Al Hakam - 6 September 2019

“I firmly believe that Allah the Almighty was protecting Huzoor that day in 1974” Reminiscing the precarious days of 1974 and times spent with Huzooraa before Khilafat Page 4 - 6

A

Canada Atfal Ijtema

1953-1974: The brewing of insanity in the name of Islam

100 Years Ago...

Questions answered by Hazrat Khalifatul Masih IIra

32nd Atfal Ijtema takes place on 18 August 2019 at new location, Aiwan-e-Tahir

7 September 1974 was a day celebrated by the clerics and the right-wing politicians of Pakistan as a victory of “Islam” against Ahmadiyyat

Al Fazl, 6 September 1919 Page 3

Page 8

Page 14

THE WEEKLY

www.alhakam.org AL HAKAM | Friday 6 September 2019 | Issue LXXVII Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL. UK info@alhakam.org | F: +44(0)208 544 7673

Paradise lost or paradise found?

Success story of the Ahmadiyya Jamaat 45 years on

P

akistan had only just celebrated the silver jubilee of its formation that its rulers decided to give in to extremist clerics.

The dawn of the year 1974 brought with it the darkness that was to prevail the skies of the very young state of Pakistan for many decades to follow.

A democratic government felt its throne shaking vigorously by the pushing and pulling of bigoted extreme-right wing political powers. The so-called democratic leader decided to join hands with these pressure groups with the aim of saving his political power.

ZA Bhutto, the then prime minister of Pakistan, finally accepted the demand of the extremist circles to declare the Ahmadiyya Jamaat non-Muslim. These circles had been trying their best to achieve this goal since the formation of Pakistan in 1947; finally, their demands saw acceptance, ironically, at the hands of a leader with a secular outlook.

We know that the Ahmadiyya Jamaat was constitutionally declared a non-Muslim minority on 7 September 1974. We all know that Hazrat Mirza Nasir Ahmad, Khalifatul Masih IIIrh, presented the Ahmadiyya case before the Pakistani parliament which fell on deaf ears and the parliament decided to go ahead with a decision that they were carrying in their pocket even before the hearings of the committee had started.

Today, 45 years on, we look back to see what the special committee (consisting of the whole house of the Pakistani parliament) sought to determine and what they actually determined.

The primary objective of the fullhouse special committee was set out as,

Hadith-e-Rasul – Sayings of the Holy Prophet Muhammadsa

Religion is very easy Hazrat Abu Huraira, Allah be pleased with him, narrates that the Holy Prophet, peace and blessings of Allah be upon him, said: “Religion is very easy. Whoever overburdens himself in his religion will not be able to continue in that way. So you should not be extremists, but try to be near to perfection and receive the good tidings that you will be rewarded; and gain strength by worshipping in the mornings, the afternoons and during the last hours of the nights.” (Sahih al-Bukhari, Kitab-ul-Iman)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

The proper time for religious education and training

Parliament House, Islamabad

“To determine the position of a person who does not believe in the finality of the Holy Prophet Muhammad, may peace and blessings of Allah be upon him.”

The objectives went on to detail how the Ahmadiyya Muslim Jamaat should constitutionally be declared non-Muslim.

The parliament, endorsing the demands, established a special committee and made it obligatory for the then head of the Ahmadiyya Jamaat to appear before the committee to prove why they deserved to constitutionally remain Muslims.

In several sessions, the parliament heard the arguments of the Ahmadiyya Muslim Jamaat and finally declared that they did not deserve to be classed a Muslim by definition. What definition of Muslim?

Whose definition of Muslim? No one cared to make that clear. Actually, no one could

dare to make that clear! How could they?

During the days of those hearings in the assembly, all members would have breaks for Salat. No two members were ready to say Salat behind the other as all belonged to seperate denominations and sects of Islam. There were Barelvis, Deobandis, Ahl-e-Hadith and Shiites in the committee and none thought the other to be “Muslim enough” to lead the congregational prayer.

Thus, small groups said their own congregational prayers. This was sufficient to prove that everyone had their own definition of Islam. Hence, when declaring Ahmadis non-Muslim, no one had any touchstone to present.

This wasn’t a new situation. When the anti-Ahmadiyya agitation of 1953 turned violent and looting and damaging crossed limits, the judicial committee headed by

Another point to bear in mind is that the most appropriate and advisable time for the acquisition of religious education is during the period of childhood. How much can one achieve if they begin to learn the basics of Arabic grammar in old age?

Retentive faculties are sharp in childhood.

The memory is never as firm in the later stages of one’s life. I remember vividly certain things from my childhood even now, but have forgotten many instances from fifteen years ago. The reason for this is because the imprints of learning in the early stages of life become so finely impressed and deep rooted, due to this being the age in which the faculties are developing, that they can never be erased. However, this is an extensive discussion.

In short, in the practice of education, it ought to be considered and especially remembered that religious education should begin from the very beginning. I have always had a desire and this is the case even now; may Allah fulfil this wish.

Observe how your neighbouring nations, such as the Aryas, have given importance to education. They have accumulated hundreds of thousands of rupees, if not more, to construct a magnificent building for a college and its necessities. If the Muslims do not take a keen interest in the education of their children, then they should take heed that a time will come when even their children will be lost to them.

(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 1, pp 68 - 69)

2 Justice Munir convened scholars from all Islamic sects and denominations. They were asked to define the term “Muslim” so that their demand to declare Ahmadis as “nonMuslim” could judicially be examined.

Justice Munir, in his report, stated that no one denomination agreed with the other in the definition of a Muslim.

One ground that the committee presented in support of their decision was that Ahmadis believe in a prophet after the Holy Prophetsa of Islam. All members of the house claimed to be Muslims. All believed in the re-advent of Isa ibn Maryam (Jesusas) in the latter days. Despite this, they used the very belief against Ahmadis.

One wonders why the special committee has never met again. There are so many reasons for the committee to meet regularly and throw every Pakistani out of the circle of Islam. For instance, the committee should convene again to consider whether Pakistani citizens, who sell counterfeit medicine that result in the deaths of thousands of innocent patients, are Muslims or not according to the constitution.

The Holy Prophetsa of Islam said that the killing of a single individual equates to the genocide of the whole of humanity. Why then does the committee not convene?

There are millions who kill innocent citizens in the name of Islam. All these goons claim to be Pakistani citizens. Their leaders shamelessly accept responsibility for such heinous crimes. Should the committee not convene to see whether such acts are Islamic or not? These bloodthirsty groups still enjoy the status of being Muslims in the “Islamic Republic of Pakistan”.

Violence, terrorism, obscenity, profanity, vulgarity, drug abuse, sexual abuse, human trafficking and all other social vices have eaten into the bricks and mortar of Pakistani society. Why? Because religious clergy were allowed to mould and twist and turn and bend and break the constitution of Pakistan.

Is it too late? Perhaps not!

The one community that the Pakistani government declared non-Muslim is now seen globally as the representative of the true Islam. The Pakistani assembly once summoned their Khalifa and refused to listen to his arguments. Today, their Khalifa is heard as the sole spokesperson of Islam in great parliaments of the world. Their Khalifa was called to stand in the dock and give evidence in his favour, but their Khalifa is now invited to major world parliaments to deliver keynote addresses from their most respectable platform.

So here we are, 45 years on: The promullah government of Pakistan versus the Ahmadiyya Muslim Community. Can they look us in the eye and go through the story of gain and loss over this half-a-century? We are sure they cannot!

Those who wanted to crush us gained notoriety. We, their target, have flourished, prospered and succeeded in the entire world. Who lost and who won? We let the readers decide.

(Mahzarnama was the document presented by the Ahmadiyya Muslim Jamaat to the special committee. It serves as a textbook on the Ahmadiyya Muslim beliefs and can be accessed at www.alislam.org/library/ books/Mahzarnama.pdf)

Friday 6 September 2019 | AL HAKAM

This Week in History 6 - 12 September 6 September 1915: Hazrat Qazi Muhammad Abdullah Bhatti departed for England with the aim of serving the mission there.

6 September 1928: Hazrat Mirza Bashiruddin Mahmud Ahmad, Musleh-e-Maudra graciously hosted the attendees of a month long dars-ul-Quran in Dar-ul-Masih, Qadian and food was served to them.

6 September 1934: Hazrat Mirza Nasir Ahmadrh departed for his journey towards England to pursue higher studies in Oxford. Hazrat Musleh-e-Maudra penned a thirtypage set of guidelines and instructions. Hazrat Nawab Mubaraka Begumra wrote a heart-touching poem, full of prayers, which opened with verse: ��‫�� � �ى �ن �ا �� و‬ �� ‫ا� �ن �ا �� و‬ His sea voyage ended on 22 September when he reached his destination.

6 September 1934: Hazrat Musleh-e-Maudra instructed office-bearers of the Jamaat’s central organisations to receive their visitors with courtesy and try their utmost to precede others in paying salutation of Salam.

6 September 1947: Hazrat Musleh-e-Maudra addressed a press conference. In the conference, Huzoorra suggested required solutions to the problems the government was facing with reference to the influx of immigrants from East Punjab.

7 September 1924: Hazrat Sir Chaudhry Muhammad Zafarulla Khanra read out a message of Hazrat Musleh-eMaudra in the presence of press representatives and other dignitaries in London.

7 September 1927: Hazrat Musleh-e-Maudra spoke in the second session of the Hindu-Muslim Unity Conference.

Prior to this, Huzoorra had already delivered his address on 30 August. In his speech during the second session, Huzoorra presented 20 important suggestions in connection to the theme of the event. The governor of Punjab also met Huzoorra.

7 September 1947: Hazrat Musleh-e-Maudra summoned a special and emergency session of Majlis-e-Shura, which was held in Ratan Bagh, Lahore and attended by 150 delegates. Huzoorra spoke for around five hours. Huzoorra spoke on the scheme of the new Markaz in Pakistan and estimated a figure of half a million rupees for this project and that it should be collected from members of the Jamaat.

7 September 1948: Hazrat Maulana Abdur Rahim Nayyarra passed away. He pledged allegiance to the Promised Messiahas in 1901 and served the Jamaat in various capacities; he was a teacher in Qadian and pioneer missionary to Africa and Europe.

8 September 1919: Hazrat Hafiz Hamid Alira passed away. He was a personal steward of the Promised Messiahas. Hazrat Ahmadas described him as a pious, religious and faithful person.

8 September 1928: Hazrat Musleh-e-Maudra delivered his dars-ul-Quran in Masjid Aqsa from morning till noon, which concluded the month-long series of duroos [singular: dars]. At the end, Huzoorra led the gathering in silent prayer and distributed prizes amongst those who showed exemplary results in an examination taken on the dars.

8 September 1947: Following the instructions of Hazrat Musleh-e-Maudra, on this date, Sheikh Muhammad Ismail Pani Pati Sahib brought to Lahore the print of the Holy

Quran’s English translation from Qadian. This material was sent to Kashmir Art Press for binding and was ready for distribution in the early days of 1948.

8 September 1953: Hazrat Saleha Begumra, noble wife of Hazrat Mir Muhammad Ishaaqra, passed away. She was among the 13 founding members of the Lajna Imaillah auxiliary.

9 September 1913: Hazrat Khalifatul Masih Ira composed some verses in Punjabi containing prayers.

9 September 1920: Hazrat Musleh-e-Maudra was in Dharamshala and a humble jubilation ceremony was arranged in connection to good news from England that the missionary there, Hazrat Chaudhry Fateh Muhammad Siyalra had purchased a piece of land where a mosque could be built.

9 September 1924: Hazrat Musleh-e-Maudra spoke in English at an event organised by the East and West Union in London.

9 September 1955: Dr Abdus Salam Sahib gave a lecture at District Board Hall, Jhang.

10 September 1941: Hazrat Musleh-e-Maudra was in Dalhousie when an unfortunate incident happened in his residence; some local police officers behaved in a discourteous manner towards him. This was a conspiracy that was woven to trap and malign some members of the Jamaat. Huzoorra dealt with it untiringly till the end. After months of investigation and enquiries, the home secretary of the Punjab government himself had to submit a written apology to Huzoorra on 27 April 1942, which concluded their fiasco.

11 September 1924: Hazrat Musleh-e-Maudra called on the secretary of religious and ethics department in the League of Nations and a topic of mutual interest – world peace – was discussed in detail.

11 September 1927: Hazrat Musleh-e-Maudra delivered a 3-hour long address in Shimla, which was so enlightening and informative that people showed great interest and offered their full attention. This session was presided over by Khan Zulfiqar Ali Khan Sahib. During Huzoor’sra stay in Shimla, he called on Muhammad Ali Jinnah, Qaide-Azam.

11 September 1947: The partition’s unrest started jolting the outskirts of Qadian. People thronged to Qadian in order to find respite from the ongoing turmoil. The number of displaced people grew rapidly and reached 50,000, who would soon be provided with shelter and food. Hazrat Musleh-e-Maudra asked for 200 trucks to transport women and children. This carefully planned rescue mission took almost two months to normalise the plight of the agonised migrants. The biggest caravan comprised of 72 trucks and travelled on 12 October. The early preparation, bravery and discipline of Ahmadi organisers was extensively admired by British Army officers, who were on duty to escort these convoys. It is reported that once the news of a caravan’s departure from Qadian was conveyed to Hazrat Muslehe-Maudra in Lahore, he would give alms regularly and recited the Quran till their safe arrival in Pakistan.

12 September 1931: Hazrat Musleh-e-Maudra attended a two-day session of the Kashmir Committee held in Sialkot.

12 September 1959: The Noor Mosque in Frankfurt, Germany was inaugurated by Hazrat Sir Muhammad Zafarulla Khanra. This was the Jamaat’s second mosque in Germany and the fourth in Europe.

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Friday 6 September 2019 | AL HAKAM 100 Years Ago...

Questions answered by Hazrat Khalifatul Masih IIra Al Fazl, 6 September 1919

Question: How was it possible for Mirza Ghulam Ahmad Sahib[as] to attain a status after the demise of the Holy Prophetsa that was not achieved by any other person?

Which way or mode was adopted by Mirza Sahib that by following it, he was able to unite with earlier prophets and the rest of the people were deprived of this? What method can be followed for every person to become a prophet in the future?

Answer: Hazrat Mirza Sahibas neither adopted any new mode, nor any new way; in fact, he attained knowledge and divine wisdom from God Almighty by issuing all those teachings revealed in the Holy Quran upon his soul and acting upon them to perfection. Eventually, God appointed him to reform the world and granted him that rank which was never achieved by any other person in this ummah.

It all happened because he comprehended the essence of the Holy Quran to the utmost extent, more than any other in this ummah and practiced it significantly, greater than anyone else in this ummah. It was not that he discovered any hidden way that led him to attain such nearness to God. Even

the earlier prophets did not achieve prophethood by finding out various particular ways. In fact, they attained the rank of prophethood by excelling in righteousness as compared to other people.

Did the Holy Prophetsa offer other types of prayers and keep fasts which were different from ours? Was he awarded the status of prophethood because he used to glorify God in some other manner? The fact is that they were the same prayers, the same fasts, the same charity and the same glorification of God which the Holy Prophetsa carried out like every other Muslim.

Despite of all that, he was a prophet and the rest of the people were his disciples and followers.

Regarding Abu Bakr[ra], the Holy Prophetsa said: “Abu Bakr does not offer more prayers than you [people] and the rank that has been awarded to Abu Bakr is not because of his prayers, but in fact it is due to that which is present in his heart, i.e. divine wisdom and fear of Allah.”

Hence, as various companions embraced the rank of martyrdom following the same way, other people were not able to achieve that status. Likewise, as certain people became saints, holy men and the beloved ones of God in this ummah by offering the same prayers and charity, other people – despite offering the same prayers and offering much more supererogatory prayers, keeping fasts in a similar manner (rather excelling in fasting), performing similar Hajjes (rather carrying out more pilgrimages), offering charity in a similar way (rather expressing much more generosity) – were not only deprived of these ranks, but in fact some of them were the most impure on the face of the earth and the recipients of the utmost wrath.

Such people continue to exist from the early period of Islam and they are still around.

