Al Hakam - 23 February 2024

Sincere prayers of Ahmadis can pave the way for global peace

Mawlana Abdul Wahab

In

to The Sun’s Trevor Kavanagh: A historical perspective on Muslim-Jewish relationship

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

Respecting the chiefs of other people

Jamaat-e-Ahmadiyya Ghana celebrates 100 years at its 91st Jalsa Salana

It is narrated by Hazrat Ibn Umarra that, “Allah’s Messengersa said, ‘When a respectable person of a people pays you a visit, show him due respect.’” (Sunan Ibn Majah, Kitab al-adab, Bab idha atakum karimu qawmin fa ‘akrimuhu, Hadith 3712)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

Essence of mosques: Sincerity and piety

“The true adornment of mosques is not associated with their structures but with those worshippers who offer prayers with sincerity. Otherwise, these mosques stand deserted. The mosque of the Holy Prophetsa was modest in size, its roof fashioned from palm fronds, through which water would seep during rainfall. The vibrancy of a mosque lies with its congregants. In the era of the Holy Prophetsa, a mosque was constructed by individuals driven by worldly motives. By Divine command, it was razed to the ground. This mosque was known as Masjid ad-Dirar, meaning ‘source of harm’, and its site was levelled with the earth. It is ordained that mosques should be erected for the pursuit of piety [taqwa].” (Malfuzat [1984], Vol. 8, p. 170)

Hazrat Mirza Ghulam Ahmadas stated that he is the same Messiah and Mahdi that Allah the Almighty and the Holy Prophet Muhammadsa had promised would come in the Latter Days, and thereby laid the

foundation of the Ahmadiyya Muslim Community in 1889. He did this in Qadian, a small town in India, where few people were acquainted with him. He also made a magnificent prophecy

that his message would spread all over the world, and people from all walks of life would accept him, and more than that, they would do anything for him.

jorono| Pixabay

Fast forward 135 years, and now tens of thousands of people in Ghana, a country on the coast of West Africa, are commemorating a century of Ahmadiyyat in Ghana in the form of an annual convention (Jalsa Salana), the 91st convention of its kind in Ghana, where over 40,000 people are expected to congregate only because it was the desire of their founder, Promised Messiahas, that they do so for their spiritual and moral upliftment. How did that happen?

How Ahmadiyyat came to Ghana

A trained and devoted Christian clergyman, Benjamin Sam, converted to Islam in 1885. Using his influence, he converted most of his Methodist followers to Islam. In 1917, after his passing, he was succeeded by one of his faithful converts – Opanyin Adoagyir Appah, who later became known as Chief Mahdi Appah when he became an Ahmadi Muslim.

In 1920, Yusuf Nyarko Sahib, a Fanti Muslim, dreamt that “white” men were leading his community of Muslims in prayer. This dream was mostly dismissed because, at that time, Fanti Muslims believed that every ‘Whiteman’ was a Christian.

It was indeed divine intervention that a Nigerian Muslim, Abdur Rahman Pedro from Saltpond, confirmed the existence of a Qadian-based “white” Muslim sect with a branch office in London. It was then

resolved to apply for an Ahmadi missionary from Qadian, India. (Khilafat Centenary Jubilee Souvenir Ghana 2008, pp. 27)

The Ghanaian Muslims, at the behest of Chief Mahdi Appah Sahib, therefore took the unique initiative to contact Hazrat Khalifatul Masih IIra in Qadian through The Review of Religions. In 1921, Huzoorra sent Hazrat Maulvi Abdur Rahim Nayyarra to Ghana, thereby sowing the seed of Ahmadiyyat for the first time in the country.

It is indeed a sign of the truthfulness of the Promised Messiahas that Ahmadiyyat reached here through a dream, and the fervour of locals to learn about the Jamaat.

Hazrat Maulvi Abdur Rahim Nayyarra spent only a year in Ghana, but before he left for Nigeria, he made sure that the message of Ahmadiyyat reached the Ashanti Region. When he first arrived in Kumasi (the capital of the Ashanti region), he held a meeting with about thirty Muslims and some chiefs and appointed the first Ahmadi imam of Kumasi. (Ibid. pp. 27-28)

From Ashanti, Ahmadiyyat reached the Upper West Region in 1929, and the spread of Ahmadiyyat in the north may rightly be attributed to Alhaj Mualim Salih, a renowned Arabic scholar, who was converted together with his family and his two students at Saltpond in 1932 by Alhaj Maulvi Nazeer Ahmad Ali.

In spite of the persecution he later faced in the north, he was able to spread the message of Ahmadiyyat to the whole of the then Northern Territories of Ghana. (Ibid.

pp. 146)

Education and health in Ghana: The role of Ahmadiyyat

When Maulvi Hakeem Sahib succeeded Maulana Nayyarra, he soon realised that the rapid expansion of the Movement depended not only on preaching but also on the production of a cadre of an educated class.

To this end, Maulvi Hakeem opened secular schools at Ekrawfo, Saltpond and Assin Kwaminatta and urged Ahmadi Muslim parents to send their children to these schools. Maulvi Hakeem also arranged further education at Achimota College in Accra for some talented Ahmadi young elementary school leavers to train as teachers.

Islamic education continued to expand and in 1950, the first Ahmadiyya Secondary School was opened by Maulvi N. A. Mubashir in Kumasi. Under the Ameership of Maulvi A. Wahab Adam, the real revolution in Islamic education occurred in Ghana. Many more primary and secondary schools were opened to cater not only to Muslim children but also to other children, irrespective of their religion.

The Nusrat Jehan Leap Forward Scheme was initiated by Hazrat Mirza Nasir Ahmad, Khalifat-ul-Masih IIIrh in 1970. The scheme saw the opening of six secondary schools throughout Ghana. These schools at Asokore, Fomena, Salaga, Essarkyir, Potsin and Wa, continued to be fully financed

and managed by the Mission until the government took over control in the 1980s.

The Wa School was turned into a Teacher Training College, the first ever and only Muslim Teacher Training College in Ghana. These schools have produced many important personalities holding important positions in Ghana.

Again, under the Nusrat Jehan Scheme of 1970, the Ahmadiyya Muslim Mission established hospitals, mostly in rural areas, to cater for the health needs of the rural people. Ahmadiyya hospitals were thus established in Asokore, Kokofu, Techiman, Swedru, Kaleo in Upper West, Daboase and lately, Mim in Brong Ahafo. (Ibid.)

