Al Hakam - 12 October 2018

Guests of a Caliph December 1953 Stanley Brush was a professor at Forman Christian College Lahore when he decided to visit Hazrat Khalifatul Masih IIra in Rabwah

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Economic Concepts in Islam

Humanity First Provides Aid for Indonesia Tsunami

The Economic System of Islam

A glance at the Islamic mode of economy

The latest reports on the disaster relief efforts by Humanity First in Indonesia

A look at the lecture delivered by Hazrat Mirza Bashiruddin Mahmud Ahmadra, second successor of the Promised Messiahas, titled Islam ka Iqtisadi Nizam

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THE WEEKLY

www.alhakam.org AL HAKAM | Friday 12 October 2018 | Issue XXX Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL. UK info@alhakam.org | F: +44(0)208 544 7673

Young Waqifeen Visit Markaz Hadith-e-Rasul – Sayings of the Holy Prophet Muhammadsa

The Obligation of Zakat Hazrat Ibn Abbas, may Allah be pleased with him, narrates that the Holy Prophet, peace and blessings of Allah be upon him, sent Mu‘az to Yemen and said, “Invite the people to testify that none has the right to be worshipped but Allah and I am Allah’s Messenger, and if they obey you to do so, then teach them that Allah has enjoined on them five prayers in every day and night (in twenty-four hours), and if they obey you to do so, then teach them that Allah has made it obligatory for them to pay the Zakat from their property and it is to be taken from the wealthy among them and given to the poor.”

(Sahih al-Bukhari, Kitab al-Zakat)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

Pray in Native Tongue t has long been a custom of the Jamaat that Ahmadis from distant countries visit the IMarkaz (Headquarters) of the Ahmadiyya

Muslim Jamaat to seek educational and spiritual benefit.

Though individual visits have become a norm, over the past few years the frequency of auxiliary and departmental visits have increased as well.

Recently, 18 Waqifeen-e-Nau from Australia and 16 Waqifeen-e-Nau from Norway, to help them decide career paths which they can undertake to serve the Community and seek guidance from their beloved Imam, came to London this week and had the opportunity to meet Hazrat Amirul Momineenaa as well as to learn

about the central administrative offices of the Jamaat.

Of course, the primary purpose of such an undertaking, as explained by the young Waqifeen themselves, was to offer all five prayers on a daily basis behind Hazrat Khalifatul Masihaa and seek his guidance. However, they were also given tours of Jamia Ahmadiyya UK, Islamabad, Hadiqatul Mahdi, the offices of Al-Shirkatul Islamiyyah and Baitul Futuh to educate them about the ways in which they can serve the Jamaat through their Waqf.

Whenever people come from distant lands and meet Huzooraa, it is always amazing to hear them describe how a few days in the presence of such a holy person

has changed their lives. Many a time have we spoken to Atfal as young as 10 years old who have been greatly moved by the spiritual atmosphere to be found around the vicinity of those places frequented by Huzooraa.

Muhammad Abdus Salam Danish (12 years old) – the youngest in the group from Australia – was visibly moved whilst narrating his experience. He told us: “The reason why I came here was because I was so interested and I want to go to Jamia, so I wanted to see how the UK Jamia works. I also wanted to come because I wanted to meet Huzooraa, pray behind him and listen to his Friday Sermon Continued on page 3

When you observe prayer, do not recite Arabic phrases alone like those who are unmindful – for the prayer and forgiveness sought by such persons is nothing more than a superficial demonstration, which is devoid of essence; their prayers are not sustained by any foundations. When you offer your prayer, besides the verses of the Quran which are the Word of God, and besides the various prayers taught by the Holy Prophet, which are the words of the Messenger, make all your other entreaties in your native tongue so that the humility and meekness that they are born of may touch your heart.

(Hazrat Mirza Ghulam Ahmadas, Noah’s Ark, pp. 111112)

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Friday 12 October 2018 | AL HAKAM

This Week in History

Editorial

Khilafat

A Unique Phenomenon

12-18 October

Asif M Basit

12 October 1905: One of the Promised Messiah’sas closest companions, beloved disciple and an ever-ready helping-hand, Hazrat Maulvi Abdul Karim Sialkotira was laid to rest on this day before noon in Qadian. He passed away a day before and the burial was done as amanat (interim burial).

13 October 1905: The Promised Messiahas received some guests from Gujarat. Among them was Mr D Neel, headmaster at Mission School. The guests had an opportunity to ask some questions.

13 October 1946: Three Ahmadi missionaries arrived in post-war Zurich, Switzerland to spread the message of Islam – Chaudhry Abdul Latif Sahib, Sheikh Nasir Ahmad Sahib and Maulvi Ghulam Ahmad Bashir Sahib. They established the Ahmadiyya Mission there.

14 October 1946: Hazrat Musleh Maudra delivered a speech in Delhi before his return to Qadian. This turned out to be his last speech in Delhi, the political and cultural hub of India, because soon after this, the disturbances in the partition of India started surfacing and he could not visit this city again.

14 October 1947: On this day, 4 Ahmadis were martyrdom in Qadian – Mirza Ahmad Shafi Sahib, Fiaz Muhammad Sahib, Zahra Bibi Sahiba and a little girl around 4 years of age.

14 October 1994: Hazrat Mirza Tahir Ahmad, Khalifatul Masih IVrh inaugurated the Baitur Rahman Mosque (House of the Gracious) on this day. This mosque is located in Silver Spring, Maryland in the United States.

An estimated 5,000 Ahmadis and guests from across the United States attended the historic opening ceremony.

15 October 1946: Hazrat Maulana

Jalaluddin Shams arrived back in Qadian after 10 years. He was appointed in the England Mission and spent this whole decade away from his family whilst propagating Islam and serving the cause of Muslims at all possible levels. He arrived in the company of Syed Munir al-Hisni Sahib, president of the Ahmadiyya Jamaat in Damascus.

15 October 1979: Dr Abdus Salam Sahib, famous Pakistani theoretical physicist, shared the 1979 Nobel Prize in Physics with Sheldon Glashow and Steven Weinberg for his contribution to Molendijk, Bart/Anefo | Wiki Commons the electroweak unification theory. He was the first Pakistani to receive a Nobel Prize in science and the second from an Islamic country to receive any Nobel Prize (after Anwar Sadat of Egypt). The announcement for his Nobel Prize was made on this day.

17-18 October 1942: Majlis Khuddamul-Ahmadiyya held its 4th annual Ijtema in Qadian. For the first time, tents were erected for Khuddam and Atfal. During the railway journey towards Qadian, an Ahmadi Khadim from Lahore, Mirza Saeed Ahmad Sahib, son of Mirza Sharif Ahmad Sahib, put his life in great danger and risk to safeguard the flag of Khuddam-ul-Ahmadiyya. Hazrat Musleh Maudra lauded his exemplary sacrifice and guided the Khuddam to act with a similar passion in future, if the need arose to safeguard sacred symbols.

18 October 1946: Under Divine guidance, Hazrat Musleh Maudra initiated the scheme of Tahrik-e-Jadid in 1934. On this day, this organisation got registered with the relevant government department and got its complete title, “Tahrik-e-Jadid Anjuman Ahmadiyya”.

Hazrat Maulana Jalaluddin Shams

Baitur Rahman Mosque

S

ome young members of Majlis Atfal-ul-Ahmadiyya Australia and Waqf-e-Nau Norway were on a visit to London over the last weekend.

They were very fortunate to have exclusive audiences with Hazrat Khalifatul Masih Vaa. As I watched the recordings of these two events with Huzoor, there was a lot, as usual, for one’s amazement to feast on; how Huzoor comes down to the level of children to understand them and to make them understand what he has to say; how Huzoor finds something that can interest a child’s imagination to be able to communicate to them; how Huzoor always has an answer to any question posed to him by children in such audiences. But here, I would like to mention one particular aspect of Huzoor’s personality that struck me most as I went through the recordings.

Children usually introduce themselves when they take the microphone to ask a question; their name is usually sufficient. But these children, as they introduced themselves, said their name, their father’s name and, unusually so, their grandfather’s name also. Huzoor seemed to know almost every one of them. For some, their own name was sufficient if it had a suffix of their family name like Sethi or Gondal.

Others had their father’s name help in Huzoor telling them who they were and what family they were from. With the rest, their grandfather’s name came in handy. I was amazed to see how Huzoor knew almost all of them; more so to see how these children felt relaxed in talking to Huzoor when Huzoor had recognised them and their families.

Some children had only started their introduction that Huzoor would complete it. To some, he even told them who their relatives were and where they lived. Huzoor even asked some of these fortunate children whether they had been to see their relatives and whether their relatives had taken good care of their hospitality. Huzoor would even tell them how so and so was related to them; their phupha or khalu or mamu [paternal and maternal uncles].

As Huzoor very lovingly gave them pens at the end of their mulaqat, a young boy stepped forward to receive it from Huzoor. He received the pen and just as he turned around to go back to his seat, Huzoor asked him, “Do you have a brother or a cousin studying here in Jamia?” He said, “Yes, Huzoor”. I cannot say how surprised he must have been, but for me, it left a very deep impression and left me thinking about the unique relationship that exists between Khalifatul Masih and members of the

Jamaat; even with those who are very young.

All of us have our own social circles. We have family, friends and acquaintances that we get to know at different stages of our lives. Some are simply forgotten as we move on in life, others are remembered as long as the connection is maintained.

Despite our social circles being very limited, it is often hard to remember everyone and even more, to remember their family members and then the extended circles of those family members. But here we have Hazrat Khalifatul Masih with millions of people around the world.