The Holy Prophetsa said that there would be a group of people among us who would recite the Quran and offer more prayers than us, but faith would not enter their hearts. Did those people, who questioned the Holy Prophet’ssa act [of distributing the spoils of war] that he had not kept in mind

the pleasure of God while distributing the riches and that he had given preference to his kin with respect to it, not offer prayers?

They were, however, hypocrites, regarding whom Allah the Almighty states that they shall be in: َّ َ َ ْ َّ ِ‫الد ْر ِک الا ْسف ِل ِم َن النار‬ [“in the lowest depth of the Fire”]. Hence, it is not necessary to find out a new way to achieve a special rank. There are so many ranks for a person acting upon the teachings of Islam and practicing them with true intent and pious inclination that one person can achieve prophethood by carrying out only these practices; another person can become a siddeeq [truthful] by performing these very actions; another can become a wali [beloved of God] following them and another person can become a simple momin [believer] through the same practices, yet not achieve any significant rank of nearness.

You study in a college. If a student achieves such high grades as compared to others and it is said that they beat the record, it is not because they studied a new course or studied in a new college.

Moreover, those who pass in first, second or third divisions are not given such awards because of a new course. Some of them are awarded scholarships, while others are not, but they are not given that award owing to new courses. Studying similar courses, some students pass in first, some in second, while others in third division. Several students achieve scholarships from among them, whilst some not only excel the students taking exams in their time but their marks exceed even the earlier records.

The same thing applies to faith. In fact, the distinction in ranks results from the differences of understanding and the differences of action, not because of different courses or syllabi.

Mirza Sahibas, under the blessing and mercy of Allah, comprehended the Holy Quran and acted upon it to a degree that no one else in this ummah understood or practiced it. Thus, God Almighty granted the status of prophethood to Mirza Sahib and did not give it to others.

Hazrat Mosesas, Hazrat Jesusas, Davidas, Solomonas and the Holy Prophetsa were all the followers of same path. God says to the Holy Prophetsa: ‫فبھداھم اقتدہ‬ [“Follow thou, their guidance.”] In spite of this, was it possible for everyone to become Khatamun-Nabiyyin [Seal of all the Prophets]?

Question: Is it a disgrace to term someone as mujaddid or muhaddis who progresses from the status of mujaddid [reformer] and muhaddis [a recipient of God’s word] to complete prophethood, or not?

Answer: No doubt, it is a disgrace for

someone to call a prophet only a mujaddid or a muhaddis, but in speech or writing, if there arises a need to mention that a prophet is also a mujaddid and muhaddis, then it is not at all disgraceful for him in mentioning that. This is a manifestation of truth. What is insulting for a prophet is when the discourse expresses and intends denial of his prophethood.

Question: If a person (non-Ahmadi) says “Assalamo alaikum” [peace be upon you] to you in an Islamic way, then what should be our reply to him?

Answer: Our reply to such a person shall be “Wa alaikumussalam” [peace be upon you also].

The Holy Prophetsa used to say [the same] to the Jews. In fact, we will precede [in saying Salam] to those non-Ahmadis who are not in denial as it is a custom. This is not as exclusive as it was before. We say Salam to that nation which has the custom of Salam.

Question: If a person, who does not call Mirza Sahib a kafir [disbeliever] but acknowledges him as a momin [a true believer] and considers those people bad who called Mirza Sahib a kafir, does not take Bai‘at only because of not being able to understand a few matters, what do you think about them? Are they a Muslim or not?

Answer: There are only a few matters of dispute which can make Mirza Sahibas either a prophet or a “kafir”. When they are verified, Mirza Sahibas becomes a prophet and if denied, he is considered a kafir.

What do you mean by a few [matters]?

Saying the word “few” does not decrease [the importance of matters]. A person can even become kafir [denier of truth] by not believing in one God. A person becomes a kafir by denying a single prophet. A person becomes a kafir by merely not believing in the resurrection after death.

Hence, one should look at the significance of those few matters before stating that it is not right to consider someone a kafir just because they deny only a few issues.

The one who does not accept these few matters, denies Mirza Sahibas. The one who does not accept Mirza Sahibas, denies God ...

How is it possible that they do not accept a few matters and still consider Mirza Sahibas to be a momin? If a person thinks like that, then their mind is deceiving them.

If they ponder over it, then they will surely understand.

How is it possible that a person who claims to be a false recipient of divine revelation and regarding whom God Almighty states that he is a great kafir, there exists another person who considers him a momin and then also believes that he does not receive revelation from God Almighty? If that person does so, then let alone Mirza Sahib, God’s denial comes into effect because God Almighty declares him to be a kafir while that person considers him a momin.

If you mean to say that such a person does not use foul language by saying that they are not bad, then their faith has nothing to do with that. A noble person does not use abusive words.

(Transcribed originally in Urdu by Hazrat Rahim Bakhsh, also known as Hazrat Maulana Abdur Rahim Dardra)

Friday 6 September 2019 | AL HAKAM

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“I firmly believe that Allah the Almighty was protecting Huzoor that day in 1974” Huzoor’s cousin and brother-in-law reminisces his time spent with Huzooraa Syed Qasim Ahmad Shah Pakistan

hen Hazrat Sahibzada Mirza Masroor Ahmad passed his MSC W examination, he presented himself before aa

Hazrat Khalifatul Masih IIIrh and sought permission to devote his life as waqife-zindagi. Hazrat Khalifatul Masih IIIrh instructed him to give his request to the offices of Tahrik-e-Jadid.

After taking Sahibzada Mirza Masroor Ahmad Sahib’s request for life devotion and conducting his interview, Tahrik-eJadid responded by saying that they did not require skills in agriculture for the time being. In response, Hazrat Khalifatul Masih IIIrh replied, “They may not feel the need, however, I need him.”

He then told Huzooraa to devote his life under the Nusrat Jehan Scheme. In this manner, Huzooraa travelled to Ghana after devoting his life under the Nusrat Jehan Scheme.

In Ghana, Huzoor’s first placement was as a teacher at Talim-ul-Islam High School in a town called Salaga. The house in which Huzooraa resided consisted of two rooms; one was occupied by the principal of the school and the other room was used by Huzooraa. The house had a small kitchen and a small toilet that was situated outside. Later, when Huzoor’s respected wife and daughter arrived in Ghana, both rooms were given to the family where they

resided for a significant period.

I lived in Nigeria and would visit them in Ghana, and I remember that I never heard any complaint from Huzooraa nor his family regarding the poor living conditions. Not only this, but they actually lived with great contentment and happiness while also diligently carrying out their services.

The allowance Huzooraa received was very meagre. In fact, it was so little that surviving on such an allowance was close to impossible. A solution Huzooraa worked out for this was that he grew his own vegetables around his house and kept some chickens. In this way, he made provisions.

After some time, Huzooraa was posted as the headmaster of the Ahmadiyya School in Assarkyir, Ghana. Upon arriving there, Huzooraa started the construction of the school and a house for accommodation.

When I say that he constructed, I do not mean that he supervised the building work, rather he participated in the actual labour himself. He would supervise the construction and take part in the building work.

Acquiring building material was no easy task either. It would be found at great distances. Huzooraa would first try to locate each bag of cement and would then bring it back himself. He would go,

load the material and then transport it back – most of Huzoor’s time during this period was spent in travel. In fact, all the necessaries for the school and the house were gathered through these difficult circumstances. Through Allah’s grace, the construction was a great success.

I had the good fortune of accompanying Huzooraa on some of his travels in Africa. Whilst traveling with someone, the true character of a person can be observed. During these travels and in everyday life, I noticed that Huzooraa had an extraordinary capacity of tolerance and patience. This is the case even today.

Huzoor’s tolerance was not limited at all. Some people have tolerance but it is limited, however, Huzooraa would tolerate everything and all difficult situations.

Whether it was suffering, someone’s inappropriate attitude or extreme hunger, in truth, the most troublesome situation would not hinder Huzoor’s composure.

One could not sense, neither from his words nor his actions, that Huzooraa was enduring arduous conditions or that circumstances had become difficult for Huzooraa.

In 1982, I returned to Pakistan and devoted my life for the service of the Jamaat. Prior to this, I had only devoted three years, but now I sought permission for serving as a life devotee. Hazrat Khalifatul Masih IVrh replied, “Go to Nigeria. I have an agricultural project that I want to assign to you and Masroor.”

From Nigeria, I went to Ghana with another member of the Jamaat. Huzooraa was already living in Ghana at the time.

In Ghana, we surveyed 1,000 acres of land for the project. During that time conditions were very tough, however Huzooraa went to work instantly. Though tractors were available in Ghana, they were still hard to come by. Therefore, locals would cultivate their land without the use of tractors and machinery. In this manner, all the work for the project was started from scratch.

At the time, locals did not know how to draw water from the ground and so a pump was purchased from Pakistan and sent to us, however, it did not operate properly.

Then, a second-hand pump was bought from within Ghana to pump water from

the ground. Huzooraa installed the whole water pump himself; every single pipe was fitted by Huzooraa and it was all put together by him. The locals did not know how to make irrigation trenches either and so Huzooraa showed them how to by digging out the trenches himself.

The conditions were such that once the locals were told to make water irrigation trenches, they piled high walls of mud.

Yet, when the water passed through, it seeped through the walls and the whole irrigation trench disappeared. Seeing this, Huzooraa taught them how irrigation trenches needed to be dug into the ground, consequently strengthening its walls and stopping any leaks. This, Huzooraa practically did himself and taught others as well.

Later, a tractor was needed. This was found, however there was no harrow with it. The solution to this was that Huzooraa built a harrow himself and would stand on top of the harrow so that it worked. He endured all the dust, sand and hard work but with great cheerfulness.

Huzooraa always worked with a joyful temperament and taught others with this same spirit. It would always give Huzooraa great pleasure when teaching those around him. I have witnessed this in Africa and now, in terms of administration, I have seen that it gives Huzooraa happiness when he teaches those around him. As a result, the workers can learn and are given a morale boost, through which they desire to work even more diligently.

Once, as I was travelling from Nigeria to Ghana, Huzooraa asked me to bring some wheat seeds. There was wheat in northern Nigeria and as Huzooraa was in northern Ghana, the conditions of the two areas were similar. I took five to six kilograms of seeds in a bag to Ghana. With great care and attention, Huzooraa sowed them and it was successful. The wheat was cut and then threshed with sticks, making more seeds available.

When this was taking place, we had come to know of a German company that was trying to grow wheat in Ghana but had abandoned the project, stating that it was impossible to grow wheat in Ghana. I have personally seen this written in their records; huge files were written on the topic of growing wheat in Ghana with the conclusion that it was impossible.

However, Allah blessed Huzoor’s efforts and wheat was grown in Ghana.

There was huge publicity when, through Huzoor’s efforts, wheat was grown for the first time in Ghana. There was an enormous reaction across newspapers and the television – everyone was talking about it.

In 1985, I was posted to Ghana where Huzooraa had previously been. At the time, I had no visa and would have to constantly travel back to Nigeria to renew it. Nevertheless, the wheat growing project that Huzooraa had successfully carried out developed such a good reputation that once, when I was talking to a visa officer, I mentioned that I too was part of the wheat growing project in Ghana. Upon hearing this, the officer was delighted and instantly granted me a visa to Ghana, thus resolving the issue.

Friday 6 September 2019 | AL HAKAM

Huzoor’s efforts were extremely blessed that he was able to successfully cultivate wheat in Ghana without any major expenditure, whereas others had spent hundreds of thousands but to no avail.

This holds a very special historical significance. The harvest of wheat took place in northern Ghana in a village called Dipale, 70 miles from Tamale. It was the responsibility of the government to further develop this. Anyhow, Allah made this possible through the hands of Huzooraa.

Allah had promised divine support to Huzooraa a very long time ago.

I remember, one morning, on the day of our university exam, Huzooraa said to me: “All my worries have vanished” and then said, “I was told in a dream:

َ ُ ٌ َّ ‫َ ْ ْ م َن‬ ‫الس َما ِء‬ ِ ‫ی َ ْن ُص ُرک ِر َجال ن ْو ِحی اِلیہِم‬ [‘Men will help you whom We shall direct from heaven’.[” In a light-hearted manner, I commented, “This is just a minor exam.

The dream is probably indicating towards something else.” Huzooraa remained silent.

I have noticed that Huzooraa would usually stay quiet when such matters were discussed.

Huzooraa would rarely share his experiences. He probably told me about this dream because we were living in the hostel at the time and he may have also mentioned it to his wife.

Huzooraa felt uncomfortable listening to any praise of his, even if it was in the slightest manner.

What remains to be mentioned is

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that we went to Africa together and then in Rabwah, we also worked together in offices. By that time, I had forgotten this dream.

Later, when Hazrat Khalifatul Masih rh IV appointed Huzooraa as nazir-e-ala and amir-e-muqami, and as a result, a great responsibility was placed on Huzoor’s shoulders, I recalled this dream.

Once, when I was walking with Huzooraa to Maghrib prayer, I reminded Huzooraa of his dream and said that perhaps it was this responsibility the dream pointed to. With great humility, Huzoor said, “Yes, perhaps it was this as well.”

However, Allah showed the world what the divine promise was pointing towards when he bestowed upon Huzoor the

mantle of Khilafat.

Personally, I see it in this manner: Allah said: َ ّ ‫اِن ِ ْی َم َعک یَا َم ْس ُر ْور‬ (“Surely, I am with you, O Masroor”) and then also: َّ ‫َ ْ ُ ُ َ َ ٌ ُّ ْ ْ َ ْ ْ م َن‬ ‫الس َما ِء‬ ِ ‫ینصرک ِرجال نو ِحی اِلیھِم‬ (“Men will help you whom We shall direct from heaven”), meaning, “O Masroor, I am with you and to help you, I shall direct the hearts of people.” Thus, we can observe this special divine help and support in all of Huzoor’s works.

In keeping with the topic of our time together studying, our relationship and light-hearted moments, I would also like to say that on the night in which the election of Khilafat was to take place, everyone was eagerly in anticipation. I was in the office of Sadr Anjuman Ahmadiyya, Rabwah. At the time of the announcement, I was in the department of Umur-e-Ama. When it was announced that Huzooraa was elected as Khalifatul Masih, all I remember is that Allah granted my heart a very strong sense of comfort. I had no other thought; the thought did not even occur to me that I had a previous relationship with Huzooraa.

Around the same time, Hidayatullah Hadi Sahib came to Pakistan from Canada and narrated a dream of his that was very interesting. He said that he saw Hazrat Khalifatul Masih Ira arrive and give him a key, saying to pass it to Mirza Masroor Ahmad. He narrated that in the dream, he said to Khalifatul Masih Ira, “This is not your era; it is another era.” Hidayatullah Sahib was not well-acquainted with Huzooraa at the time and had probably met with him only a few times. In the dream, Hazrat Khalifatul Masih Ira once again said, “Give this key to Mirza Masroor Ahmad and tell him that Nuruddin has given it.”

How wonderful was this dream! The word “key” is called “miftah” in Arabic.

Another name is “miftah-ul-ghaib” meaning “the key of the unseen”. What a great prophecy this was for Huzoor’s Khilafat of revealing the secrets of the unseen and establishing victories.

When I heard this dream, I recollected the fortunate time I had spent with Huzooraa. I had always perceived Huzooraa, in every condition, even when he was our zaeem for Khuddam-ul-Ahmadiyya or when we lived together at the university hostel, to be a hidden personality. He personified the Quranic verse: ْٰ َ َ ً ْ َ َ َ َ َّ َ ‫الس َم‬ ‫ات َوالْا ْرض کان َتا َرتقا فف َتقن ُھ َما‬ ِ ‫او‬ “The heavens and the earth were [a] closed-up [mass] and We opened them out.” (Surah al-Anbiya, Ch.21: V.31) Huzoor’s personality was also like a closed-up mass that Allah continued to open with the passage of time. Whenever and whatever responsibility he was given, we would feel that he was the most suitable person for the task and Huzooraa had been made for that very task.

Then, another aspect is that whatever responsibility was given to Huzooraa, one could never sense that a great deal of hard work was being exerted by Huzooraa for the completion of the magnanimous tasks.