A homoeopathic clinic, the first ever to be established by a religious organisation in Ghana, was opened by Ameer Maulvi A. Wahab Adam at Boadi, near U.S.T., Kumasi, in 1994. The fame of these hospitals and clinics, transcends the borders of Ghana, drawing patients from Cote D’Ivoire, Togo and other neighbouring countries.

The early jalsas

In 1922, Maulana Hakeem Fazlur Rehman started a series of meetings at regular intervals in the big Jamaats to maintain constant contact with the members of the Jamaat. This was apart from the frequent tours he conducted all over the area.

In addition to training and preaching purposes, in these jalsas, important issues related to the development of Ahmadiyyat in Ghana were discussed and donations were collected for the Saltpond Ahmadiyya Muslim Mission House, the construction of mosques and schools and other training and preaching programmes. (History of Jalsa Salana Ghana [Unpublished], History Dept. AMJ Ghana, pp. 18-19)

The first three-day Jalsa in Ghana

On 2-4 August 1923, the first actual Jalsa Salana of the Ahmadiyya Muslim Mission in Ghana was organised in Essiam. Consideration was given to important matters such as the acquisition of funds from members for the mission’s motor vehicle purchase. A plot of land was purchased in Essiam in the name of the Ahmadiyya Community on October 4, 1923, for a mission house and an Ahmadiyya school. (Al Fazl Qadian, 20 November 1923)

The Jalsa continues

By the grace of God and the efforts of the Jamaat, Jalsa Salana in Ghana continued to be held every year with almost no breaks. There were many memorable jalsas held

<< Continued from previous page

Hazrat Maulvi Abdur Rahim Nayyarra

Sincere prayers of Ahmadis can pave the way for global peace

During his Friday sermon of 16 February 2024, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, said:

“I wish to comment on the prevailing conditions across the globe. The conflagration of conflict is relentlessly expanding. To avert the obliteration of humanity, there is an urgent need for earnest supplications. Indeed, if every Ahmadi genuinely engages in prayer, they could significantly contribute towards amelioration.

“The Israeli regime is steadfast in its obstinacy, invariably concocting justifications for its actions, showing an utter disregard for logical discourse. The world’s dominant powers,

over the years, with great contributions from the Jamaat.

In 1937, the 13th Jalsa Salana Ghana was held on 17-19 February in Saltpond, with over 3,000 people attending. The flag of Ahmadiyyat was waving across the jalsa gah in many places, and the words

حُيًّسَمُلا ءِاجْ حُيًّسَمُلا ءِاجْ ءِامُسَلا توْصَ اوْعْمُسُا

[Hearken the voice of the heavens! The Messiah has come! The Messiah has come!] was translated into the local language. The African Morning Post published a report on this jalsa as well. (Al Fazl Qadian 9 April 1937, p. 7)

The Messiah has come: the 1939 earthquake in Ghana

Saeed Entsie Anderson, though unlettered, was a fearless preacher who would always go about announcing that the Messiah had come and all must repent.

In 1939, a non-Ahmadi Muslim came and asked for his sister’s hand in marriage. Saeed Sahib insisted that the man convert to Ahmadiyyat before the marriage was contracted. The non-Ahmadi man agreed and converted to Ahmadiyyat and the marriage was contracted.

Adam Kobina Kum, a non-Ahmadi imam in the area, was not happy when he heard of the conversion. He was an Arabic scholar and went out openly to preach that the Mahdi had not come and that the Ahmadis were misleading the public.

Saeed Sahib challenged the scholar and invited him to come to Saltpond to meet Maulana Nazeer Ahmad Mubashir (the then Ameer of Ghana Jamaat) on the issue but the imam refused.

Saeed Sahib went to Saltpond anyway to inform Maulana Mubashir about the attitude of the young Arabic scholar. Maulana Mubashir quickly went to where Saeed Entsie Anderson and the Arabic scholar lived and convened a meeting to challenge the scholar.

When challenged, he refused to talk. Maulana Mubashir nevertheless told him about the signs of the advent of the Promised Messiah. After the speech, Maulana Sahib went back to his headquarters at Saltpond.

The following day, the Imam organised his people, singing through the streets and waving white handkerchiefs, claiming victory, saying that if the Mahdi had indeed appeared, his appearance should have been accompanied by an earthquake.

The debate concerning the advent of Imam Mahdi caught up in the Central Region between the non-Ahmadi and Ahmadi Muslims, so Maulana Mubashir convened meetings at various places.

At the first and second meetings, Maulana M. A. Mubashir declared that according to prophecies, earthquakes had occurred in many parts of the world as a sign of the coming of Mahdi and declared that the time had come for an earthquake to occur in Ghana to announce the advent of the Mahdi.

On the night before the meeting at Medina Petuduasi, a massive earthquake rocked southern Ghana. Maulana Mubashir had already arrived at Medina Petuduasi with Alhaj M.A. Ishaque for the meeting when, during the night, the earthquake occurred.

Thus, the people of southern Ghana witnessed the sign of the appearance of the Mahdi. Pamphlets in both English and Arabic were sent out about the sign. (For details about the earthquake, please see here: https://ui.adsabs.harvard.edu/ abs/2003EAEJA....14097A/abstract)

During the earthquake, all the people, including the non-Ahmadis at Ekumfi Immuna, went and took shelter in the Ahmadiyya mosque, while others converged at Saeed Anderson’s house and asked him to pray for them.

After this incident, many people accepted Ahmadiyyat. The non-Ahmadi Imam also became an Ahmadi and hence became the local Ahmadi Imam. (Khilafat Centenary Jubilee Souvenir Ghana 2008, pp. 59-60)

Historic tour of Hazrat Khalifatul Masih IIIrh to Ghana

In April 1970, Ghana was blessed with the first visit of a Khalifa when Hazrat Khalifatul Masih IIIrh came here on a one-week tour. Huzoorrh travelled to different parts of the country and spoke to thousands of Ahmadis and non-Ahmadis.

On 20 April 1970, The Daily Graphic

either by their own volition or intimidated by Israel, echo the pronouncements of the Israeli leadership. Initially, they advocate for a ceasefire and the cessation of atrocities, yet they invariably align with the Israeli stance upon its declaration.

