Al Hakam - 31 August 2018

100 Years Ago...

Travelogue of Nayyar

Sharia on the Altar of the Federal Shariat Court

Taken from Al Hakam 28 August 1918

Part II

Page 4

Western Canada Jalsa 2018 Report of Jalsa Salana held in Calgary

Page 6

Attack on Ahmadi Mosque in Ghaseetpura, Faisalabad

Page 5

Page 4

THE WEEKLY

A

www.alhakam.org AL HAKAM | Friday 31 August 2018 | Issue XXIV Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL. UK info@alhakam.org | F: +44(0)208 544 7673

Jalsa Dinner for Volunteers

AMA UK

s is now a tradition, Hazrat Khalifatul A Masih delivered a Friday Sermon on 10 August 2018 highlighting the aa

proceedings and accounts of those visiting

Jalsa Salana along with reflections upon the overall organisation.

After the sermon, before departing from Baitul Futuh Mosque, Huzooraa

instructed Mohammed Nasser Khan Sahib (Officer Jalsa Salana) to hold a dinner for the volunteers.

After Huzoor’saa instructions, a

committee was formed and plans were drawn out for this purpose which, along with the dinner menu, were presented to Continued on page 3

Hazrat Mirza Ghulam Ahmadas, In His Own Words

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

Philosophy Cannot Get You Far

He who Believes in Allah

Do not follow the philosophers of this world and do not be overawed by them, for they only pursue follies. True philosophy is that which God has taught you in His Word. Those who are in love with secular philosophy are in ruin and truly successful are those who have sought true knowledge and philosophy in the Book of God. Why do you follow the paths of

foolishness? Will you teach God that which He does not know? Do you hasten to follow the blind so that they should guide you? O foolish ones! How will he, who is himself blind, guide you? True philosophy is, in reality, acquired through the Holy Spirit as has been promised. Through it you will be carried to the acquisition of pure knowledge, to which others have no access. Ultimately,

Hazrat Abu Hurairah, may Allah be pleased with him, narrates that the Holy Prophet, peace and blessings of Allah be upon him, said, “He who believes in Allah and the Last Day does not harm his neighbour, and he who believes in Allah and the Last Day shows hospitality to his guest, and he who believes in Allah and the Last Day speaks good or remains silent.”

(Sahih Muslim, Kitab Al-Iman) you will obtain such knowledge by sincerely seeking it. Then will you come to know that this is the very knowledge which revitalises

and revives the heart and guides you to the pinnacle of certainty.

(Hazrat Mirza Ghulam Ahmadas, Noah’s Ark, pp. 40-41)

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Friday 31 August 2018 | AL HAKAM

Editorial

Out Damned Spot!

Asif M Basit

C

hange is probably the one thing that consistently happens to Pakistan. One day there is a democratically elected government (as democratic as possible in Pakistan), then a few years – or even months – pass by that the military decides to take hold of the reins, and then after a short period of time, you have some political party sitting behind the wheel again, driving the country in a bumper-car fashion in the amusement park that we know as the international community.

The tragedy is that amidst all this rapid change at the periphery, the core of the society never seems to change – never for the better at least. Minority rights top the list of the insecurities that have existed in Pakistan for the last four decades. The so-called Islamisation of Pakistan that started at the hand of the socalled liberal Bhutto has not only left the whole nation in tatters but also earned a stigmatised reputation for Islam; clergycontrolled leaders justifying every evil on the touchstone of Islam.

The very recent change that came about with the general elections in Pakistan came as a ray of hope and a potential breath of fresh air for the citizens of Pakistan. But hardly a week or so passed that Faisalabad – once twinned with Manchester for its industrial fervour – saw a barbaric act against the Ahmadis living in the Ghaseetapur area of the city, details of which are included in today’s issue.

Ahmadis have been silenced with the manipulation of the law in a way that makes it illegal for them to even cry in pain. An NGO or charity choosing to bring up the Ahmadiyya issue is silenced by the political machinery by classing it no different to the general state of law-and-order in the country and the sectarian violence that affects all religious sects, including Ahmadis. How flawed this narrative is can easily be assessed by only a brief look into the law – the most endangered species of Pakistan, rapidly becoming extinct.

So, what does the law say?

With the Second Amendment in the Constitution of Pakistan in 1974 – for which every Tom, Dick and Harry wants to be credited for – Ahmadis happen to be the only community that have been declared non-Muslim despite their claims to being Muslim. This was enough to incite hate against a community by singling it out from the

hundreds of Muslim sects that exist on the religious spectrum of Pakistan. But maybe this was not enough as ten years on, the infamous dictator of Pakistan, General Ziaul Haq, launched the Ordinance XX which made it unlawful for Ahmadis to engage in anything Muslim; from modes of worship to dress, from greetings to using any terms that were Islamic and the latter included having Muslim names.

Adding fuel to fire is the negative propaganda against Ahmadis aimed to incite hatred in the general public especially by declaring them apostates, and thus, virtually issuing a license to kill as apostasy in the Pakistani clergy’s version of Islam amounts to capital punishment that can not only be implemented by anyone, but also, can guarantee salvation from all sins and guarantee paradise in the hereafter. Lured to secure the promised bounties of the hereafter, hundreds of Ahmadis have been slain by members of the general public in what one can call the extra-judicial killing of a certain section of the society with full judicial backing.

Dozens of Ahmadis are imprisoned because they hurt the sentiments of Pakistani Muslims by saying “Assalamo Alaikum” (peace be on you); by saying “Insha-Allah” (if Allah wills); by writing BismillahirRahmanir-Raheem (In the name of Allah, the Gracious, the Merciful) at the start of a piece of writing; by reciting the Kalima which says that Allah is One and Muhammad is His messenger.

How ironic it is that the Muslim sentiment should be injured when someone, whosoever it may be, expresses their love for Allah and His Messenger.

The canvas of Pakistan’s history is stained with the blood of innocent Ahmadis. So are the hands of the rulers of Pakistan who uphold the inhumane laws that lead to the persecution and brutal attacks on Ahmadis.

But with the recent change, we do expect that the ambitious leadership will look into the matter seriously and not become one of their predecessors, washing their hands obsessively and saying: “Out damned spot!

Out, I Say!” Corruption, moneylaundering, health, poverty and education are all justified in being the new leadership’s top priority, but there is still more that can be added to it, or else the “damned spot” won’t go from their hands.

It just won’t!

This Week in History 31 August - 6 September 31 August 1905: The Promised Messiahas wrote a letter to Hazrat Dr Mir Muhammad Ismailra in which he gave important matrimonial advice.

31 August 1947: Hazrat Musleh Maudra migrated from Qadian to Lahore after silent prayer at 1pm. Hazrat Mirza Bashir Ahmadra was appointed Amir-e-Muqami and Captain Ataullah provided security. Hazrat Musleh Maudra arrived in Lahore after 4pm along with other members of the Promised Messiah’sas family. He stayed in Ratan Bagh.

September 1886: The Promised Messiahas travelled to Ambala during the months of September, October and November. His residence was in the house of Muhammad Latif in Sadr Ambala, Nagphani, in the village of Ghusiyan.

September 1894: The Promised Messiah’sas book Anwarul Islam was published.

September 1896: The Promised Messiahas sent out an invitation to Muslim Scholars and Sufis for a mubahilla (prayer duel).

This announcement was published under the name Dawat-e-Qaum (invitation to the nation). The announcement is included in Anjam-e-Atham.

September 1941: Hazrat Chaudhry Muhammad Zafrulla Khanra was appointed as Judge of the Federal Court of India. He served in the Federal Court of India until 1947.

September 1946: The Ahmadiyya Muslim Mission of Spain gained its first fruit through the conversion of Karam Ilahi Zafar Sahib.

1 September 1888: During the first week of September, the Promised Messiahas suffered a fever due to the weather. As a result, the system of correspondence was affected during this period.

1 September 1907: The Promised Messiahas, in this month, officially announced the scheme of Waqf for the service of Islam.

1 September 1923: A large earthquake hit the region of Kanto, Japan. As a result, approximately more than 100,000 poor souls lost their lives in Tokyo and Yokohama.

Thus, the world once again witnessed the prophecy of the Promised Messiahas being fulfilled, that earthquakes would increase in the world.

1 September 1947: Hazrat Mirza Bashir Ahmadra would write about the conditions of the migration from Qadian to Pakistan under the title Roznamcha Qadian. Later, the reports were published under the name of Mazalim Qadian ka khooni roznamcha and in English as Qadian Diary – both published in national and international press. The diaries were frequently published by newspapers in Argentina, India, Burma, Iran and Great Britain. They included the events which took place from 1 September to 16 November 1947.

2 September 1892: The Promised Messiahas wrote a letter to Hazrat Miyan Abdullah Sanaurira in which Huzooras told him that his book Aina-e-Kamalat-e-Islam was being published.