One could not sense the amount of work being put in; however, the most terrific

Friday 6 September 2019 | AL HAKAM

6 results could be witnessed. This is also the attribute of God Almighty: ْ َ ٰ َ ْ َّ ُ ‫وی َعلی ال َع ْرش‬ ‫ثم است‬ “Then He settled Himself on the throne.” Hazrat Khalifatul Masih IVrh would say that Allah Almighty created such a perfect universe that the world had forgotten there was a Creator.

This is an indication of good organisation and it was always witnessed within Huzooraa. When he would carry

schools, colleges and universities.

Upon this, Hazrat Khalifatul Masih IIIrh first called students from the family of the Promised Messiahas. Huzooraa and I were present. Hazrat Khalifatul Masih IIIrh instructed us all to immediately report to our universities.

Accordingly, the decision was made that everyone would travel to their academic institutions alone. I left first and sensed danger here and there en route

the case. I firmly believe that Allah the Almighty was protecting Huzooraa that day in 1974 and as I was with Huzooraa, I too was safe.

Often, people ask me as I have spent time with Huzooraa, how he was before Khilafat as compared to today. A comparison is difficult, however, whenever I reflect, I realise that by the grace of Allah the Almighty, I had the good fortune to spend a lot of time in the presence of

University of Agriculture Faisalabad

out a task, there would be no commotion or chaos, neither in Huzooraa, nor within his office. With the grace of God, results would manifest themselves in the best manner.

When Huzooraa was appointed as nazire-ala, it seemed as if Allah had made him for this very task. However, when Allah raised Huzooraa to the throne of Khilafat, He showed the world what purpose He had created Huzooraa for. So, Huzooraa was a closed person; someone hidden. Allah Himself introduced the world to him. The Jamaat came to know him through dreams and visions, and the wider world through his great works.

Another aspect I would like to share is that people respected Huzooraa since his youth; his college professors in Rabwah and then his university professors would show great respect and reverence to him.

Even during his youth, Huzooraa had an extraordinary personality.

I remember, during our university days, we had to go to Faisalabad from Rabwah. Once, it was essential that we went as we had an exam or something of the sort. We waited at the bus stop in Rabwah for a long time, but no bus had any space. Huzooraa said to me, “Wait here, I will bring my bicycle from my home.”

Huzooraa brought his bicycle and I sat on the front bar and Huzooraa cycled most of the way to Faisalabad. Pull Dingroo is approximately halfway between Rabwah and Faisalabad; we stopped there for a break and ate oranges.

There is another incident during our university days. In 1974, when the resolution was passed against Jamaat-eAhmadiyya in Pakistan, the conditions within the country for Ahmadis became dangerous. Even within academic institutions, the conditions for Ahmadi students were tough. Bhutto announced that there was protection from the government for Ahmadi students, however Ahmadis themselves were not attending

but reached safely. When I got to the administration block, I found Huzooraa already present there and was going to his department where I accompanied him. We both had to report to the vice chancellor and by that time, the news of our presence spread across the university.

The malevolent students at the campus had begun to guard the university exits and other posts. We were completely unaware that we were being searched for.

When Huzooraa exited his department, I pointed the way towards the vice chancellor house where we had to report.

Huzooraa said that that way was dangerous and recommended that we go another way. At the time, there was a director of sports who was always friendly and kind towards us; he showed us great love. We

Huzooraa.

We were all aware that Huzoor’s memory had always been impeccable.

However, if it was one degree before Khilafat, now it is 1,000 degrees.

In 2005, when Huzooraa travelled for Jalsa Salana Qadian, a worker from our Umur-e-Ama office had a mulaqat with Huzooraa. When he came out of the office, he was ecstatic and overjoyed. He explained to us that six months ago, he had written a letter to Huzooraa seeking prayers for his son to be enrolled into university.

“Today”, he said, “Huzoor recalled my son’s exact name and asked whether he had been accepted into a university.” There are countless incidents like this that prove that Allah is supporting Huzooraa.

Allah the Almighty sharpens the

the chair area. Later that day, during dinner, Huzooraa commented, “Qasim’s hair is still intact.” I took my hat off and replied, “Huzooraa, my hair is falling at a very fast rate.” Huzooraa said, “I saw in the mosque and I could see plenty of hair.”

I was dumbfounded. It seemed to me that Huzooraa had not looked towards me in the mosque but somehow, he was able to observe everything.

To improve every ability and sense is not the work of any man. When one meets worldly leaders, you can witness that they excel in a certain area, however excelling in numerous areas can only happen by the grace of God Almighty and only to the one whom Allah chooses Himself.

By observing the powers of the Khalifa, one is reminded of the Prophetsa whose Khalifa he is. If Allah the Almighty has bestowed such powers to the Khalifa, imagine what powers the Holy Prophetsa was given!

Though I had spent time with Huzooraa and was also informal with him, I now sometimes become extremely weary when I reminisce. It worries me to think that I may have done or said something that was not suitable to Huzoor’s status.

I cannot remember if ever even a line appeared on Huzoor’s forehead when someone from our age fellows, cousins or class-fellows had said something unpleasant to Huzooraa. Answering back or arguing was never the practice of Huzooraa. With great tolerance and patience, Huzooraa would always endure everything.

I remember when I first entered Huzoor’s office after he became Khalifatul Masih, all that was in my mind was that I was before the Khalifa and I had no other reference. Now, whenever I need to write to Huzooraa for guidance or to ask something, I worry a great deal and cannot muster the strength to write until I pray and give Sadqa.

If one claims to love Huzooraa, then his status as Khalifa first requires a great deal of respect. Love for such an entity cannot

Nevertheless, we later heard that those students were severely beaten and newspapers and even Newsweek reported the case. I firmly believe that Allah the Almighty was protecting Huzooraa that day in 1974 and as I was with Huzooraa, I too was safe. both thought that we should stop by his house before proceeding. So, we stayed a little at his house and his son, who served us water, informed us that some Ahmadis had been caught. We had no authority to do anything ourselves, but we managed to safely exit the university campus.

We immediately informed the amir of Faisalabad about the incident and he responded to the best of his ability.

Nevertheless, we later heard that those students were severely beaten and newspapers and even Newsweek reported

strengths and senses of his chosen Khalifa.

For the past few days, I have been suffering a rash on my scalp, therefore I would walk from the guest house in Islamabad to the mosque with my hat in my hand and then place it on my head right before Salat. One day, I forgot my hat and as the time for prayers was close, I could not go back to collect it.

I was seated at the very back of the mosque on a chair. When Huzooraa arrived, I looked towards him and I am sure that Huzooraa did not look towards

be complete without honour and respect.

Sometimes, one loves another and at other times, they respect someone. Yet, the love for Khalifatul Masih demands that we respect him as well.

The Holy Quran also teaches honour and respect, that we do not raise our voices above that of a prophet. This commandment is also for the Khalifa.

May Allah the Almighty enable us all to understand the true status of Khilafat and may He grant Huzooraa a healthy, active and long life. Amin.

Friday 6 September 2019 | AL HAKAM

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Canada Atfal Ijtema at new location S Mukarram Nazeer Canada Correspondent

T

he 32nd Annual Ijtema of Majlis Atfalul-Ahmadiyya Canada was held in Aiwan-e-Tahir during the weekend on 17 and 18 August 2019.

Over the last few years, this Ijtema was held at Hadiqa-e-Ahmad in Bradford. Now, for safety and organisational convenience, this year, the Ijtema was moved to Aiwane-Tahir located in the Baitul Islam Mosque complex, Toronto.

Registration started at 8:30am with a long line up of Atfal coming from all over Canada.

National Amir Canada, Lal Khan Malik Sahib formally inaugurated the Ijtema with the flag hoisting ceremony. This was followed by the opening session which started at 10am. Salat was the theme of Ijtema this year. With permission of Hazrat Khalifatul Masihaa, for the first time, Atfal Ijtema proceedings were transmitted live for parents and members of the Canada Jamaat.

The main hall of Aiwan-e-Tahir was filled with Atfal. The opening session started with the recitation of the Holy Quran followed by the Atfal pledge led by Mohtamim Atfal, Ayaz Warraich Sahib. Next, a poem was presented by Khaqan Kamal Sahib with translation by Fateh Imran Sahib.

Amir Sahib delivered an inspiring opening address regarding the importance of Salat.

Amir Sahib continued the programme with the presentation of academic achievement awards to Atfal. He also acknowledged new Atfal who joined the Majlis Atfal-ul-Ahmadiyya this year.

The next programme item was the exciting academic and sports competitions for both age groups, ma‘yar-e-kabir (12-15 years old) and ma‘yar-e-saghir (7-11 years old), with designated areas for each. These fun events continued until lunch time.

Even more events were organised for Atfal to engage in. These included an obstacle course, Zorbing, sumo wrestling and a gladiator joust. An exhibition & Atfal Hub was also running during the Ijtema, except during prayer times and session times.

Zuhr and Asr prayers were combined and offered at Baitul Islam mosque. Various competitions continued after prayers until dinner time.

In early evening, Maghrib and Isha prayers were offered, and a very interesting question & answer session was held for each age group. Both groups of Atfal were treated to an enjoyable science and magic show just before bed time on day 1 of the Ijtema.

Day 2 of the Ijtema started in the early hours of the summer morning with Tahajud and Fajr prayers with about 400 Atfal in the mosque. This was followed by dars-ulQuran and individual recitation of the Holy Quran.

The academic and sports competitions final events were held in the morning. The academic competitions included tilawat, nazm, Urdu, English and French speeches as well as Azan and Hifz-e-Quran. These competitions were wrapped up by lunch time for all Atfal. The closing session of this year’s Ijtema began after Zuhr and Asr prayers in the mosque.

Principal Jamia Ahmadiyya Canada, Daud Ahmad Hanif Sahib was the chief guest for the closing session and awarded

prizes to the position holders of the academic competitions.

Nazim-e-Ala Ijtema, Ayaz Warraich Sahib presented the final report of the 32nd National Atfal Ijtema. This was followed by the concluding address by Sadr Majlis Khuddam-ul-Ahmadiyya Canada, Zubair Afzal Sahib.

Thus, the 32nd National Ijtema of Majlis Atfal-ul-Ahmadiyya Canada came to a successful end.

There was a memorable group photo of

all participating Atfal. Many Atfal delivered loud and emotional slogans at the conclusion of the Ijtema. The total attendance for this year’s Ijtema was 1,278 Atfal, representing 12 of the 14 regions across Canada. This represented an increase of 259 Atfal and a 26% increase from last year. Calgary region Atfal received a special award for travelling 3,362 kilometers to attend the Ijtema, the farthest distance travelled to attend Ijtimā.

In addition to Atfal, 150 guests also attended.

Friday 6 September 2019 | AL HAKAM

8

1953-1974: A story of a state turning against its citizens 7 September 1974 was a day celebrated by the clerics and the right-wing politicians of Pakistan as a victory of “Islam” against Ahmadiyyat; the day when the infamous declaration of Pakistan’s national assembly came out declaring Ahmadis as a non-Muslim minority.

This did not just happen overnight. This declaration of heresy took two decades of jealousy.

Ahmadiyya literature is full of explanations of what went on and what it took for the Pakistani legislative body to intervene in purely theological differences; what it was that united the extremely disunited clergy against the Ahmadiyya Muslim Jamaat. Today, we would like to present the viewpoint of a neutral, fair-minded historian and political analyst to see how they trace the roots of this infamous, inhumane declaration of the Pakistani government.

The following are extracts from Husain Haqqani’s book Reimagining Pakistan.

Al Hakam is thankful to Mr Husain Haqqani for granting permission to include these extracts: Husain Haqqani USA

major manifestation of the pitfalls of religion-based politics came in A January 1953, when clerics of various

Muslim denominations demanded that the Ahmadi sect be declared non-Muslim for legal purposes. Widespread riots soon followed, resulting in dozens of deaths and considerable loss to property. Reflecting what has been a consistent pattern in Pakistan’s history, the religious demand also had a worldly purpose. Punjabi politicians had instigated the clerics in the hope of dislodging the government of Bengali prime minister, Khawaja Nazimuddin, who had taken office after Liaquat’s assassination two years earlier.

Nazimuddin turned down an ultimatum from the ulema to declare members of the Ahmadi sect as a non-Muslim minority and to dismiss Foreign Minister Chaudhri Zafrullah Khan, who was an Ahmadi. The ulema also demanded that other AhKhawaja Nazimuddin madis occupying key posts in the state must also be removed from their offices. Punjab chief minister Mumtaz Daultana had activated the protestors in the hope of bringing down the federal government and becoming prime minister …

Nazimuddin’s decision to refuse the ulema’s demands had wide support at the time across the government and

Pakistani society. The Ahmadi issue was limited to Punjab as that is where the sect had its principal following. Non-Punjabi polilticians did not associate themselves with the clerics or the Punjabi politicians supporting them. Pakistan’s secular leadership succeeded in pushing back a religious demand and the army enforced order, putting the Islamists and their rioting followers in their place …

At that time, the government set up a commission of inquiry, headed by the chief justice of the Lahore High Court, Muhammad Munir (who went on to become chief justice of Pakistan), to look into the causes of the antiAhmadi disturbances. In 117 sittings, the commission examined 3,600 pages of written statements and 2,700 pages of evidence. It went through 399 documents …

Its conclusion was that heeding the demands of the theologians in matters of state was a slippery slope and that Pakistan would do well to avoid it.

The 387-page report of the Munir Commission reflects the thinking of Pakistan’s ruling elite in the country’s early years. The report scrutinized “with the assistance of the ulema” their “conception of an Islamic State and its implications” and declared, “No one who has given serious thought to the introduction of a religious State in Pakistan has failed to notice the tremendous difficulties with which any such scheme must be confronted.”

“The Quaid-i-Azam said that the new State would be a modern democratic State,” it continued, adding that Jinnah’s concept of Pakistan required that

sovereignty must be vested in the people and “the members of the new nation” should have “equal rights of citizenship regardless of their religion, caste or creed” …

The most important statement of the Commission, however, related to the differences among the clerics, which would divide Pakistanis more that religion could unite them. “The ulema were divided in their opinions when they were asked to cite some precedent of an Islamic State in Muslim history,” Justice Munir reported, pointing out that “no two learned divines are agreed” even on the fundamental definition of who is a Muslim.

In Justice Munir’s words, the antiAhmadi riots demonstrated that if “you can persuade the masses to believe that something they are asked to do is religiously right or enjoined by religion, you can set them to any course of action regardless of all considerations of discipline, loyalty, decency, morality or civic sense”. Munir warned that Pakistan was “being taken by the common man” as an Islamic State. In his view, this belief had been encouraged “by the ceaseless clamour for Islam and Islamic State that is being heard from all quarters since the establishment of Pakistan”. In words that were not heeded, the chief justice cautioned against letting the “phantom of an Islamic State” haunt the new country.

Notwithstanding Munir’s warnings … religious exhortations continued to consume the nation’s energies.

Under Bhutto, Pakistan still juggled between the needs of a modern state and pressure from clerics to recreate a bygone

era … Bhutto portrayed himself, in the words of political scientist Anwar Syed, as “a Socialist Servant of Islam”. To rebut the argument of his Islamist opponents that socialism was “antithetical to God and religion”, Bhutto “advertised his personal dedication to Islam” and “insisted that he was a good Muslim”. He said, “he was proud of being a Muslim; indeed, he was first a Muslim and then a Pakistani” …

The first major manifestation of that inclination in constitutional and legal terms occurred when Islamist groups rioted against the Ahmadi sect. The riots began after a clash in May between Islamist and Ahmadi students at the Railway station of Rabwah, the town where the Ahmadi sect has its headquarters.

Islamist demands against the Ahmadis were no different this time around than they had been almost two decades earlier. But in 1953, Prime Minister Nazimuddin had been willing to call in the army to stop the rioters and Justice Munir had written his report pointing out the problem with the state accepting demands to define which sect was or was not Islamic. Now, Bhutto was unwilling to follow in Nazimuddin’s footsteps and there was no one of Munir’s stature to remind the government that it should not allow clerics to dictate legislation.

Even though the Ahmadis had, as a community, backed Bhutto in the 1970 election, Bhutto decided to join the religious parties he had defeated at the polls in amending Pakistan’s constitution (framed only a year earlier) to define ‘Muslim’ in a way that specifically excluded Ahmadis from the fold of Islam.