“May the Almighty extend His mercy to Muslims as well, making them turn to Him in obedience. This refuge is the only path by which they can enhance their worldly and eternal wellbeing. May the Almighty shower His mercy upon them, grant us the ability to pray, and bestow His benevolence upon us all. [Amin.]”

reported that Huzoorrh would “meet representatives of the Movement to discuss how best the headquarters could assist in contributing more effectively towards the spiritual and social advancement of the country.” (Africa Speaks, p. 32)

Special message from Hazrat

Khalifatul Masih IVrh

The 60th Jalsa Salana Ghana took place from 8-10 January 1987. Hazrat Mirza Tahir Ahmadrh sent a special message for the occasion. In the message, Hazrat Mirza Tahir Ahmad, Khalifatul Masih IVrh, expressed joy for the 60th Jalsa of the Ahmadiyya Muslim Mission in Ghana and prayed for its success in advancing Islam’s cause.

He emphasised the significance of such gatherings for spiritual growth and outreach efforts. Urging continuous action in spreading Ahmadiyyat with courage and reliance on Allah’s help, he encouraged attendees to embody the role of preaching and concluded with prayers for success and divine approval, envisioning a spiritual revolution in Islam across the continent.

A Khalifa attends a Jalsa Salana in Africa for the first time

In 1988, the Ahmadiyya Muslim Mission in Ghana was once again blessed with the presence of Khilafat. When the 61st Jalsa Salana began on 11 February in the presence

This Week in History

A glimpse into the rich history of the Ahmadiyya Muslim Jamaat

23 February

23 February 1901: On this day, I‘jazul-Masih (Miracles of the Messiah), a book of the Promised Messiahas, was published by Zia-ul-Islam Press, Qadian. It is a remarkable work in Arabic by the Promised Messiahas which was prompted by the devious tricks of Pir Meher Ali Shah. The Promised Messiahas penned this masterpiece in a very short period of time. (Tarikh-eAhmadiyyat, Vol. 2, p. 167)

23 February 1919: On this day, Hazrat Musleh-eMaudra delivered a speech at Bradlaugh Hall, Lahore, about Islam and its teachings regarding other nations. (‘Islam and International Relations’: Hazrat Musleh-e-Maud’s lecture at Bradlaugh Hall, Lahore, 1919, www.alhakam.org)

23 February 1966: On this day, upon assessing the situation in Pakistan in a sitting, Hazrat Khalifatul Masih IIIra emphasised the importance of building strong ties between West Pakistan and East Pakistan. (Tarikh-e-Ahmadiyyat, Vol. 23, p. 487)

23 February 1986: On this day, a large gathering was held at Mahmud Hall, London, on the 100th anniversary of the prophecy about Musleh-eMaud. Hazrat Khalifatul Masih IVrh graced the closing session with his address. (Silsila-eAhmadiyya, Vol. 4, p. 838)

23 February 1994: Marking the

centennial of the fulfilment of the Signs of solar and lunar eclipses, Ahmadis gathered to offer special prayers on this day, which was 13 Ramdhan. On 25 February, in his Friday Sermon, Hazrat Khalifatul Masih IVrh eloquently highlighted the significance of these Signs. (Silsila-e-Ahmadiyya, Volume 4, page 877)

24 - 25 February

24 February 1989: On this day, Hazrat Khalifatul Masih IVrh instructed the Jamaat to formulate a comprehensive response to Salman Rushdie’s infamous book. Additionally, Huzoorrh emphasised the importance of education for Ahmadi youth, urging them to pursue careers in journalism extensively. (Khutbat-e-Tahir, Vol. 8, p. 111)

24 February 1990: On this day, Hazrat Khalifatul Masih IVrh delivered a lecture in the English language at the Queen Elizabeth II Centre in London. This important lecture about Islamic solutions to contemporary problems was later expanded and published in book form under the title Islam’s Response to Contemporary Issues (Silsila-e-Ahmadiyya, Vol. 4, p. 862)

24 February 1995: On this day, Hazrat Khalifatul Masih IVrh announced the financial fund for the construction of Bait-ul-Futuh Mosque in Morden, Surrey, UK. Huzoorrh also encouraged the expansion of Ahmadiyya mosques all over the world. (Silsila-e-

Ahmadiyya, Vol. 4, p. 882)

24 February 2012: On this day, Hazrat Khalifatul Masih Vaa inaugurated the BaitulWahid Mosque in Feltham, UK. On this occasion, Huzooraa also urged the Jamaat to pray for the Ahmadis of Hyderabad Deccan, India, where nonAhmadi Muslims were attempting to occupy the Ahmadiyya mosque. Speaking at the formal reception that was held in the evening, Huzooraa said, “The world today is fraught with danger and turmoil. We sit at an extremely critical juncture and so there is an urgent need for us to all recognise our Creator and to fulfil the rights of His creation. Otherwise, if we fail to uphold and discharge each other’s due rights, it will undoubtedly lead to great destruction in the world.” (“Love for All, Hatred

for None: Baitul Wahid Mosque Opens in Feltham, London”, www. reviewofreligions.org)

25 February 2017: On this day, Hazrat Khalifatul Masih Vaa addressed the concluding session of the UK National Waqifaat-e-Nau Ijtema, at the Baitul-Futuh Mosque in London, which was attended by more than 1,500 women and girls, including nearly 1,000 members of the Waqf-e-Nau scheme. During an inspirational address, Huzooraa spoke in detail about the rights of women and their high status in Islam.

(“Head of Ahmadiyya Muslim Community addresses female Muslim youth event (Waqifat-eNau Ijtema) in London”, www. pressahmadiyya.com)

26 February

26 February 1919: On this day,

Hazrat Khalifatul Masih Vaa addressing the National Waqf-e-Nau Ijtema, UK

Hazrat Khalifatul Masih Vaa opening the Baitul Wahid Mosque in Feltham, UK

<< Continued from page 3

23 - 29 February

Hazrat Musleh-e-Maudra delivered a lecture at the Islamiyyah College, Lahore, organised by the Martin Historical Society. The lecture was in Urdu and entitled “The Outset of Dissention in Islam”. The event provided the audience a chance to understand the accurate historical events of conflicts that arose after the Holy Prophetsa during, mainly, the Khilafat of Hazrat Uthmanra (“100 Years Ago… – Hazrat Musleh-e-Maud r.a. Delivers The Outset of Dissension in Islam Lecture”, www.alhakam.org)

26 February 1936: On this day, Hazrat Maulvi Sher Alira set out for England with the aim of translating the Holy Quran into English. He stayed there for three and a half years and returned to Qadian on 9 November 1938. Despite his old age, he made this long journey only to complete the English translation of the Holy Quran. (Tarikh-e-Ahmadiyyat, Vol. 7, p. 301)