2 September 1904: The Promised Messiahas

was residing in Lahore. On the blessed day of Friday, after Jumua prayers, the Promised Messiahas delivered another lecture. On the same day, a Bahai by the name of Hakeem Mirza Mahmood Zarkani sent the Promised Messiahas a challenge to a debate; the Promised Messiahas gave a full response to him.

2 September 1942: Hazrat Khalifa Nuruddin Jamoonira, who did Bai‘at in 1891, passed away. He was well-known for researching about the tomb of Jesus in Kashmir during the time of the Promised Messiahas.

3 September 1904: The Promised Messiahas was residing in Lahore. At 7:30am, there was a lecture of the Promised Messiahas read out, entitled Current Religions in this Country and Islam. It was read out by Hazrat Maulvi Abdul Karim Sialkotira in the presence of the Promised Messiahas. After it was read out, the Promised Messiahas briefly addressed the audience.

3 September 1943: Hazrat Syed Mir Inayat Ali Shah Ludhianvira, who did Bai‘at in 1889, passed away.

4 September 1894: This was the last day of the time-limit for the prophecy about Abdullah Atham made by the Promised Messiahas. Abdullah Atham was saved because he had repented and sought forgiveness.

4 September 1904: The Promised Messiahas delivered various lectures during his return from Lahore to Gurdaspur.

5 September 1903 The Promised Messiahas received the revelation:

‫گ اور ی‬ ‫سداھ امہری رطف ٓا ی�ا‬ ‫اکلب ےس اکاٹ یا‬

(He was cut off from Kabul and came straight to us.)

The Promised Messiahas interpreted this to mean the martyrdom of Hazrat Sahibzada Abdul Latif Shaheedra that was in actual fact like a seed which would become fruitful and would result in large numbers entering the Jamaat.

5 September 1905: On this day the bloody war between Russia and Japan came to an end. The Promised Messiahas wrote the following verse referring to the war:

‫گنج �ی ڑبھ رک ےہگنجِ روس اور اجاپن ےس‬ ‫ف‬ ‫ی‬ ‫م ی ب‬ ‫رح� اندمار‬ ِ ‫رغ� اور ےہ اقملب رپ ی‬

(The war at hand is greater than the Russo-Japanese War; I am feeble, and my opponent is much stronger.)

This verse actually indicates the magnitude of the real opponent of religion – materialism.

6 September 1947: To keep Ahmadis in various regions up to date with the situation of Qadian, Sheikh Bashir Ahmad Sahib, Amir Jamaat-e-Ahmadiyya Lahore would host a daily radio show at 8:30pm on news from Qadian.

6 September 1947: Hazrat Muhammad Hussein Sahibra – companion of the Promised Messiahas – along with his wife was martyred during riots and disturbances.

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Friday 31 August 2018 | AL HAKAM

From the Archives

For the First Time at Jalsa Salana Although Jalsa Salana UK is now over, but with Jalsa Salana Germany coming up in a week’s time, the Jalsa season is not over.

Some important events that happened for the first time at Markazi (central) Jalsas are presented below. We would appreciate if readers contribute to this list, which can be included in the list for future publication. (info@alhakam.org) 1891 The first Jalsa Salana in Qadian 1891 The first tract announcing the Jalsa was published by the Promised Messiah, Hazrat Mirza Ghulam Ahmadas

Continued from page 1

Huzooraa for approval with the proposed date of the dinner being 27 August 2018.

Huzooraa graciously approved the plans after which letters of invitation were prepared. The invitees comprised of Officers, Naib Officers, Nazimeen, Naib Nazimeen and Muavineen, on both the men’s and women’s side. Moreover, the heads of central departments, along with staff, were also invited.

It was estimated that 5,500 volunteers would attend the dinner which was to be held at Baitul Futuh. Due to the limited space, two marquees erected in the car park of the Mosque were utilised along with Tahir Hall. Arrangements for men were made in one full marquee and half of the adjacent marquee. For Lajna, the entire Tahir Hall was set up with both seating and standing areas along with half a marquee with food also being served outside the marquee in buffets.

It was the instruction of Huzooraa that the same menu being served to the volunteers must also be served at the head table. The menu approved by Huzooraa comprised of chicken korma, dal and firni.

As a contingency, mutton korma was also

prepared which had to be utilised due to the large number of people present. In total, 50 pots of chicken korma, 10 pots of dal, 5,500 small containers of firni and 20,000 rotis were prepared for the dinner along with 4 mutton korma pots.

The dinner began with the arrival of Hazrat Khalifatul Masihaa at approximately 7:40pm and ended with silent prayer at 8:20pm. Huzooraa then visited all the locations where volunteers, both men and women, were having dinner, namely the Tahir Hall and the two marquees and personally asked those present whether they had been served food.

After Maghrib prayer, upon the instructions of Huzooraa, an announcement was made in Urdu and English that those volunteers who had reached the dinner late and could not have food prior to Namaz would be served dinner immediately after the prayers and that there was to be no one who should leave without having had dinner.

According to the traditions of Jalsa, on this dinner, the Nazimeen and Naib Nazimeen served the food whilst the Muavineen were seated, a practice which was also carried out in the Lajna side.

1936 Loudspeaker used for the first time 1938 The first speech of the Sair-e-Ruhani series by Hazrat Khalifatul Masih IIra delivered 1939 Hazrat Mirza Nasir Ahmadrh delivered his first Jalsa speech 1945 The first Lajna Majlis-e-Shura 1947 The first Jalsa Qadian where the Head of the Jamaat could not grace the occasion 1948 The first convoy from Pakistan to Qadian to participate in Jalsa 1949 The first Jalsa Salana Rabwah

ra

1892 Hazrat Hakim Maulvi Nuruddin delivered his first Jalsa Speech

1960 Hazrat Mirza Tahir Ahmadrh delivered his first Jalsa speech

1892 The first ever Majlis-e-Shura of the Jamaat held during Jalsa

1973 The first time that foreign guests travelled in the form of delegations

1899 Al Hakam reported on the Jalsa for the first time

1982 The first international Majlis-e-Shura

1905 Anjuman Karpardaz Masaleh Bahishti Maqbara (Directorate for Bahishti Maqbara) founded during Jalsa Salana 1906 Hazrat Mirza Bashiruddin Mahmud Ahmadra delivered his first Jalsa speech 1914 Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra addressed the Lajna in their part of the Jalsa Gah 1914 Lajna held their own proceedings parallel to the men’s proceedings of Jalsa Salana 1922 Lajna proceedings of Jalsa were managed

by Lajna themselves for the first time 1926 An exhibition of handicrafts, prepared

by Lajna, held during Jalsa 1928 Jalsa guests used the train to come to Qadian for the first time 1933 Jalsa held in the month of Ramadan for the first time 1934 The first industrial exhibition held during Jalsa 1934 Jalsa administration of Lajna set up departments

1984 The Government of Pakistan banned Jalsa Salana (banned ever since) 1985 The first Jalsa Salana UK as central Jalsa of the Jamaat 1985 The first Jalsa Salana at Islamabad, Tilford Surrey 1989 Centenary Jalsa of the second century of the Jamaat 1991 The first Jalsa after the partition of India that was graced by Hazrat Khalifatul Masih (Hazrat Khalifatul Masih IVrh) 1992 The first Jalsa to be broadcast live via MTA 1993 The first Aalmi (International) Bai‘at at the Jalsa Salana UK 2003 The first Jalsa Salana UK of Khilafat-eKhamisa 2005 The first (and only) Jalsa Salana UK at Rushmoor Arena 2006 The first Jalsa Salana UK at Hadiqatul Mahdi, Alton (formerly known as Oakland Farm)

Friday 31 August 2018 | AL HAKAM

4 100 Years Ago...

Travelogue of Nayyar Al Hakam, 28 August 1918

Hazrat Maulvi Abdur Rahim Nayyarra

hat person who loves the streets of their T beloved [i.e. Muhammad Mustafa ]; that lover who smells the fragrance of their sa

beloved; in the sweltering air of Najad [Arabian region], even when momentarily separated from the residence of their beloved and cherished, they have little option but to be overwhelmed by various kinds of thoughts.

Departing Qadian mostly reminds me of those days when the heavenly Messiah, may the blessings of God be upon him in untold measures, was alive; the elegant scenes of the temporary stays in Qadian, the evening sessions and morning walks [with the Promised Messiahas] would fill the hearts and souls of the visitors to the brim with spirituality, to the extent that upon departure, running tears used to translate the state of their hearts. Then, I recall the time when my departure from Qadian was akin to being tempted to leave paradise [in a metaphorical sense] owing to my weaknesses, and thus I had been travelling between Qadian and Batala for two long years.