The Islamists got their biggest legislative

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Friday 6 September 2019 | AL HAKAM victory since the Objectives Resolution and that too after losing a general election …

In 1974, the political leadership sought political advantage by appeasing clerics making anti-Ahmadi demands. Prime Minister Zulfikar Ali Bhutto declared it an “achievement” that he secured support of all major political parties in amending the constitution to declare Ahmadis nonMuslim under law. A few years later, military ruler Zia legislated restrictions on Ahmadi professions of faith, making it a punishable offence for an Ahmadi to act in a manner that made him or her seem to be a Muslim. The judiciary upheld Zia’s laws on grounds that by acting like a Muslim or using nomenclature used by Muslims, an Ahmadi offended Muslims and, therefore, deserved the punishment prescribed by Zia. Had Bhutto, Zia and the judges acted like Pakistan’s leaders did in 1953, Pakistan could have avoided being saddled with a constitutional amendment and laws that are deemed by the rest of the world as violating the Universal Declaration of Human Rights.

Commonwealth representatives visiting France, November 1939. Foreign Minister Chaudhry Zafrulla Khan Sahibra standing third from right.

The founder’s vision of religious diversity in Pakistan Addressing the Constituent Assembly of Pakistan on 11 August 1947, MA Jinnah laid out the lines that he saw as foundations of the edifice of the constitution of Pakistan.

Given below is an extract from this historic speech:

“I cannot emphasise it too much. We should begin to work in that spirit, and in course of time all these angularities of the majority and minority communities, the Hindu community and the Muslim community – because even as regards Muslims you have Pathans, Punjabis, Shias, Sunnis and so on, and among the Hindus you have Brahmins, Vashnavas, Khatris, also Bengalees, Madrasis and so on – will vanish.

“Indeed if you ask me, this has been the biggest hindrance in the way of India to attain the freedom and independence, and but for this we would have been free people long long ago. No power can hold another nation, and specially a nation of 400 million souls, in subjection; nobody could have conquered you, and even if it had happened, nobody could have continued its hold on you for any length of time, but for this.

“Therefore, we must learn a lesson

from this. You are free; you are free to go to your temples, you are free to go to your mosques or to any other place or worship in this State of Pakistan. You may belong to any religion or caste or creed – that has nothing to do with the business of the State.

“As you know, history shows that in England conditions, some time ago, were much worse than those prevailing in India today. The Roman Catholics and the Protestants persecuted each other. Even now there are some States in existence where there are discriminations made and bars imposed against a particular class.

“Thank God, we are not starting in those days. We are starting in the days where there is no discrimination, no distinction between one community and another, no discrimination between one caste or creed and another. We are starting with this fundamental principle:

that we are all citizens, and equal citizens, of one State.

“The people of England in [the] course of time had to face the realities of the situation, and had to discharge the responsibilities and burdens placed upon them by the government of their country; and they went through that fire step by step.

“Today, you might say with justice that Roman Catholics and Protestants do not exist; what exists now is that every man is a citizen, an equal citizen of Great Britain, and they are all members of the Nation.”

(Source: www.columbia.edu – Official website of Columbia University, USA)

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Friday 6 September 2019 | AL HAKAM Responding to Allegations

Did the Promised Messiahas unconditionally prohibit his community members from taking inoculation for the plague?

Part XVIII

pponents, to deceive the masses, raise an allegation against the founder O of the Ahmadiyya Jamaat, Hazrat Mirza

Ghulam Ahmadas of Qadian that he refrained from taking the inoculation of the plague and instructed his community members to do the same as though he categorically announced to stay away from the inoculation of the plague without giving an explanation.

Moreover, they assert that the Promised Messiahas only instructed not to take the inoculation and did not prohibit to take any other medication.

The extract pointed out by the opponents speaks for itself and selfevidently shatters the above allegations. It is

part of the announcement published in the initial pages of the book Noah’s Ark under the heading Ta‘un ka tika [Inoculation of the Plague] which is full of gratitude towards the British government that they have introduced a vaccine for the welfare of their people. The Promised Messiahas has clearly mentioned in it that he would have been the first to take the inoculation for the plague if there was no divine commandment. Below is the complete statement of the Promised Messiahas: “Gratitude is due to the eminent British government who, showing kindness to its subjects, has once again advised inoculation against the plague, and has undertaken the expenditure of hundreds of

thousands of rupees for the welfare of the servants of God. In truth, it is the duty of wise subjects to welcome this undertaking with gratefulness. Anyone who views the inoculation with mistrust is immensely foolish and is his own enemy, for it has been observed time and again that this cautious government is averse to administering any harmful treatment, and prescribes only remedies that have been thoroughly tested and proven to be effective. It is against the norms of honesty and civility to attribute ulterior motives to a government which has, and continues to spend, hundreds and thousands of rupees and resources out of genuine sympathy for its subjects.

“Unfortunate are the subjects who reach such a degree of mistrust. There can be no doubt that until now inoculation is by far the best physical remedy that the government has found, and there is no denying that this remedy has proven to be effective. It is the duty of all subjects to make use of the means that are available to them so that they may relieve the government of the pain it feels for them.

This notwithstanding, we must say to this kind government with all due respect that had there not been a heavenly prohibition for us, we would have been the first among its subjects to be inoculated. The heavenly prohibition is that God in this age desires to show a heavenly sign of His mercy to mankind. Addressing me, He said: ‘You and those who dwell within the four walls of your house; those who unconditionally

follow you and are obedient to you, and who on account of true righteousness have become devoted to you, shall all be safeguarded against the plague. This will be a sign of God in the Latter Days so that He might demonstrate a distinction between people. But those who do not follow you completely are not of you. Be not anxious on their account.’

“This is a divine directive, on account of which I, myself and all those who dwell within the four walls of my house have no need to be inoculated. For as I have mentioned, God – who is the Lord of heaven and earth, and beyond whose knowledge and power there is nothing – revealed to me long ago that He would save everyone who lives inside the four walls of this house from death by the plague, provided he gives up all antagonism and enters into the allegiance of Bai’at in all sincerity, submission and humility. He must not be arrogant, wilful, proud, heedless or vain towards God’s commands and His Appointed One, and his conduct ought to be in conformity with my teachings.

“He has also told me that Qadian will be saved from such ravages of the plague that cause people to die like dogs and become mad with grief and confusion, and that generally the members of this community, however large in number, will be safe against the plague as compared to my opponents. However, such of my followers may fall prey to the plague who do not fully abide by their pledge, or concerning whom there is some hidden reason in the knowledge of God. But in the end people will marvel and acknowledge that, by relative comparison, the support of God is with these people, and that He has saved them through His special mercy in a way that has no precedence.

“Certain uninformed people will be startled to hear this, others will laugh, while others will denounce me as mad, and still others will wonder if such a God really exists who can send down His mercy without resorting to physical means.

The answer is, yes, such a powerful God does indeed exist, and if He was not so, those who are close to Him would have died a living death. He is wonderfully Omnipotent and marvellous are His holy powers. While, on the one hand, He allows

11

Friday 6 September 2019 | AL HAKAM ignorant opponents to attack His friends like dogs, on the other hand He commands the angels to serve them. In the same way, when His wrath comes upon the world and His anger surges against the wrongdoers, God watches over and protects His chosen ones. Were it not so, the entire mission of the people of God would end in disarray and no one would be able to recognise them. His powers are infinite, but they are revealed to people in proportion to their belief. Those who are blessed with certainty and love, and sever all ties for Him, and have broken free from selfish habits, it is for their sake that miracles are shown.

“God does what He wills, but He chooses to demonstrate His miraculous powers only to those who break from their ill habits for His sake. In this day and age there are very few people who know Him and believe in His extraordinary powers.

On the contrary, there are many who have no belief whatsoever in this All-Powerful God, whose voice is heard by everything and for whom nothing is impossible.

“At this instance, let it be remembered that to seek treatment for the plague or other diseases is not a sin. In fact, it is recorded in a Hadith that there is no disease for which God has not created a remedy.

However, I consider it a sin to throw doubt on this sign by recourse to inoculation, for it is a sign which God, for our sake, wishes to demonstrate clearly in the world.

I dare not demean His true sign and His true promise by resorting to inoculation.

If I did, I would be accountable for the sin of not believing in the promise that God has given to me. If I were to benefit from inoculation, then I should be grateful to the doctor who invented the vaccine, and not to God who promised me that He would protect everyone dwelling in this house.

“I proclaim by way of insight that the promises of the Omnipotent God are indeed true. And I see the coming days as if they have already come. I am also convinced that the principal aim of this eminent government is to protect the people from the plague by any means. In order to be safeguarded from the plague, if the government were to discover a remedy more effective than the vaccine, it would happily adopt it. Clearly, therefore, the path that God has commanded me to follow does not conflict with the objectives of this eminent government.

“Twenty years ago, a prophecy regarding this great affliction of the plague was recorded in my book Barahine-Ahmadiyya and it was also promised therein that my community would be greatly blessed. See Barahin-e-Ahmadiyya pages 518 and 519.

“In addition to this, God Almighty has emphatically declared that He will deliver from the affliction of the plague those sincere inhabitants of my home who are not arrogant before Him and His Appointed One. In relative comparison to others, God will grant this community a special favour. It is possible that there may be the odd case in my community due to a weakness of faith or a lack of action or death at its appointed time or on account of other causes which are known to God. However, rare instances as these cannot constitute the general rule. Whenever a comparison is made, the majority is given

precedence. The government has itself found after investigation that those who make use of the plague vaccine have a lower fatality rate than those who do not.

Therefore, just as the occasional death does not diminish the value of the vaccination, similarly, if there are occasional instances of the plague in Qadian or a few members of this community die from the disease, the grandeur of this sign will not diminish.

This prophecy has been recorded in accordance with the undefiled Word of God. It does not befit an intelligent person to mock heavenly decree impetuously, for it is the Word of God and not the utterances of a soothsayer; it comes forth from a vista of light, not from the darkness of conjecture. These are the words of He who has raised the plague and who has the power to eradicate it. Our government will invariably give credence to this prophecy once it witnesses the wonder that the people of our community will remain safe and sound from the plague in much greater numbers than the vaccinated.

I say with true conviction that if this prophecy is not fulfilled exactly as it has been publicised for over the last twenty to twenty-two years, then I am not from God. As a sign that I am from Allah, the sincere people who live in the four walls of my home shall be protected from death by this disease. And, in comparison to others, my entire community will be saved from the onslaught of the plague. The security enjoyed by my community will not be shared by other people. Qadian will be saved from such an outbreak of the plague, which causes utter destruction except in the rarest of circumstances.

Alas! If only the people possessed pure hearts and feared God, they would be saved completely. For calamities are not sent upon anyone in the world because of theological differences. Such matters will be decided in the hereafter. In reality, the world is afflicted by chastisement because of the spread of evil, pride and rampant sin. Let it also be borne in mind that both the Holy Quran and even certain books of the Torah5 foretell that plague will break out in the time of the Promised Messiah. In fact, the Messiah, peace be upon him, also spoke of this in the Gospel. It is impossible for the prophecies of the Messengers to be revoked.

“It should also be kept in mind that on account of this divine promise, it is necessary for me to eschew any human contingencies, lest our enemies attribute this divine sign to other agencies. However, in addition to this, should God Almighty Himself disclose any other means or remedy to me through His word, then such means or remedy would not contravene this sign, for they emanate from God who has manifested this sign ...

“What more does the administration desire than the deliverance of its people from the plague, by any means possible?

Finally, through the publication of this announcement, I wish to make it known to the members of my community—who are spread throughout the Punjab and elsewhere in India—that they are not prohibited from taking the vaccine. Should the government categorically order their vaccination, they ought to duly comply with this directive and have the vaccine

administered to them. And it would be appropriate for those who are given a choice in this respect to avail it, if they do not fully follow the teachings that have been delivered to them; so that they do not stumble, or permit their own miserable state to spawn doubt regarding the promise of God in the minds of others.” (Noah’s Ark, pp. 1-17) The Promised Messiahas published the above announcement on the basis of a revelation by God Almighty that he had received in June or July 1902 which has been recorded in his book Nuzul-ulMasih. That divine promise demonstrating the protecting of the Promised Messiahas and the members of his spiritual house has already been mentioned in the previous

article of Responding to Allegations under the heading, The Plague inoculation: A divine command.

Hence, the allegation that the Promised Messiahas categorically instructed the members of his community to refrain from taking the inoculation of the plague proves deceptive and untrue. Moreover, if the Promised Messiahas had attributed a false revelation towards God Almighty in the time of a catastrophe which was devouring people across the subcontinent, then no power on earth could have saved him from the torment. The fact that the Promised Messiahas was safeguarded along with the members of his spiritual house indisputably signify the truth of God’s words.

Ansarullah Sierra Leone arranges Quran teachers’ training class The department of talim-ulQuran in Majlis Ansarullah Sierra Leone organised a Quran teaching training class on 24 and 25 August.

13 Talim-ul-Quran secretaries from different regions attended the class.

The class began with the recitation of the Holy Quran.

Imam Tahir Ahmad Farrukh Sahib addressed the participants on the importance of learning and teaching of the Holy Quran. He also discussed the importance of the Holy Quran’s recitation, with references from the Holy Quran, sayings of the Holy Prophetsa, excerpts from the writings of the Promised Messiahas and sayings of the Khulafa of Ahmadiyyat.

A lecture on tajweed (rules of Quran recitation) was delivered by Imam Hafiz Asadullah Sahib. He explained some verses of the Holy Quran with their proper pronunciation and explained the various rules of recitation so that the teachers may not only learn how to recite the Holy Quran properly but also teach others as well.

Naseer Ahmad Qureshi Sahib taught basic Arabic grammar.

Apart from the teachings of the Holy Quran, emphasis was also given on the

translation of Salat. Imam Muhammad Naeem Azhar Sahib taught Salat with English translation.

On the second day of the class, a test was taken of all the participants of the class.

Alhamdolillah, all participants showed great interest in the class and learnt a lot in the two days.

Saeed-ur-Rahman Sahib, Amir and Missionary-in-Charge delivered the concluding address and distributed certificates to participants.

May Allah the Almighty enable all of us to recite the Holy Quran and enable us to practice the true teachings of the Quran.

Amin.

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Friday 6 September 2019 | AL HAKAM

The 1974 ouster of the “Heretics”: What really happened?

Nadeem F Paracha Columnist, Pakistan

T

he legacy of Pakistan’s former Prime Minister, Zulfikar Ali Bhutto, is a mixed bag of praise, platitudes and panning.

Where, on the one hand, he is hailed as being perhaps the sharpest and most dazzling politicians ever to grace the country’s political landscape, he is also panned for being a megalomaniac and a demagogue, readily willing to sideline his democratic principles in pursuit to retain political power.

App l au d e d for successfully regenerating a demoralised and fractured country’s pride (after the 1971 East Pakistan debacle), and igniting within the working classes a sudden sense of political consciousness, Bhutto is also remembered as the man who (to remain in power) continued to play footsie with reactionary political outfits and (thus) ultimately betraying his own party’s largely secular, democratic and socialist credentials.

Not only did he attract fierce opposition from the right-wing Islamic parties, over the decades, the left and liberal sections of the Pakistani intelligentsia have also come down hard on him for capitulating to the demands of right-wing parties on certain theological and legislative issues that eventually (and ironically) set the tenor and the tone of a reactionary General (Ziaul Haq) who toppled his regime.

With the ever-increasing problem of religious bigotry and violence that Pakistan has been facing ever since the 1980s, many intellectuals, authors and political historians in the country have blamed the Bhutto government’s 1974 act of constitutionally redefining the status of the Ahmadiyya, formerly recognised as a Muslim sect, as the starting point of what began to mutate into a sectarian and religious monstrosity in the next three decades.

The Ahmadiyya community was (almost overnight) turned into a nonMuslim minority in Pakistan.

Many observers correctly point out that by surrendering to the demands of the religious parties in this context (especially after they had resorted to violence), Bhutto unwittingly restored their confidence and

status that was badly battered during the 1970 election.