Everyone stays in touch through writing letters to Huzoor, visiting him or requesting someone visiting him to convey their Salam. All Ahmadis writing to Huzoor receive replies from him; almost everyone visiting him is over the moon when they talk of how Huzoor asked about a certain family member just as soon as they walked into Huzoor’s office; those who had previously conveyed their salam through a relative to Huzoor report that they fail to understand how Huzoor had remembered that salam after so many months or even years. A telephone call from Huzoor to the family of a deceased, they tell, is not only comforting but also a means of strengthening their belief that Khalifatul Masih’s heart is connected to every Ahmadi’s heart. Patients admitted in hospitals are usually not envied, but this too is seen happening when a patient received a bouquet of flowers from Hazrat Khalifatul Masih. How is it possible for Hazrat Khalifatul Masih to be so deeply connected to his Jamaat despite his extremely hectic schedules? Every moment of his day and night is occupied with work. Then how is this connection possible?

The simple answer is in the Hadith where the Holy Prophet, peace and blessings of Allah be on him, says that the underlying passion in our love for a person should be the love of Allah.

The love of Hazrat Khalifatul Masih for his Jamaat, and vice versa, is a pure example of such love.

So, as Ahmadis, as we rejoice this unique form of love that exists between Hazrat Khalifatul Masih and his Jamaat, it also reminds us of the great responsibility that it brings along; of increasing our love for this man who is completely devoted to the service of Islam and humanity; of remembering him in our prayers; of doing anything and everything that he expects of us.

May our beloved Imam live long.

May he prosper in every step that he takes. May Allah strengthen his hand.

May Allah be his Helper.

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Friday 12 October 2018 | AL HAKAM Continued from page 1

whilst sitting in front of him. When we were meeting Huzooraa, I was very nervous and excited. I asked Huzooraa when he planned to come to Australia again? He came in 2006 when I was born and he held me in his arms. Huzooraa replied by saying that he would come if he got the chance. This trip, overall, was the best trip I’ve been on – I had the best trip of my life. After seeing Jamia, I want to be a murrabi.”

The groups also had the opportunity to have mulaqats with Huzooraa – something which they all spoke about as being one of the main reasons they wanted to come to London. Farhan Ahmad (15 years old) from Sydney told us: “I asked Huzooraa a question which I had, and that was that I have two years of study left, so should I continue with my studies, present myself now for Waqf or go to Jamia? Huzooraa asked what subjects I was interested in and suggested that I should go into accounting due to my current interests.

He also said that in the two years I have left, I should really pray a lot and think about Jamia because regarding Waqf, we should not be doubleminded; he said that we should definitely know if we want to go to Jamia. Huzoor also explained how Waqf means that you are committing your whole life for the Jamaat.”

Rehan Abbas (13 years old) from Melbourne said: “I first heard about the trip during our Khuddam Ijtema. I am not a Waqfe-Nau but this was a once-in-a-lifetime opportunity, so I wanted to come; and now that I have come, I want to come every year.

The first time we saw Huzooraa was during Fajr prayer, and when he entered the room, we felt a warm feeling which cannot be described. The trip has been a great success and it has been life changing. I feel like a

different person after this trip. I’ve seen behind-the-scenes activities and I’ve seen the Friday Sermon with my own eyes.”

Farhan Khalid (16 years old) from Melbourne said: “I came to this trip because I was in doubt whether I wanted to be a murrabi or not, and then I had this opportunity to come and see Jamia and remove the doubt and choose a proper path. One of the biggest reasons [for coming] was meeting Huzooraa.

And coming here was a great experience.

Offering all the prayers behind Huzooraa was a feeling hard to explain – whenever he looks at you, you feel great. It’s a completely different feeling [seeing him]; you don’t get tired and you want to keep on listening to him. We also met many individuals who are in various offices and asked them questions.

We also visited Jamia and I liked the way everything was run there. I asked Huzooraa a few questions, one of which was what tabarruk [holy relic] he possessed of the Promised Messiahas? He told us that he had two rings and he showed us one, two coats that he usually wears at Bai‘at and he also said that he had a comb. Meeting Huzooraa was the best part of the whole trip.”

The feeling that we got whilst speaking to these youngsters was of deep determination. It was as if the spirit of Waqf had taken on a new form after spending time in the company of Huzooraa. Whenever such narratives are recorded or heard, we must reflect on the importance that the Promised Messiahas gave towards his Jamaat journeying to meet him. And now that we have the blessed institution of Khilafat, when we speak to individuals telling us that their lives have been changed after meeting Huzooraa, we can truly understand the importance of the Promised Messiah’sas desire.

From the Archives

From the Press While reporting on Jalsa Salana Belgium (14 September 2018 issue), we included some glimpses into the history of Jamaat-e-Ahmadiyya Belgium.

We wrote how Malik Ataur Rahman Sahib had visited Brussels and Antwerp in 1948 and had been interviewed by several newspapers of Belgium, one of which was Le Phare Dimanche. Ahmadiyya Archive and Research Centre has been able to find the original newspaper, the image of which is given below:

19 December 1948

The English translation of the news report given in the image of Le Phare Dimanche is presented below: Islam Invades Europe!

Islam, a religion of continuous transformation, has always produced a number of prophets.

Some of them creating schisms and sects, which exist up to now, others having disappeared without leaving a trace.

A few days ago, a little man, with intelligent eyes and a lowered gaze, presented himself as the representative of the “Messiah” at the Phare Dimanche.

According [to him] a Messiah has appeared in India (where he died in 1908) and has instructed his disciples to spread his message to the corners of the world. This is how, without the help of the sword, Muslims are trying to convert Christians to [the faith of] the Quran! This is, to say the least, a new and original [endeavour].

According to this envoy (“Amir” of the Ahmadiyyah movement), the prophet Hazrat Ahmad is the Messiah. It was prophesied that the Messiah would be of tanned complexion and would have straight hairs (as did Hazrat Ahmad). The prophecy says that he would have a twin sister; he would be born in a village named Kada; he would stammer slightly and would suffer from two ailments: all these signs were fulfilled in Hazrat Ahmad.

He is “Krishna” and “Buddha” for the Hindus, “Mesio” for the Zoroastrians, “Messiah” for the Christians and “Mahdi” for the Muslims. How can one ever doubt this?

How can one ever doubt the fulfilment of the prophecy that “the whole world, in the end, will accept Islam”?

According to the “Amir”, the Ahmadiyyah movement has established communities everywhere in the world, even in the United States, the United Kingdom and France. He wants to establish one at least in Belgium.

What else can [we] do but to wish good luck to this man? Are not all beliefs worthy [of our] respect?

(Translated by Ataul Qayum Jhuman, UK)

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Friday 12 October 2018 | AL HAKAM

Economic Concepts in Islam

or borrowed. Riba al-nasiah is the excess, which is given/taken by the borrower/lender when the principal amount is returned with a delay (term to maturity. Term to maturity of a loan refers to the time period for which the money has been lent. In conventional economic systems, lenders get paid interest for providing the loan facility for a specified period of time.)

Islam prohibits riba in all of its forms as it amounts to exploitation of the weak, usury and allows wealth to accumulate in the hands of a few, thereby increasing the gap between the rich and the poor.

The Holy Quran strictly prohibits the use of riba in commercial transactions. (Riba has been prohibited in all revealed religions for being exploitative and the prime cause for injustice in economic distribution, leading to grave effects on human societies.) This prohibition is clearly stated in numerous places. For example: “Allah deprives riba of all blessing but blesses charity. He loves not the ungrateful sinner.” (Surah al-Baqarah, Ch.2: V.277)

Dr Waseem Khan London, UK

T

he concept of Islamic Economics stems from the Holy Quran and Sunnah.

Over time, it has been tweaked by Muslim scholars to adjust for changes in the sociopolitical and economic circumstances without sacrificing the basic principles laid out in the Holy Quran and reinforced by the Holy Prophet, peace and blessings of Allah be upon him.

The Holy Quran provides a framework for mankind, teaches man his obligations towards Allah and serves as the guiding light by which human beings should conduct their social and economic affairs. Islamic economics is a complete system that defines the rules of engagement for the social and economic behavior of individuals.

Among the several principles, which the Divine revelation sets out for this purpose, the following constitute the basic building blocks of Islamic Economics: 1. Equity & Justice Islam provides every individual with some basic socio-economic rights, such as the right to access factors of production – land, labour and capital (economic justice), the right to be heard and redress of grievances (legal justice), and the right to safety, education, satisfaction of basic needs, access to public property, etc. (social justice). It is incumbent upon the rulers of the time to ensure that the socio-economic rights of individuals are respected and fulfilled.

Following in the tradition of the Holy Prophetsa, the Promised Messiahas and his Khulafa have constantly reminded us that equity, justice and fair play are the foundations of the Islamic economic system, or for that matter, any socioeconomic system, and must remain in place for that system to be feasible and sustainable in the long run. Hazrat Khalifatul Masih Vaa has reminded world leaders on several occasions that unless economic, legal and social justice is restored and maintained

within and among countries, the world will never be at peace. Economic injustice and social injustice have always been the root cause of wars and human destruction. Greed and fear make the powerful uncomfortable, who in turn suppress the basic rights of the weak to remain in control.

Furthermore, God Almighty states very clearly in the Holy Quran that He may forgive individuals for the unfulfillment of their obligations to Him (huququllah), but He will not forgive them for the unfulfillment of their obligations to their fellow beings (huququl-ibad), which can only be forgiven by the aggrieved person/s.

2. Property Rights & Concept of Ownership As Muslims, we firmly believe that God Almighty is the real and ultimate owner of all property on this planet and man as His vicegerent is entrusted with this property, which man must use according to His instructions. Thus, ownership of private property (land, commodities and capital) by man is subject to the sovereignty of God Almighty, and man will be accountable for its use on the day of judgement. This belief sets us apart from the other two common economic systems, where individuals are considered either directly as owners of all private property (capitalism), or collectively as owners of all property (socialism).

