araìbiÌnrin kan toì niì aÌaìr? Ì ?p?l? waì siì ileì aÌw?n, oì siÌ s? peì, oÌun riì MeÌsaìyaÌ tiì a ?eÌleìriì r?Ì (a.s) niìnuì AÌlaì toì s? fuìn oÌun peì, tiì oÌun baì gbaÌaÌw? Ì o?uÌ m?ìfaÌ laìiÌduìroì, aÌlaÌaìfiìaÌ yoìoÌ padaÌ saìra khalifatul Masih. Oì niì gbogbo aÌw?n oniìm? Ì tiì oÌun fi ? rÌ ? Ì naìaÌ l? Ì ni w? ìn nì s? peì, iruì i? Ì e b?ì? Ì koÌ boìjuìmu. Mian Bashir Ahmad sahib (rd) naìaÌ gbaÌ aì l'aìm? ÌraÌn peì, ?e ni koì maìa gbaÌaÌw?Ì l'aìw?n ?j??j? ì Ajeì aÌti aÌlaÌmiìsiÌ. Oì niì, oÌun tuìn laìlaÌaì miÌiìraÌn, tiì MeÌsaìyaÌ tiì a ?eÌleìriì r? Ì (a.s) bi oÌun leìeÌreÌ peì, kiìloìdeì tiì oÌun koÌ tiìiÌ b?rÌ ?Ì siìiì gba AÌaÌw?Ì olo? ì uÌ-m?ìfaÌ aÌiÌjaì! EÌsiÌ tiì Hazrat Musleh Maud (rd) fuìn un ni peì, koìdaÌ MeÌsaìyaÌ tiì a ?eÌleìriì r? Ì (a.s) s? peì biì oÌun baì gba i? Ì ipayaì kan toì l? tako kuÌraìniÌ aÌti suìnaÌ, paìtaìpaìtaì ni oÌun maìa k? Ì ? ì siìl?Ì. NiìgbaÌ toì siÌ j?ì peì, oì haÌn gedegbe niìnuì ?kÌ ? ì OÌjiì??ì Nìlaì Muhammad (s.a.w) peì aÌaÌw? Ì ?l? jì ? -ì gb??r? aÌiÌd?ìkun, koÌ baì iÌlaÌnaÌ mu. Niìpa b?ì? Ì, aÌlaì araìbiÌnrin yiÌiì ti seì siì iÌlaÌnaÌ toì t? ì. Ohunkoìhun toì baì siÌ ti seì siì iÌlaÌnaÌ toì t? ì ti di ti ? aÌitÌ ? ì? ìniÌ, kiÌiì ?e laìti ? dÌ ? Ì ? l? rì un m? ì. AÌlaì yoÌoìwuÌ toì baì ti tako KuÌraìniÌ Miìm? ì aÌti SuìnaÌ koÌ leÌ j?ì oÌoÌt? .ì KoÌ daìra, kiÌiì siÌ iì ?e ? ÌnaÌ miìm? ì p?Ìluì kiì a maìa fi aÌlaì ?ni ?e iÌpiÌl?Ì ohun kan, tiì iruì nnÌkan b?ì? Ì yoìoÌ fi s? ni siìnuì iÌdaÌaÌmuì tiì koÌ y?, aÌti peì iruì nnÌkan b?ì? ì leÌ jaì si ?Ì??Ì. Daìjuìdaìjuì aÌw?n tiì ? l? ìrun nì raìn niì??,ì w?n koÌ daÌ biì