27 February

27 February 1914: On this day, Hazrat Khalifatul Masih Ira received a revelation, upon which he decided to move out of the city to the open air. This was also the advice of the doctors. Following the advice of physicians, Hazrat Khalifatul Masih Ira moved to the house of Hazrat Nawab Muhammad Ali Khanra which was named “Kothi Darus-Salam” and was in the suburbs of Qadian. It was thought that fresh air from the countryside would help in his recovery. (Tarikh-e-Ahmadiyyat, Vol. 4, p. 470)

27 February 1922: During his visit to India, the Prince of Wales, who would later ascend to the throne as King Edward VIII of England, received a thoughtful gift from Hazrat Musleh-e-Maudra – a book specially authored for him. To support the expenses associated with its printing and related costs, members of the Jamaat generously contributed one anna each. On this day, a delegation from the Jamaat had the honour of meeting the distinguished royal visitor to present this gift. The book was elegantly translated into English

by Hazrat Chaudhry Zafarulla Khanra. (Tarikh-e-Ahmadiyyat, Vol. 4, p. 293)

28February

28 February 1927: Hazrat Musleh-e-Maudra attended one of the sessions of the Legislative Council of Punjab on this day. Huzoorra attended the meeting as a visitor. Later in the day, members of the Intercollegiate Association met with Huzoorra and said their lectures took place at a time when Friday prayers were offered. Huzoorra replied by saying that it was permissible for one to offer the Friday prayers any time after sunrise until Asr time and advised them to offer the Friday prayers before the college lectures began. (Al Fazl, 8 March 1927, p. 2)

28 February 1971: On this day, the second Ahmadiyya hospital in Ghana opened in Asokore. The opening ceremony was attended by 4,000 people and the first doctor for the hospital was Dr Syed Ghulam Mujtaba. (Tarikh-eAhmadiyyat, Vol. 27, p. 8)

29 February

29 February 1924: On this day, while delivering his Friday Sermon, Hazrat Musleh-e-Maudra mentioned that at least some Ahmadis are present in China as well, although we have not sent any missionaries to this country. (Al Fazl Qadian, 7 March 1924, www.alislam.org)

29 February 1952: On this day, during his tour of Sindh, while delivering his Friday Sermon, Hazrat Musleh-e-Maudra briefed about the history of Jamaat in Sindh and directed local Ahmadis to learn the Sindhi language to do tabligh. (Al Fazl Rabwah, 16 March 1952, www.alislam.org)

29 February 2008: On this day, Hazrat Khalifatul Masih Vaa delivered his Friday Sermon amidst the renewed intensity of attacks on Islam, the Holy Prophet Muhammadsa, and the Holy Quran. Huzooraa directed Ahmadis to refute these false allegations.

of Hazrat Mirza Tahir Ahmadrh, it marked the first time in the history of the Jamaat that a Khalifa attended a Jalsa on the African continent.

During his tour, among many other blessed directives, Huzoorrh also drew the attention of the Jamaat towards keeping the names of the early missionaries alive by naming various buildings or institutes after them. Even now, many buildings, some in schools and hospitals, are named after the early missionaries.

Comments by Head of State, Jerry John Rawlings at Jalsa Salana in 1990

In 1990, the Head of State, Jerry John Rawlings, visited the 63rd Jalsa Salana in Ghana. On Thursday 22 March 1990, stated:

“Ladies and gentlemen, it is gratifying to note that since the first Ahmadi Muslim Missionary set foot on our soil on 1 March, 1921 [research suggests Maulvi Nayyarra reached Ghana a day earlier on 28 February 1921], the Mission has made tremendous progress. It has by word and deed made a significant impact on the people of this country.

“By its progressive and dynamic policies, the Mission has made an appreciable contribution to our national development in education, health and agriculture. […]

“It is very sad to sometimes hear some Muslims grumble that Ahmadis are given too much preference when it comes to jobs and positions. The answer is very simple, and has nothing to do with any religious preferences. It is a matter of qualification and experience, nothing more and nothing less.

“It should be noted with satisfaction that the Ahmadiyya Muslim Mission has pursued a policy of tolerance and peaceful co-existence with all other faiths. The Ahmadiyya Mission was the first religious body to advocate the establishment of a Council of Religions in Ghana, which has now been set up.” (Khilafat Centenary Jubilee Souvenir Ghana 2008, pp. 142-143)

Comments by President John Agyekum Kufuor at Jalsa Salana Ghana 2001-2002

The President at the 72nd Jalsa Salana Ghana 2001 said:

“The Ahmadiyya Muslim Mission in Ghana deserves commendation for its achievements. Even more important, the Mission must be praised for carrying out its preaching activities in a peaceful manner.” (Khilafat Centenary Jubilee Souvenir Ghana 2008, p. 140)

The next year, in 2002, he again attended a session and stated:

“The Ahmadiyya Muslim Mission has, since its introduction to the country in 1921, preached peace, tolerance and peaceful coexistence with all other religions and groups of people. It has also been a partner of the government in many social development projects.

“Its schools that have produced some of the finest citizens of this country and its hospitals and clinics that continue to bring medical care to the doorsteps of the rural folk eloquently testify to this.

“For all these, the Government is very

grateful. It is to be expected that other religious communities will emulate this shining example of the Ahmadiyya Muslim Mission.” (Khilafat Centenary Jubilee Souvenir Ghana 2008, p. 141)

A historic Khilafat Centenary Jalsa in 2008

Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa arrived in Ghana on 15 April 2008 as part of the very first Jalsa Salana celebrating a century of Khilafat-eAhmadiyya, marking yet another unique milestone for the Jamaat in Ghana.

Huzooraa met President John Agyekum Kufuor the next day on 16 April 2008. During the meeting, President Kufuor spoke of how Ghana was developing in all fields and clearly acknowledged that this development was a direct result of Huzoor’s prayers.

Citing one example, President Kufuor recalled how, upon their previous meeting in 2004, Huzooraa had expressed a belief that oil would be found in Ghana. President Kufuor said that these prayers had been accepted; in 2007, oil of a very high standard had been discovered in the country. Hearing this news, Huzooraa commented that he hoped that Ghana could utilise this oil in good ways so that it would continue to develop as a country for the betterment of its people. (The Khilafat Centenary Tour of West Africa, p. 7)

The historic Jalsa Salana was held on 1719 April 2008, and it marked the first time the Ghana Jalsa was held at ‘Bagh-e-Ahmad’, a 400-acre land bought by the Jamaat in 2008. (Khutbat-e-Masroor, Vol. 6, p. 183)

In his address on the first day, Huzooraa stated:

“I have great expectations of Ghana. It is my prayer, that may you always march forward. Perhaps these aspirations are because I spent part of my life here.” (The Khilafat Centenary Tour of West Africa, p. 12)

On 21 April 2008, Huzooraa attended a reception, held in his honour at the Central Mission. The event was also attended by His Excellency, Alhaj Aliu Mahama the Vice President of the Republic of Ghana.