3. Prohibition of Interest

Interest, or riba, is defined as the excess over and above the principal amount lent

“O believers, fear Allah, and give up what is still due to you from riba if you are true believers.

“If you do not do so, then take notice of war from Allah and His Messenger. But if you repent, you can have your principal. Neither should you commit injustice nor should you be subjected to it.” (Surah al-Baqarah, Ch.2: V.279-280) “That which you give as riba to increase people’s wealth increases not with Allah; but that which you give in charity, seeking the goodwill of Allah, multiplies manifold.”

(Surah al-Rum, Ch.30: V.40) On the occasion of his last Hajj, the Holy Prophetsa declared all outstanding riba among Muslims to be cancelled. On behalf of his uncle Abbasra, he cancelled all riba owed to him by his borrowers.

While prohibiting riba, which gives rise to some sort of risk-free capital, Islam provides believers an alternative mode of finance, the profit and loss sharing agreement, to conduct their economic transactions. The concept of profit and loss sharing, which gives rise to risk-based capital, was first practiced in Medina after the Holy Prophetsa and his companions migrated from Mecca. At that time, the economy of Mecca was dominated by the Jews and was predominantly riba-based.

After reaching Medina, the Holy Prophetsa instructed the migrating Muslims to indulge in agriculture and trade on a profit and loss sharing basis.

In the profit & loss sharing mode of finance, the profit is shared on a pre-agreed ratio – 50:50, 40:60 or 30:70, etc. (Profit must be shared on a pre-agreed ratio, not as a percentage of profits nor as a fixed amount) – while the loss is shared on the basis of capital contributed. For example, in a business transaction where the financier provides all capital while the worker/agent manages the business, profit is shared on a

pre-agreed ratio, but in case of a loss, the financier will bear the entire capital loss while the worker/agent will lose all his hard work and time spent on the business. There is no pre-determined fixed guaranteed return on capital. Thus, profit taking must be legitimised by sharing the risk of loss.

While the Islamic mode of finance does not eliminate the risk of loss, it reduces the incidence of business failures as economic agents undertake proper due diligence before embarking on a business venture.

4. Prohibition of Gharar The literal meaning of gharar is fraud but in terms of economic contracts, gharar refers to risk and uncertainty in an economic contract arising from the lack of proper information or one of the parties deliberately withholding relevant information, which would affect the final result of the contract (M Hashim Kamali, Islamic Commercial Law, pp. 84 85); for example, withholding information on the price, quality, quantity and other specifications of the subject matter or the rights and obligations of the contracting parties.

The trading of futures, options and many other derivatives in modern-day finance carries elements of gharar and, therefore, is considered un-Islamic.

Similarly, short-selling of securities and trading in speculative and unidentified items is prohibited in Islam. (M Ayub, Understanding Islamic Finance, pp. 58-59) 5. Prohibition of Maisir/Qimar Maisir and qimar refer respectively to the acquisition of wealth by chance or game of chance. Islam strictly prohibits indulgence in gambling and speculative activity, where one spends little in the hope of earning significantly more. For example, playing the lottery, betting, purchasing items unnecessarily in the hope of winning a big prize (some airport duty-free shops offer this) and indulgence in any other game of chance is all prohibited. The money spent on such activity is a loss to the better and loss to the society as it could have been donated for charitable purposes.

The following is among several references from Holy Quran prohibiting maisir/qimar: “Satan intends to excite enmity and hatred among you with intoxicants and gambling, and hinder you from the remembrance of Allah, and from prayer; will ye not then abstain?” (Surah al-Maidah, Ch.5: V.92) 6. The Sanctity of Promises and Trust The cornerstone of success of any relationship is the timely fulfillment of promise/s, which then creates trust in that

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Friday 12 October 2018 | AL HAKAM relationship. A socio-economic relationship is a contract, and contracts in Islam are legally binding on all parties to the contract.

If promises made by all parties in a contract are fulfilled in letter and spirit in a timely manner, the contract becomes trustworthy and the relationship flourishes. If promises and obligations go unfulfilled, trust and confidence are dented and the socioeconomic relationship flounders. In its true sense, this concept underlies the fulfillment of our spiritual obligations – taqwa and belief in Allah (huququllah) – and fulfillment of our social obligations – equity and justice (huququl-ibad).

In current times, for example, when corporate management fails to perform, investors lose confidence and trust in the company and sell their shares. When transport companies, such as airlines and railways, fail to provide the promised service, they lose customers and ultimately go bankrupt. When governments fail to fulfill their promises to the public (failure to provide legal, economic and social justice) strife and civil unrest ensue leading to poverty and loss of life.

If a bank is unable to satisfy the terms and conditions as agreed, customers will take their business elsewhere causing the bank to fail and ultimately result in immense loss to society in the shape of financial loss (customer deposits) and social loss (lost jobs).

Extrapolate this to the current interestbased global financial system, which is frequently beset by crises of one type or another resulting in trillions of dollars of financial loss to society, trust and confidence has eroded forcing governments and financial institutions around the world to explore an alternative economic and financial system, which is comparatively more stable and inherently sustainable. The Islamic financial system is that alternative, which is more stable and sustainable as it is based on the guidance of Allah.

based on a gainful and halal underlying economic activity, which is capable of creating incremental wealth for oneself (self-enrichment) and benefiting the society at large (generating jobs, improving the environment).

Islam prohibits hoarding of all commodities, including capital, as it creates poverty and deprives society of its basic rights (clear violation of huququl-ibad).

Money is potential capital and lifeblood of the economy; therefore, it must remain in circulation for the economy to grow and remain vibrant. Hence, Islam discourages idle balances and encourages capital deployment in halal businesses.

In the conventional economic system, investors are rewarded by a fixed return on capital, which in most instances is guaranteed. In the Islamic economic and financial system, reward is tied to the performance of the underlying assets and to the risk that the entrepreneur takes in the investment.

Islam prohibits paper-based transactions as they do not generate incremental wealth and are rather a detriment to the society at large. For example, investment and trading in derivatives like mortgage backed securities, collateralised loan and debt obligations, credit default swaps, etc., which form a significant part of the conventional economic system’s activity, have on several occasions caused this system to fail.

8. Lawful Wealth Accumulation Wealth can be acquired in two ways: it may be earned through the use of land, labour and capital or it may be acquired through legal modes of transfer, such as inheritance, gift or bequest. The laws of inheritance have been discussed in detail in the Holy Quran (Ch.4: V.12, Ch.2: V.19 and Ch.5: V.107).

7. Economic Activity to Create Incremental Wealth for Oneself and Society at Large Islam discourages financial transactions which do not generate economic activity.

Every financial transaction must be

Islam prohibits wealth accumulation through illegal means, such as corruption in the public and private sectors, violating the rights of widows and orphans and exploiting the weak and the poor.

9. Zakat and the Concept of Qarz alHasan In the context of fulfillment of their social obligations, Muslims are strongly encouraged to participate in charitable giving and philanthropic acts aimed at reducing the gap between the “haves” and the “have-nots”. Hence, the notion of Zakat was introduced whereby every Muslim must allocate 2.5% of their net wealth (wealth in excess of their consumption needs) to be distributed among the poor and needy (Surah al-Taubah, Ch.9: V.60).

But the Islamic concept of charitable giving goes beyond Zakat where Muslims are encouraged to help the poor through Qarz al-Hasan: easy term loans converted into grants. For example, financing low-cost housing for the homeless and providing funds to the cottage industry and start-up companies. While these are not profit-making activities, they tend to serve a higher-end moral obligation within the realm of the fulfillment of huququlibad. This also falls within the context of ownership of factors of production, as discussed earlier, the ultimate owner of which is Allah, and man as His vicegerent is obliged to discharge his responsibility in the utilisation of these facilities in a mode that is determined by Him. The practice of Islamic economics was observed in its true form in Medina after the Holy Prophetsa and his Companionsra migrated from Mecca. The Muslim residents of Mecca were engaged in trade and were well off; but when they decided to migrate to Medina, the Jews of Mecca who controlled the economy of Mecca forced the Muslims to leave behind their wealth. The residents of Medina (the Ansars) were largely engaged in agriculture. Upon arrival, the migrating companions of the Holy Prophetsa were encouraged to take up trade as the Medina oasis lay close to the bustling trade route between Syria and Yemen. Those who did not like trading as a source of income, or were not successful in conducting a trading

business, were then asked to join their local brethren in agriculture on a profit and loss sharing basis (Musharikah). Each individual was encouraged to seek work, as work was considered a form of worship (ibada), that would make them self-sufficient and contribute to society in a positive and productive manner.

The Holy Prophetsa set down rules for the management and distribution of water for agricultural needs making the Medina economy more productive and sustainable.

While in Islam items that do not exist cannot be sold, the Holy Prophetsa made an exception to this rule and allowed forward sales of agricultural produce in return for seed money at the time of sowing crops (Bai‘ Salam).

(In Islam, the item for sale must exist, must be in good form, and must be available for inspection by the buyer. For example, fish that is not caught cannot be sold, or an unborn calf cannot be sold. Bai‘ Salam – forward sale – was the exception and was allowed to help farmers to sell forward their crop – crop yet to be sowed and harvested – for money that would be used to buy seed and fertiliser. Fast forward thirteen hundred and some years and the farmers of Illinois in the USA used the same exception as the basis to create the Chicago Board of Trade, established 3 April 1848, as a forum for the forward sale of crops, and which has now transformed into one of the largest options and futures exchanges. Similar to that, the Muslims of Medina were allowed to finance small projects where the financing facility was released piecemeal over time until the project was finished. This financing facility is called Bai‘ Istisna, which is the basis for project finance in today’s economy.)