aÌwa eÌeÌyaÌn laìsaìn, aÌti peì ?w? ì tiì ? l? ìrun fi ma nì muì w?n yaÌt? Ì geìdeìgbeì. Kiì oì l? yeì ?nik?ìni wa toì baì niì eÌroÌ kan l? ìkaÌn niìbiì peì, MeÌsaìyaÌ tiì a ?eÌleìriì r? Ì (as) naìaÌ gbaÌaÌw?Ì olo? ì uÌ-m?ìfaÌ loìoÌoìt? ì, [aÌm? ì] niìtoriì peì ? l? rì un f?ì laìti fi ipoÌ iÌj?ì oÌjiì??ì jiìnÌkiì r?Ì ni. MeÌsaìyaÌ tiì a ?eÌleìriì r? Ì (as) ?aÌlaÌyeì peì, oÌun koÌ gbaÌaÌw?Ì naìaÌ niì ?iìs?-Ì n-t?Ìleì p?Ìluì if?ì-inuì oÌun. Oì niì oÌun ?e b?ì? Ì l?ìyiÌn iÌgbaÌ tiì oÌun ti gba i?ipayaì laìti ? dÌ ? Ì ? l? rì un peì kiì oÌun gba aÌaÌw?Ì naìaÌ g?gì ?ì biì oÌun ti ?e. Oì niì oÌun niì ? pÌ ? lÌ ?p? Ì iÌriìriì niìpa t?Ìmiì toì ya ni l?nì u l?ìyiÌn gbiìgba aÌaÌw?Ì naìaÌ; ?uÌgb? ìn oÌun koÌ leÌ yaÌn aìn fuìn gbogbo eÌeÌyaÌn laìti t?Ìleì iÌlaÌnaÌ b?ì? Ì. Oì s? peì oÌun ?e b?ì? Ì l?ìyiÌn tiì ? l? rì un ti s? fuìn OÌun ni. AÌw?n kan tuìn nì fi ?ÌsuÌn kan MeÌsaìyaÌ tiì a ?eÌleìriì r? Ì [as] peì, niìpa diìdaì iÌj? ti?Ì siìl? Ì l? tì ? ì, oì ti daì iÌj? k?taÌleìlaìaÌd? ìrin siìl?Ì niÌy?n, w? ìn niì eÌyiì tiì iÌ baì fi diì aÌiÌsiìr?Ì? pì ? Ì kuÌ, ?e loì tuìn daì yaìnp?n-yaìnrin siìl?Ì. Iruì aw Ì ?n iÌ??lÌ ?Ì baìyiÌiì maìa nì ??Ì loìoÌreÌkoìoÌreÌ niì gbogbo iÌgbaÌ tiì oÌjiì??ì kan baì de laìti ?dÌ ? Ì ? l? ìrun. AÌw?n araì M?ìkaÌ naìaÌ ma nì fi ?ÌsuÌn kan OÌjiì??ì Nìlaì Muhammad (s.a.w), peì oÌun loì muì iÌyapa waÌ laìaÌrin ?biì siì ?biì aÌti aÌw?n ?m?-iyaì p?Ìluì ?baÌkan, biì oì til? Ì j?ì peì, ruìkeÌruìdoÌ ti waÌ [laìwuÌj? w?n] laìsiÌkoÌ toì deì. B?ì? Ì g?lì ?ì ni nnÌkan ?e riì laìwuÌj? muÌsuÌluÌmiì loìniÌiì. ? l? ìrun maìa nì raìn aÌw?n iÌraìn?? ì R?Ì laìti waì muì iÌdaÌruìdaÌp? Ì kuìroÌ, kiì aÌw?n toì baì gbaÌ fuìn un leÌ waÌ niì iÌgbeì-ayeì aÌlaÌaìfiìaÌ. Biì oì ti wuÌ kiì aÌw?n alaìtakoÌ wa [laìaÌrin aÌw?n muÌsuÌluÌmiì yoÌoìkuÌ] parap? Ì fiÌm? Ì?? Ìkan toì niìdiÌiì aÌtakoÌ siì wa, iÌkoìriÌiìra toì haÌn gbangba nì b? laìaÌrin ara w?n. Niìw? Ìn iÌgbaÌ tiì w?n koÌ baì siÌ ti gbaÌ fuìn Imam aÌsiÌko, baìkan naìaÌ ni ? rÌ ? Ì w?n yoìoì ?e maì a ri], boìyaì w? ìn peÌ waì niì muÌsuÌluÌmiì o, aÌbiì w? ìn niì a kiÌiì ?e muÌsuÌluÌmiì. AÌm? ì niìbamu p?lÌ ? ì oriìkiÌ tiì ? l? ìrun aÌti OÌjiì?? ì R? Ì fi ki ?ni tiì a leÌ peÌ niì muÌsuÌluÌmiì, muÌsuÌluÌmiì oÌdodo ni aÌwaì, koÌ siÌ siì ?nik?