The evening concluded with a brief address by Huzooraa in which he thanked His Excellency for having been a long and loyal friend of the Jamaat.

He said, “I remember almost five years ago, His Excellency visited the United Kingdom and was anxious to meet with me and so we met at the Fazl Mosque in London. Normally, non-Ahmadi Muslims never like to offer prayers behind Ahmadis, but the Vice President did offer prayers in our mosque. I hope that, as he has done in the past, he continues to show such kindness that we cherish a great deal.” (Ibid., pp. 2930)

Although it is very difficult to mention all the events and milestones that have shaped the growth of the Ahmadiyya Muslim Community in Ghana, a humble effort has been made to include the principal events that are worthy of mention.

This year, the Ghana Jamaat marks a new milestone; the 91st Jalsa Salana is also a commemoration of 100 years of the Jamaat in Ghana. May the future bring greater achievements for the Jamaat in Ghana and the world as a whole. Amin

Mawlana Abdul Wahab Bin Adam A legacy of devotion

Ali Fatty

Student Jamia Ahmadiyya International Ghana

As African Ahmadi Muslims, we are fortunate to have such individuals as teachers and mentors who embody the very essence of loyalty, humility and obedience to Khilafat-e-Ahmadiyya. One such exemplary figure was the highly esteemed, devoted, and humble missionary, Mawlana Dr Abdul Wahab Bin Adam from Ghana, West Africa.

In his Friday Sermon on 27 June 2014, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa highly commended the late Mawlana Dr Abdul Wahab Bin Adam, stating that he would speak about the life of a devoted servant who had dedicated himself entirely to Khilafat-e-Ahmadiyya. He referred to Mawlana Dr Abdul Wahab Bin Adam, who had undertaken a journey from his African homeland to the Jamaat headquarters, driven by a strong commitment to be a helper of the institution of Khilafat. (Friday Sermon, 27 June 2014)

Before his passing, Dr Abdul Wahab Bin Adam served as the Amir and Missionaryin-Charge of the Ahmadiyya Muslim Mission in Ghana, roles he fulfilled with great dedication for many years.

Since beginning his service within the Ahmadiyya Muslim Community as a missionary, his unwavering dedication, exceptional leadership qualities and significant contributions to the establishment and progress of the Ahmadiyya Muslim Mission in Ghana and several other African countries have made him a prominent and widely respected figure.

Reflecting on his character, the current Amir and Missionary-in-Charge of Ghana, Mawlana Noor Muhammed Bin Salih, said, “Mawlana [Abdul] Wahab was a true missionary for all intents and purposes. Not only as a missionary but also as a statesman, he [greatly influenced] the people of Ghana.

“He was very much devoted to his course. It was therefore not surprising that for most people in the country, Ahmadiyyat was synonymous with [Dr Abdul] Wahab and vice versa.” (Life History and Character of Amir [Abdul] Wahab Bin Adam by Maulvi Donkour Abu Basheer, p. 82)

Moreover, his significant involvement in numerous successful development projects in collaboration with the government earned him recognition as a distinguished statesman in Ghana. Mawlana Dr Abdul Wahab Bin Adam’s name became known throughout the country.

In his sermon, Hazrat Khalifatul Masih Vaa lauded Dr Abdul Wahab Bin Adam’s contributions to the growth of Ahmadiyyat

in Ghana, highlighting the establishment of over four hundred schools and seven major hospitals as well as two homoeopathic clinics under his leadership. He also noted Dr Abdul Wahab’s initiative to erect large billboards with the photograph of Promised Messiahas on major highways in Ghana, announcing the arrival of the expected Messiah. (Friday Sermon, 27 June 2014)

Family Background

Maulvi Abdul Wahab Bin Adam was born on 8 December 1938 to Ahmadi Muslim parents in the village of Adansi Brofoyedru, near Fomena, in the Ashanti Region of Ghana. Ahmadiyyat was introduced to his family by his father, Mr Sulayman, and his mother, Mrs Aisha Akua Woro.

It was Maulvi Abdul Wahab’s father’s fervent wish for him to serve as a missionary, a dream that initially remained unfulfilled due to his untimely demise when Dr Abdul Wahab was still very young. However, in honour of his father’s wish, his mother, Mrs Aisha Akua Woro, arranged for his religious education by sending him to Rabwah with the missionary Mr Basharat Rasheed, who was returning to Pakistan.

Reflecting on his educational journey before leaving Ghana for higher theological studies, Maulvi Abdul Wahab Bin Adam attended the Methodist Primary School in Adansi Brofoyedru from 1942 to 1948. He then continued his education at the United Senior School from 1948 to 1950 before completing his secondary education at the T. I. Ahmadiyya Secondary School, now known as T. I. Ahmadiyya Senior High School Kumasi (AMASS PHOBIA). (Life history and character of Amir Wahab Bin Adam, p. 25)

A prophecy of the Promised Messiahas

The Promised Messiahas received the following revelation from Allah, the Almighty:

“People who We shall direct by revelation from heaven will help you” (Tadhkirah [English], 2009, p. 850) and in 1907, God revealed to the Promised Messiahas that “[…] They will be coming to you by every distant track.” (Tadhkirah [English], 2009, p. 975)

This profound revelation received by the Promised Messiahas, promising divine support and the arrival of followers from distant lands, resonates with the travels of many devoted individuals, including Dr Abdul Wahab. This prophecy, highlighting the global reach and divine support of Ahmadiyyat, has been exemplified by numerous believers who, driven by faith, have travelled great distances to serve the mission, thereby confirming the truthfulness of the Promised Messiahas as a prophet of God. Hazrat Amirul Momineen, Khalifatul Masih Vaa, reflecting on the manifestation of this revelation through the lives of such dedicated individuals in his Friday Sermon on 27 June 2014, said:

“[…] This revelation has been fulfilled with great glory during the lifetime of the Promised Messiah[as] as well as with reference to Khilafat established after him and through him. Not only are these people inclined to the Community, but they also dedicate their lives to the cause of the mission with great zeal and sincerity and thus become excellent helpers of the Promised Messiah[as] and are also helpers of his Khulafa”. (Friday Sermon, 27 June 2014)

Huzooraa added, “Such people are pious-

natured and God’s grace is on them and it makes them shine brilliantly like a star.