Several economic concepts that were adopted in Medina during the Holy Prophet’s time became the basis for not only Islamic economics but have been used by modern day economists to reshape and improve the global economy. Unfortunately, the menace of riba has not been eliminated, and, therefore, the global economy has frequently suffered economic shocks resulting in the significant loss of wealth and human welfare.

Humanity First Provides Aid for Indonesia Tsunami Dr Aziz Ahmad Hafiz Director International Disaster Relief HF

The HF Indonesia 17-man team has continued to work very hard in a number of sectors.

They have now been allocated a village Pombewe which is holding 5,000 displaced earthquake victims and will be providing hot meals twice a day for 1,000 people.

The team has identified significant posttraumatic stress disorder symptoms and are exploring psychological support services to help the victims.

At the international level, the team’s work is being advocated and fed back daily

to the UN Humanitarian Cluster systems.

Humanity First is fortunate to have a strong team on the ground and as such, is receiving offers from other organisations to deliver their aid effectively.

Humanity First is accepting donations for relief efforts in Indonesia. Readers are encouraged to visit the link below and donate generously for this noble cause of serving humanity: https://uk.humanityfirst.org/donate-now/indotsunami

Humanity First Indonesia attend Cluster meeting at Indonesia National Disaster Management Board (BNPB)

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Friday 12 October 2018 | AL HAKAM

Guests of a Caliph December 1953 Stanley Brush was a professor at Forman Christian College Lahore when he decided to visit Hazrat Khalifatul Masih IIra in Rabwah. Many decades later, the Ahmadiyya Archive & Research Centre, London contacted him in 2014. He had by then settled in New Jersey, USA and was delighted to share his memories.

Below is what he recalled of the visit: Stanley E Brush 1925-2016

azrat Mirza Bashiruddin Mahmud H Ahmad, Khalifa (Caliph) of the main branch of the Ahmadiyya Movement

Portrait of Hazrat Mirza Bashiruddin Mahmud Ahmadra taken by Stanley Brush in December 1953

stands by his office window at my request for a portrait photograph. He has a beard of medium length, wears wire-rimmed glasses and a pure white turban tied in the Punjabi fashion with a flare of turban fabric at the top. We are at the end of a half hour interview – the “we” being John Martin of Forman College, a US AID agricultural advisor, Bob Horton, who has provided us with a van for transportation, and me.

Mirza Sahib is getting ready to lead the assembled community in the noon prayer.

It’s the Jalsa Salana, or Annual Convention, which is attended by Ahmadis and their guests from around the world. They are seated in rows on mats under the open sky.

After the prayer, he commences an address that will go on for hours, until sunset, and the evening prayers that follow.

The interview is in English. He speaks candidly and courteously, telling us about his close relationship to God. He tells us that, while speaking, God takes control of his tongue and, when writing, God guides his pen.

In 1947, when Sikhs drove the Ahmadis out of their home base in Qadian in the eastern Punjab, God revealed to him in a dream that their new home would be under a neela gumbad, a “blue dome.” He assumed it would be the Neela Gumbad section of Lahore, but it turned out to be the open sky of the far western Pakistani Punjab, when he learned they would not be welcome in Lahore. Here, in the barren and almost treeless wilderness, God revealed to him where to find a water source and provided the continuing inspiration for building the new Ahmadi headquarter town of Rabwah.

Some background history.

The Ahmadiyya movement is one of the several reform movements that emerged from within the religious communities of the Punjab in the late nineteenth century under the heavy impact of Westerners as rulers.

These movements adopted, and adapted, the organisational structures and methods of the missionary societies that arrived with the British, while reforming and defending, at the same time, their own religious communities. Some of the reformers started out as students in Christian missionary schools and were motived by that experience, rejecting “misrepresentations”

of their religions while accepting the need for reform.

Ahmadiyya Islam was founded by the reformer, Mirza Ghulam Ahmad, who, in a series of revelations, beginning in 1882, said that he had been granted a special mission and was, therefore, deserving of a personal oath of loyalty by his followers.

He also said that Jesus did not die on the cross but survived to carry his preaching to India and is buried in Kashmir; that he, Ghulam Ahmad, was the Promised Messiah, returned, that he was the Muslim Mahdi who would conquer the world not by the sword but by argument, and that he was, also, an incarnation of Vishnu.

His Ahmadiyya Movement was officially registered, at his request, as a separate Muslim sect in 1901. It attracted substantial support, including “several men of substance and consequence,” in the words of a Punjab Government official report on the anti-Ahmadi riots of 1953. Mirza Ghulam Ahmad died in 1908. Mirza Bashiruddin Ahmad was elevated to the leadership of the community in 1918 [sic: 1914] as the Second Khalifa, “Successor.” It was then that the split with the Lahore group, who disagreed on issues of leadership and belief occurred.

Among the Ahmadi men of substance and consequence were Sir Muhammad Zafrulla Khan, the first Foreign Minister of Pakistan and President of the UN General Assembly and Dr Abdus Salam, Nobel Laureate in Physics. There were also several prominent Ahmadis in the civil administration of Pakistan and in the business community.

The theological firestorm ignited by Mirza Ghulam Ahmad, the founder, burst into flame in March and April of 1953. The central issue revolved around his claim to be a prophet. It was an issue exacerbated locally by vigorous proselytising among fellow Muslims, as well as a foreign missionary programme overseas. Widespread antiAhmadi disturbances led to the declaration of martial law in Lahore. The prime minister had refused a demand by a committee of Sunni clergy and scholars that Ahmadis be declared to be non-Muslims and that Ahmadis in office, including Sir Zafrulla be dismissed. They threatened, and then took, direct action in the streets when their demands were rejected.

Thirty-one years later, orthodoxy finally

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Friday 12 October 2018 | AL HAKAM

Photographs taken by Stanley Brush in Rabwah, 1953

Stanley E Brush

An aerial picture of early Rabwah taken from the hills of Rabwah

triumphed. In 1984 the Government of Pakistan under General Zia-ul-Haqq passed Ordinance XX which branded Ahmadis as non-Muslims. The community was prohibited from any public display of Islamic faith or practice or even of identifying themselves as Muslims. The gentlemanly Ahmadi head missionary in his office in Washington DC, whom I am interviewing in connection with an encyclopedia article, speaks with tears in his eyes, “In my own country I can’t call myself a Muslim.”

Faced with these difficulties, the Community moved its headquarters to London. Rabwah as a name is expunged from the map, with Chenab Nagar now its Pakistan government-mandated official name. One suspects, however, that “Rabwah” lives clandestinely in the hearts of its Ahmadi inhabitants, of whom there are several thousand. It’s certainly alive as a site on the internet, where it’s accompanied by the motto, “Al Islam: Love for All, Hatred for None.”

Ahmadiyya bookstall

This photograph was taken during the noon prayer, which was led by the Hazrat Mirza Bashiruddin Mahmud Ahmadra

Friday 12 October 2018 | AL HAKAM

8

Friday Sermon 21 September 2018 Delivered from Baitul Futuh Mosque

Review of Jalsa Salana Germany and Belgium 2018 After reciting the Tashahud, Ta‘awuz, and Surah Al-Fatihah, Hazrat Khalifatul Masih Vaa stated:

ecently, I had the opportunity to participate in the Jalsa Salana [annual R Jalsa] of Germany and Belgium. As the

viewers of MTA across the world would have seen, and you also would have witnessed, that both the gatherings were very blessed by the grace of God Almighty.

The Jamaat in Germany is a very large Jamaat, moreover Hazrat Khalifatul Masih IVrh had been participating in Jalsa Salana Germany for many years in the past and now I am also participating in them.

Hence, the administration of Jalsa Salana in Germany has become organised to a considerable degree now.

Many guests from abroad come there as well. In addition to those from the surrounding Eastern European countries, people from other countries also come to attend the Jalsa Salana. This year, even people from some African countries participated. Like it has always been the case with Jalsas, by the Grace of God Almighty, guests from outside of the Community have a very positive impression of our Jalsas and they express this too. Hence, the participants of the Jalsa in Germany as well as Belgium expressed their sentiments regarding the Community. They praised the organisation of the Jalsa and its general atmosphere immensely. Some of those who have participated previously have come again and said that only after attending the Jalsa had they understood what the true teachings of Islam are and that the extremely horrific image of Islam, as portrayed by the media before the world, is completely false, and that the conduct of true Muslims is completely contrary to this image presented.

While participating in the Jalsa, these people observe every worker, officer and, in fact, every Ahmadi very minutely to see as to how their conduct is. Even if a teaching is good but the conduct of the followers of that teaching is not good then such a teaching cannot create a positive impact. Thus, as I have said numerous times before that all of the volunteers and participants take part in a form silent tabligh [preaching] in this way. They dispel the misconceptions and reservations regarding Islam from the minds of non-Muslims. They also remove the misconceptions from the hearts of the Muslims, which have been created by so-called scholars of Islam through

false propaganda. Although people say regarding us that Ahmadis are, God forbid, not Muslims; that they do not recite the kalima; they do not believe the Holy Prophetsa to be the final prophet and do not believe him to be khatamun nabiyyeen [seal of the prophets] and even allege that Ahmadis have a different Quran, however, many of those Muslims, when they meet Ahmadis and observe the atmosphere of Jalsa, all these false perceptions are removed. They also express this feeling.

The Muslims who came to Germany also expressed this and so did those from the Arab countries as well as Pakistan, India

the ones that were present immensely appreciated the Jalsa arrangements and the work being carried out by the Ahmadiyya Community in Belgium and towards establishing world peace.