Finally, through Hazrat Mirza Bashiruddin Mahmud Ahmad [may Allah be pleased with him], God created the means for my happy end, and I escaped the hopelessness and misfortune which some of our friends suffered. Thus, I departed Qadian, and throughout the whole journey, these thoughts surged in the endless expanse of my mind and proved to feature throughout the journey. The deep pits of the road [throughout the journey] are a blatant and jolting reminder to travellers of: ‫یاتیک من کل فج عمیق‬ [Divinely revealed to the Promised

Messiahas: “They will come to you by every distant track”, i.e. so many people will come that the track will become deep due to excessive travel.] We bear witness to the glory with which this has been fulfilled.

The land on which this road is paved is a constant reminder that the Promised Messiahas had, on many occasions, undertaken walks on this road.

I traversed the road and Batala station arrived. The train appeared to be stationary, but before I boarded, the train which had arrived at the station whistled and set off. Readers can assess for themselves the hopelessness which one faces at such occasions and the sense of loss which the human nature endures.

The repulsive deity of despair and the troublesome image of loss were almost upon me when I supplicated to the God of the Promised Messiah – the Giver of signs in this age. As soon as my heartfelt supplications were completed, God created such a situation at the station that the train was compelled to return to the platform to collect me. I boarded, with a heart filled with the praise of God and recited: ّ ّٰ ّ ّ ‫کنا لہ مقرنین‬ ‫الحمد للہ الذی سخرلنا ھذا و ما‬ [All praise belongs to Allah who has subjected this to us and we were not capable of subduing it ourselves.]

This incident will apparently appear to be an ordinary coincidence, but there is a lesson in it for one with spiritual insight.

It motivates a believer, understanding their God to be alive, to believe in their Lord and to spiritually advance. Surely such instances are signs.

The city of Amritsar has special relevance with the advent of the Promised Messiahas. In this city, that mubahilla [prayer duel] occurred, the effect of whose prayers resulted in the progress of the community. In this city, that person is present, to serve as a lesson and reminder to those with understanding, who fled from the mubahilla and happily desired to establish a resemblance with Musaylimah, the Great Liar. This is the very city where the debate with Abdullah Atham took place and Christianity was defeated.

I would like to draw an important conclusion from this duel. As there is an important incident in the life of Prophet Krishnaas, known as the Battle of Kurukshetra Thanesar, similarly there is a significant incident in the life of the Promised Messiahas: the holy war in Amritsar. In both, the following matters hold a sort of similarity: Firstly, on both occasions, the place of battle was a pool.

The word “sar”, which means pool, is in both – Thanesar and Amritsar. Secondly, Kuru (meaning blind) was in opposition to Krishnaas, who was named as such due to not possessing spiritual sight. To confront the Promised Messiahas, a “blind one” had come i.e. an opponent who was devoid of spiritual vision. Thirdly, the timespan of the Battle of Thanesar and the battle in Amritsar are almost the same.

Fourthly, in the manner that opponents fled after the Battle of Thanesar and were thereafter destroyed, Abdullah Atham, too, fled after defeat and virtually fell into the hellfire. Thus, Amritsar has a relation with Ahmadiyyat and an Ahmadi travelling in Amritsar can gain a great deal of benefit there.

I departed Amritsar that very same day, and after two days, when the sun of 10 June rose to light the Earth, Nayyar of Qadian descended into Bareilly – the city influenced by the sway of Ahmad Raza Khan [founder of the Barelvi movement.]

(Translated by Fateh Alam)

Attack on Ahmadi Mosque in Faisalabad Quiz at Zoo • Ahmadi place of worship in Ghaseetpura Faisalabad attacked by mob due to minor personal dispute • After physically attacking mosque, assailants set it alight. 5 Ahmadis injured during gunfire • Highly condemnable act. Authorities need to take swift action against the perpetrators Nazarat Umur-e-Ama Sadr Anjuman Ahmadiyya Pakistan

On 23 August 2018, an Ahmadi mosque in Ghaseetpura, Faisalabad, was attacked on the basis of a minor personal dispute between two parties by a mob consisting of 300-400 people. A number of attackers were armed.

The assault began at the time of Maghrib prayer when armed men began firing at the mosque. Five people were injured by gunshots.

According to details, extremist elements in the town took advantage

of a minor personal dispute to whip up enmity against the local Ahmadi population and gathered together a mob which went on to attack the place of worship by pelting stones and firing at it. The Ahmadis inside the building managed to get out and escape. The mob then vandalised the main prayer hall before setting fire to items inside the mosque. An Ahmadi home situated next to the mosque also suffered some damage.

The spokesperson of the Ahmadiyya Jamaat in Pakistan condemned this attack in the strongest possible terms. He said that attacks against Ahmadi mosques were now becoming far too regular an occurrence.

In May of this year, an Ahmadi place of worship in Sialkot was attacked and yet nothing had been done to bring the perpetrators of the assault to justice. Rarely is action taken against those who commit crimes against Ahmadis and this has resulted in a climate of impunity.

The spokesperson also said that after the attack in Ghaseetpura, the assailants took to social media to make false and hate accusations against the local Ahmadis that means that the situation continues to be volatile and further attacks against the Jamaat are possible.

He called on authorities to take full and requisite measures to bring things under control and take swift action against the perpetrators of the attack.

Saad Ahmed Khan Correspondent, Thailand

AKhuddam-ul-Ahmadiyya, planned a visit

tfal-ul-Ahmadiyya Thailand, under Maljis

to a zoo. All nine majalis (areas) were divided into two blocks. The first visit was planned on 3 May 2018. Five majalis participated in this programme.

The second visit was planned on 14 August 2018. Separate vans were arranged for every majlis to go to the zoo.

All Atfal and management team members reached the zoo at 9am and the zoo’s management gave Atfal an introductory round about zoo and animals. After that, food was served. Thereafter, a quiz programme was held and about 40 gifts where distributed among Atfal. The total duration of both visits was almost seven hours, starting from 9am and ending at 4pm.

Attendance of Atfal at both visits was 74 while the total Attendance including the management was 110.

Qaideen Majalis and Nazimeen Atfal managed their responsibilities towards Atfal very well.

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Friday 31 August 2018 | AL HAKAM

Western Canada Jalsa 2018 Kalim Ahmed Naib Afsar Jalsa Gah, Jalsa Salana Western Canada

Salana Western Canada 2018 was JThealsa held on 25-26 August 2018 in Calgary.

Jalsa was attended by 3637 Jamaat

members and invited guests. Delegates from all four provinces of Western Canada were in attendance. 320 members travelled from outside Western Canada and from six other countries.

Indigenous chiefs and elders travelled from Yukon, British Columbia, Alberta and Saskatchewan to attend Jalsa Salana.

The theme of the Jalsa was The Messiah has Come while the other highlight of Jalsa was Pathway to Peace Campaign emphasising the blessings of Khilafat.

A special reception was arranged for 195 invited guests. The Jalsa was covered extensively by major news channels.

On Friday 24 August, National Amir Sahib Canada inspected the Jalsa Salana arrangements at 7:30pm. He addressed the volunteers advising them to fulfill their responsibilities in accordance with the guidance of Khulafa and the traditions of Jamaat.

On Saturday 25 August, the first session started at 1:50pm after the hoisting of Liwa-e-Ahmadiyyat and Zuhr and Asr prayers. This session was presided by Naib Amir Canada, Abdul Bari Chaudhry Sahib. Among other speakers, Missionary In-charge Canada, Maulana Khalil Ahmad Mubashir Sahib, delivered a very inspiring and scholarly speech in Urdu on Building a Relationship with God in Contemporary Society. The other topics included, Pleasant Married Life in Light of the Life History of the Holy Prophetsa, Mission of the Messiah of our Age and Combating Addiction to Debt and Living Beyond Means.

The second session started at 5:15pm presided by National Amir Sahib Canada.

The focus of this session were the nine fundamental principles of “Pathway to Peace” and blessings of Khilafat. Other topics included Creating a Drugs-Free Society: Islam’s Response to Substance Abuse.

Some of the invited guests addressed the audience endorsing the fundamental principles of peace and bringing the messages of felicitations. The retiring calgary police chief and the president of Red Deer College were presented with commemorative plaques acknowledging their exemplary public service and friendship with Jamaat.

Simultaneous separate sessions were held for Lajna Imaillah and children between the ages of 7-11 during this session.

The first day concluded with Maghrib and Isha prayers and dars on Allegience to Khilafat in light of teachings of Holy Quran.

The third and final session started

on Sunday 26 August at 11:30am. This session was presided by Missionary Incharge Canada. The highlight of this session was the address by National Amir Jamaat Canada. He spoke on the topic of Heaven on Earth and elaborated on the means of establishing a relationship with Allah by improving the quality of our worship. He advised the members to learn the meanings of Surah Al-Fatihah and ponder upon its meanings while offering Salat. Other topics included Honesty in Financial Transactions, How to Counter the Evil Influences of Society and Upholding the Sanctity of Marriage.

The Jalsa Salana concluded at 2pm with silent prayer led by National Amir Sahib Canada.