But I believe panning Bhutto for introducing legislative and constitutional expressions of bigotry has become too much of a cliché. It’s become a somewhat knee-jerk reaction, and an exercise in which the details of the 1974 event have gotten lost and ignored in the excitement of repeatedly pointing out the starling irony of a left-liberal government passing a controversial theological edict.

I will not get into the theological aspects of what was then called ‘the Ahmadiyya question,’ because I’m not academically qualified to do so.

Nevertheless, it is important that one attempts to objectively piece together the events that led to the final act. Events that seem to have gotten buried underneath the thick layers of polemical theological diatribes exchanged between orthodox Muslim scholars and those associated with the Ahmadiyya community; and also due to the somewhat intellectual laziness of the secular intelligentsia that has exhibited a rather myopic understanding and judgment of and on Bhutto’s role in the episode.

This article is by no means an attempt to judge the theological merits or political demerits of the bill that constitutionally relegated the Ahmadiyya community as a non-Muslim minority.

It is just an attempt to bring to light certain events that culminated in the relegation of the Ahmadiyya community.

To do so I did go through some literature produced by orthodox Sunni and Shia ulema and those associated with the Ahmadiyya community during the commotion, but that literature is largely theological.

So I have ignored it because I lack the theological training to comment on it, and anyway, it is hardly helpful in understanding the day-to-day on-ground happenings that led the Bhutto government to turn a demand of his Islamic opponents into a law.

Instead, my findings in this respect are squarely based on, and culled from the writings of historians and authors who, I believe, have transcribed the history of the event in the most objective and informed manner.

I have also used a plethora of information available in the day-to-day reporting of the commotion by certain Urdu and English newspapers of the time (especially between May 1974 and July 1974).

The schism A series of modern, as well as puritanical reformist Muslim movements emerged after the complete fall of the Muslim Empire in India in the mid-1800s.

The Ahmadiyya movement was one of them. The Ahmadiyya community was founded in 1889 by Mirza Ghulam Ahmad, who claimed he was under divine instruction to fulfil the major prophecies contained in Islamic and other sacred texts regarding a world reformer who would unite humanity.

He announced to Christians awaiting the second coming of Jesus, Muslims anticipating the Mahdi, Hindus expecting Krishna, and Buddhists searching for Buddha, that he was the promised messiah for them all, commissioned by God to rejuvenate true faith ...

As the 19th century reformist movements competed among themselves to gather and organise the Muslim community in India, they often clashed with each other and in their polemical publications and literature denounced their counterparts as either being ‘bad Muslims’ (fakir) or outright heretics/ infidels (kafir).

For example, the Sunni Muslim reformists emerging from seminaries in the Indian city of Deoband (the ‘Deobandis’) denounced another Sunni Muslim sub-sect, the ‘Barelvis,’ of introducing questionable innovations in the practice and rituals of Islam. The Barelvis, a less puritanical Sunni sub-sect, responded in kind.

Both, however, were on the same page when it came to Shia Islam and accused the Shias of heresy.

Interestingly, the more conservative sections of all three sects in the region vehemently criticised the modernist/ rationalist reformist Muslim movements of the time led by scholars such as Sir Syed Ahmed Khan and Syed Ameer Ali. Till about 1913, the Ahmadiyya movement was seen as a spiritual and evangelical branch of the modernist reformist Muslim initiatives triggered by the likes of Sir Syed and Syed Ameer Ali. In fact, for a while, a number of Indian Muslim intellectuals were closely associated with the Ahmadiyya movement and considered Mirza Ghulam Ahmad as a modern redeemer of faith in India.

Brilliant poet and philosopher, Muhammad Iqbal, too was once a great admirer of the movement.

Contrary to popular belief, agitation against the Ahmadiyya movement (by the orthodox Muslim sects and sub-sects in

India) was not an immediate happening that emerged right after the formation of the community in 1889 ...

The accusations began piling up in earnest from 1915 onward and by the 1940s the orthodox ulema began to pressurise Muslim leadership in India to address the ‘Ahmadiyya question.’

Interestingly, the Ahmadiyya movement allied itself with Jinnah’s All India Muslim League (AIML).

For example, during the crucial 1946 election in the Punjab, the main opposition to the Ahmadiyya came from Islamic groups allied to the Indian National Congress or from Islamic scholars who did not recognise the League to be the sole representative of Indian Muslims.

The League at the time was a mixture of modernist Muslims, secular democrats, pro-Jinnah ulema and even Marxists.

In fact, the League’s manifesto for the 1946 election was largely authored by socialists and Marxists, whereas much of the campaigning was done by the proLeague Islamic lobbies.

The latter in fact advised Jinnah to dissociate himself from the party’s Ahmadiyya members because Islamic outfits that were being backed by the Congress were using the issue to question the party’s Muslim credentials.

Jinnah ignored the suggestion.

In 1951, three years after the creation of Pakistan, due to a failed ‘communist coup’ attempt by some left-wing military men in league with the Communist Party of Pakistan (CPP) and a group of progressive intellectuals, the government initiated an intense crackdown and bans against leftleaning officers in the military, the CPP and affiliated trade, student and labour unions.

This created just enough of a void for some radical rightist forces to seep in.

This opportunity was further widened by the disintegration of the ruling Muslim League (ML) that was by then plagued with infighting, corruption and exhaustive power struggles among its top leadership.

In 1953 after smelling an opportunity to reinstate their political credentials, the Jamaat-i-Islami (JI) and the Majlisi-Ahrar gladly played into the hands of the then Chief Minister of Punjab and veteran Muslim Leaguer, Mian Mumtaz Daultana, who was plotting the downfall of his own party’s prime minster, Khuwaja Nazimuddin.

With a burning ambition to become the Prime Minister after former Prime Minister Liaqat Ali Khan’s enigmatic assassination in 1951, Daultana was bypassed when the ML government chose the Bengali Nazimuddin as PM whom Daultana considered to be incompetent.

As Chief Minister of Punjab, Daultana was being criticised for the rising rate of unemployment and food shortages in the province.

Anticipating protests against his provincial government’s failure to rectify the economic crises in Punjab, Daultana began to allude that economic crises in the province were mainly the doing of the Ahmadiyya community.

The Ahmadiyya had played a leading role in the creation of Pakistan and were

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Friday 6 September 2019 | AL HAKAM placed in important positions in the military, the bureaucracy, the government and within the country’s still nascent industrial classes.

Daultana did not accuse the Ahmadiyya directly. Instead, he purposefully ignored and even gave tactical support to JI and the Ahrar who decided to use the crises in the Punjab by beginning a campaign against the community and demand their excommunication from the fold of Islam.

As JI and Ahrar members went on a rampage destroying Ahmadiyya property in Lahore, Daultana was able to shift the media’s and the nation’s attention away from his provincial government’s economic failures.

But his ‘victory’ was short-lived. The Nazimuddin government with the help of the military crushed the movement and rounded up JI and Ahrar leaders.

It then went on to dismiss Daultana.

The demand to throw the Ahmadiyya out of the fold of Islam was rejected.

The brutal crackdown against the protesters and the arrest of the movement’s main leaders (on charges of instigating violence against the state) seemed to had buried the Ahmadiyya question once and for all.

No significant move to reignite the issue was made for the next 20 years. But when the move did come, it took everyone by surprise.

The ouster Along with the working classes and the petty-bourgeoisie of the Punjab, the Ahmadiyya had overwhelmingly voted for the Pakistan Peoples Party (PPP) in the province during the 1970 election.

The community’s members were well entrenched in the country’s economy and had not faced any major acts of persecution from the orthodox Islamic parties and the ulema ever since 1954.

On May 22, 1974, some 160 members of the Islami Jamiat-i-Talaba (IJT — the student of the Jamaat-i-Islami), boarded a train headed for Peshawar in the former NWFP. On its way to Peshawar, the train stopped for a while at the Rabwa railway station. The city of Rabwa was predominantly an Ahmadiyya town and also housed the community’s spiritual headquarters.

As the train stopped at Rabwa, IJT students got out and began to raise slogans against the Ahmadiyya and cursed the community’s spiritual figurehead, Mirza Ghulam Ahmad.

The train then left the station taking the charged students to Peshawar. No untoward incident was reported apart from the slogan-chanting and cursing.

However, when the incident was related to some Ahmadiyya leaders in Rabwa, they ordered Ahmadiyya youth to reach the station ... when the train stops again at Rabwa on its way back from Peshawar.

After finding out that the students would be returning to Multan from Peshawar on the 29th of May, dozens of young Ahmadiyya men gathered at the Rabwa station.

As the train came to a halt ... a fight ensued ...

Interestingly, whereas the first incident

had only been briefly reported by the newspapers, the news of the attack on IJT was prominently displayed in the country’s conservative Urdu press.

JI demanded that the culprits of the attack be apprehended or the party would hold countrywide protest rallies.

Police arrested 71 Ahmadiyya men in Rabwa and the Punjab government headed by the PPP’s Chief Minister, Hanif Ramay, appointed K M Samadani, a High Court judge, to hold an inquiry into the incident.

But this did not stop the JI from launching a protest movement. It was soon joined by other opposition parties which included the centre-right Muslim League, the right-wing Majlis-i-Ahrar and even the centrist Tehrik-i-Istiqlal headed by Asghar Khan.

Joining the protests were also various bar associations of the Punjab, orthodox ulema and clerics and the student wing of JI, the IJT. They demanded that Ahmadiyya members be removed from the bureaucracy and the government; Ahmadiyya youth outfits be disarmed; and that Rabwa be declared an open city because it had become ‘a state within a state.’

The protests turned violent and spread across various cities of the Punjab. Mobs attacked houses and businesses owned by the Ahmadiyya and also attacked Ahmadiyya men and women. Dozens of members of the Ahmadiyya community lost their lives, most of them dying in Gujranwala and Sargodah.

The leaders of the protest movement then demanded that the Ahmadiyya be excommunicated from the fold of Islam.

On June 4, while speaking on the floor of the National Assembly, Prime Minister Bhutto refused to allow opposition members to speak on the Ahmadiyya issue. He accused the opposition of being ‘hell-bent on destroying the country.’

His party had an overwhelming majority in the assembly and protests from the members on the opposition benches were briskly subdued.

Then, when the riots escalated, Bhutto gave the Punjab CM the green signal to use force to quell the riots. The police came down hard on the rioters and managed to reduce the intensity of the turmoil after a week.

On June 14, opposition parties called for a wheel-jam strike. It was successful in the Punjab and in some cities of the NWFP, but was largely ignored in Sindh and Balochistan.

On June 19, newspapers quoted Bhutto as saying that the government was committed to protecting the lives and property of all Pakistanis and that his government was even willing to use the army for this purpose.

He was reminding the opposition how the army had brutally cracked down against anti-Ahmadiyya rioters in 1954.

Bhutto then appealed to the opposition that the ‘Ahmadiyya question’ can be settled in a more civilised manner without resorting to violence and bigotry. He said now was not the right time.

He appeared on TV and radio and insisted that he will not allow ‘savagery and cannibalism’. He said the Ahmadiyya

issue had been around for 90 years and could not be solved in a day. He suggested that the issue be referred to the Advisory Council of Islamic Ideology (ACII) — a non-legislative advisory body that was formed by the Ayub Khan dictatorship in the early 1960s and was mostly headed by liberal Islamic scholars.

After the June 14 strike, Bhutto allowed the issue to be discussed in the assembly and told the press that his party members in the House were free to vote on the issue according to their individual conscience.

Jamiat Ulema-i-Islam (JUI) chief, Maulana Mufti Mehmood, who was heading the opposition’s stand on the issue, responded by accusing Bhutto of trying to put the ‘Ahmadiyya question’ in cold storage.

‘A mere resolution in the assembly will be an eyewash,’ he told reporters. ‘Bhutto is trying to sweep the issue underneath the carpet.’

Religious parties, the fundamentalist JI, the Deobandi Jamiat Ulema-i-Islam (JUI) and the Barelvi Jamiat Ulema-iPakistan (JUP) had formed an ‘Action Committee’ with the centre-right Pakistan Democratic Party (of Nawabzada Nasarullah) and Pagara’s Muslim League.

They called it Qadiyani Muhasbah Committee (Committee for the Exposition of Qadyanism).

Opposition parties such as the leftwing National Awami Party (NAP) remained silent.

Mufti Mehmood demanded that a bill be passed in the assembly that would once and for all declare the Ahmadiyya community as a non-Muslim minority.

Jamaat-i-Islami’s Mian Tufail demanded the same and warned Bhutto that ‘his double-talk on the Ahmadiyya issue would trigger his downfall.’

The centre-right PDP also joined the chorus and demanded that a bill be introduced in the Parliament declaring the Ahmadiyya as non-Muslim.

Opposition parties and clerics again threatened to take to the streets to force the government to introduce the suggested bill.

Bhutto maintained that declaring the Ahmadiyya a minority and pushing them out from state and government institutions would be detrimental to the economy and political stability of the country. He also protested that the issue was a religious one and hence the National Assembly should not be used to resolve it.

The religious parties disagreed. They reminded him of the constitution all the political parties had approved only a year ago (1973). They told him that the constitution had declared Pakistan as an Islamic Republic so how could he claim that a religious issue had no place in the National Assembly?

It was about this time that some advisors of Bhutto warned him that if the crises was allowed to simmer or be sidelined, the party might lose some members in the Punjab and National Assembly who were sympathetic towards the demands of the opposition.

On Bhutto’s orders, one of his ministers, Kausar Niazi, led a government delegation that held a series of meetings

with the ulema belonging to Sunni (both Deobandi and Barelvi) sub-sects, and the Shia sect.

They agreed to form a parliamentary committee to look into the demands of the parties that were leading the antiAhmadiyya movement.

The government convinced the opposition members of the committee that the spiritual leader of the Ahmadiyya community also be given the opportunity to present his thoughts and opinion on the issue.

After weeks of intense dialogues among the parliamentary committee, the ulema and the head of the Ahmadiyya community, the committee decided to finally introduce the bill in the assembly.

Sections of the press reported that a majority of PPP legislators were unwilling to vote for the bill. But even though the report that was prepared by the committee was never made public, parts of it were leaked to the legislators and the report allegedly recorded the head of the Ahmadiyya community telling the committee that he only considered those who were Ahmadiyya as Muslims.

On Sept 7, 1974, the bill was passed and the Ahmadiyya became a non-Muslim minority.

Though the violence stopped after the passage of the bill, a large number of Ahmadiyya who were actively involved in the fields of business, science, teaching and the civil service began to move out of Pakistan, leaving behind the less well-todo members of the community who till this day face regular bouts of violence and harassment.

In another series of ironies, in 1977, the parties that had rejoiced the excommunication of the Ahmadiyya in 1974 were out on the streets again — this time agitating against the very government and the man who had agreed to accept their most assertive demand.

In the final act of this irony, in April 1979, the same man was sent to the gallows (through a sham trial) by the military dictatorship of Ziaul Haq, who decided to stay on to ‘turn Pakistan into a true Islamic republic’, and would go on to explain how Bhutto had become ‘a danger to both Islam and Pakistan’.

In 1984, the Zia dictatorship further consolidated the state of Pakistan’s stand against the Ahmadiyya by issuing an ordinance (Ordinance XX) which prohibited the Ahmadiyya from preaching or professing their beliefs.

The ordinance that was enacted to suppress ‘anti-Islamic activities’ forbids Ahmadiyya to call themselves Muslim or to pose as Muslims.

Their places of worships cannot be called mosques and they are barred from performing the Muslim call to prayer, using the traditional Islamic greeting in public, publicly quoting from the Quran, preaching in public, seeking converts, or producing, publishing, and disseminating their religious materials.

(Taken from Nadeem Paracha’s article with his special permission. Courtesy of Dawn, 21 November 2013)

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Friday 6 September 2019 | AL HAKAM

Kamuli Regional Jalsa and Peace Symposium Batte Ahmad Uganda Correspondent

he Kamuli Regional Jalsa took place on T Saturday, 24 August 2019 in Kiyunga Jamaat.

After the arrival of the amir and missionary-in-charge, the programme started with Zuhr and Asr prayers, which were led by Amir Sahib.