One Such sincere and devoted individual was respected Abdul Wahab Bin Adam Sahib.” (Ibid.)

Life at Jamia Ahmadiyya Rabwah, Pakistan

During his time at Jamia Ahmadiyya, Rabwah, Pakistan, Dr Abdul Wahab Bin Adam, along with many of his peers from Africa, arrived in a nascent Rabwah, a settlement established after the partition in 1947 and designated as the new global headquarters of the Ahmadiyya Muslim Community. During this initial phase, Rabwah saw as a stark, barren landscape, plagued by frequent dust storms and devoid of any greenery.

This period marked a significant transition, particularly for those from Africa who were unaccustomed to Rabwah’s culinary and climatic conditions, particularly its harsh winters and unique environment. Despite these challenges, Dr Wahab Bin Adam and his fellow students remained undeterred in their mission to assimilate the teachings of the Promised Messiahas in their original Urdu, with the aim of disseminating these teachings in Africa, in keeping with the Islamic directive that “It is not possible for the believers to go forth all together. Why, then, does not a party from every section of them go forth that they may become well-versed in religion, and that they may warn their people when they return to them, so that they may guard against evil?” (Surah atTaubah, Ch.10: V.122)

Hazrat Khalifatul Masih Vaa recounted the conditions they faced when they arrived in Rabwah, highlighting the lack of basic amenities such as electricity and the need to procure drinking water from afar. The living quarters, with roofs made of unbaked bricks, were prone to leaks when it rained, sometimes leaving their belongings floating in the accumulating water.

Among Mawlana Abdul Wahab’s memorable experiences were his encounters with esteemed companions of the Promised Messiahas. One particularly significant event was his visit to Hazrat Mawlana Ghulam Rasool Rajekira to seek prayers for his upcoming exams, a task made difficult by the language barrier. Hazrat Mawlana

Rajekira prayed for them and confidently said that both he and his colleague would pass their exams with flying colours. He recounted a vision he had while praying for them, in which he saw the Promised Messiahas placing his hands on the heads of the two students. Remarkably, Mawlana Abdul Wahab emerged as the top student in his class. (Friday Sermon, 27 June 2014)

Love and obedience to the institution of Khilafat

Mawlana Dr Abdul Wahab Bin Adam exemplified profound devotion and unwavering loyalty to the institution of Khilafat and embodied the highest standards of obedience and reverence for the Khalifa of the time. His life was a testament to his belief in the centrality of Khilafat-e-Ahmadiyya as the cornerstone of his spiritual and worldly achievements.

(Ibid.)

His extraordinary devotion and love for Khilafat and its incumbent Khalifa were encapsulated by Hazrat Khalifatul Masih Vaa as follows, “He was attuned to every nuance of the Khalifa’s guidance and accepted every directive with full faith. His concern went beyond mere compliance with instructions; he was earnest in his desire to fulfil every wish of the Khalifa.”

(Ibid.)

This profound allegiance was further demonstrated in his last days when, despite medical advice to seek hospitalisation, he insisted on seeking Huzoor’saa permission first, demonstrating his deep commitment to Khilafat until his last moments.

In a conversation with Dr Hassan, son of Mawlana Wahab Bin Adam, insights into his father’s remarkable resilience and patience were shared. Dr Hassan highlighted his father’s ability to place the welfare of the Jamaat above personal trials, which was poignantly illustrated on the day he learnt of his son-in-law’s tragic passing in the US. Despite the heartbreaking news, Mawlana Abdul Wahab Bin Adam fulfilled his obligation to preside over an annual award ceremony at Jami‘atul.Mubashirin Ghana, maintaining composure throughout the event. It was only after its conclusion that he shared the sad news, demonstrating his extraordinary patience and dedication to his duties.

Recipient of the distinctions of Khilafat Mawlana Dr Abdul Wahab Bin Adam had the unique honour and privilege of receiving numerous distinctions from the Khulafa of the Ahmadiyya Muslim Jamaat, marking several firsts in his illustrious career. He was the first African Central Missionary from Ghana, the first Amir and Missionary-in-Charge of the countrynation, and the first African Ahmadi to be appointed Amir Muqami. (Ibid.)

In his role as Amir Muqami, he was charged with leading the community in the five daily prayers and the Friday prayer in Huzoor’srh absence. His deep humility and respect were evident as he hesitated to lead prayers in the presence of the respected scholars of the Jamaat and the honourable companions of the Promised Messiahas This humility led him to ask Mawlana Abul-Atarh, who was one of the three who were honoured with the title of Khalid-eAhmadiyyat by Hazrat Musleh-e-Maudra for their outstanding services, to lead the

prayers. However, despite the high status of Mawlana Abul-Ata, he still deferred to Mawlana Dr Abdul Wahab Bin Adam, saying that he could not lead the prayers in his presence unless he ordered him to do so. (Life History and Character of Amir [Abdul] Wahab Bin Adam by Maulvi Donkour Abu Basheer, p. 50-51)

Mawlana Dr Abdul Wahab Bin Adam’s service extended beyond Africa; he was the first African Central missionary to serve in Europe and represented the Jamaat in various countries including Canada, Germany, Benin, Mali, Ivory Coast, Nigeria, Burkina Faso, Liberia, Sierra Leone and Jamaica. (Friday Sermon, 27 June 2014)

In recognition of his exemplary dedication and service, the “Abdul Wahab Adam Award” was instituted by Hazrat Amirul Momineenaa at the annual PAAMA meeting following the Jalsa Salana UK in 2014 to honour the dedication and sacrifice of Ahmadi missionaries in Africa. To further honour his legacy, the MTA International Studio in Ghana was inaugurated in 2021 by Hazrat Khalifatul Masihaa and named the “Wahab Adam Studio”.

Some accolades

Beyond his spiritual achievements within the Ahmadiyya Muslim Community, Mawlana Abdul Wahab Bin Adam was the recipient of numerous prestigious accolades in recognition of his relentless pursuit of peace and development in Ghana and beyond. His efforts in initiating various projects earned him widespread acclaim in both the religious and secular spheres.

Among his notable recognitions were an honorary doctorate from the University of Cape Coast, Ghana, and the Distinguished Leadership Award from the International Lincoln Centre, Louisiana State University, USA. His contributions to interfaith harmony and national cohesion were further recognised through his membership of the National Peace Council (NPC) and the Ghana Conference of Religions for Peace (GCRP). In addition, as one of the founding members of the Ghana National Hilal Committee, he played a pivotal role in advocating for the official recognition of Muslim holidays in Ghana.