Wherever the Ahmadiyya Community is located, it instills an exemplary impression upon others by the grace of God Almighty and becomes a source of preaching [the message of Islam]. Therefore, every member of the Ahmadiyya Community should be cognizant of the importance of improving their condition after taking the Bai‘at [pledge of allegiance]. Our every gathering and Jalsa has a significant impact

and other places. Likewise, they also praise the work and conduct of the volunteer workers.

By the grace of God Almighty, this was all witnessed at the Jalsa in Belgium too. That Jalsa was also very blessed and successful. Despite being a small Jamaat and despite the fact that the number of guests in attendance exceeded the number of the entire Jamaat – as I mentioned in the concluding address – they managed to organise everything in an excellent manner.

I attended their Jalsa Salana [Belgium] after fourteen years and for this reason, they were very worried and nervous as they lacked experience. However, by the Grace of God Almighty they made excellent arrangements. Although there were not many non-Muslims in attendance, but

on the local people of the area regardless of where it is taking place.

The Ijtema (gathering) of the Ahmadiyya Muslim Youth Association in UK is commencing today. In this regard, I would like to remind the youth to conduct themselves in such a manner that leaves an impeccable impression on the local people. May God Almighty bless this gathering and may He remove some of the weather-related concerns and worries that they have and bring about good weather.

I would like to express my gratitude to the volunteers of both the Jalsas in Belgium and Germany. They served the attendees of these Jalsas according to their means and abilities. In the same manner, all the members of the Community who attended this event should also thank the volunteers. Those who presented

themselves for the service of guests of the Promised Messiahas are from various backgrounds and possess different temperaments. There was a shortage of volunteers in Belgium, but as I mentioned before, they performed their duties in an excellent manner. The volunteers should also be grateful to God Almighty that He granted them the opportunity to serve.

They should also prepare themselves for the future and ponder over their weaknesses and shortcomings and think of ways to improve them for the upcoming years. The administration and the officials should review their plans and note down all the red book items in order to make sure that the same mistakes are not repeated in the future. In the past there were complaints about the volunteers of Jalsa in Germany that they do not smile; and that they do not treat others in a good manner and are strict. This year, the report about them on the whole is positive. They should try to make further improvements in this regard in the coming years.

I would like to direct your attention towards an oversight. This occurred in the men’s Jalsa Gah during a session when a poem was recited. It was in reference to “My Home” or “Home”. The manner in which this was recited was wrong. Our stage is not a stage for dramatisation where poems can be recited in such a manner.

We should always keep our values in mind and should not adopt ways that are different from our core values. Secondly, the organisers of the Jalsa programme should always make sure that only those poems should be recited during Jalsa sessions which have been written by the Promised Messiahas and his Khulafa, and no other poems should be recited. There is a need to pay special attention towards this matter. I also directed the attention of the Afsar Jalsa Salana about this matter at the time.

Now, I will present some remarks by guests from which we can see that the blessings of the Jalsa do not only impact the Ahmadis, rather it has an impact upon others as well.

A non-Ahmadi Imam of a Mosque in Bosnia was in attendance for the Jalsa.

During a tabligh gathering before the Jalsa, he stated: “I would like to research about the Ahmadiyya Community myself in order

9

Friday 12 October 2018 | AL HAKAM establish a correct opinion about it based on personal knowledge.” He is a very open-hearted Imam and he was also invited to the Jalsa for this reason. Then, after spending some time at the Jalsa, he said: “After spending some time amongst the Ahmadis, I have come to the conclusion that you are the ones who are truly propagating the true teachings of Islam.”

He observed the entire proceedings of the Jalsa with great attention. After the Jalsa, he was taken for a tour of Jamia Ahmadiyya Germany along with other members of the delegation about which he stated: “Regrettably, Muslims have been left far behind in religious and worldly education. On one hand, I saw during the Jalsa that the Imam of the Ahmadiyya Community was distributing certificates to those male and female students who had acquired outstanding achievement in academia, and in this manner, he was encouraging the spirit of advancing in worldly education. On the other hand, after a tour of Jamia, I realised how the Jamaat under the leadership of the Khilafat is striving for the propagation of religious knowledge and how it is progressing in this field in such magnificent fashion.

The Ahmadiyya Community is striving to restore the glory of Muslims which has been lost from them.”

He also met me afterwards and mentioned that he would like to read Barahin-e-Ahmadiyya and Tadhkirah.

I advised him that instead of reading Tadhkirah, he should read The Philosophy of the Teachings of Islam and Invitation to Ahmadiyyat. These books would provide him with more of an introduction to Ahmadiyyat, the Promised Messiahas’s character, his knowledge and insight and God Almighty’s support for him.

A lady in the Bosnian delegation, whose name is Momara Sahiba, states: “This was my first time attending the Jalsa and meeting His Holiness. The days of the Jalsa went by so quickly that I did not even realise. I wish the days of the Jalsa had lasted a bit longer. I wish to attend every Jalsa.”

There was a guest from Monte Negro who had weak eyesight. He states: “My eyesight is weak, however, after attending the Jalsa I have witnessed everything through the eyes of my heart.

I return now after satiating my spirit with this Jalsa. People in my country have turned far away from faith and religion, and they have no idea about spirituality.

However, during the Jalsa I felt that God was present and His blessings are descending here [at the Jalsa] in the shape of peace, security and satisfaction of the heart and I also partook of this.”

This year, a delegation of 56 people from Bulgaria participated in Jalsa Salana Germany out of which 31 non-Ahmadi guests also met me. Kirilka Sahiba, a member of this delegation, shared her impressions and said: “I have attended many programmes, but there was a spiritual and a peaceful environment at the Jalsa of the Ahmadiyya Movement which will stay with me forever and grant me comfort. People had love and

respect in their hearts for us and one could discern the extent of their faith through their eyes; that’s how pious these people are. The address of His Holiness left a deep impact on my heart. I wept throughout his address and felt that a new life had begun for me. I shall strive now to live my life in light of these things [mentioned by His Holiness]. I am grateful to you for giving me the opportunity to attain benefit from this spiritual environment.”

These people are not even aware of Ahmadiyyat but they are influenced from this environment and the Jalsa becomes a source of blessing for them as well.

A Christian lady named Kracimira Sahiba says, “I attended the Jalsa with my husband and children. I have never seen such an organised system of hospitality. I learned a great deal about showing respect to parents and training children and will incorporate these things in life. I was amazed at the amount of respect displayed by men towards women. In Christianity, I have not observed such level of respect towards women. I thank you and request you for your prayers.” So, this is a lesson for men as well to not only be respectful with women during the days of the Jalsa, rather according to the teachings which God Almighty has bestowed upon us, this sense of respect and honour should always be kept in their hearts.

A Muslim named Muhammad Yusuf attended the Jalsa. He states, “This is the first time I have attended the Jalsa. The misconceptions that I heard regarding the Jamaat were all removed by the atmosphere of the Jalsa. There was peace everywhere and teachings of the Holy Quran and Hadith were ever present. The message of “love for all, hatred for none” left a deep impact on me. There was tranquillity everywhere. I especially felt a lot of peace during the speeches of the Caliph. It was during the Jalsa when I decided that I would enter the fold of Ahmadiyyat. I had many personal problems; however, when I attended the Jalsa, all my problems began to resolve themselves. Now I will further spread the message of the Jamaat.”

Then there are the impressions of the Latvian delegation. A medical student from Latvia was in attendance. He states, “It is a great honour for me to attend the Germany Jalsa. I feel that this is a gathering of such people who are strong in faith, who are content, affectionate and peaceful. It was astonishing how everyone was paying attention during the speeches and was engaged in their duties. It was a great honour to meet the Caliph. He spoke regarding the issue of immigration in Germany, and also regarding the fear people have in their hearts about Islam. I am extremely happy that the Ahmadiyya Community is giving the world a message of peace and brotherhood and in Germany it is emphasising on friendly neighbourhoods and service.”

There is a non-Ahmadi Pakistani in Latvia who is obtaining a master’s degree in her studies. He also attended the Jalsa.

He states: “I came to Latvia from Pakistan just last month after obtaining a student visa. I was given an invitation to attend the Jalsa

which I accepted after some hesitation.

When I arrived at the Jalsa Gah, I was left speechless at the arrangements as there were many attendees. The organisers were very beautifully and carefully taking care of everything. There were many people in the Jalsa Gah which included many guests from different countries and also nonMuslim guests who were invited so that they could witness Islam for themselves.

I have never received so much love, respect, honour and hospitality in my life as I have received here. I was pleased that this would have a positive impact on the non-Muslims and this way, they will try to come towards the religion of Islam. As I am not an Ahmadi, I also had the same doubts that Muslims of others sects have.

However, after listening to the speeches, reading the quotes displayed on banners and offering prayers, I did not see any difference. Everything we do, the Ahmadis also do the same. Their kalima [Islamic declaration of faith] is the same, their prayers are the same and the Quran is the same. The most important thing was the subject of finality of prophethood which has left me to wonder whether I should deem the sect I follow to be true or the Ahmadi sect. The greatest benefit that I have had is that I have personally sat with Ahmadis and seen everything for myself and have heard everything for myself. Now I will personally research into the essence of Islam and finality of prophethood. I really enjoyed the speeches of the Khalifa, especially the final day’s speech. These have been the best four days of my life.

The rest of the Muslims merely utter words and spread hate. However, here I have only experienced love, respect and honour.

There were some non-Muslim friends with me who were deeply impressed by the respect and honour that they were given by the Ahmadiyya community. The organising team, every single one of them, spoke to us with great love and respect.

They managed such a large event in a beautiful manner. I would like to thank them from the depths of my heart.”