ìni toì leÌ gba eleìyiÌiì kuìroÌ laìra wa. Hazrat Musleh Maud (rd) s? peì, ?niÌkan s? fuìn oÌun peì, ?niÌkan laìra iÌj? Ahle-Hadith nì kiìrun p?Ìluì aÌw?n toì nì t? ojupì ? ÌnnaÌ Hanafi niìnuì m? ì?aìla? ì iì w?n [l? jì ? ì kan]. NiìgbaÌ tiì ?ni naìaÌ na iÌka niìbi tashahud, w? ìn jaì iÌrun w?n, w? nì ?uÌboÌoì biì eÌeÌraÌ bo ?uìgaÌ, w? ìn siÌ b?rÌ ?Ì siìiì buì u laìbuÌuìgbaÌ. W?? oÌ ti?Ì biÌkiìtaÌ peì aÌw?n nì kiìrun l? w ì ? ì ni. Iruì ruìkeÌruìdoÌ baìyiÌiì naìaÌ loì nì b? laìsiÌkoÌ tiì MeÌsaìyaÌ tiì a ?eÌleìriì r?Ì (a.s) deì. Ohun toì siÌ ?e koÌ ju aÌtuìn?e iruì aÌw?n nnÌkan w? Ìnyiì. Ta waì ni ?ni toì nì daì ruìguìduÌ siìl?Ì niìgbaÌ naìaÌ? ? e ?ni toì nì koì iÌpalaìra baìaÌyaÌn [leÌeÌyaÌn buruìkuì ni] taÌbiì D? ìkiìtaÌ toì nì toìjuì iÌpalaìra toì baì baì ni, biì oì til? Ì j?ì peì iÌt? ìjuì toì nì fuìn ni tuìn leÌ muì 'oì n tamiì, oì nì romiì' waì. Tani leÌ s? peì iÌkaÌ ni DoìkiìtaÌ biì oì baì funì ?ni ibaÌ nì ?e l'oìoÌguÌn kiìkoroÌ. ? niÌkan bi MeÌsaìyaÌ tiì a ?eÌleìriì r? Ì [as] leìeÌreÌ niìpa diìdaì iÌyapa siìl?Ì, oì siÌ daìhuÌn peì, tiì a koÌ baì f?ì kiì miìliìiÌkiÌ kan taÌbiì diÌ, a oì t? ìjuì r?Ì koì maì leÌ suìnm? ì eÌyiì toì ti kan taÌbiì diÌ (yoìg? ì? ìtiÌ). Niìtoriì peì, niì keìteì tiì a baì ti faÌaÌyeÌ siìl?Ì kiì miìliìiÌkiÌ daÌp? Ì m? ì yoìg? ì? ìtiÌ, ?e ni yoìoì kan yoìoì siÌ diÌ. IÌdiì niÌyiì toì fi j?ì peì, oì ?e paÌtaÌkiÌ fuìn iÌj? ?ni tiì ? l? ìrun raìn niì??ì laìti yaÌ s? tì ? Ì siì aÌw?n yoÌoìkuÌ tiì w? nì ti s? ? ÌnaÌ w?n nuÌ. AÌw?n tiì w? ìn baì niì aÌlaìfiìaÌ leÌ koì aÌiÌsaÌn laìra alaìaÌaìr?Ì tiì w? ìn koÌ baì kiìyeÌsaìra. IÌlaÌnaÌ ? l? ìrun ni peì kiì aÌw?n aÌwuÌj? ?ni tiì Oì raìn g?gì ?ì biì iÌraìn??ì daìwaÌ gedengbe siì aÌw?n aÌwuÌj? aÌw?n toì nì ?aÌiÌsaÌn ?Ìmiì. IÌdiì niÌyiì tiì a? Ì ? fi waÌ laìti niì aÌaÌyeÌ ibojiÌ l? tì ? Ì fuìn aÌw?n toì baì kuì, iÌgbeìyaÌwoì ? tÌ ? Ì, kiì a siÌ maìa kiìrun l? tì ? Ì, aÌti b?ì? Ì b?ì? Ì l? [niìnuì ?jÌ ? MeÌsaìyaÌ tiì