Mawlana Dr Abdul Wahab Bin Adam’s stature as a respected statesman in Ghana was unparalleled. He was often called upon by national leaders to mediate political disputes and spearhead reconciliation efforts, underscoring his influential role in fostering national unity.

In recognition of his distinguished life and service, Mawlana Dr Abdul Wahab Bin Adam was accorded a state funeral in the courtyard of the State House. The solemn ceremony was attended by a host of dignitaries, including senior government officials, opposition leaders and international personalities as well as the Vice President of Ghana, underlining the profound respect and honour accorded to him across the nation.

In a heartfelt final tribute, Hazrat Khalifatul Masih Vaa led the funeral prayer in absentia for Mawlana Dr Abdul Wahab Bin Adam and dedicated a moving eulogy to him in his Friday sermon. May Allah elevate the Mawlana’s ranks in Paradise and shower upon him His infinite mercy. Amin

Mawlana Abdul Wahab Bin Adam addresses the audience at the inauguration ceremony Jamia Ahmadiyya International Ghana, 26 August 2012 | Image: Peace Peace Peace via Wikimedia

Mawlana Abdul Wahab Bin Adam as the Principal of AMMTC | Image: AMJ Ghana

Mawlana Abdul Wahab Bin Adam is being presented with an honorary doctorate at the University of Cape Coast | Image: AMJ Ghana

Mawlana Abdul Wahab Bin Adam receives an award from His Excellency John Agyekum Kufuor, the President of the Republic of Ghana | Image: AMJ Ghana

An Award given to Mawlana Abdul Wahab Bin Adam | Image: AMJ Ghana

Preparations for the Centenary Jalsa Salana of the Ahmadiyya Muslim Mission in Ghana

Dr Abdallah Munir Dawood Secretary, National Jalsa Planning Committee (NJPC), Ghana

By the choicest grace and favour of Allah the Almighty, the Ahmadiyya Muslim Mission in Ghana reached a century in 2021. Just when the Mission was about to unfold its series of centenary activities to express its profound gratitude to Allah and to inspire its members to be thankful in every way for Allah’s blessing upon the Jamaat, Covid-19 struck and shuttered all our plans. For this reason, things could not move according to plan until the prohibitions of Covid-19 were officially lifted in 2022.

Under the directive and guidance of the Amir and Missionary-In-Charge of Ghana Jamaat, Maulvi Noor Mohammed Bin Salih, the Mission, through the National Jalsa Planning Committee (NJPC), decided to hold the 91st Jalsa Salana in 2024 as its Centenary Jalsa and began working towards this.

The NJPC is the body responsible for the planning and organisation of the annual national convention of the Ahmadiyya Muslim Mission. It is made up of several subcommittees that work tirelessly around the clock to ensure a fruitful Jalsa. Each subcommittee is headed by a chairman and a deputy who report to the Afsar Jalsa Salana (who is the overall head of the NJPC).

The subcommittees of the NJPC are as follows:

1. Facilities

2. Utilities

3. Seating

4. Public Address System (PAS)

5. Jalsa Gah

6. Health (Female)

7. Health (Male)

8. Security

9. Finance

10. General Feeding

11. Protocol Feeding

12. Protocol

13. Traffic Control

14. Executive Reception

15. Exhibition

16. Publicity

17. IT & Social Media

18. Secretariat

19. Transport

20. Statistics

21. Education Excellence Awards

Although all the subcommittees are crucial in ensuring a successful Jalsa, the activities of only a few will be highlighted here. It is instructive to note that the entire workforce, which is made up of members and non-members of the NJPC, works voluntarily without any monetary incentive.

It is even more inspiring to note that, all such people contribute financially to support the organisation of the Jalsa.

Being a Centenary Jalsa, the participation is expected to be higher than usual and for that matter, huge financial resources are needed to organise it successfully. At the onset, it looked difficult and almost unachievable, given the current economic situation of the country in general. Here again, Allah has shown His mercy and favour upon the Jamaat. At the time of writing this report, preparations are far advanced, at about 90% completion, alhamdulillah

Facilities

The core mandate of the Facility Subcommittee is mainly infrastructural development. This includes accommodation, roads, washrooms, stage and decoration, market, sanitation, and general development.

Through an integrated approach, the subcommittee delivers efficient but costeffective services covering all aspects of its core mandate to ensure the smooth organisation of the Jalsa. Since it was announced after the last Jalsa that the Jalsa of 2024 will be the Centenary Jalsa, the Facilities Subcommittee rolled out its plan and organised and mobilised resources to begin the grounds work.

By the grace of Allah, the work done to date is about 90%. The chairman of the subcommittee, Mallam Ishak Issah, has assured the NJPC to complete all work on the grounds before people troop in for the Jalsa, Insha-Allah

Utilities

The Utility Subcommittee is responsible for the provision of two important amenities, stable electricity, and potable water, to all quarters of the Jalsa grounds throughout the period of the Jalsa. In line with this mandate, and to ensure effective workflow and efficient output, the subcommittee is sub-divided into two departments; Water and Electricity.

The Water Department is responsible for providing a constant flow of water for sanitary purposes, and portable, treated and filtered water for drinking and cooking

purposes.

This year, the subcommittee started work much earlier than it did in previous years, which has resulted in the completion of its major operations ahead of time. Major activities undertaken include the installations of both water and electric power plants, laying of underground water pipes to supply tap water, provision of water reservoir tanks at all vantage points, laying of electric cables, erection of lamp poles, etc.

Feeding

The NJPC operates with two distinct feeding subcommittees: General Feeding and Protocol Feeding, catering to different participant groups.

The feeding arrangement changed a bit this year. Rather than having a central kitchen under the auspices of the General Feeding Subcommittee, there will be several regional kitchens that will be provided with logistics and funds to cook for participants from their regions or zones.

The fundamental objective is to feed every participant of the Jalsa breakfast, lunch, and supper. Being a Centenary Jalsa, the number of participants is expected to be significantly greater than the participation in the previous conventions.

Approximately 45,000 local and international participants are expected to attend the Jalsa. Arrangements have been made to take care of guests with special dietary needs as well.

Pakistan’s democracy in crisis Opinion

Fazal Masood Malik & Farhan Khokhar Canada

An election is a time for change and hope. Recent events in Pakistan, however, neither provided the desired change nor hope for the electorate. Consequently, the streets of Pakistan are brimming with a wave of civil unrest as the contested results of the general elections spurred thousands of citizens across major cities to voice their grievances publicly.