AMJ Canada

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Friday 31 August 2018 | AL HAKAM

Sharia on the Altar of the Federal Shariat Court Tanweer Akhtar Shahid

Part II (Continued from 17 August issue)

t is interesting to note that regarding the Ipresented Sh‘aair the Court mentions arguments by both sides. Then, it states, “The

opinion of Pir Muhammad Karam Shah, now a Judge of the Supreme Court Shariat Bench, in his well-known commentary Ziaul Quran favours the opinion of Mr Mujeebur-Rahman.” (PLD 1985 FSC, p. 111) On this situation, Mr Mujeeb-urRahman comments in his book by saying: “The court did not record any finding as to which of the two contending views prevailed with the court. Nor did it record any reason either for accepting or for rejecting one view or the other and felt content merely with the recording of the two views. The inference is obvious.” (Error at the Apex, Mujeeb-urRahman, www.thepersecution.org/archive/ erratapex/04.html) This was not a case of seeking validity and correctness of the Ahmadiyya version of Islam from a court that comprised of judges who, in order to secure these jobs for themselves, had demonstrated their partiality and bias by taking oath and rejecting the claim of the holy founder of Ahmadiyyat. It was a case asking the Court to strike down a law that was categorically repugnant to Quran and Sunnah. But the Court permitted the respondents to enter into irrelevant discussions about doctrinal issues during the proceedings. These issues were Khatm-e-Nubuwat (finality of prophethood), jihad, prophecies of the Promised Messiahas, “insult” to Jesus Christas, praise of British Empire, etc. The petitioner accepted this challenge and chased them in that haven as well. The petitioners explained to the Court that for the sake of argument, even if it was proved that Ahmadiyya interpretations were incorrect, did that justify the prohibitions in

the Ordinance XX according to Holy Quran and Sunnah? Did it justify that religious freedoms of a community be taken away on the basis that the religious doctrines of that community could not be approved and accepted by the majority of a country? What actually happened in the Court during these proceedings can precisely be known from the following: Mr Mujeeb-ur-Rahman expresses his deepest sense of gratitude to Almighty God for His miraculous help and support that he received while he was arguing this case. In his book (Ordinance XX of 1984 Before the Federal Shariat Court [Urdu]) he devotes a full chapter (p. 20) on his recollection of Divine favours that he received and witnessed during those proceedings. He also mentions the level of panic in the respondents’ camp.

The manner in which the Sharia was being interpreted by the respondents in the Court to oppose the petition was not different from the one in which it is being interpreted from the pulpits of the mosques even today. Realising the revulsion of human nature against such a version of Islam and expected criticism from the international community, Justice Fakhar Alam could not help but comment, “In such a situation would we be able to show our faces to the present world?” (Ordinance XX of 1984 Before the Federal Shariat Court [Urdu], Mujeeb-ur-Rahman, p. 32) Qazi Mujeebul-Rehman, showing utter disregard to human nature and prospective censure from international community, sticking to his version of Sharia retorted, “I am talking of Sharia and I don’t care about anything else”. (ibid., p. 34) Mr Tahir ul Qadri also appeared before the Court as a jurist consult. Summing up

why he was called by the Court and what was happening in the Court, all this he tells about in an inside story. Mr Qadri describes the situation of respondents in the Court who appeared to oppose the petition. He says: “Scholars from around the country appeared before the Court – the foremost scholars. When they appeared and the hearing came to a complete end, I swear by Allah as my witness and proclaim that there is none worthy of worship except Allah and that Muhammad is His messenger, all of them were defeated. This is the inside story and I am telling you today the thing that happened inside. They could not secure the dismissal of the appeal made by Qadianis. And they made themselves an object of laughter. Included among them were scholars from Tahaffuz Namoos-eResalat, Tahaffuz Khatam-e-Nubuwat, Ulama Deoband, Ahl-e-Hadith, Ahl-eSunnat; all of them appeared. They could not answer any one of the questions that was put to them by the Court, which were raised by Qadianis. Whosoever from the scholars appeared before the Court would start discussing the issue of his [Hazrat Mirza Ghulam Ahmadas] prophethood, that he made a claim to prophethood [in light of the Hadith] ‘There shall be no prophet after me’ and [the status of] ‘Khatam-unNabiyyin’ and that a person who claimed to be a prophet would naturally become an infidel and apostate. Therefore, they said, they [Ahmadis] are not Muslims. The Court said that this was not an issue before the Court. This had been settled in the 1973 Constitution in the time of Mr Bhutto through the parliament. They [Ahmadis] had been declared a non-Muslim minority. So his [Hazrat Mirza Ghulam Ahmadas] claim

to be a prophet, being an infidel and apostate was not a matter under the consideration of the Court. They would come and present arguments that he was one-eyed, that he used to ask women to press his legs, that he was not a believer and that he used to say that he received revelations [which made no sense to them]. They were citing this sort of references just to cause laughter. This very act of those scholars rendered the sanctity of religion to a laughing stock. The scholars spoke about such things while the Court laughed at them. The Court told them that in doing so, they would lose the case! None of these matters was under consideration.

They [Ahmadis] had asked a simple thing – why did the Constitution declare them nonMuslims? They demanded their freedom of religion being a non-Muslim minority. They said, ‘This is what our religion requires from us and we should have the right to it. Why interfere in it? Present your arguments on this issue from the Sharia whether we can or cannot use such and such words as a matter of our freedom of religion.’ When all of the scholars had appeared before the Court and the Court became extremely upset, I was on a tour in Norway. I received a telephone call. None of them argued about the matter before the Court. This is their problem even today. They make the non-issue an issue, thereby confusing matters. This is the reality. They present their arguments about his [Hazrat Mirza Ghulam Ahmadas] being an apostate and that is not an issue before the Court. The issue is what freedoms they have as non-Muslim minority.”

Mr Qadri takes credit and claims that it was exclusively due to his representations before the Court that the petition was dismissed.

I conclude this part on what Mr Mujeebur-Rahman writes in his book: “The discussion was very lengthy and many issues came under discussion. The complete discussion that continued for fourteen days cannot be reduced to writing.”

(Ordinance XX of 1984 Before the Federal Shariat Court [Urdu], Mujeeb-ur-Rahman, p. 48)

Conclusion

Through a short order, pending the detailed judgment by the consensus of all the five judges, the petition was dismissed. (PLD 1984 FSC 136) As Faiz Ahmad Faiz once said, “Par terey ehad sey agey to ye dastoor na tha” [This was not the law before your time].

(Quoted by Hazrat Mirza Tahir Ahmadrh, Khutbat-e-Tahir, Vol. 3, p. 399) The judgment presented a textbook example of “a historical reversal, of earlier court commitments to safeguarding rights and religious freedoms of minorities”. (The Nation and Its Heretics: Courts, State Authority and Minority Rights in Pakistan, Sadia Saeed, Indiana University, Bloomington, pp. 1-2) The reasons that could not be accepted by the independent judiciary since 1953 to 1978 became acceptable by it under a dictator’s rule. The judges in 1953, exposing the unreasonable nature of the demands against Ahmadis said that the Prime Minister “could not have accepted the demands as it would certainly have exposed Pakistan to ridicule and disillusioned the international world of her claims as an advancing, progressive and democratic State.” (Report of the Court of Inquiry Constituted Under Continued on page 7

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Friday 31 August 2018 | AL HAKAM

Letters to the Editor

The Goal of Animal Sacrifice Within Islam R Iffat Aulia Ahmad Argawinata Jakarta, Indonesia

Wednesday 22 August 2018 was a day of festival for Muslims all over the world.

Corresponding with 10 Dhul Hijjah, 1439 years after Prophet Muhammad’ssa Hijra in Islamic calendar, old and young alike flocked that day at mosques to pray and listen to Eid-ul-Adha sermons.

Subsequently, they sacrificed a large number of animals, the likes of cows, goats, sheep and camels, the meat of which was distributed to the poor and the needy. To Muslims, it was an act of remembrance for the sacrifice made by Abarahamas and Ishmaelas about 4,000 years ago.

Abrahamas is one of the most venerated figures in Islam’s holy book, the Quran.

Having been mentioned more than 60 times in the Quran, Abrahamas is often depicted as the loftiest epitome of loyalty to the Divine. Nothing would stop him from implementing God’s commands, even if it meant that he had to lead his own son to the gate of death. So blazing, too, was his fire of love for Allah that He promised him great nations from among his progeny.

Muslims believe that Muhammadsa was his most splendid descendant, the ultimate manifestation of God’s favours upon Abraham.

The Prophetsa himself repeatedly stated that Abrahamas was his forefather. It can be said that prophethood emerged on account of Abraham’s enormous prayers before the throne of Allah. So, to secure the father’s name on this earth, God instructed Muhammadsa to tread upon the path of Abrahamas and reestablish his monumental

traces. It is for this reason that Eid-ul-Adha gets instituted within Islam. God desires that every follower of Muhammadsa becomes an Abraham in his or her own capacity. God yearns for an Abrahamic earth to rise and manifest.