a ?eÌleìriì r? Ì (as)]. MeÌsaìyaÌ tiì a ?eÌleìriì r?Ì [as] nì gba aÌw?n obiÌnrin laìsiÌkoÌ r? niì iÌm? ÌraÌn peì, aÌw?n obiÌnrin tiì w? ìn nì ?oÌfiìntoìtoì niìpa ?k? niìniì, kiì w? nì l? m? Ì peì, biì oì ?e leìwu fuìn ?ni to l'aìlaÌaìfiìaÌ niìgbaÌ toì baì nì baì alaìaÌaìr? Ì ?ep? Ì, toì leÌ muì kiì oì ko aÌiÌsaÌn naìaÌ, b?ì? Ì g?nì ?ì loì y? kiì w? ìn maìa raìntiì peì iruì ipo ?ni toì leÌ koì aÌiÌsaÌn naìaÌ ni aÌw?n waÌ niìgbaÌ tiì w? ìn baì f?s? fiìf?rì a muìl? Ì p?Ìluì aÌw?n tiì kiÌiì ?e ?m? iÌj? Ahmadiyya. ? pÌ ? Ì iÌgbaÌ naìaÌ ni aÌw?n obiÌnrin maìa nì s? peì, eÌeÌyaÌn oÌ ni f? ì y?ra fuìn ?m?-iÌyaì eÌeÌyaÌn l'? ìkuÌnrin l'oìbiÌnrin biì ? rÌ ? baì riì baìyiÌiì. Hazrat Musleh Maud (rd) s? peì, laìsiÌkoÌ il?Ìriìri,/iÌs?-Ì il?Ì taÌbiì inaì-jiìjoì, araìbiÌnrin yoìoÌ saì aÌsaìlaÌ fuìn ?Ìmi ara r?Ì laìiÌ biÌkiìtaÌ niìpa araìkuÌnrin r?Ì. Niìtoriì b?ì? Ì, kiì loì de tiì a koÌ niì iruì iÌpinnu b?ì? Ì niìpa ? rÌ ? Ì iÌgbaÌgb? ì? EleìyiÌiì riì b?ì? niìtoriì peì, a ti paÌdaìnuÌ aÌgb? ìyeì kooro niìpa iÌgbaÌgb? ì. Niìpa baìyiÌiì ni iÌf? ÌkaÌnbal?Ì niìnuì aÌi? Ì edeìeìdeì yiÌiì ?e ru boÌwaì m? lì ?.Ì Tiì oì baì ?eòl?Ì peì, MaÌlaìiìkaÌ ikuì w?leì t? obiÌnrin kan, tiì o s? peì, ? l? ìrun pa? Ì ? kiì oÌun gba ?Ìmiì araìkuÌnrin r?Ì taÌbi ?niÌkan niìnuì m? lÌ ?ìbiì, ?uÌgb? ìn kaÌkaÌ kiì oÌun gba ?Ìmi aÌw?? w? Ìnyiì, ?Ìmiì ti?Ì ni oÌun f?ì gbaÌ diìpoÌ ?Ìmiì aÌw?n w? Ìnyiì, a oì riì i peì koÌ siì ?ni toì maìa gba iruì nnÌkan baìyiÌi laìeìlaìeì. ? l? rì un ?ba s? peì '? Ìyin tiì ? gbaÌgb? ì l'oìdodo, ? gba ?Ìmiì ara yiìn laÌ aÌti aÌw?n araì ileì yiìn, kuìroÌ niìnuì iÌya inaì... (66:7). Tiì ?ni tiì oì j? ì ?m?l?ìyiÌn meÌsaìyaÌ tiì a ?eÌleÌriì r? (a.s) baì l? f? ì ?ni tiì kiÌiì ?e ?m? iÌj? Ahmadiyya aì di ?ni to jiÌnnaÌ siì Ahmadiyya taÌbiì kiì oì kuì ikuì iÌbaÌnuìj?ì, toriì yoìoì ti takeìteì siì aÌw?n m? lÌ ?ìbiì r?Ì [tiì j? ì ?m? IÌj?]. NÌj?ì oì ?ee? ì e ki iÌyaì m? Ì? nì m? Ì fi ?w? ì ara r? Ì ju ?m? r?