Then, a Sri Lankan lecturer from the University of Agriculture, Latvia, who attended the Jalsa states, “It is true that I was slightly apprehensive when I decided to attend the Jalsa as I thought there might be a terrorist attack at this event. However, when I saw the security at the Jalsa, I felt that nothing could harm any of the people attending the Jalsa.” Nonetheless, it is the grace of God that He Himself makes means for our security. He further states, “I really appreciate the security at this event. Though I have many Sri Lankan Muslim friends, however, belonging to a Buddhist family…” (he is a follower of the Buddisht faith) “… I did not have much knowledge of Islam. This Jalsa has given me the teaching of the true Islam and has enlightened me regarding the other sects. It has cleared the difference between Ahmadis and other sects. The best thing that I have learnt is that the Ahmadiyya Community is a loving community and I really commend this. The administration of the community has left me in awe and clearly demonstrates that your community can lead the world in the right direction.”

A student from Latvia named Gloria attended for the first time and it was also the first time she participated in any Muslim event. She says, “I really liked everything, the food and drink and everything else. The people were all courteous and the women on duty always met us with smiles on their faces.” Even though most complaints regarding this came from women, she is saying that the women were always meeting with smiles on their faces. “It really pleased me to see everyone, the young and the old working hard to maintain the levels of cleanliness around them. So this was also something I was pleased with. I really felt at ease. I can clearly recall when I looked up at the screen and saw that in the men’s marquee all the men were placing their hands on each other’s shoulders”. She is describing the Bai‘at ceremony. “Having participated in this conference, my views on Islam have completely changed and I am pleased to know that even now we have such people who want the betterment of the world.”

A woman who came with the Latvian delegation was Anastasia. Regarding my additional address to non-Muslim guests, she says, “I really enjoyed it. Everything he said was correct”. The men and women were together in one place, there were approximately a thousand guests from different places and there were about four to five hundred German guests. She then says, “I went to the men’s hall to listen to this address and the rest of the time I spent in the women’s hall. To sit among the men, I felt embarrassed and it felt strange to me to not have a headscarf covering my head.” Hence, this in itself should give confidence to those girls, as she is saying she felt embarrassed to not be wearing a headscarf or to take it off. Despite being a Christian, she came and said that she felt embarrassment to be sitting amongst the men without a headscarf.

A lawyer from Kosovo expressed his sentiments saying, “To see the organisation of the Jalsa felt like everyone was going about carrying out their duties in obedience to Khilafat. All this obedience was due to the love of that one individual who is the Khalifa of the Ahmadiyya Community.” He says, “I had the opportunity to meet the Caliph. Each and every member of the Community is united. There are other events like this in Kosovo, but participating in this Jalsa gives you a completely different feeling where people from all colours and backgrounds are attending and everyone is being taken care of according to their needs.” This lawyer is not an Ahmadi.

There was a physics Professor in the Kosovo delegation, Mr Arber. He says, “It was unbelievable to see everyone gathering in one place and all have their needs catered for. I paid great attention to all the organisation of the Jalsa as to how everything was running in an organised fashion and everyone’s needs were tended to. For every task there were people assigned. I also had the chance to visit the langar (dining area) and I met someone there who had been working for the last twenty-two years in peeling onions, and for the last twenty-two years he has been

10 using the same knife. He told me that the reason why he kept this knife for twentytwo years was that Hazrat Khalifatul Masih IVrh used this knife and held it in his hands.” This left a good impression on him.

The delegation from Georgia which consisted of 38 members attended the Jalsa in Germany. Two of them were bishops, two were Muftis, leaders of Sunni and Shia groups and the rest were non-Ahmadi guests. A non-Ahmadi member of this delegation, who is an Imam of a mosque, Mr Jambul says: “I am an Imam of a mosque in Georgia and I have come to Germany at the invitation of the Ahmadiyya Community.

I have learnt many new things about Islam which I was unaware of before.” He then says with regard to me, “I will always remember one phrase that it is our duty to help mankind. The religion of Islam is peace and peace only. Coming here we have learnt of the true teachings of Islam.”

One woman, Mrs Lako says, “I would like to thank each and every worker for the arrangements of the Jalsa”. Another lady, Mrs Irma says, “I attended the women’s programme today and I was shocked as to how the women were running and managing everything. I was amazed that the women were also carrying out the security checks and all this really pleased me. I thank you very much.” She then says, “I also watched the women’s programme today. I was really surprised as to how much attention is paid to the education and moral upbringing of the women and the biggest thing for me was that the Caliph was handing out academic awards to the women.”

Another guest from Georgia who is a Muslim and the Chairman of a Muslim organisation says, “It was a great honour for us to attend this Jalsa. I experienced spirituality and brotherhood here. I feel that this was a wonderful opportunity for us to come here and benefit from it.”

Another guest, Muhammad Akbar Sahib says, “From my childhood I have been hearing that the Mahdi will come who will change the world and we remained in waiting for him. Now this is the first time I am hearing that the Mahdi we have been waiting for has come and gone and now the system of his Khulafa (Successors) is in place. I will now study the literature of the Community and I hope to find satisfaction in it.”

Then there is the Bishop, who also attended [the Jalsa] here [in the UK].

He expressed his views and was very impressed by the Jalsa he attended. He is the same person who was dressed in the blue cloak.

A priest of the Protestant Church in Hungary also attended the Jalsa. Apart from his religious duties he is very active in welfare work. He says, “I am a Christian but attending your Jalsa, I felt a new lease of spirituality and I return refreshed. This charging helps me in my tasks throughout the year.” He has attended previously as well. He says, “I return charged and this aids me throughout the year in all my work.” The missionary there says that due to this person, not only does his village

Friday 12 October 2018 | AL HAKAM know about the Community, but his whole circle of friends also came to know about it and new avenues are opening for the Community to convey the message through him.

Mr Varga of Hungary, who works in the refugee camp office, says: “The Jalsa is an occasion similar to when a person witnesses something extraordinary they become awestruck and are left trembling inside. In the same way, when the slogans were being raised, it seemed that the Imam would now give an instruction and the audience would answer and do something as if they were waiting for his command. Right at the beginning, I felt scared. It is rare to have such crowds in Hungary. Even if there were one hundred people, within an hour there would some altercation, yet before this I have never seen a group of a thousand peaceful members.”

Mrs Illona, a director of the financial department of refugee camps in Hungary says that after seeing all the arrangements of the Jalsa she asked how all the expenses of this Jalsa could be fulfilled? She was informed of the efforts of our Community and the system of chanda. She was very amazed by this. She then says, “The Jalsa is such an event which cleanses one from within and leaves you feeling light.” Now this woman is not an Ahmadi or a Muslim for that case, but she is saying that when you attend this function it feels as if you have been cleansed from within and become very light. “It is like the example of a child who fears bathing in water but after all, it’s vitally important for it. The same thing happens when you see the Jalsa Hall.” As mentioned earlier, the Jalsa has a positive effect on others as well.

Among the Hungary delegation was Mrs Wafa, a Syrian medical doctor who attended this Jalsa. She was very enthusiastic on the second day when she listened to the address to the women in the women’s marquee. Thereafter, she listened to my address to the external guests in the men’s hall after which she says, “I was happy in the women’s marquee, so please take me back to the women’s hall.”

During the visit to Jamia she paid great interest to the books in the library and saw the Islamic books. When she came out, she said every verse was appropriate and fitting and pointing to the verse written on the building in Jamia, she said look how this is written in the right place. The verse is: ُ ُ َ َ َْ ‫َوأش َرق ِت الْأ ْرض ِبنورِ َر ِّب َها‬ “And the earth will shine with the light of her Lord.”

There was also a delegation from Macedonia which came to attend the Germany Jalsa. 83 people participated and 50 of those travelled 2000 kilometres by bus over 34 hours to attend. The rest of them attended by other modes of transport. 21 of these attendees were Ahmadis, 29 non-Ahmadi Muslims and 14 Christians. Among these guests was the mayor of one of the major cities. Six journalists of four different news channels also attended and recorded over the three days of Jalsa. They conducted interviews

with some guests and have told us that they are making documentaries for their own TV channels. Three Muslim teachers also attended the Jalsa who are friends. An IT Professor named Djeladini says: “I am grateful to the organisers of the Jalsa Salana and to the Ahmadi members in Macedonia for I have attended the Jalsa upon their invitation. The true teachings of Islam were manifest here. Even though I had previously heard and read many things about the Ahmadiyya Community and the Khulafa and heard many things against the Community, but by coming here I received all the answers. I saw the Khalifa of the Community and listened to his words. I learnt a lot from them and I am very impressed by what the Khalifa had to say.” He then says, “Having heard the words of the Khalifa, I have firm faith that the whole world will follow this message and adopt this path which originates from God Almighty. My peace and blessings to you.”

A delegation from Lithuania comprising of 50 people, 40 of whom were non-Ahmadis and 10 Ahmadis, were in attendance. One of the ladies said, “During the Jalsa I felt as if I was a part of the community. The Jalsa taught us about equality, love and serving one another and its practical demonstration can be witnessed at the Jalsa itself.”

Another guest from Lithuania was Jaronimas. He said, “I am an author and have come here to learn about Islam. The manner in which the Khalifa discoursed about the unity of God has deeply impressed me.” He further states, “The following words [of the Khalifa], ‘One should not only worship God, but should also seek to please Him’ have truly won my heart. When I return, I will write columns in the newspapers about the community and will devote an entire issue of my magazine on the community. Although I am aware that by doing so I will experience opposition, however I wish to take the side of the truth. After coming here, I have felt a sense of joy and contentment in my heart and I wish to express my sincere wishes to you all and the whole community.”