An Abrahamic world means a world that loves God in a most sincere and wholehearted manner. When people have fully been intoxicated with the wine of Divine love, they will find in every vain glamour a result of nothingness. What is political hegemony for which nations call, but an illusive mirage. All will soon come to realise that the true splendour and grandeur lies in the face of Allah alone.

Nevertheless, it is not the end of the journey. Seeing others trapped in the shackles of egoism and materialism, an eagerness, thus, arises in our hearts to invite them to this Divine party. Undoubtedly, this is the only party where one can taste the cup of real blissfulness without fearing any loss.

Once this earth transforms into God’s drawing book, an Abrahamic earth will, thence, come into existence. No hatred, malice or resentment will ever prevail. This will be nothing but the kingdom of love and compassion.

I restate, the goal of Eid-ul-Adha’s animal sacrifice is nothing apart from creating this very kind of earth. Slaughtering plenty of cows, goats, sheep and camels is not all it seems. They rather act only as symbols describing the highest station man can attain on earth. Each of them points to the condition when someone has sacrificed all

Continued from page 6

a matter of faith, all five judges were not only themselves a party to the petition, rather they also lacked the moral courage to declare “I disapprove of what you say, but I will defend to the death your right to say it.”

As a conclusion of the conclusion, we would like to quote here the verse of Mirza Ghalib as cited by Hazrat Mirza Tahir Ahmadrh when he commented on the expected outcome of the petition. Hazrat Mirza Tahir Ahmad, Khalifatul Masih IVrh says, “I had written to the petitioners at the very beginning of the proceedings: ‘Qaasid ke atey atey khat ik aur likh rakhun; mein janta hoon jo vo likheingey javab mein’ [Better I write another letter before the messenger returns; I know what they will be writing in reply to my letter already sent.]

(Hazrat Mirza Tahir Ahmadrh, Khutbat-eTahir, Vol. 3, p. 447) The petitioners made an appeal before the Shariat Appellate Bench of the Supreme Court, but on the hearing date they found that two of the judges to hear the appeal had already publically approved the legality of the infamous Ordinance XX of 1984.

These judges insisted to continue to sit on the bench. There was no wisdom to argue an appeal before judges sitting with such closed minds so the petitioners sagaciously withdrew their appeal.

Punjab Act II of 1954 to Enquire into the Punjab Disturbances of 1953, p. 264) But in 1984 the judges, by giving this judgment that justified the acceptance of these demands by a dictator, practically declared: Who cares about Pakistan?

The Court, showing its utter disregard to human decency, incorporated in its detailed judgment irrelevant material and presented in judicial garments what was already available in the public domain as malicious content and hate speech against Ahmadis and was being propagated by the clergy.

(Ordinance XX of 1984 Before the Federal Shariat Court [Urdu], Mujeeb-ur-Rahman, p. 203) The petitioners protested against this illegal, illogical and indecent attitude of the Court in their appeal. (ibid., p. 213) To the utter astonishment of the international legal fraternity, the detailed judgment was signed by the four judges while the fifth judge’s opinion, who was the Chief Justice of that Court, was not mentioned anywhere. (Gustaf Patern, (1987) Pakistan: Human Rights after Martial Law. Geneva: International Commission of Jurists. p. 62) Though the petition was dismissed, the Court accepted almost all the arguments of the petitioners. (Ordinance XX of 1984 Before the Federal Shariat Court [Urdu], Mujeeb-ur-Rahman, p. 201) As

of their ambitions, thereby bearing every form of hardship and difficulty. That the animals’ meat will be allocated afterwards to the impoverished signifies another state of deep meaning. It shows man the sanctity of serving fellow human beings for the common goodness.

I hope that the world recognises this beautiful wisdom behind the commemoration of Eid-ul-Adha. I hope that Donald Trump, Theresa May, Justin Trudeau, Angela Merkel, Emmanuel Macron, Vladimir Putin, Kim Jong-un, Xi Jinping and the rest of the world’s leaders deign to set aside their respective pursuit of pride and hegemony for the common benefit of the whole human

race. They should remember that this abode is temporal, not eternal, just as Sa‘di of Shiraz said: “Depend not on this transient life; Think not thou are safe from the sport of passing time.”

Therefore, they must change their attitude, search for a higher value, and act in accordance with this couplet of Hazrat Mirza Ghulam Ahmadas: “My purpose, yearning, and heartfelt desire is to serve humanity; This is my job, this is my faith, this is my habit and this is my way of life.”

Peace be upon all.

Sri Lanka Jamaat on National TV A Abdul Aziz Correspondent, Sri Lanka

or the first F time, Sri Lanka Ahmadi-

yya Muslim Jamaat had the opportunity to conduct a live programme via national television station, Sri Lanka Rupavahini Corporation (SLRC) to give wider publicity to the Sinhala translation of World Crisis and the Pathway to Peace. Quotations from the book were presented, along with explanations.

The programme was aired on 20 August 2018 at 11am local time in Sinhala language, and the duration was 15 minutes.

Three members of the Jamaat, Maulvi A B Musthaq Ahmad, S Nizam Khan and Iman Fazal, participated in the panel dis-

SLRC

cussion.

The Jamaat, mission and claim of Hazrat Mirza Ghulam Ahmad, the Promised Messiahas, as well as the system of Khilafat were presented in detail.

This is the first time in the history of Sri Lanka that the message of Ahmadiyyat was given on air in such a wider publicity.

Friday 31 August 2018 | AL HAKAM

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Friday Sermon 3 August 2018 Delivered from Hadiqatul Mahdi, Alton at Jalsa Salana UK 2018

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

Alhamdolillah, all praise belongs to God, by the Grace of God Almighty, we are able to participate in yet another Jalsa Salana [annual convention] today. Some people are taking part in the Jalsa for the first time.

Many who have the means and the necessary documents to travel have been attending the Jalsa for numerous years. There are also some from the United Kingdom, who are attending the Jalsa for the first time as they have only recently settled here. There will also be some children, who will be benefiting from the atmosphere of the Jalsa for the first time since they matured.

Thus, everyone should try to benefit from the spiritual atmosphere of the Jalsa over the three days. They should listen to the proceedings of the Jalsa quietly and attentively. Only then will the participation in the Jalsa be beneficial. Only then will they be fulfilling the objective of holding the Jalsa, as set out by the Promised Messiahas.

As everyone is aware, the Jalsa arrangements, especially during the days of the Jalsa, are entirely, or at least up to ninety per cent, made by members of the Community on a voluntary basis. That is why some of the arrangements are prone to shortcomings or weaknesses. However, all of us participants must seek to remove those weaknesses and shortcomings. While the workers are constantly assessing their work and seeking to make improvements, the guest participants however should overlook those weaknesses and shortcomings, and wherever possible they should offer their help. We can only be united if we bear the burden of each other and help each other whenever required. Thus, this fundamental point should be remembered by both the guests as well as the hosts.

Usually I remind the workers and the hosts of their responsibilities and obligations in my sermon a week prior to

the Jalsa and say a few words to the guests about their obligations during the sermon on the [first] day of the Jalsa. The beauty of our gatherings or rather the system of our Jamaat is when everyone fulfils their obligations in the most befitting manner and understands their importance.

Moreover, it is by virtue of this that they will be able to live alongside each other with mutual harmony. In any case, today I will say a few words to both and draw their attention towards those matters.

I did not say anything to the workers in my last sermon. However, I reminded them as to how their attitudes should be and how they ought to work during my address at the inspection of the duties last Sunday. By the grace of Almighty Allah, one can say that the majority of the workers have been performing their duties since a long time.

Thus, as far as understanding the nature of the work or performing it in the best manner is concerned, the workers here are quite well-trained. Moreover, the newly-joined workers, children and youth also benefit from the experience of the accomplished workers and officers. However, reminders need to be given about certain matters which require more attention. Thus, as I said, I will now draw the attention of both the guests as well as the hosts towards a few matters.

The first matter for the attention of the workers is that they have presented themselves to serve those people, who have come to participate in the Jalsa initiated by the Promised Messiahas, in fact it has been initiated upon the command of God Almighty. They have not come to attend any worldly fair, rather they have gathered to raise their standards of spirituality, knowledge and morality. I hope that this is the objective in the mind of every participant of Jalsa, and indeed it should be.

The first matter for the attention of the workers is that they have presented themselves to serve those people, who have come to participate in the Jalsa initiated by the Promised Messiahas, in fact it has been initiated upon the command of God Almighty.

They have not come to attend any worldly fair, rather they have gathered to raise their standards of spirituality, knowledge and morality.

Otherwise, their participation at Jalsa shall be of no benefit.

In any case, the workers should always remember that no matter what attitude the guests have, those who are serving must care for their feelings and sentiments while exhibiting the highest morals. Even if a guest or a participant were to adopt a wrong attitude, it is still the duty of the worker to keep their passions under control and not to reply with the same attitude. Having presented themselves for serving the guests for the sake of God Almighty, then, if it comes to it, workers will also have to tolerate the wrong attitudes of some of the guests for the sake of God Almighty. Only then can they become the recipients of the pleasure and happiness of God Almighty.