Salat was followed by the inspection of different departments, including Langar Khana, registration; guidance was given by the Amir to different departmental heads as to how improvements can be made.

Next was a recitation of the Holy Quran by Inayatullah Lwanga Sahib and its Luganda translation. This was followed by an Urdu poem, composed by the Promised Messiahas

by Sheikh Nasir Ahmad Ssonko.

Short speeches were then delivered by invited guests and among them was Chairman LC3 (local council) Malindi Joseph who thanked the Jamaat for their continuous reformation programmes.

He said, “When I was in Seeta for the annual national convention, I appreciated all the programme and the hospitality which was given to us ... In true heart [I] am a

Muslim.”

This blessed occasion was attended by many invited guests, including district councilors, district administrators, youth counsilors and representatives of the parliament of Uganda.

After that, the amir and missionary-incharge said that in this age, there is a lot of misconception about the character of Holy Prophet Muhammadsa. Therefore, he called upon Sheikh Adam Hamid Ssembajjwe

The Weekly Al Hakam

to deliver a speech about Muhammadsa as an excellent role model for mankind. To begin with, he recited chapter 33, verse 22 of the Holy Quran and then he gave a brief description on the perception of the Holy Prophetsa in the present world. He then gave a brief history before the advent of the Holy Prophetsa and explained how it was divided into two phases; the phase of adversity and the phase of prosperity and that in each phase, he portrayed excellent examples throughout and this makes him an excellent role model.

Next was an Arabic poem composed by the Promised Messiahas and recited by Matege Tahajud and Sadat Kamya, two Jamia students.

Thereafter, Amir Sahib made remarks concerning the concept of prayers as it is understood in the modern world. Upon this, he summoned Sheikh Batte Ahmad to give a speech concerning the importance of observing prayers. After reciting chapter 2, verse 165 of the Holy Quran, he gave instances which showed that many people in the current age observe prayers but value them as they value cultural rites and norms and that is why many of them are frustrated

in prayers.

Then he finally showed that the source of acceptance of prayers is the mutual relationship of love between a devoted servant of God and his Lord, the Creator of the heavens and the earth.

Therefore using the writings of the Promised Messiahas, he threw light on the concept of God’s decree of good and bad, and its close link with prayers as it is clearly explained by the Promised Messiahas in his book, Blessings of Prayer.

After the speech, gifts were distributed to the invited guests in which the representative of the speaker of parliament Hon Rebecca Alitwaara Kadaaga, the LC3 Chairman Mr Malindi Joseph and a police officer were presented with a copy of the Holy Quran and other Jamaat books.

This was followed by Amir Sahib’s concluding remarks in which he called upon different members of the community to convey the message of Jamaat-e-Ahmadiyya in order to create peace in the community.

He also cautioned the politicians against the tendency of character assassination which is ravaging our community.

Then he announced that 3,120 people managed to attend this year’s Kamuli regional Jalsa and peace symposium and 113,800 Ugandan shillings were contributed to Humanity First.

With a silent prayer, Amir Sahib concluded the function. After the formal conclusion, lunch was served.

Jail visits on Eid-ul-Adha 2019 in Congo Kinshasa Shahid Mehmood Khan Secretary Ishaat Jamaat Congo Kinshasa

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the Democratic Republic of Kinshasa, Ied ntheEid-ul-Adha Ahmadiyya Muslim Jamaat celebraton 12 August 2019.

Many programmes were organised in different regions of the country in the week to come. The regional missionaries of Bandundu, Kikwit, Mbanza Ngungu and Matadi, Farid Ahmad Sahib, Ata-ul-Qayyum Sahib, Rizwan Majoka Sahib and Farhad Ahmad Sahib contacted the jail authorities and made preparations to distribute a healthy meal among the prisoners.

The teams of Khuddam in every region prepared the meals for the prisoners a night before. Before the distribution of the meals, a short message was also read to the prisoners in which stress was laid on the obedience of the authorities.

Since every jail has been divided in different pavilions, the distribution also took

place pavilion-wise. The jail authorities were also served afterwards.

The Provincial Director of Jails of Bandundu region Mr Bikoko Mwenga Joseph expressed his gratitude and acknowledged the services of the Ahmadiyya Muslim Jamaat for society.

The jail superintendent in Matadi also thanked the delegation of the Ahmadiyya Muslim Jamaat for rendering services for the prisoners.

The combined total number of all the prisoners served in every region was around 2,000.

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Friday 6 September 2019 | AL HAKAM

Friday Sermon Review of Jalsa Salana UK 2019 9 August 2019 After reciting Tashahud, Ta‘awuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa said:

B

y the grace of Allah the Almighty, last Sunday, Jalsa Salana [three-day annual convention] came to its conclusion. By the grace of God Almighty, we received countless blessings which are attached to such gatherings.

In the Friday Sermon following the Jalsa, I usually mention the impact of the Jalsa owing to the grace of Allah the Almighty. The impact of the Jalsa’s atmosphere is not only felt by members of the Community but also by non-Ahmadi guests as well. They are able to increase their knowledge about Islam and as a result, their reservations regarding Islam are removed.

However, I would first like to thank all the male and female workers, irrespective of the department and capacity they served in; from assistants to office heads, all men, women, children, young and old were fulfilling their duties and obligations in a selfless manner. They were portraying the true image of Islam to the guests through their practical examples. The volunteer workers are especially deserving of our gratitude as they came forward in large numbers to serve the guests of the Promised Messiahas and they indeed are at the forefront of all the duties. May Allah the Almighty reward them all.

In addition to the volunteers who serve at the Jalsa, there are also workers who are permanently employed by the central offices. There are the workers of MTA, which also includes volunteers from UK as well as other countries. Some have been working on the preparation of documentaries which were broadcast and there were some who were working in the studios. In short, every department plays a very active role during the Jalsa.

The exhibition organised by The Review of Religions magazine also has a very positive impact. Then there are the exhibitions by the ARC Department and by the image library [Makhzan-eTasaweer]. All these departments play an active role during the days of Jalsa. All the workers who worked before Jalsa as well as those who worked after it play an

important role. Hence, all of them deserve our gratitude.

Now, within the time we have, I will present the views and sentiments of some of the guests.

Malay-Hoso Yaqoob Sahib, Vice President of the Muslim Community in Benin, participated at this year’s Jalsa and said: “I have performed Hajj more than twenty times, however I witnessed a far

greater level of organisation by attending the Jalsa Salana of the Ahmadiyya Community. Never in my life have I ever witnessed an atmosphere as I did at the Jalsa. I have previously attended many religious conferences and gatherings but never experienced an atmosphere like the Jalsa Salana. The level of organisation, from being received at the airport to being transported to the accommodation was such that it felt like one was in the

comfort of their own home. I met people from all sections of society at the Jalsa, including engineers, doctors, professors and many other highly educated and intellectual people, who all served us with great humility.” He was extremely pleased upon observing this. He then further stated regarding my addresses, “We have received the true message of Islam, and this is the very message that the Islamic world and Muslims are in need of so that the reservations people harbour about Islam are removed.”

He further states: “By coming here, I have learnt a lot.

Ahmadiyyat indeed is the true Islam.”

He then states: “I will go back to Benin and tell people that they should not listen to others but instead learn from Ahmadiyyat as it is only the Ahmadi Muslims who hold true honour of the Holy Prophetsa.”

Then, Simeon Sawadogo Semun Sahib of Burkina Faso, who is the minister of religious affairs as well as the minister of interior and the minister of the state, expressed his sentiments by saying: “As the minister of religious affairs, I respect all religions. Having participated in the Jalsa, many of my questions have been answered. I received answers to questions I did not even ask. This has helped me a great deal. This was the first time I attended the Jalsa. The pure thoughts and atmosphere of the Jalsa have greatly helped me from a spiritual perspective. We are able to live together if we act in accordance with love, morals and principles.”

Then in relation to the workers at Jalsa, he said: “The volunteer workers at Jalsa were cleaning toilets, washing plates and little children were distributing water. All of this could not have been possible without a spirit of sacrifice. This passion to serve others is indeed extraordinary.”

He continues: “I also went to the Fazl Mosque. It is a historic mosque, which was rather small, but there was an attraction, simplicity

16 and beauty to it.” In relation to the Bai‘at [pledge of allegiance] ceremony he says: “It was a chain of sincerity, devotion and obedience, which can serve as an example for the world but the people are not paying heed to the words of the Khalifa. Today’s world is chasing after materialistic objectives. However, the ill effects of this materialism is also adversely affecting man.”

With regard to my addresses he said: “In his address, His Holiness presented a code of conduct in order to establish an excellent society; fulfilling the rights of parents and the rights of children.”

All of these issues that were addressed in the concluding speech had an impact on many and most gave similar comments regarding it.

Sayouba Quedraogo Sahib of Burkina Faso, who is a member of parliament, said: “The Jalsa was excellent. Everything was well-organised and everyone was busy in fulfilling their duties. People from all over the world, young, old, men and women were prepared to render any service for the sake of Islam. I believe that today, Islam is being propagated through Ahmadiyyat. Ahmadis help each other and are always ready to help others.”

In relation to me, he said: “You prayed for our governors and for the establishment of peace, which is a treasure for us. On the occasion of Jalsa, we were received in an excellent manner. All of the other speeches were also wonderful.”

The chief Rabbi of Athens, Gabriel Negrin Sahib, says: “I am grateful to God Almighty that He has granted me the honour of being a part of this astonishing international Jalsa. The atmosphere of the Jalsa and the openheartedness of both the organisers and the participants openly portray the motto of the Community, ‘Love for all’.

As a Rabbi, I have experienced a sense of acceptance and respect here for other religions and beliefs.”

He further says, “All of the revered imams whom I had the chance to meet and speak to honoured me from the bottom of their hearts.” He then says: “I was truly happy at the fact that I was able wear my specific hat on my head, the Kippah, in the midst of thousands of Muslim brothers without any threatening signals, angered looks and, God forbid, violent reaction. This was completely in contrast to what I have experienced in other places.”

He says: “I was looked after in every respect. I was even provided with food according to my needs. Adjustments were even made for my religious obligations and this is not an easy task. However, the organisers of the Jalsa and my hosts did all of this for me.”

The chief of a Buddhist temple in Japan, Yoshida Nichiko, attended the Jalsa.

According to him, the mother of the Meiji King was a disciple at this temple and the ashes of the King’s mother have been buried at his temple, which is situated in Tokyo. He said, “Seeing the atmosphere at the Jalsa, one’s heart experiences true

Friday 6 September 2019 | AL HAKAM peace. Even though everyone is checked for security purposes, I have not seen anyone quarrel or argue. From the food to the speeches, the entire programme was very well organised.”

In relation to my address about religion, he says: “It seemed to be according to the need of the time. Today, it is truly essential to explain to the world that through religious teachings of high morals, we are able to fulfil each other’s rights.” He further says, “Even the Japanese society faces problems regarding parents and children and their estranged relationships. Despite every effort, we are unable to counter this growing issue and we can benefit greatly from your guidance and I will certainly do my utmost to avail from this.”

He then says: “Even prior to this, I did not have a negative impression about Islam.

However, seeing the atmosphere of Jalsa, when the time for the Bai‘at ceremony approached, I was unable to control myself and I decided that I should extend my hand to you in order to form a society that is based on love and brotherhood.

Hence, I participated in the Bai’at as well.

I accept your leadership and promise to support you in the efforts for world peace.”

This does not mean that he has performed the Bai’at, however, he says that he will strive to work with us for the purpose of establishing peace in the world.

A female guest from Argentina, Judith Sahiba, who is a Christian herself but her husband accepted Ahmadiyyat ten months ago, says: “I am a lawyer by profession. My favourite speech of the Jalsa was the concluding address delivered by the Imam of the Community,” speaking about my address, “in which he elaborately and beautifully highlighted the human rights established through Islamic teachings. I was somewhat worried before the event and had some reservations to attending the Jalsa. I thought that as such a great number of people are gathering, there must certainly be some disagreements and discord. However, the manner in which you gather together is completely different to the manner in which we would get together. Despite the rush of people and people gathering in such a large number, there was a constant atmosphere of love, affection and peace. People had constant smiles on their faces.” She further says, “I was also concerned of being ordered and pressured to observe the Islamic veil in order to be able to participate in the Jalsa. However, I felt very comfortable being around your community without observing the Islamic veil and your men and women treated me with great respect.

As a matter of fact, I felt as if you were taking care of me more than others.”

The Minister of Post and Telecommunication of Liberia, Kooper W Kruha Sahib, attended the Jalsa. He said: “The various programmes of the Jalsa were held in such a beautiful manner that I was unable to find any flaw in them. All the departments, from the public relations department to the kitchen, all worked

together as one. The greatest thing of it all was that the entire organisation was being handled by volunteer teams who were cooperating with one another and working side by side in an atmosphere of brotherhood. In my entire life, I have not seen the type of commitment towards volunteer work as these volunteers showed toward theirs. During the programmes of the Jalsa, I was able to observe how the participants of the Jalsa showed love and respect for one another. To arrange at such an extensive level for a crowd of over 39,000 without any organisational shortcomings and organise an entire programme; for me, at least, this is an astonishing achievement.”

There was a guest from Uruguay, who is a professor of oriental studies at a university. She says: “I have been studying various Muslim countries and Muslim organisations for over thirty years. Having participated in your convention, I have come to see two outstanding qualities which I have not seen anywhere else. The first is the unity of the Community and the example of its solidarity through a single leader which I have not seen anywhere else. From the missionaries to the volunteers working for various departments whether they were serving food or driving cars, all had one commonality; every one of them expressed extraordinary sentiments of sincerity and obedience in their relationship with their Khalifa.”

This is the standard that both the friends of the Jamaat can see as well as all those who harbour jealousy in their hearts for the Jamaat. It is owing to this that the latter then seek to create discord but this is the very thing that we have to defend today, both with our actions and with prayer.

Then, mentioning the second aspect, she said: “No form of racism exists in the community. Whether one is a born Ahmadi or a new convert, an Arab or a non-Arab, a Pakistani or a non-Pakistani; the Ahmadiyya Community is free from all forms of racism and prejudice.”

This is an excellence that should not simply be exhibited temporarily for these three days but should be adopted permanently. This in fact was the final message which the Holy Prophetsa imparted to us, i.e. that no white has any superiority over a black, nor a black over a white, no Arab has superiority over a nonArab and nor does a non-Arab over an Arab. As human beings, all are absolutely equal.

Then a guest from Morocco, who is a professor of philosophy, says: “We are leaving with very good impressions from this Jalsa. This was a good opportunity to closely analyse the Jamaat. In this international gathering, we witnessed a very strong organisational structure and excellent reception and hospitality of the guests. Like this, we came to know of the lofty morals of the Ahmadiyya Jamaat, which in fact are a perfect reflection of the teachings of Islam and the Holy Prophetsa. By means of this Jalsa, the false propaganda spread by the

opponents also was made evident. Such people aimlessly keep such rancour and enmity against this divine Community.

May God Almighty continue to grant you the capacity of serving humanity.”

Then Mr Al Haaj Muhammad Wakeel Yaatara of Guinea Conakry, who is the inspector general of religious affairs, states: “The most intriguing aspect for me was that the moral training of the Ahmadis has been done purely according to the teachings of Islam. All the Ahmadis who had gathered here demonstrated an outstanding example of brotherhood within Islam. It seemed as if they were all a progeny of one mother and coming from a single household. Extraordinary order and discipline, the smiling faces of the volunteers, freely being able to enter and leave the Jalsa arena without causing any hinderance to anyone; it all felt as if all of them were divinely inspired. Seeing all this, it felt that if someone can portray Islam in the true sense, it is the Ahmadiyya Jamaat alone.”

He further states: “I have had the opportunity to visit Islamic countries, including Saudi Arabia on multiple occasions. But I say this with complete conviction that I have never found an atmosphere filled with such brotherhood in Islam. I have not the least hesitation in stating that to gather almost 40,000 people in one place, constantly preach to them Islamic teachings and to pass these days without any conflict or discord, spending the day in the love of the messenger of Allah, is a hallmark of the Ahmadiyya Jamaat alone.”