A non-Ahmadi guest from Tajikistan, Raheem Sahib, who is a politician, said, “It was the first time I had the opportunity to take part in the Jalsa and to closely observe the Ahmadiyya Community. The passion with which the volunteers worked day and night serves as an example for me. After meeting the Khalifa, I was able to receive many of the answers which had arisen in my mind. Sitting next to the Khalifa, I felt that true unity lies in this community.

He [the Khalifa] also gave me a very comprehensive answer to my question regarding the current state of the Muslims and I was convinced by his answer. I feel that the Ahmadiyya community in the future can unite the whole of the Muslim Ummah. I find this community to be extremely disciplined and I shall forever cherish my memories of the Jalsa and meeting the Khalifa.”

A lecturer from a university in Tajikistan said: “I was extremely pleased by witnessing the Jalsa of the Ahmadiyya community

and their level of administration. For the first time I have witnessed such exemplary hospitality and mutual cooperation. The Ahmadiyya community enjoys a lot of freedom here and the address of the Khlaifa of the time to the ladies provided the real solution to today’s issues and I wish that the whole world adheres to this.

I also had the opportunity to meet the head of the Ahmadiyya Community and he has a lot of knowledge about media and contemporary issues. Prior to meeting him, I thought he was only a religious figure, but when I spoke to him, I gained a lot of information. He quite accurately pointed out that the media is also contributing towards the disorder being created in the world, and if the media wants, it can play a role in establishing peace. My sincere wishes are with the Community and the head of the Ahmadiyya Community.”

The mayor of M’bour, a large city of Senegal, was also in attendance. He attended the Jalsa as a representative of the Khalifa of a very prominent sect of Senegal called Mureed. He also presented me a gift on the stage. He said, “Although I have done the Bai‘at of my Khalifa, however, never before have I witnessed the scenes of the Bai‘at which I have witnessed here.”

When he was mentioning this, he became very emotional and tears began to flow from his eyes. He further said, “We also have a Khalifa but I have never witnessed such love for Khilafat before. I have never witnessed such a sight before and nor such love shown towards the Khalifa. Today, I have come to learn how the Companions would sacrifice their lives. By witnessing passion in the hearts of people and their love, it seems that if the Khalifa were to make even a single instruction by way of a gesture, there will not be a single person who will fail to obey. I have witnessed an immense level of love and obedience in them.” He further states, “We also have a Jalsa for three days. When our Khalifa arrives, there is no one who sits in silence.

However, here when the Khalifa arrives, everybody is sat in silence ready to listen to the words of the Khalifa. I have never witnessed this amongst the followers of any worldly leader nor any religious leader.”

On the third day of the Jalsa, the Bai‘at ceremony took place and there were 42 members who, for the first time, took part in the Bai‘at to enter the community.

Another guest, Barq Sahib, who came from Albania, said: “I was an extremely bitter opponent of Ahmadiyyat. My brother and his friend had accepted Ahmadiyyat and I tried my utmost to instil hatred in his heart for Ahmadiyyat. In the end we decided that we would both pray and whoever is in the right would be victorious.” He then states, “After continuous prayers, I desired to go to the Jalsa and see it for myself and also the Khalifa of the time, so that I am able to make a thorough and an intellectual decision. Therefore, I attended the Jalsa last year and received some satisfaction but I still had some apprehensions but the moment I saw the face of the Khalifa, immediately, all my enmity, malice, hatred and all my doubts disappeared. I

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Friday 12 October 2018 | AL HAKAM no longer had any reason to oppose and upon my return from the Jalsa I filled out the Bai‘at form. And this year I have come and had the opportunity to take the Bai‘at.” He further stated, “This time, the challenge I faced was that my fiancée did not want to become Ahmadi, however, I convinced her and also brought her to the Jalsa. When my fiancée heard the address of the Khalifa delivered in the ladies section, she immediately decided to join Ahmadiyyat. My fiancée said, ‘The Khalifa of the community is extremely kind and loving that I have been able to acquire all the blessings from this one individual alone which the other Muslims have been deprived of. Now, we shall marry as Ahmadis very soon.’”

The report of the media coverage in Germany is as follows: From the international media, there was Reuters World European News Agency, 3 journalists from Macedonia TV and various media representatives from Lithuania, Israel and also various other representatives from online newspapers.

In terms of national media coverage in Germany, there was representation from 4 television stations, 2 print media outlets and one radio representative. Apart from this, there were also representatives from the National News Agency. At a local level, there was representation from 2 television channels, 2 radio stations, 2 print media outlets and one newspaper. All three days of Jalsa Salana Germany were covered by the various media outlets and according to the report, through a total representation of 4 television channels, two radio stations, 46 newspapers and various other media outlets, the message [of Islam Ahmadiyyat] reached out to 62,857,000 people. There are still more articles being published apart from this.

There was also media coverage in Belgium and people also expressed their sentiments, however, they have not been able to properly compile them yet. These will be published in Majid Sahib’s [Wakilul-Tabshir] report later on. However, their media coverage report is that a Belgian television channel and 3 newspapers covered the Jalsa and 2 million people received the message.

When the Belgian television channel and newspapers published their reports, the people of Dilbeek – where the Jalsa was taking place and is a medium-sized town with a population of 46,000, rather it has developed into a city now as there has been a lot of expansion in the last 10-12 years – called in and expressed their amazement at the fact that 4,000 Muslims had gathered in one place and they didn’t hear anything about it. In their view, if 4,000 Muslims gather, there almost certainly should be chaos and disorder, however they said that 4,000 Muslims gathered and they didn’t even know about it. They did not receive any kind of problem nor did they hear any kind of commotion.

Then, through MTA Africa, the various channels of Africa aired programmes on Jalsa. The Review of Religions has also started a new online programme which reached approximately 2 million people – 1.98 million were reached out to. There are

countless impressions of people and some of the reports published by the newspapers and media have included such details which portray the true image of Islam.

May God Almighty make this positive impact of the Jalsa an everlasting one.

After the Friday Prayer I will offer a few funeral prayers in absentia. The first funeral prayer is of Syed Hasnaat Ahmad Sahib of Canada, who passed away on 27 August at the age of 92. “To Allah we belong and to Him shall we return.”

He was the son of Hazrat Dr Syed Shafi Ahmad Sahib – a historian from Delhi – who was a companion of the Promised Messiahas and, Sayyidah Qareesha Tahira Sahiba, better known as Begum Shafi.

He was a faithful and loyal member, who had great passion for the Community.

The deceased was a musi [member of the Wasiyyat scheme]. He was amongst those people who had migrated to Canada in the 1970s and began to introduce the Jamaat to the Canadian media on a local, federal and provincial level. He petitioned against the injustices committed against Ahmadis in Pakistan and strived his utmost to gain the rights given to minorities until his last breath. He was the founder of the Human Rights and Race Relations Centre and served as the publisher and chief editor of a Canadian Newspaper. He authored a plethora of books. In 1982, he presented a programme on the Jamaat on a Canadian television channel called Rogers without any remuneration. Hence, for the first time in the world, on 12 December 1982, the pictures of the Promised Messiahas and the Khulafa of Ahmadiyyat were presented on Canadian television. He served as the editor of the Canadian Gazette from 1985 to 1986.

For his services to humanity, the Canadian Government issued a postal stamp with his picture. The Canadian Government, as well as other organisations presented him with countless awards and accolades. He had the opportunity to serve as the National Umur-e-Kharija Secretary [National Director for Public Affairs] for the Canada Jamaat on three occasions.

In order to uphold the rights of those Ahmadi migrants who settled in Canada, he started a fortnightly periodical in 1988 and through various editorials, he raised the issues of the rights of Ahmadis with the government. This periodical contained the beliefs of the Ahmadiyya Community and he served as a valiant journalist in fighting for the rights of Ahmadis. He has also written an introduction to the books of the Promised Messiahas and compiled it, which is a great scholarly achievement on his part. May God the Almighty elevate his status and shower His mercy and forgiveness upon him.

The second funeral prayer is of Mubaraka Shaukat Sahiba, wife of Hafiz Qudratullah Sahib, former missionary of Holland and Indonesia. She passed away on 8 September at the age of 94. “To Allah we belong and to Him shall we return.”

She was the daughter of Babu Abdul Lateef Sahib. In 1940, she was married to Hafiz Qudratullah Sahib who was a life devotee and one of the pioneering missionaries.

They were together for 53 years. Twenty

years of that time was when Hafiz Sahib spent time away from his country for preaching endeavours. For this reason, she [the deceased] looked after the upbringing and moral training of their children on her own. The wives of the earlier missionaries also offered great sacrifices and would spend fifteen or twenty years away from their husbands.

The deceased was a pious and saintly individual who would readily offer prayers and supplications. She would teach children how to read the Holy Quran, help the impoverished and was a sincere member. She was regular in offering Tahajjud [pre-dawn voluntary] prayers and would actively offer her services for her faith. She had a strong bond with Khilafat. Along with Hafiz Sahib and the rest of the family, she had the opportunity to give all the expenditure needed in the printing of the Holy Quran by the Jamaat in the Catalan Language. They also had the opportunity to pay all the expenditure towards a mosque in Indonesia. She is survived by one son, Azizullah Sahib, and three daughters. May God the Almighty enable them to continue her virtuous endeavours and may God shower his mercy and forgiveness on her. She was the aunt of Ataul Mujeeb Rashed Sahib.

The third funeral is of Chaudhry Khalid Saifullah Sahib, who was the Naib Amir [National Vice-President] of Australia Jamaat. He passed away on 16 September at the age of 87. “To Allah we belong and to Him shall we return.”