What was the most excellent model of the Prophetsa we follow regarding guests?

Those guests were not such who just came

We observe an example of this when a non-Muslim came as a guest.

The Holy Prophetsa entertained him. When he got up and departed in the morning, he left his bed dirty. The Holy Prophetsa cleaned it himself and when his Companionsra asked him to let them serve and said, “We are here at your service. Why do you trouble yourself?” he replied, “He was my guest, hence, I will clean his mess.”

occasionally or once a year to Jalsa. Rather those people, who used to live in the same town, used to meet him daily. If he used to invite them to a meal due to their straitened circumstances or used to invite them otherwise and they started to talk for long and began to intrude in his rest or his work, he never stopped them. He never used to say to them that they should not come earlier than the agreed time for he was busy. He never used to say that they should depart immediately after having partaken from the food because he could not tend to some of his other duties due to them staying behind.

When God Almighty saw the ways of the people and saw his forbearance, patience and morals, He said to the believers: ُْ َ ‫ف َي ْس َت ْحيِ ْي ِمنك ْم‬ “Being considerate of your sentiments, he shies away from stopping you but Allah is not shy of saying it. Thus, do not cause inconvenience to the Prophet by remaining at his home for a long period unnecessarily.”

Thus, on the one hand, God Almighty has mentioned the most excellent model of the Holy Prophetsa regarding hospitality and mentioned his highest morals, and on the other hand, He especially commanded the guests not to go beyond the bounds of their rights while being guests. It is important to remain within limits and bounds. Guests should not wrongfully take advantage of their being guests.

Then there was a standard of hospitality

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Friday 31 August 2018 | AL HAKAM

The Holy Prophetsa stated that nothing weighs heavier on the scale than good morals. Furthermore, he also stated that the one who possesses good morals, acquires the status of one, who is regular in offering prayers and observing the fasts. with regards to non-Muslims. There was magnanimity of such a standard of forbearance that one is taken aback and astonished. We observe an example of this when a non-Muslim came as a guest. The Holy Prophetsa entertained him. When he got up and departed in the morning, he left his bed dirty. The Holy Prophetsa cleaned it himself and when his Companionsra asked him to let them serve and said, “We are here at your service. Why do you trouble yourself?” he replied, “He was my guest, hence, I will clean his mess.” (Masnavi, Maulvi Manvi, Daftar Punjum, pp. 20-24, Lahore, 2006) Thus, this is that most excellent model which nobody can ever match. Our own members as well as others attend our Jalsa and they all possess good morals. They either come to gain knowledge of the faith or to gain information about Islam and Ahmadiyyat. As for human weaknesses, everyone has them. Even if someone were to make a small error and mistake, we cannot brand them as immoral or that they have ill intentions. These are all part of human weaknesses. Therefore, even if such minor issues arise, we should tolerate it. Regardless of whether an Ahmadi is a guest or a host, they should demonstrate high morals. However, those who have offered themselves for the service of the guests of Jalsa, they should demonstrate even higher morals. If the workers act with patience and kindness, the other person will naturally feel embarrassed [by their conduct]. Thus, those who are on duty should demonstrate the highest morals in every department and wherever they are offering duties. Furthermore, during these days, they should consider this to be a great challenge and as a result of this, they should demonstrate the highest morals. Turning our attention towards this, God Almighty states in the Holy Quran: َّ ْ ُ ْ ُ ً ‫اس ُح ْسنا‬ ِ ‫قولوا ل ِلن‬ i.e. to speak to men kindly and gently.

This is the fundamental aspect, which is essential in order to eliminate feuds and in order to demonstrate high morals.

This principle is not merely to be adopted on special occasions, rather, it should be adopted permanently. Furthermore, once a person becomes accustomed to this, it eliminates the possibility of ever holding any grievances or committing injustices.

Thus, the hosts and guests should be mindful of this commandment of God Almighty on this occasion as well as for the rest of their lives. They should act in accordance to this particularly during these days. Everyone has to play a role in creating a pleasant atmosphere here so that we can fulfil the purpose for which we have gathered here; which is to improve our moral and spiritual state. Furthermore, these very morals will be the means of informing the non-Ahmadi guests in attendance of the high morals taught by Islam. This is a silent manner of tabligh [preaching the true message of Islam], which will be carried out by the guests as well as the workers.

The Holy Prophetsa stated that nothing weighs heavier on the scale than good morals. Furthermore, he also stated that the one who possesses good morals, acquires the status of one, who is regular in offering prayers and observing the fasts. (Sunan Abu Daud, Kitab-ul-Adab, Baab Fi Husn-eKhulq, Hadith no. 4798-4799) In other words, one is enabled to act virtuously. Moreover, when one is enabled to act virtuously, particularly for the sake of God Almighty, then one also becomes inclined towards worship.

They are able to express their gratitude towards God Almighty because they are demonstrating good morals in accordance with the commandment of God Almighty.

Furthermore, this very gratitude turns their attention towards worship. In other words, one virtuous deed enables one to perform many other virtuous deeds of the highest standard. One virtuous deed continues to produce many more virtuous deeds. Thus, the workers should make it incumbent upon themselves that whatever the conduct of the other person may be, they should always have a smile on their faces. This outwardly state also has an impact on their hearts and as a result, they will not develop any harshness in their hearts. Furthermore, when they will not develop any unnecessary harshness in their hearts, they will also not make any wrong decisions, which are at times made in a state where emotions run high and anger.

Mentioning the excellent status of this moral quality of the Holy Prophetsa, a companion states that he did not witness anyone smile and laugh more than the Holy Prophetsa. (Sunan Al-Tirmadhi, Abwaab-ul-

Mentioning the excellent status of this moral quality of the Holy Prophetsa, a companion states that he did not witness anyone smile and laugh more than the Holy Prophetsa.

Manaaqib, Hadith no. 3641) Furthermore, the Holy Prophetsa also instructed his followers to show kindness as the person who has been deprived of kindness has also been deprived of doing good deeds. (Sahih Al-Muslim, Kitab-ulBir Wa Salat, Baab Fazl-ul-Rifq, Hadith no. 6598) Now, if the workers and those attending the Jalsa understand this, they will be able to garner the blessings and benefits of this atmosphere. By the grace of God Almighty, the workers serve every guest wholeheartedly. However, if, despite this, a person develops this feeling in their heart that such and such person is being afforded with better treatment than them, they, i.e. the workers, should seek to

will be mindful of it for the coming year.

This is the beauty of the system of the Jamaat that whatever flaws and shortcomings are highlighted, efforts are then made to improve them for the future.

An important department that deals with hospitality is preparing and cooking the food. The Langar [the area which prepares and serves food] prepares certain kinds of food during the days of Jalsa. For the time being, wherever Jalsas are being held around the world, or at least wherever the majority comprises of members from the [Indian] subcontinent, the food that is prepared comprises of alu gosht [lamb and potato curry], dal [lentil soup] and roti [Indian flatbread]. However, other types of food are also prepared specifically for people of other origins, and by this, I mean those who are not Pakistani or Indian.

Nevertheless, those preparing the food should also be mindful of the fact that even though we will feed them according to what we wish to cook, the food should be wellcooked, in particular the meat. I have come to know that the meat was undercooked yesterday. There were fewer guests yesterday and as such, there may not have been many

The Holy Prophetsa also instructed his followers to show kindness as the person who has been deprived of kindness has also been deprived of doing good deeds. help remove such feelings and concerns.

However, along with this, I would also like to say to the attendees of the Jalsa Salana, as I have also mentioned before, that by the grace of God Almighty, these vast arrangements are all being made by volunteers. They have not been employed by us. Some of them work in high positions and offices [outside of the Community].

They are simply rendering their services for the guests of the Promised Messiahas with an ardent devotion. Similarly, there are the youths, who are studying in secondary schools and universities. Among them are boys as well as girls. There are also young children. All of them serve with a certain passion. Therefore, even if you observe any minor shortcomings and flaws, then ignore them and keep this purpose in mind that we have merely gathered here in order to listen to the teachings of God Almighty, His Messengersa and of His religion.

Furthermore, if we keep this purpose in mind, there will be no reason to be making such complaints. There is a formal and established system for the arrangements of Jalsa Salana. There are various departments that have been formed in order to create efficiency in the overall operation. If a guest notices shortcomings in a certain department, or if they believe that in their view they are not being looked after as they ought to be, or they are not being served according to their due rights, then they should write to the person in charge of the department instead of quarrelling with the workers. Even if the shortcoming is not removed or improved this year, the Jamaat

complaints. However, if this is the same case today, then the administration should sincerely pay attention towards this. If the quality of the meat is not good, then the administration should immediately look into this and purchase meat of a good standard. I am hopeful that the guests will not complain in this regard, Insha-Allah [God willing]. However, if they complain, it will be a justified complaint. Nevertheless, they should not do so filled with anger.