Then, there is another lady, Fanta Fofan Oumar Sahiba from Guinea Conakry who is a lieutenant at the Custom Airport in Guinea. She has done the Bai‘at and is a new convert. She says: “After being impressed by the teachings of Ahmadiyyat and despite accepting Ahmadiyyat, my heart still harboured fear about whether or not I had made a mistake, because after seeing the opposition against the community and all the anti-Ahmadiyya propaganda in Guinea, I would sometimes become worried. However, today, now that I am participating in the Jalsa Salana UK, I can swear by God that all of my uncertainties and doubts have been removed, and by partaking in the Jalsa, I am convinced that if there is any community in the world today that can represent Islam, it is indeed the Ahmadiyya Muslim Jamaat.”

She further states: “If I can get access to video footage of the Jalsa, then I would like to introduce my entire family to this truth and reality.” In the end, she requested prayers that Allah the Almighty enable her entire family to accept Ahmadiyyat, the true Islam, with true sincerity of the heart.

Chantelle Martha Yetali, who is the councillor general of Gabon to Benin says: “Prior to this, I participated in the 50th Jalsa Salana, and now I am pleased to be partaking in the 53rd Jalsa Salana with sentiments of deep and heartfelt gratitude. I found the environment to be spiritual the first time around as well,

17

Friday 6 September 2019 | AL HAKAM and even this time I felt the same spiritual energy with the same emotions. I have the same feelings as before. The young and old, the elderly, the youth and the children and women all meet one another with such love. As far as the organisation is concerned, I simply do not have the words to explain it. The organisation of Jamaat-e-Ahmadiyya’s volunteers is an example par excellence. Every single thing was in its place and where it belonged.

Everything was of the highest calibre, and every volunteer displayed humility. They were filled with a passion to serve and were ever ready to offer any kind of help.

I began to consider myself a part of this environment and did not feel estranged in the least.

“The speeches were also excellent and filled with the Islamic teachings.

The hospitality was excellent and I had the opportunity to view the exhibitions as well. They were highly beneficial in giving a better understanding of the history of Ahmadiyyat. There was a lot of information in the exhibitions, and they afforded the opportunity to learn about the service to humanity that the community is doing.”

Comlan Patrice Sahib, Member of Parliament and Head of the Finance Commission in Benin stated, “This was my first time at the Ahmadiyya Community’s Jalsa. I was highly impressed.” He says: “When I was about to start my journey for the Jalsa back in Benin, I could never have imagined that I am about to go and attend such an enormous and magnificent convention. People from all backgrounds and walks of life were there, and yet, I did not see any signs of unhappiness on any of their faces. They all took such excellent care of me from the moment that I landed at the airport to the actual Jalsa. Young and old, everyone served me excellently. It seemed as though everyone had forgotten about themselves and devoted themselves towards serving the guest instead.”

He then says: “How was it possible to organise and maintain the discipline of people from various cultures, languages and race, without any commotion or any kind of dispute and that too without the help of any police or army?”

He says: “I have concluded after pondering over this, that it is possible only due to your hard work and Divine succour granted to the community.” Then, with regard to my addresses, he said: “They are vital for establishing international peace. I also really enjoyed the exhibitions which explained the history of Ahmadiyya Community. I was deeply grieved upon hearing the horrific events surrounding the martyrs of Ahmadiyyat and acquired a great deal of knowledge.”

Former Prime Minister of Gabon and Member of Parliament, Paul Biyoghe also attended the Jalsa. He says: “For thousands of people from over a hundred countries to gather in a single convention was a completely unique experience for me. A large number of volunteers worked night and day to ensure

that everyone’s needs were met, and every person was ever ready to serve one another; the young and the old, the elderly, the children, and the women all the same.

And no unfortunate incidents took place either. I also had the opportunity to learn a great deal about Islam and especially about Ahmadiyyat from all the speeches delivered at the Jalsa.

“In our country of Gabon, Jamaate-Ahmadiyya is relatively new. I used to think that Ahmadi Muslims were like all other Muslims. However, ever since I received the invitation to attend the Jalsa, I thought to myself that I should personally go and see what kind of people they are.

Is the Islam of Ahmadiyyat the same as we watch on the television; those who are ruining the peace of the world? The truth is that I have actually been very impressed by your work here. You are hard-working people and your Islam is the true Islam; today, the world stands in need of it. My country also stands in need of this very Islam.”

Then, another person from Gabon, Pacide Olouba Oounga Sahib, Director of Cabinet in the Ministry of External Affairs, says: “The environment of the Jalsa was profound, it was a very spiritual atmosphere; I can never forget it. I am highly impressed with the organisation of the convention. Everyone – the young and the old – were all interconnected like a chain and were working together like a chain.” He then says: “By participating in the Jalsa of the Ahmadiyya community, I was afforded the opportunity to witness a practical example of Quranic and Biblical teachings in action. Everyone was living with one another like one big family.” Similarly, he also mentioned my addresses, saying, “They impressed me greatly. By participating in the Jalsa, I was able to learn a great deal; I was able to discover and understand a lot more about Islam.

I am not a Muslim, but now, I consider myself to be one. Similarly, I also had the opportunity to visit the various exhibitions and stalls at the Jalsa which greatly increased my knowledge.”

Then, a guest named Harry Alegonsa, who is currently advisor to the president of the Central African Republic, says: “The organisational arrangements were extraordinary. During the Jalsa, the volunteers of the Ahmadiyya community, amongst whom were there elderly and the youth – indeed, people from every walk of life – by obeying their Khalifa, proved the excellent merit of their organisation.

The Ahmadiyya community has a central purpose which is to establish universal brotherhood in the world. And to achieve this, they work night and day, while in other organisations of the world, this level of sincerity is seldom witnessed.”

Then he says: “The teachings are truly profound and lofty. The Islamic teachings and love that you present, which had impacted the heart, are very different than that which people attribute to Jamaat-e-Ahmadiyya, and due to their lack of knowledge and understanding, they assert false allegations

against them. I would like to take this opportunity to present congratulations on behalf of myself and my country, and I extend my invitation to the Ahmadiyya community that they should also make known these teachings and this love in my country. My country, after many years of war and strife, is now finally moving towards peace, and through your teachings can achieve long-lasting peace.”

He also says, “The atmosphere of the Jalsa is one that I simply cannot forget, and I will try to participate in this Jalsa every single year in order to try to acquire spiritual serenity, and I pray for this.”

He then further states: “Now, I will return and spread the message of the Ahmadiyya community to others, informing them that this is in fact the true Islam.” He says, “The International Bai‘at had a deep effect on me. I am not an Ahmadi, but when you were taking the pledge of allegiance, I was promising to myself in that moment that I shall, as far as I am able to, help this community in my own country.” He also had an audience with me and told me that I should consider him my ambassador in the Central African Republic.

The Vice Minister of Religion in Paraguay, Fernando Griffith Sahib, also attended the Jalsa. He says: “I am very pleased to have learnt about the Ahmadiyya Community. I loved the fact that countless people were serving as volunteers and were all working towards a common purpose. I feel that Paraguay, as a country, can learn a lot from your community.”

Then, in relation to my speeches, he said: “Great emphasis was put upon the education and training of children and also upon maintaining good ties with kith and kin, and I especially liked what His Holiness said about women and children in light of the Islamic teachings.”

Then he also said that despite being a temporary setup, the arrangements were extraordinary.

Ildar Safan Sahib from Moscow said after having attended the Jalsa: “We are a family who has come for the first time to participate in the Jalsa. We greatly enjoyed the Jalsa and will continue to remember it for a long time and will also inform our friends about these memories. All of the arrangements were excellent. The work of the volunteers was great, who always met us with a positive attitude. They were always ready to help with a smiling face. I was greatly pleased to see young children voluntarily working, and at every step we were taken care of so well that we felt like they are our own.”

Then there is a guest from Brazil named Mauro Henryque, who is the president of Petropolic City Council. He says: “I feel extremely happy that I had the opportunity to represent my country, Brazil, in this magnificent Islamic annual convention. The speeches of the Khalifa are a reflection of true Islam. Your words naturally descend upon the heart. I spent the three days of Jalsa in a spiritual environment and felt no weariness or exhaustion at all. Witnessing the spectacle

of congregational prayer at the Jalsa was an extraordinary and wondrous thing for me that everyone stands and sits at the calling of a single voice.” He is not a Muslim, but he observed the prayers.

“Aside from this, another thing which has left an extraordinary impact upon me, which I simply cannot go without mentioning, is that as soon as the Khalifa arrives anywhere at all, the crowd of thousands of people immediately fall silent. Nobody needs to tell anyone to be silent. This demonstrates that not just among the organisers, but in fact in the hearts of every single person, there is an enormity of genuine respect and awe for the Khalifa, and these are the memories I am taking back with me.” Then, he says, “Whatever I have felt here, I will spread it in my centre and in my council, which is that this indeed is the true Islam.”

Then, Orli Mesias, who had come from Ecuador and is the bishop for his region, said: “The arrangements for the Jalsa were spectacular. The food was different for me, but I liked it. The atmosphere of the Jalsa was like a big family gathering wherein there was no feeling of estrangement amongst anyone and despite not knowing one another, there was a feeling of mutual acquaintance and peace. The speeches of the Khalifa contained all those necessary elements which are needed to change our perspective. My favourite aspect about these speeches was that His Holiness did not say anything negative about any other nation or faith. Instead, all of his focus was upon the true and positive teachings of Islam. The Imam of the Ahmadiyya community read out a hadith wherein it was stated that on the Day of Judgement, God will ask His servants, ‘I was hungry and you did not feed me; I was thirsty and without clothes and you did not give me water or clothing.’ This same thing is mentioned in the Bible as well, which had an impact on me. It was then that I understood that all religious teachings are from one God.” May Allah the Almighty enable him to also understand that the God from whom these teachings originate has also sent the Holy Prophet Muhammadsa, and may these people accept the true teachings of Islam.

He goes on to say: “When I left my house for the purpose of attending this convention, in my heart, Islam was no more than just another religion. However, after coming here, I have come to learn that Islam is not just the name of a faith, but the name of a glorious brotherhood. It is a single tribe, a single family. I have been superbly impressed by the Islamic spirit of brotherhood and having witnessed the passion and spirit of sacrifice that you all possess.”

Furthermore, regarding the international Bai‘at ceremony, he says: “At first, I simply felt that this event carries a sense of importance for all the participants of the Jalsa. However, as soon as the Bai‘at commenced, someone put his hand upon my shoulder, and I also placed my hand on the shoulder of the person in front of me, and I felt that there was

18 an electric current flowing through the participants of the Jalsa. I especially felt that after this event, Ahmadis were feeling totally refreshed, and their condition was as though they had been granted a new life altogether. I am grateful to everyone that I was able to partake of this convention and to those who introduced me to the true teachings of Islam.”

He further says, “And now I have particularly come to realise that we should not wrongly label the entire faith of Islam just because of the actions of a small minority of people.”

I will mention one point that he said regarding the translation department, which is something that he has written and is a shortcoming which we should address. He wrote in reference to MTA’s translation department that the Spanish translation of the proceedings was limited only to the chair’s area. If anyone else wished to sit somewhere else, then leaving that area would result in loss of signal due to being out of range and they would no longer be able to listen to the translation.

There is a need to increase the range of the Spanish translation area, rather not only the Spanish translation, but all translations need to be checked for this.

Through these guests, we come to know about some of our shortcomings as well.

Barbara Hocevar Sahiba from Slovenia, who is a professor of Christianity says: “I have never seen the Islam as presented by the Ahmadiyya community.

After attending the Jalsa, I feel as though I am witnessing a new Islam. Your organisation of the convention is of a very high standard; there were no issues, conflict or any untidiness and I am very impressed by all this.” Then, she says, “The Ahmadiyya Community’s perspective regarding the crucifixion of Jesusas, his subsequent migration, and his natural death appears to be the most believable and an interpretation that is close to the facts.”

There was a Bosnian family who also joined in the Jalsa. The father, Senaid Begic, is a government officer serving as a member of parliament. He says: “First of all, I am very grateful to the Ahmadiyya Community that they granted me and my family an opportunity to spend some days in a peaceful and tranquil atmosphere of love. The experience of the Jalsa Salana UK was completely new for us. I do not possess the words to express the beauty and organisational excellence of the Jalsa. The organisers took care of every minute aspect, and the volunteers discharged their responsibilities with a smile on their faces.

“At the Humanity First exhibition, I was informed that this virtuous endeavour was initiated due to my country. During the war, the Ahmadiyya Community rendered selfless service and is continuing to do so even today.” He then goes on to mention that their meeting with me was something that left a lasting impression on him and his family. Their meeting with me went very well. He then further says, “Today, I openly declare that I will maintain this friendship and loyalty until my last breath, and within Bosnia

Friday 6 September 2019 | AL HAKAM and also outside I will strive to assist this community as much as I can.”

A guest named Muanis Sinanovic, an author from Slovenia who was a Muslim by birth but had no interest in Islam and was a Muslim by name only, says; “Two years ago, I started learning about Islam and began to offer my prayers, but I never prayed behind any imam. I enjoyed offering prayers in congregation for the first time when I came here and it was a unique experience. For the past two years in which I have taken an interest in Islam, I had not been attached to any Islamic community or followed any interpretation of Islam. Instead, I tried to understand Islam using my own intellect and with an open mind. Nonetheless, when I learnt about Ahmadiyyat, it seemed to me that the teachings of the Ahmadiyya Community were exactly the same that I understood about Islam”, i.e. all the teachings are according to one’s nature. One aspect he really liked was that Ahmadis practiced what they preached.

Therefore, this is a big challenge for us in that our actions and words should always be one.

A Russian guest, Izzat Sahib, said, “This is the first time I am attending the Jalsa. My paternal grandfather urged me to attend the Jalsa.” In order to attend the Jalsa, his paternal grandfather urged him to attend the Jalsa as he had received an invitation from the Ahmadiyya Community. He then says: “The truth of the matter is that seeing the members of this community leaves me astonished. Every Ahmadi that attends the Jalsa always greets one another with good etiquettes, they are ever ready to help and always give the best advice they can to those who are facing difficulty.”

A delegation from Holland attended the Jalsa and among them was Van Bommel, a former member of parliament and a psychologist. The former member of parliament says: “I am well acquainted with the Jamaat and have attended the Jalsa previously.

Even this time, the arrangements were very impressive. I am still at a loss to understand just how all these excellent arrangements can be made by volunteers.”

Another guest, Ms Nikkita, who has an Iranian background, was also greatly impressed with the arrangements. She was particularly astonished how the Jamaat managed to secure such a large site and how arrangements on such a vast scale were being organised. She was given an introduction of the community in reference to Hazrat Salman Farsira and the advent of the Promised Messiahas.

In addition to this, there was a tabligh sitting with her as well, which left a good impression on her.

Vasco Sahib of Italy, who is a professor of Islamic Jurisprudence and Sharia in the University of Naples, writes: “For me, Jalsa Salana was very successful. I listened to the concluding address delivered by the Imam of the Ahmadiyya Community and really liked it, especially the part where His Holiness mentioned the rights of one’s family and children and also the rights of women.

I took part in the International Bai‘at Ceremony and was very emotional during the proceedings.”

Madalena Sahiba from Italy, who has a PhD in Islamic and Arabic Studies from the Vatican University, writes: “The Jalsa Salana was excellent, peaceful and had a loving atmosphere.

All the arrangements were exceptional and the speeches were also very good.

They were not only for Ahmadis, but in fact they were informative for all the guests. Everything that I learnt about Ahmadiyyat, especially the teachings of Islam, was remarkable.”

Jawad Boulaamayl Sahib, who works in France in the ministry of justice, said: “I had the opportunity to attend the Jalsa for the first time and it was pleasing for me that I got to learn about the Community closely. During the Jalsa, I was greatly impressed by the IAAAE and Humanity First exhibition as well as all the humanitarian work. True faith in reality is the one that strives for humanity without differentiating between one’s race or background. I saw the security arrangements as well as many others and was very impressed by the professionalism.”

Among the Spanish delegation was a guest named Susana Morales, who is a lawyer. Whilst referring to the motto, ‘Love for all, hatred for none’, she said: “In my opinion, this motto portrays this exceptional gathering in full. I have seen people of different backgrounds meeting one another. This is a religion that ought to strive to establish peace in the world and combat against injustices.