Ahmadiyyat entered in his family through his paternal grandfather Chaudhry Muhammad Khan Sahib Numberdar, from Gil Manjh – district of Gurdaspur – who performed Bai‘at at the hand of the Promised Messiahas in his youth in 1890. Chaudhry Muhammad Khan Sahib holds the distinction that the Promised Messiahas himself gave the message of Ahmadiyyat to him. He travelled to Qadian and as it was time to offer Asr prayers, he went to Masjid Aqsa to offer the prayers. When he arrived, the prayers had finished and the Promised Messiahas was leaving. He said salam [Muslim greeting of peace] and began to offer his prayers [along with a few others].

The Promised Messiahas remained seated.

When they finished offering their prayers, the Promised Messiahas asked if they had heard of his claim. They replied that they had not received any news or heard any announcements about his claim. At this, the Promised Messiahas took them to his room. He then narrates that there was a cupboard in his room which contained literature. The Promised Messiahas asked them to take the literature and to distribute it to all the learned people of their village.

He then narrates, “There were only three or four people who knew how to read or write, however I picked up 14 or 15 pamphlets which contained information about his claim. I read the pamphlets myself and was greatly influenced by them.” They then went to Sekhwan village where Hazrat Miyan Jamaluddin Sahib and Hazrat Miyan Khairuddin Sahib lived and were mutual acquaintances. They gave them the literature to read. They said that

they had accepted [the message of the Promised Messiahas] and that they should also. Chaudhry Muhammad Khan Sahib went from Sekhwan straight to Qadian and requested to take the Bai‘at, which was accepted. As a result of this, he accepted Ahmadiyyat and entered the Jamaat.

After performing the Bai‘at, Chaudhry Muhammad Khan Sahib says that he was massaging the feet of the Promised Messiahas when he asked him hesitantly, “Your Holiness! What method should I adopt to improve myself spiritually and in worldly terms?” The Promised Messiahas replied, “Our method is to offer the prayer in the correct manner and also to constantly recite istighfar [prayer seeking forgiveness from God Almighty].” On another occasion he was again massaging the feet of the Promised Messiahas and he asked the same question, to which the Promised Messiahas replied that one should constantly recite Durud Sharif [invoking salutations on the Holy Prophetsa] and istighfar. Therefore, he adopted this practice throughout his life.

Hazrat Mirza Bashir Ahmadra has also written this same incident.

The previous incidents were regarding the paternal grandfather of Chaudhry Khalid Saifullah Sahib in relation to the Promised Messiahas.

Wherever Khalid Saifullah Sahib resided he worked in different capacitates for the Jamaat including serving as member of the Standing Committee for the 100 year jubilee celebrations. He served as the head of the Dastoor Committee for the Majlis Khuddam-ul-Ahmadiyya Shura. He served as the General Secretary of the Faisalabad Jamaat. He also served as the Financial Secretary for Markaziyya Ahmadiyya Engineering Association and also as Local President of Civil Line of Lahore and Tarbela. He also served as the Amir [National President] of Bengazi Jamaat, Libya. He served as President of Ansarullah, Australia, Naib Amir [National Vice-President] of Australia Jamaat, and after the demise of Mahmood Bengali Sahib, I appointed him temporarily as the acting Amir [National President] for a short while. He fulfilled his duties to the best of his abilities.

He had an extraordinary level of loyalty and obedience to Khilafat. He has rendered many other notable services and led a complete life. He was a learned individual and his articles would often be published in the magazines and periodicals of the Jamaat. He had a simple nature and would always smile and had an agreeable personality. May God the Almighty elevate his status and grant Him forgiveness. The deceased was a musi and leaves behind three daughters and two sons. His elder son, Muhammad Umar Khalid Sahib, resides here in the UK and is the local president of Morden Jamaat.

His younger son resides in Australia and is serving as the National Secretary for Waqf-e-Jadid. Aside from this, he also has daughters. May God enable all of his children to continue his pious deeds.

(Translated by The Review of Religions)

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Friday 12 October 2018 | AL HAKAM

Book Intro

The Economic System of Islam By: Hazrat Mirza Bashiruddin Mahmud Ahmadra Publishers: Islam International Publications Ltd. https://www.alislam.org/library/book/economic-system-islam/ his book is a print version of a lecture delivered

by Hazrat Mirza Bashiruddin Mahmud Ahmad , T second successor of the Promised Messiah , titled Islam ra

as

ka Iqtisadi Nizam.

The lecture was delivered in Lahore, at the Ahmadiyya Hostel, on 26 February 1945. The main purpose of the lecture was to show that it is only through the teachings of Islam that a truly just system of governance and economics can be established. The lecture, in light of the Holy Quran and the practice of the Holy Prophetsa, elaborates the responsibilities of both the rulers and the ruled, and leaves no doubt that the Islamic system of governance is fundamentally democratic, based on free and fair elections in the best sense of the word. It also ensures that justice will prevail, incentives for achieving excellence would be provided, and the basic needs of all will be satisfied. However, a proper governance structure is a pre-requisite for the establishment of the Islamic economic system – it would be impossible to have an Islamic economic system in an otherwise corrupt political and social environment.

After giving an in-depth description of the main elements of the Islamic system of economics, the second half of the lecture is devoted to a critical evaluation of communism. It is demonstrated that the communist system is really not what it claims to be, and it has inherent contradiction which will cause its downfall.

This is followed by a presentation of three prophecies about the decline of the Communist system in Russia – a prophecy of Prophet Hizqilas [Ezekiel], a prophecy of the Promised Messiahas, and a dream of Hazrat Khalifatul Masih IIra (the speaker) himself. What unfolded in the years and decades after this lecture was delivered are enough to prove the fulfilment of these prophetic words and visions.

We present below some excerpts from the lecture as no better words than those of the great orator himself can justify the topic.

Describing the nature of economic systems of the world, Hazrat Khalifatul Masih IIra states: “The economic systems prevalent in the world can be classified into three types. There is one type of economic system that is not governed by any specified rules and regulations, and can be called a ‘system’ only for the sake of convenience. Some nations and countries never spelled out how their economic system would be run and had no specific plan or policy towards that end. Such societies do not distinguish between individual and national goals, and in the absence of a set policy, adopt any idea that appears convenient or practical. The second system is nationalistic in its approach, that is, one where nations seek only to maximise their collective national interests.

The third system is individualistic, i.e., it gives individuals an opportunity to work on their own for the betterment and progress of their country. Workers as well as owners of capital are permitted to struggle for their rights and pursue their self-interest. Employees have the right to negotiate their wages and benefits with the management,

which in turn is expected to institute clear rules and regulations governing workers. Thus the emphasis in this system is on the individual. These are the three basic economic systems that exist in the world today. The first system is not bound by any definite laws or rules; the second system is nationalistic in its approach, while the third is driven by individualism. Islam does not accept the first system at all, for the Islamic system is based on prescribed principles and laws, which people are enjoined to follow. Islam relies on purpose and wisdom, and does not approve of indiscriminate adoption of economic policies. A system without well-designed laws is akin to feeding off of wild vegetation that grows on its own. Islamic system, on the other hand, can be compared to a farmer who follows a set routine for sowing seeds, irrigation, and nurturing plants. He knows what to keep in his orchard and what to throw out.”

In this variety of systems, Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra goes on to explain the very nature of the Islamic economic system: “The essence of the economic system of Islam lies in an appropriate combination of individual freedom with state intervention. It allows state intervention to a certain extent, but it also provides for individual freedom. A proper balance between these two defines the Islamic economic system. Individual freedom is granted to enable persons to build up assets and spend them voluntarily in order to gain the spiritual benefits in the life to come. State intervention, on the other hand, is provided in order to protect the poor from economic exploitation by the wealthy. The state intervention is deemed essential for putting in place certain safeguards against harming the weaker sections of society, while individual freedom is deemed essential for a healthy competition among individuals and for enabling them to make provisions for the life hereafter. Individuals are given full opportunity to voluntarily serve humanity and earn merit in the life hereafter. Individual freedom thus opens up endless possibilities of progress through the force of healthy competition. At the same time, judicious state intervention is provided so that the economic system is not based on brutality and injustice and hindrances to economic progress of any section of society are avoided.

It should now be easier to understand that religions that believe in the hereafter in general, and Islam in particular, do not view the issue in simple economic terms, but from a religious, moral and economic perspective. Religion does not seek a purely economic solution because such a solution might interfere with the moral and religious aspects of life, which would be unacceptable. A nonbeliever is of course free to view economic problems in isolation. But a religious person would not judge an economic system from purely an economic perspective.

He would demand an economic system that also respects his moral and religious requirements.”

After a thorough examination of capitalism and communism, Hazrat Khalifatul Masih IIra identifies

where problems with both the systems lie and how the only possible way forward happens to be the Islamic way: “After reflecting over these important matters, a reasonable person would conclude that a practical economic system must leave room for religion. Short term economic considerations must not permit that the longer term consequence of an economic system be ignored. Only that economic system would be beneficial to humanity which fulfils everyone’s basic needs, but also promotes healthy competition among individuals while curbing unhealthy rivalry. The fact is that communism was a reaction to past tyranny. That explains why this philosophy spread to areas where people were oppressed, but it did not take root in such countries as Great Britain and the United States. Similarly, it has not been successful in countries where nationalist or socialist governments were in power. Some time ago an American newspaper posed an interesting question to the working classes: Do you consider yourself to belong to the capitalist class, the middle class or the poor class? The majority of the respondents said that they considered themselves to be in the middle class. This suggests that it does not occur to an American worker that he is poor. This is the reason why communism was an even bigger failure in the United States than in Great Britain. On account of the abundance of wealth in America the labouring class does not feel that they are impoverished and are in need of a system that redresses their complaints and meets their basic needs. Thus, the real solution to the problem is that: 1. In accordance with the Islamic teaching, the rights of the poor should be safeguarded; and 2. The hopes and aspirations of people should be fostered.”

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