Rather, they should affectionately inform the administration of this shortcoming in order to remove it. In this manner food will also not go to waste and we are also instructed to protect our provisions.

Furthermore, those attending the Jalsa Salana should also be mindful of the fact that the Holy Prophetsa said that one of the good morals taught by Islam is that a believer refrains from idle and unnecessary speech.

(Sunan Ibn Maja, Kitab-ul-Fitn, Hadith no. 3976) In this Jalsa, which the Promised Messiahas has declared to be solely for the sake of God, we should refrain from every kind of idle speech and time wasting. You should listen to the proceedings attentively.

Even if those delivering the speech are not of your preferred choice, however the topics of the speeches are chosen so that they can be of benefit to everyone. Furthermore, there is always one aspect or another during the speech, which leaves an impact on someone’s heart. Therefore, you should listen to it attentively so that it can have an impact on you.

Do not leave the Jalsa Gah [main arena of the Jalsa Salana] unless there is an urgent

Friday 31 August 2018 | AL HAKAM

10 need to do so. The attendance in all other programmes should be as much as it is right now so the children and youth are able to realise the importance of Jalsa Salana and they are able to connect with faith and strive in this way. In this day and age of increasing materialism, it is indeed a very significant and crucial task for the parents to make their children and youngsters understand the importance of faith and to form a connection with it. Every mother and every father should endeavour towards this. May God Almighty grant everyone the ability to do so.

In terms of the upbringing of children and connecting them with faith, the most important aspect in relation to this is worship. In order to fulfil this task, the five daily prayers have been made obligatory upon us. We are combining prayers these days due to the Jalsa programmes and for everyone who has travelled from abroad.

The prayers should be offered on time. You should be mindful of the prayer times and also bring your children for prayer if you are in Hadiqatul Mahdi. If you are not in Hadiqatul Mahdi and have returned home during the Salat times for Fajr, Maghrib and Isha prayer, then one should go to the nearest Salat centre or mosque to offer prayers. If someone’s house is far away from their mosque or Salat centre, then there should be arrangements to offer prayer in congregation at home. Similarly, the workers who are available during Salat times should offer their prayers in congregation here [in the Jalsa Gah]. Those workers who are on duty should offer their prayers immediately after their duty is over. The management or the person in charge of the duty should be mindful of the prayer times when assigning duties. It should not happen that prayer time is missed by someone because of their duty. Shifts should be managed in a way that both shifts get the opportunity to offer some prayers on time. If our focus is not on offering prayers, then all our efforts are futile.

I would like to say a few more things relating to the management. Those people who drive here should cooperate with the administration and they should park their cars where and how they are instructed to do so. From time to time there are difficulties in this regard and some people show stubbornness. They even argue with the workers and this ruins the arrangement and sometimes can even lead to risky situations and cause distress and danger.

I directed the attention of volunteers towards this on Sunday, but those guests and attendees of Jalsa who offer their prayers in the Fazl Mosque should also keep in mind to park their cars in areas that do not obstruct the driveways of our neighbors and to not cause them any kind of difficulty.

I mentioned on Sunday to the volunteers about our neighbours who complained that some of us park the cars in front of their homes in such a way that it blocks their driveways. And so, they are neither able to take their car out nor are they able to park it inside. Some of them who know the Jamaat, as they meet us every year or they receive presents on Eid from us or we meet them during the days of Jalsa, have gone to the extent to say, “Although you speak so highly about Khilafat and claim that you

are guided by Khilafat, therefore either the Khalifa does not advise you about fulfilling the rights of your neighbors or then you do not obey him.” Such a comment by an outsider is a source of shame for everyone.

In any case, this caused me a great deal of embarrassment and what they said is indeed correct. If we block our neighbours’ driveways, then it has to be either of the two scenarios just mentioned. Thus, everyone should pay particular attention towards this and be mindful of this. If needed, then inconvenience yourself but do not obstruct the driveway of our neighbours, thus causing them discomfort.

No other religion teaches fulfilling the rights of neighbours as much as Islam.

Despite that, if we do not follow this teaching, then it is indeed a great source of shame for us and such people are committing sin. Particularly I would like to address those who travel from outside of London and who come from Europe, from Germany etc., those who drive here in their

so much water spilt that the person using the washroom afterwards is unable to use it. This is also the duty of the volunteers but it should not be left for the volunteers to handle all by themselves, rather, you should help them in this regard. Similarly, if there are any cups, cans, paper bags or any rubbish on the road and the walkways or in the open field, then it should be picked up and put in the bins.

There is another very important aspect that needs to be addressed here. These days due to the lack of rain, the grass has become very dry resulting into a fire hazard. Even though it has been cut and efforts have been made to secure it, however despite these efforts there is a chance of an accident.

Therefore, all preventive measures should be observed in this regard and those on duty and the guests should all be particularly mindful about this. Do not throw any inflammable items or anything with a spark on the ground.

Since this is the reality and it should

cars, they should be particularly mindful of this. Some of them do not pay attention to this and I have been informed that when the youngsters on duty direct their attention towards this, they speak to them in a very inappropriate manner. So firstly, they commit a crime of wrongful parking and are usurping the rights of our neighbours and secondly, because of their behavior, they are reducing the respect and reverence which the youngsters have for elders.

When this happens, the youngsters will also respond in a similar fashion resulting in a quarrel. Therefore, why even allow for such a situation to arise. Hence, it is futile for people with such attitudes to incur the expenses of traveling for Jalsa. It would be better if they do not come here at all. They are not only adversely affecting themselves by not fulfilling the commandments of God Almighty, but they are also damaging the upbringing of children as I have just mentioned. Therefore, particular attention should be paid towards this in future.

In terms of management there is a department of hygiene and cleanliness.

Particular attention needs to be directed towards this as well. I have always reminded about this. We should always remember that hygiene and cleanliness is part of faith. Guests should clean up and dry the bathrooms and toilets after using them.

Some complaints are received that there is

be mentioned to ensure we can overcome weaknesses, therefore if anyone is a habitual smoker they should smoke outside the premises of Hadiqatul Mahdi. However, do not consider this as a permission from me to smoke or that I do not consider smoking as a bad habit. It is a bad habit and one should endeavor to quit smoking and to abstain from it. I have delivered sermons on this topic. The Promised Messiahas has not adjudged it as forbidden but he did not approve of it as well. In fact, he has expressed his dislike regarding it at certain times and has instructed to refrain from it.

(Malfuzat, Vol. 5, p. 235) Some youngsters add certain drugs in cigarettes whilst socialising with the wrong crowd. Such things are wrong and are forbidden and considered sinful.

Then from a security point of view, you must be vigilant of your surroundings.

Whether you are in the Jalsa Gah or outside, anyone can cause mischief, so one must remain vigilant of this. If you see anything suspicious or anyone acting suspiciously then you must immediately inform the nearest people on duty. Women must also take great care in this regard that no woman enters covering her face or enters the Jalsa Gah with her face veil. Furthermore, the scanning at the gates must be carried out properly, check their faces and whilst entering the Jalsa Gah they should have

their faces uncovered. If it takes longer during scanning due to the extra measures taken and the guests have to wait a while, then they should bear this, because of course precaution and security are far more important.

Sometimes women complain regarding the mothers who come with children that when the children are given something to play with or something to eat and they are playing quietly, the mothers think that now that they are quiet, therefore they themselves can make noise and begin talking amongst themselves. At times, it is also the case that whilst the speeches are being delivered during the Jalsa they start to talk to one another and disturb others, and those mothers who wish to listen carefully [to the proceedings] are unable to do so.

Therefore, the Lajna and those on duty there must bear this in mind. The noise made by children in the children’s marquee can be tolerated but the noise of the mothers will not be tolerated.

Similarly, there is also a complaint from the ladies that during the speeches in the main marquee, some women continue to talk amongst themselves and address those trying to keep them quiet in an incorrect manner by answering them inappropriately; this is not acceptable.

May God Almighty enable us to reap maximum benefit from the Jalsa and to follow the instructions which I have just given and which have been outlined in the programme booklets given to you. However, one thing you must keep in mind which is above and beyond all these instructions, which is incumbent upon us all and extremely important and that is to pray for the success of the Jalsa. Pray especially that out of God Almighty’s grace alone this Jalsa remains blessed in every respect and He protects us from all evil and that we all partake of the blessings for which we have gathered here today.

Likewise, I would also like to inform you that as always this year The Review of Religions have the Turin Shroud Exhibition in their marquee and there is also the AlQalam Project running adjacent to it.

Similarly the Archive Department [Ahmadiyya ARC] also have an exhibition which is worth visiting and a source of increasing one’s knowledge.

This time the Tabligh [outreach] Department have setup a Quran exhibition which I hope, Insha-Allah, will be very informative for everyone; that too should also be visited. Likewise, two websites will be launched – True Islam and Rational Religion. The Tabligh Department have also held an online speech competition on the topic of the life and character of the Holy Prophetsa in which people are taking part.