Undoubtedly these few days have left a lasting impression on me and I will never be able to forget them.”

A guest from Brazil named, Don Francisco, a Catholic who owns a newspaper and radio station and also has ties with the royal family, says: “I am often involved in various religious programmes, but the outstanding organisation of the Jalsa was a marvel to see and I learnt a lot from it. I feel like a changed person.” He then says, “I went to a mosque in India with my wife, but I experienced very inappropriate conduct from them, however, during the Jalsa, and even after, I was treated with honour and respect.”

Eustaquio Sahib from Spain, a former member of parliament for the Socialist Party, said: “I find myself averse to religious teachings, however, seeing the message of love spread by the Ahmadiyya Community has brought me close to the community.

Yesterday’s Bai‘at ceremony has brought forth virtuous sentiments within me and as a result, I will never be able to forget this experience. During these days, I felt as though I was an Ahmadi, who wished to spread peace and love in the world and strive to achieve it.”

Nizam-ud-Din Sahib, a retired justice from Bangladesh, attended the Jalsa. He states: “I am not an Ahmadi, but Ahmadis are Muslims and have suffered persecution in many countries for a long time.

Being a humanitarian activist, I always empathise and support the Ahmadiyya Community and have travelled to many countries. Every human being has a right to propagate their beliefs. I saw the discipline and the love and respect the members of the community had for their Khalifa, their thirst for knowledge; all of these things were inspirational. I listened attentively to all the speeches and many of the misconceptions I had were removed.

Ahmadis ought to speak up as much as possible so that all the misconceptions can be eradicated. Previously, I also thought that Ahmadis did not consider the Holy Prophetsa to be Khatamun Nabiyyin [Seal of the Prophets], however, this is not the case as I discovered upon coming here.

In short, I have learnt many new things at the Jalsa and I am grateful to everyone, especially the Imam of the Ahmadiyya Community.”

Hugh Farey, a Catholic Christian, who is a scientist and is the former editor of the British Society of Turin Shroud, says: “I have been coming to the Jalsa regularly for the past five years and I must admit that the blessed aura and spiritual atmosphere that I felt the very first time when I was invited to attend has not diminished. I am an expert in the Shroud of Turin and this is a cloth that is of particular interest to the Ahmadiyya Community because Ahmadis believe it to be a proof that Jesusas did not die on the cross. Despite the fact that the majority of the experts believe that the image is that of a man that had passed away, this fact does not deter them to invite experts in this field. They put the fact that one may belong to a different faith to one side and invite them again. My own analysis is that this cloth was from the middle ages and does not contradict the belief of the Ahmadis that Jesusas survived and then travelled to Kashmir.” He is explaining his viewpoint and says that he also believes the same way as Ahmadis do. “The Review of Religions exhibition is a testimony to the open-minded, peaceful and balanced nature of Ahmadis.”

He further says: “We held many discussions and also panel discussions. A doctor from the USA, who is a trauma surgeon, was on the panel for the first time. His extensive knowledge and experience further strengthened the arguments that the man whose image is on the shroud survived the crucifixion.”

He was greatly impressed.

Peter Wadhams, who is a professor at Cambridge University and is an official member of the Shroud of Turin Committee, states: “This is my first Jalsa and I am regretful that I had not attended before this. I would like to attend these conventions in the future and I am certain that I will attend in the future. Nonetheless, I was greatly inspired by the meeting. For people to attend in such large numbers and to display the Shroud of Turin with such love and due care, to spend money for the sake of the exhibition and the seriousness with which the exhibition was handled, alludes to the fact that the people [i.e. Ahmadis] have a yearning to learn more about it,

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even though we have not yet understood it properly ourselves.”

A delegation from the Native Canadians was also present. The chief, Myeengun Henry says: “It was very important for me to attend the Jalsa Salana because it has completely changed my life. I now know more about Islam than I did previously and I am convinced that Islam has many similarities with the ancient religions of Canada. I was amazed to learn that Islam grants women equal rights. Previously, I could only see men everywhere, but later I was informed that the women have their own arrangements just like the men. This is something that many non-Muslims are unaware of, therefore, from now on I will tell them that Islam does not differentiate between the rights of men and women.”

He also had a meeting with me and mentioned his sentiments about that, which were very positive as well.

Similarly, Chief Rene Warren Chaboyer also mentions his sentiments about the Jalsa by saying: “I am delighted that I had the chance to address such a large gathering. I could never have imagined that Islam was such a peaceful religion and one that taught to love the creation of God.” He further says, “It was my wish to present the Imam of the Ahmadiyya Community with a gift of the highest honour. I expressed this feeling to my host and in order to fulfil this desire of mine, I decided to give a feather from my headdress made from eagle feathers as this is something of great value to us”; they wear a headdress made from eagle feathers. “This is a gift that I have not presented to any leader before. I hold the Ahmadiyya Community and their beliefs in high regard.” He also spent some time with me and regarding the meeting, he said that he thoroughly enjoyed it and also presented the feather to me during the meeting.

A guest from Belize, Renee Trujillo, who is the director of news for Love FM channel, says: “The unity I have seen amongst the Ahmadis is something that can breathe new life into anyone. Upon seeing the unity, one wishes to see peace established.

We were provided with every kind of ease and it was well organised. The sermons of the Imam of the Ahmadiyya Community were in complete accordance with the need of the time. The address that impressed me the most was the address in the ladies’ [Jalsa Gah]. This entire experience has enabled me to better understand Islam.

Having attended the Jalsa, I had the opportunity to ask questions about the beliefs of Ahmadiyyat and this benefitted me greatly.”

Chester Williams Sahib from Belize, who is serving as a Police Commissioner, states: “My knowledge for Islam has increased. Prior to attending the Jalsa, I perceived all Muslims to be the same, however I have now realised that there exist many sects within it. Ahmadis promote peace and invest a lot of time

for the reformation of the youth, which indeed is most commendable.”

A member of the Congress staff from the US Government and also the representative of the US Commission for the Promotion of Religious Freedom also attended in an official capacity.

A representative of the Uighurs Muslims in China also attended and said: “I have had the opportunity to attend the Jalsa Salana USA and the Jalsa Salana UK and it is remarkable to see how the members of the Community work together in harmony. It was extremely impressive to see all the volunteers from the community work in such a sincere and selfless manner.”

They all expressed that the atmosphere of the Jalsa inspired the youth towards creating unity amongst themselves.

I will leave out some of the other details I have here. However, I will mention a journalist from Argentina. He states: “As a journalist, I have the opportunity to attend many events, however what is most remarkable about your Jalsa is that every member seems to be also part of the organising team taking care of the hospitality. They are both attendees as well as fulfilling the role of hosts. In other events, a clear distinction is visible between the attendees and the organisers.

In fact, in order to hold such an event, staff is hired from outside, however in your event, it seemed that the attendees were guests as well as hosts. Whenever the situation arose, the guests would fulfil the role of hosts themselves.”

This indeed is a beautiful aspect which should be visible in every Jalsa of ours.

A newspaper columnist from Columbia, Jesus Gabalam, who is also a lawyer, states: “I really liked the address of the Head of the Community in which he spoke about human rights. As a journalist, I have had the opportunity to meet many renowned political, social and religious leaders in the world and have now also met the Head of the Ahmadiyya Community and am delighted to have met him. I desire that in order to enlighten the Columbian people about the beautiful teachings of Islam, Ahmadi missionaries be sent to Columbia as my country is desperately in need for this.”

The CEO of BBS.TV in Uganda, states: “I was amazed to see such a large gathering and so much discipline. There was no army or police officers present.

I am a Christian and visited the Jesus in India exhibition. I was speaking to one of the organisers about Jesus and through the references from the Bible, he told me about certain things which I never had heard before. I was astounded to discover that Ahmadis in fact have more knowledge of the Bible than the Christians do.”

Arandiya Sahib, a representative of a TV station in Bolivia and also a presenter of a show was in attendance. He states: “This was a very successful experience for me. Previously, I had the opportunity to attend the Jalsa Salana in Canada.

By attending the Jalsa Salanas, I have

learnt about the true teachings of Islam.

The atmosphere of the Jalsa and the various speeches delivered during the Jalsa have removed all my doubts and misconceptions about Islam.”

Another guest was from Ukraine, Dr Egar Sahib, who is an expert in the field of religious studies. He holds a PhD and has also written two books. He has studied the literature of the Jamaat in great depth. He attended the Jalsa and also did the Bai‘at.

He is the first Ukrainian Ahmadi. Whilst expressing his sentiments, he stated: “I have had the opportunity to attend many international conferences and gatherings on various subjects. However, having attended the Jalsa, it has had such a deep impact upon my soul, that it will stay with me from this life till the next.”

He further stated: “There is a beautiful word in the Arabic language called ‘Nur’, which means light, and Jalsa Salana is the radiant light of faith and love which enlightens the entire mankind through it.”

He further states: “By listening to the addresses of Khalifatul Masih, I have learnt about the true purpose of my life in this world.”

He also commended the organisers and stated that they worked extremely diligently.

Similarly, there were many impressions from those who attended from Mexico. I shall share one of them. Maria Sahiba states: “It has only been two months since I accepted Islam. I had many questions about Islam, but having attended the Jalsa, my knowledge of Islam has further increased and all my questions and doubts have been removed. Attending the Jalsa was an unforgettable experience. After having attended the Jalsa, I am proud of the fact that I am a Muslim and I have vowed that from today, I will proudly wear my Hijab and will always keep it on.”

A recent convert from Paraguay states: “It was a wonderful experience and I also listened to your addresses which were such that one should truly adhere to.”

In reference to my addresses, she states: “I was able to acquire the answers to all my questions. It seems as if you prepared your addresses in view of my questions. I am retuning with a great deal of spiritual knowledge.”

This indeed is the work of God Almighty in that He helps in the preparation of the addresses which then have such an impact on people.

I will leave out the rest of the impressions for now and will present the report from our Central Press and Media Office.

Until now, 183 media reports have been published. The media coverage is ongoing and through this coverage, the message has reached more than 173 million people. The media outlets which gave coverage [on the Jalsa] include, BBC Radio 4, BBC World Service, BBC Asian Network, Telegraph, a Dutch national newspaper, Sky News, ITV, Express,

Huffington Post, Press Association which is a news agency, EFE which is a Spanish news agency and Yahoo News. The media reports were covered by many countries, which included the UK, Brazil, Holland, Spain, Argentina, Panama, Columbia, Chile, Peru, Venezuela, Cameroon, Nigeria, Belgium, Ghana, Italy, etc.

Alhamdolillah through MTA Africa, 19 channels gave coverage of the Jalsa. By the grace of God Almighty, aside from members of the Community, there are many impressions from non-Ahmadis who were greatly impressed by the Jalsa proceedings.

May God Almighty enable the Jalsa to become a means of increasing the faith of all those Ahmadis who were a part of it. May they adhere to and inculcate everything they heard and observed during the Jalsa. Also, through the coverage of the press and media in which reports were sent around the world, may God Almighty enable it to have an impact on the hearts of people and may it become a means for them to accept Ahmadiyyat, the true Islam.

After the Friday Prayers, I shall lead a funeral prayer in absentia of respected Mujeeb-ur-Rahman Sahib Advocate. He passed away on 30 July 2019 at the Tahir Heart Institute in Rabwah at the age of 85; “Surely to Allah we belong and to Him shall we return.”

Mujeeb-ur-Rahman Sahib, by the grace of God Almighty, was a Musi [part of the blessed institution of AlWasiyyat]. His father, Maulana Zil-ulRahman Sahib, was a missionary and sent his wife and children, including M Mujeeb-ur-Rahman Sahib, to Qadian for their upbringing from Bengal. Mujeebur-Rahman Sahib’s father was among the very first students of Hazrat Hafiz Roshan Alira. Scholars like Maulana Jalaluddin Sahib Shams and Ghulam Ahmad Sahib Badhomali, etc. were his contemporaries.

His father served for approximately 36 years in Bengal.

Mujeeb-ur-Rahman Sahib was a lawyer by profession and by the grace of God Almighty was a very successful lawyer and had rendered many services for the Jamaat. In 1980, Hazrat Khalifatul Masih IIIrh appointed him as the amir of Rawalpindi and he served in the capacity of amir till 1998.

He also greatly served in the legal case regarding the Mari Road Rawalpindi Mosque in 1974. In 1978, he fought the case for the Dera Ghazi Khan Mosque in the Supreme Court. He successfully fought for many of the Jamaat’s legal cases and did great justice.

In 1978, he became one of the members of the Standing Committee of Majlis-e-Shura. He also had the opportunity to help serve in preparing the rules and regulations of the Sadr Anjuman Ahmadiyya. As a member of the Fiqh Committee, he also had the opportunity to help in the preparation of Fiqh-e-Ahmadiyya Part 1. He also had the opportunity to deliver a speech in the 1977 and 1978 Jalsa Salana on the topic of

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Islam and Religious Freedom. From 1979 to 1983, he delivered speeches at Jalsa Salana on the following topics: The Outset of Dissention in Islam, An Ahmadi in the Eyes of the Promised Messiahas, A Citadel of Peace and The Fruits of Ahmadiyyat.

He also had the opportunity to appear on numerous MTA programmes in which he would respond to allegations.

By the grace of God Almighty he had great religious and secular knowledge.

He also possessed great oratory skills and God Almighty had gifted him a particular talent in this regard. He used this ability to the great advantage of the community and God Almighty enabled him to greatly serve the community.

Some of the MTA programmes in which he appeared included discussions on the verdict of 1974 by the National Assembly of Pakistan, interviews of worldrenowned historians, the various beauties

of Barahin-e-Ahmadiyya, etc.

In 1984, he had the opportunity to fight the case against the ordinance of “Banning Qadianiyat” and indeed did justice in fighting for that case. He also had the opportunity to fight cases against the Jamaat in the military courts as well and also helped serve the Asiran-eRah-e-Maula [those imprisoned due to Ahmadiyyat].

In 1993, he had the opportunity to serve as one of the committee members who fought the case for the basic human rights in the Supreme Court. In 1976 he had the opportunity to read out his research papers in the Jurist Council formed in Karachi. He also had the opportunity to attend various seminars and meet intellectuals and experts in the field of law from the UK, Germany, Switzerland, USA, Canada, Japan, etc. to deliberate on the subject of human rights.

He had the opportunity to address the law students of Minnesota State University in the USA. He also had the opportunity to record his statements as an expert witness for 18 hours in a court in Germany. In 2014, a series of lectures was organised by the USA Jamaat in various universities in which he was invited to speak on Religion and Freedom of Conscience.

In 2017, a Quran Conference was held in Rice University in which the Ahmadiyya Muslim Community was also invited. I appointed him to attend as a representative at the conference and he had the opportunity to present the beauties of the Holy Quran before everyone in light of the writings of the Promised Messiahas and indeed he did great justice in representing the Community. He also had the opportunity to explain the legal issues before Switzerland and Canada’s Immigration Board. In addition to this,

He has many more contributions. By the grace of God Almighty, every Jamaat responsibility that he was entrusted with, he fulfilled it with a passion of waqf [life devotion] and indeed did true justice to it.

He was married to his paternal cousin, who passed away in 1999. He leaves behind three sons; Aziz-ul-Rehman Waqas Sahib, who is an advocate in Rawalpindi and he also helps serve in the Jamaat’s legal cases; Dr Ata-ul-Rahman Maaz, who is currently in Qatar and Khalil-ul-Rahman Hammad Sahib, who is also in Pakistan.

May God Almighty grant the deceased His forgiveness and mercy and grant him a station amongst his loved ones. As I mentioned, after the prayers, I shall lead his funeral prayer in absentia.

(Originally published in Al Fazl International, 30 August 2019.

Translated by The Review of Religions)

Read about the tragic happenings at Karbala that took place in Muharram The Weekly Al Hakam, Issue 26, 14 September 2018 http://www.alhakam.org/the-happenings-at-karbala-part-i/

Editor: Qaasid Muin Ahmad | Design & Layout: Jalees Ahmad | News: Ata-ul-Haye Nasir | © Al Hakam 2019