Ì siìnuì inaì? I? Ì e iÌj? muÌsuÌluÌmiì Ahmadiyya peì kiì a maì ?e f? ì ?ni tiì kiÌi ?e ?m? iÌj? Ahmadiyya, kiÌiì ?e laìti daì iÌyapa siìl?Ì biì koÌ ?e fuìn iÌdaìaÌboÌ bo ara ?ni aÌti iÌfuìn iÌgbaÌgb? ì ?ni niì aÌjuÌl? loìri aÌw?n ohun toì j?m? ì ti ayeì. AÌw?n ? dÌ ? kì uÌnrin naìa gb?d? Ì l? gb? ì ? yeì peì, toì baì j?ì peì loìoÌoìt? ì ni w? nì pe ara w?n niì ?m? iÌj?, tiì w? ìn siÌ nì riì ara w?n g?gì ?ì biì ?m? iÌj? Ahmadiyya niì ti oÌdodo, w?n koÌ gb?d? Ì maìa leìpa ohun asaìn ayeì yiÌiì, niìpa iÌt?Ìleì iÌf? ì ara. ? e ni kiì w? ìn maìa f?ì aÌw?n obiÌnrin niìnuì iÌj?, kiì w? ìn siÌ k?kaÌn siì iÌgbaÌgb? ju oÌòr? Ì iÌf?ì ileì-ayeì. AÌw?n iÌran toì nì b? Ì koÌ niì parun niìgba tiì aÌw?n ?m?biÌnrin iÌj? baì nì l'? kì ? niìta niÌkan, b?ì? Ì naìaÌ lo maìa riì biì aÌw?n ?kuÌnrin inuì IÌj? naìaÌ baì nì f?ì obiÌnrin laìti iÌta. ? m? iÌj? Ahmadiyya k? Ì? Ìkan loì gb?d? Ì niì aÌgb? ìyeì peì, oÌun kiÌiì ?e ?m? iÌj? niìtoriì oÌun oÌ leÌ ?aÌiÌ ?e eì toriì aÌwuÌj? ti oÌun waÌ taÌbiì toriì aÌw?n iÌbaìtan oÌun j? ?m? IÌj?. ? nik? Ì? kÌ an gb?d? Ì j? ì ?m? ijÌ ? Ahmadiyya loìriì peì o fi iÌgbaÌgb? ì s?kaÌn ni. Tiì aÌw?n ? dÌ ? ìkuÌnrin niìnuì iÌj? Ahmadiyya baì b?rÌ ?Ì siìiì f?ì obiÌnrin waì laìti iÌta, aÌw?n obiÌnrin toì waÌ niìnuì iÌj? nìk? ì? Tiì a oÌ baì kiìyeÌsaìra, oì ?ee? ì e kiì Ahmadiyya maì siì niìnuì aÌw?n iÌdiìleì (wa) m? .ì Hazrat Khalifatul- Masih niì aÌw?n saìbaÌ ma nì s? fuìn aÌw?n ? dÌ ? ìkuÌnrin tiì w? ìn maìa nì f?ì obiÌnrin tiì kiÌiì ?e ?m?iÌj?, peì, tiì w? ìn baì f?ì iÌyaÌwoì laìti iÌta, niìtoriì aÌw?n iÌdiì kan, baìkan naìaÌ ni kiì w? ìn gbiÌyaÌnjuì laìti s? ? dÌ ? ìkuÌnrin kan di ?m? iÌj? Ahmadiyya, kiì w? nì s? ? ì di Ahmadi oÌdodo, kiì w? ìn siÌ ?eÌtoÌ biì yoìoÌ ?e f?ì laìra aÌw?n ?m?biÌnrin niìnu iÌj?. EleìyiÌiì ni yoìoÌ fuìn w?n niì aÌyeÌ laìti ?e Tabligh; yoìoì si tuìn maìa pe iÌtoìye w?n siì paÌtaÌkiÌ kiì w? ìn maìa f?ì aÌw?n ?m?biÌnrin Ahmadiyya. Muallim Nafiu AbdusSalaam ? m?taìy? Ì loì ?e aaìyan oÌgbuf? Ì ?ÌwaìsuÌ yiÌiì.