So this too is a new feature for this Jalsa which they have introduced today.

As it were, these are extra programmes and exhibitions which are running on top of the programme in the Jalsa Gah in these days, so you should try to take benefit from them. May God Almighty make all the participants of the Jalsa recipients of the prayers of the Promised Messiahas.

(Translated by The Review of Religions)

Friday 31 August 2018 | AL HAKAM Continued from page 12

putting his seal upon his claims, and thousands of his countrymen were persuaded that this indeed was the case.”

Moving on to the issue that has been kept alive for well over a century now and still remains the bone of contention between Ahmadis and other Muslims, the author states: “Are Ahmadis true Muslims? This question has been implicit in the movement from the beginning, although it has been only very recently that modern Pakistan has felt its explosive significance. Ahmadis would reply that their community in fact embodies the only form of Islam, revitalized and informed by the revelations given to Ghulam Ahmad. The basics – the unity of God, Muhammad as the prophet of God, the Quran as the revelation given through Muhammad – are indeed held in common with the larger world of Islam. But there are at least four important departures from the orthodox faith, and these gave the followers of Ghulam Ahmad their distinctive character as a new sect, provided them with adequate content from polemic and persuasion, and made them self-assured and confident in their encounter with Islam and Christianity.”

The “four departures from the orthodox faith”, as the author opines, are: inspiration (wahi and ilham), finality of prophethood, christology and Jihad.

The chapter goes on to cover the history of migration, when Ahmadis “migrated from Qadian to a barren tract of land located ninety miles southwest of Lahore, and set about to prove that rugged will and patient labor could make it habitable. Out of this has emerged Rabwah…”

The strength of the community that brought about its rapid, global spread is acknowledged by the author in saying that the “… strong and centralized organization has made possible well-planned and vigorous missionary work throughout the world”.

Worth mentioning is a passage by Dr Kenneth Cragg from his work Counsels in Contemporary Islam which the writer has quoted. Dr Cragg, stating that Ahmadis have inaugurated a new tradition in Islam, claims that such a specific, organised mission sustained by offerings of the community and carefully directed and planned with personnel, literature, schools and clinics indeed knows no parallel among Muslims. Dr Cragg states that “Ahmadiya initiative in this way has been in part a factor in arousing similar projects of dissemination on the part of venerable bodies like Al-Azhar, either in emulation or correction of its zeal”.

Readers might wonder why a chapter from a book published forty years ago has been reviewed now. Well, time is the greatest test of all. Out of all other reform movements that emerged at a critical time for religions, the one movement to have stood the test of time, with great success, prosperity and dignity, is undoubtedly the Ahmadiyya Muslim Jamaat, whose future seemed unclear when the book was compiled four decades ago. The success story was then an amazing one; now it is even more amazing and manifold more inspiring.

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Friday 31 August 2018 | AL HAKAM

Book Intro

Dynamic Religious Movements Edited by David Hesselgrave Publishers: Baker Book House, Michigan (1978) Asif M Basit

Teth-century saw a major shift in the he last four decades of the twenti-

general worldview of mankind; the shift from modernity to post-modernity.

The general population of the world becoming weary of religion in general – complemented by the advancement of logical and analytical approach of science and philosophical reasoning – widened the gulf between human mind and the belief in metaphysics. With movements like Logical Positivism and ideological schools like that of Sigmund Freud forecasting that religion would soon become a phenomenon of history, evidence was rapidly piling up to support their predictions.

Since this decline of religious inclination was portrayed as being inversely proportional to intellectual maturity, almost all sections of society deemed it urgent to be classed as intellectual and mature individuals, and, hence, be counted among the intellectually mature.

This was a challenging time for world religions; every tenet of every religion was questioned on the pattern of scientific investigation and the answers were expected to be on similar lines. What this situation resulted in was what we know as a logical fallacy: those questioning were not ready to accept anything beyond the physical realm, while those being tried had nothing but metaphysics to offer. Religions, cornered and pinned down by the surge of scientific enquiry, explored new avenues to be able to defend their position. New sects and denominations emerged in almost all religions that went beyond mere defence and started proselytising its beliefs along with defending them.

Dynamic Religious Movements is an anthology of essays written by scholars with the aim to understand such new movements within the world religions. The scope of the book is global as it delves into the ebb and flow of such movements that emerged all across the world, from the Far East to the far Western parts of human population. In his flight from Iglesia ni Cristo in the Far East to African Zionist Movement and to Umbanda in Brazil, the editor could not miss the Ahmadiyya Movement, when carefully cherry-picking sects that played a significant role in defending the beliefs of their religion from the overwhelming attack of the strictly materialistic scrutiny of scientific investigation.

We will have a look at the chapter on “The Ahmadiyya Movement”, not only for our affiliation to the movement but also for the fact that out of the thirteen movements selected by the editor of the book, the Ahmadiyya Muslim Community is now the most well-known and successful sect in not only Islam, but all other religions also.

The eighth chapter of the book is the

one that deals with the Ahmadiyya and is written by Merlin W Inniger. The writer sets off by introducing the backdrop against which arose this dynamic movement and then goes on to explain how it was accepted (and rejected).

“The appearing of a ‘Renewer’ in Indian Islam took place against a background of uncertain hopes and a feeling of insecurity and instability in Muslims of the subcontinent. The mutiny of 1857 had been unsuccessful in driving the British out of India.

Furthermore, Muslims were outnumbered and overshadowed by the Hindus, who threatened to keep them permanently in a place of subjugation, especially if the ruling British should depart. The Muslim who desired the well-being of his people felt frustrated between the call by the conservative maulvis to return to traditional orthodoxy and the reforming spirit of men like Sir Syed Ahmad Khan, who urged adoption of Western thought and ways.”

Inniger, as quoted above, has given what one may call the most concise description of the climate that witnessed the genesis of the Ahmadiyya Movement in Islam. The author seems and sounds well aware of how the message of the founder of the community, Hazrat Mirza Ghulam Ahmadas of Qadian, was taken by the clergy, and consequently by the lay-adherents of all three major religions of colonial India.

Starting with the co-religionists of Hazrat Mirza Ghulam Ahmadas – Muslims – Inniger states, “Between 1880 and 1884 Ghulam Ahmad wrote his first and most celebrated work, the four-volume Barahin-i-Ahmadiyya (Ahmadiyya Proofs). This was well received among orthodox Muslims, even though the seeds of his later, unique Ahmadiyya doctrines can be found throughout the work”.

This observation truly reflects the acceptance shown by the orthodox Muslims for the teachings of the founder of the Ahmadiyya Movement which were no less than a breeze amidst the extremely humid atmosphere where Islam was struggling to breathe and survive. Everything in the garden was rosy until the claim of being the Promised Messiah and the awaited Mahdi

by Hazrat Mirza Ghulam Ahmadas came about, very rightly notes the author. After this observation comes another interesting one: “Hereafter, the storm of controversy broke suddenly and continued not only through Ahmad’s lifetime, but throughout Wiki Commons

the twentieth century, shaking the modern state of Pakistan to its foundations.”

This statement is alone sufficient to prove that the Ahmadiyya Muslim Jamaat has had the greatest impact amongst all other movements touched upon in the book. More is yet to follow.

The author then goes on to bring to light the impact the movement had on Christian missionary societies that were successfully busy in winning converts to Christianity from the Muslim masses. They saw the movement “to be largely an anti-Christian polemic”. The Christian missionaries, and the author, are absolutely correct in seeing it to be so as the teachings of the founder of the community left the centuries-old Christian tactic of converting Muslims incapacitated: inviting them to Jesus who is alive in heaven when Muhammad, the prophet of Islam, is dead. By saying that Jesus had died a natural death and was never to come back in person, Hazrat Mirza Ghulam Ahmadas rendered the greatest Christian argument invalidated, thus securing Muslims from losing faith.

The author then shows the opposition faced by Mirza Ghulam Ahmadas of Qadian at the hands of the Hindus, especially by the Arya Samajist movement. Another unique side of the founder of the Ahmadiyya Movement has been highlighted here by the author where Hazrat Mirza Ghulam

Ahmadas predicted the fall of the opponents that caused nothing but mischief.

“One prophecy concerns the Arya Samaj preacher Lekh Ram, of whom Ahmad predicted in 1893 that he would meet his end within six years under mysterious circumstances.

Lekh Ram was indeed murdered in 1897.

Another prediction concerned the wellknown American evangelist and faith healer, John Alexander Dowie, who founded Zion, Illinois. Ahmad challenged Dowie’s faith and claims, and predicted a shameful end for Dowie.

When Dowie’s fortunes crumbled and he died more or less in accordance with Ahmad’s prediction, the Renewer could claim that Allah was indeed

John Alexander Dowie before 1907 | Wiki Commons

Continued on page 11

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