The Truth “And say, Truth has come and falsehood has vanished away; falsehood does indeed vanish away fast.

“Every morning should be a witness for you that you spent the night with righteousness, and every evening should testify for you that you went through the day with the fear of Allah in your heart.” - The Promised Messiah

Holy Qur’an 17:82

New Ahmadiyya Mosque opened in Leicester by Head of Ahmadiyya Muslim Community - Hazrat Mirza Masroor Ahmad says new Mosque will be a beacon of peace

he Ahmadiyya Muslim Community is pleased to announce that on 20 February 2016, the World Head of the Ahmadiyya Muslim Community, the Fifth Khalifa (Caliph), His Holiness, Hazrat Mirza Masroor Ahmad inaugurated the Baitul Ikram Mosque (The House of Honour) in Leicester, England. Upon arrival, His Holiness officially inaugurated the Mosque by unveiling a commemorative plaque and offering a silent prayer in thanks to God Almighty. His Holiness then led the Maghreb and Isha prayers at the new Mosque, before meeting local Ahmadi Muslims. Later, a special reception, attended by more than 80 dignitaries and guests, was held to mark the opening of the Mosque. Various dignitaries and politicians, including Rt Hon, Keith Vaz MP and Simon Cole, Chief Constable of Leicestershire Police, attended. The highlight of the event was the keynote address delivered by Hazrat Mirza Masroor Ahmad during which he explained the true purposes of Mosques and highlighted the importance of fulfilling the rights of neighbours in light of the teachings of Islam. Speaking of the history of the city o f L e i c e s t e r, H i s H o l i n e s s commended the tolerance and integration of its citizens. He said: “According to the 2011 Census, Leicester remains one of the UK's most ethnically diverse cities. Indeed, I read that recently

Narborough Road in Leicester was officially recognised as the most ethnically diverse road in the entire country. In my opinion, this should be considered as a badge of honour for this city and is evidence of Leicester's successful model of integration and inclusiveness. These are qualities that should never be forsaken or disregarded.” The Khalifa observed that: “As we are currently living in extremely precarious times, wherein much of the world is increasingly consumed by disorder and injustice, it is the critical need of the time that we promote and spread the tolerant values that this city has epitomised for so long. We must all work towards uniting society under the umbrella of humanity and seek to foster a spirit of mutual respect for each other's values and beliefs.” His Holiness further said that the fact that Leicester is home to various religions and beliefs further enriches the city and “increases its beauty and attraction”. Elaborating upon the true purposes of Mosques, he said a Mosque is a place for Muslims to congregate in order to worship the One God and to fulfil the rights of God's Creation. Hazrat Mirza Masroor Ahmad said: “I am confident that every Ahmadi Muslim who comes to worship here will not only seek to fulfil the rights owed to Allah the Almighty but will also seek to fulfil the rights owed to the neighbours of this Mosque and indeed the wider community. Thus, there is no need to fear this Mosque because only

sentiments of love and compassion towards our neighbours will reverberate and echo in every direction from here.” Referring to the motto of the Ahmadiyya Muslim Community, His Holiness said:“You will see for yourselves that our motto of 'Love for All, Hatred for None' is not just an empty proclamation or a hollow slogan.” Speaking of the diversity of Leicester and how people have long united for the greater good of the society, Hazrat Mirza Masroor Ahmad said: “Most surely, Ahmadi Muslims will forever seek to uphold this noble tradition. In fact, rather than just uphold it, we will always seek to build upon these strong foundations and further develop these qualities of mutual tolerance and open-heartedness. According to the teachings of Islam, we will love and care for our neighbours and fulfil their rights in the very best manner.” The Khalifa said the Holy Prophet Muhammad (peace be upon him) taught his followers to like for others what they liked for themselves: “The Holy Prophet Muhammad (peace be upon him) taught his followers to like for others, what they liked for themselves. I believe that this simple, yet magnificent principle, is the key to establishing true and long-lasting peace in the world. This timeless proposition is as true today as it ever was in the past.” Hazrat Mirza Masroor Ahmad continued:

“When I reflect upon this point, I realise that if I want others to treat me in a good way and with peace and security then it is incumbent upon me to treat others in a like manner. As a Muslim, it is necessary for me to desire true peace for my neighbours. It is necessary for me to desire true peace for those living in my town or city. It is necessary for me to desire true peace for my fellow citizens. In fact, it is necessary for me to desire true peace for every person, in every part of the world.” The Khalifa explained that the definition of a neighbour as defined by the Holy Quran is extremely vast and requires a Muslim to treat all of mankind as his neighbour. In reference to chapter 22, verse 41 of the Holy Quran, His Holiness said that contrary to media's portrayal, Islam sought to protect the right of all religions. By virtue of the commandment of this verse, the early Muslims were permitted to fight defensive wars in order to protect all religions, rather than just Islam. If the Muslims did not fight back, then no church, synagogue, temple, mosque or place of worship would remain safe. Hazrat Mirza Masroor Ahmad said:“It is the duty of Muslims to live peacefully alongside others and rather than oppose other religions or to harm their places of worship, it is the duty of Muslims to protect them.” His Holiness said in light of the true teachings of Islam the actions of those so-called Muslims who perpetrate cruelties are therefore “indefensible and entirely

unjustified”. The Khalifa said that the need for mankind to join together for peace is more critical now than ever before:“We must unite in our efforts to promote peace and mutual understanding, so that the world can be saved from that horrific destruction, in the shape of a catastrophic world war, that seems to be drawing ever closer by the minute. In the past, the people of this city came to learn the benefit of peace and tolerance after living through warfare and violence. Thus, I pray that the lessons of the past are enough for us to realise our responsibilities to safeguard our future.” Addressing the local Ahmadi Muslims, Hazrat Mirza Masroor Ahmad said:“I also wish to say to the Ahmadi Muslims who are living here that they should seek to portray the true teachings of Islam at all times. Their conduct and character should always remain exemplary. They should always remember that if they fail in their duties to serve others, then their worship will neither please Allah, and nor will it prove of any benefit to them. Nor will there have been any benefit to having built this Mosque.” Concluding, His Holiness said: “God Willing, this Mosque will come to be known as a beacon of light that illuminates its surroundings and will come to be known as a true symbol of peace in Leicester. May Allah enable the local Ahmadi Muslims to fulfill the true purposes for which this Mosque has been built. Ameen.”

Earlier, various guest speakers also took to the stage in order to congratulate the Ahmadiyya Muslim Community on the opening of the Baitul Ikram Mosque. Simon Cole, Chief Constable of Leicestershire Police said:“The Ahmadiyya Muslim Community works for the betterment of the community in Leicester and Leicestershire and so it is a privilege to be with you today and we will remain with you in spirt every day of every week of every year.” Riaz Ravat BEM, Deputy Lieutenant Leicestershire said:“The presence of this new Mosque strengthens Leicester's reputation for inter-faith harmony. Certainly, the Ahmadiyya Muslim Community has proved itself as a selfless community that is contributing significantly to this country.” Rt Hon Keith Vaz, MP for Leicester East said:“This Mosque will not just be a refuge for the worshippers but is open to the entire community and will be means of spreading the Islamic values of peace and kindness… The presence of His Holiness (Hazrat Mirza Masroor Ahmad) is a great honour for our city. Your presence is more important for us than anything else. It makes this a very, very special day.” The formal session concluded with a silent prayer led by His Holiness followed by dinner.

The Truth Published by Ahmadiyya Muslim Jama’at, Nigeria and printed by Raqeem Press. Office: Km. 27, Abeokuta Expressway, Ojokoro, Lagos State. TELEPHONE: 09051133553; ADVERTS: 07068820428; CIRCULATION: 08027382429; EMAIL: thetruthnewsnigeria@gmail.com; EDITOR: ABDULGANIYY ADIAMOH. All correspondence to P.O. Box 418 Lagos 100101. ISSN 0311 5975