These demonstrations symbolise far more than a reactionary outcry against the alleged election rigging alone. They are the result of years of discontent with the entire governance framework, which has continually failed to uplift the Pakistani people and address their basic needs. There exists a gulf, nay, an ocean between the establishment – whether civilian leadership or military – and the expectations of an ordinary citizen. This situation forms the very crux of the turmoil unfolding across the nation today.

Over the decades, Pakistanis have helplessly witnessed the gradual erosion of the rule of law, the degeneration of human rights, and rampant corruption across all tiers of government machinery. The political and religious leadership have abdicated their roles. The average Pakistani continues to struggle with acute resource shortages, economic vulnerability, inflationary pressures, and a crippled public delivery system related to education, healthcare and basic utilities such as water and electricity. The troubles are multiplied due to the volatile law and order environment.

The pervasive distrust in leadership’s ability to guide the country towards stability only intensifies people’s frustrations, leading them to follow individuals claiming to be saviours despite their questionable intentions and qualifications. The present situation is a far cry from the 1960s, when

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Public Address System (PAS)

The PAS Subcommittee is responsible for organising and managing the public address and related services, which include the acquisition and set up of reliable public address gadgets and logistics such as microphones, loudspeakers, LED screens, etc.; the amplification of speeches at the right amplitude; the management of sound feeds; and the management of the audiovideo systems for both speakers and the audience.

They are also responsible for the newly introduced translation system, which involves simultaneous translations of English and Urdu speeches into local languages via radio frequencies (FM). Four frequencies have since been acquired from

Pakistan was on an economic and political ascent. It no longer has reliable friends nor money to pay for the basic necessities of its citizens. (“Pakistan Is Out of Friends and Out of Money,” The Economist, February 14, 2024)

Pakistan is trapped in cyclical debt, sometimes just to pay interest on previous loans. In the absence of economic autonomy, the International Monetary Fund looms large over the future trajectory of Pakistan. At the same time, socioeconomic indicators depict a rather dismal picture in terms of GDP per capita, employment opportunities, literacy rates, infant mortality, and overall human development.

Not surprisingly, many Pakistanis are voting with their feet - by migrating. A study in Karachi, the largest city in Pakistan, indicated that 48.7% of the youth want to leave Pakistan for various reasons, including unemployment, insecurity, economic problems, a lack of social support, and a lack of career opportunities. (Zafar, Ammad. “Determinants of Youth Emigration: A Case Study of Karachi,” Journal of Social Sciences and Humanities 60, No. 1 (2021), http:// dx.doi.org)

Thus, many Pakistani citizens harbour a deep sense of dissatisfaction over the

the National Communication Authority (NCA) for this purpose.

This subcommittee is the ‘heart and soul’ of the Jalsa, so to speak, since the ultimate goal of the Jalsa is to deliver soul-inspiring speeches to those physically present and those listening/ watching via various technologies.

Health

Within the NJPC structure, there are two health subcommittees, i.e., the Health –(Male and Female) Subcommittees. Their mandate is to provide medication and take care of the health needs of all participants –males and females, during the Jalsa.

Even though the infrastructure of the clinics is built by the Facilities subcommittee, the chairpersons and their deputies are actively involved in the process to ensure the structures are suitable for their

trajectory the country has been steered towards by those at the helm of state power. This power dynamic has primarily oscillated between civilian and military rule. Both have neglected their responsibilities.

The recent election, which has whipped up controversy over alleged irregularities, is only the tipping point that has served as a lightning rod for years of frustration and discontent. There is a realisation that regardless of which political party rigs itself to power, the nation will continue to bear the consequences of misgovernance for the benefit of the few rather than the prosperity of the masses.

The protests will likely ebb with time, but the underlying grievances will continue to fester – eventually culminating in yet another upheaval down the road. Comparisons with the division of 1971 between East & West Pakistan are not as far-fetched as people may believe. The polarisation creates a real risk of the country breaking apart on regional and linguistic grounds. This is what defines Pakistan’s turbulent trajectory as a nation-state.

The future is not lost. There can be hope. It requires fundamental recognition amongst both policymakers and the public that the issue at heart is more than just

purposes.

The subcommittees usually set up with their full workforce a day prior to the Jalsa. Their setups and operations are strictly guided by the standard operating procedure (SOP) and principles of the Ghana medical and related services.

An ultrasound section was added to the male clinic last year and it is hoped to be available this year too. The dominant cases the clinics treat include malaria, fever, minor cuts and injuries from accidents, eye screening, sugar, and high blood pressure checks.

A platform to undertake the annual blood donation exercise has also been prepared in advance. It is worth noting that the annual blood donation of the Jamaat yields the highest blood donation of any religious organisation in the country.

flawed elections or a lack of basic services. It is the gradual yet consistent betrayal by the state of the foundational principles of democracy, justice, transparency, and human rights.

Without acknowledging the deeprooted erosion of moral values that has set in across society, Pakistan will not find viable solutions to break a vicious cycle defined by political instability, policy paralysis, institutional dysfunction, rampant injustice and the denial of basic human rights and dignity to nearly all of its citizens. The dissatisfaction will continue to brew on the streets once again until the system can demonstrate genuine progress on these fronts.

Most importantly, however, the leadership needs to demonstrate moral strength and compassion for human dignity, which is gravely lacking. The path forward must be paved on the principles of integrity, empathy and justice for all citizens rather than purely myopic political or economic considerations alone. A nation where a large segment of the youth population sees little hope both in their present state and in their prospects cannot sustain stability for long. Reinstalling the moral compass will be fundamental to any sustainable turnaround.

The Holy Quran advises all believers in these commanding words: “O ye who believe! Be steadfast in the cause of Allah, bearing witness in equity; and let not a people’s enmity incite you to act otherwise than with justice.” (Surah al-Maidah. Ch.5: V.9) In the early days of Islam, up until the era of the Rightly-Guided Caliphs, Bait-ulMaal (public treasury) served all citizens of Arabia equally, without any distinction towards their faith, gender or creed. This sets an exemplary model not just for Pakistan or other countries that claim a Muslim heritage, but for any nation seeking to build a society founded on justice, equality and human dignity as the cornerstones for sustainable peace and inclusive progress.

Security

The Security Subcommittee is in charge of orderliness, sanity, and, to a large extent, the safety of persons, facilities, and logistics on the Jalsa grounds. This mandate is carried out mainly by the members of the Majlis Khuddamul Ahmadiyya, i.e., the youth wing organisation of the Mission, under the chairmanship of the President.

Personnel of the subcommittee also include members of the National Security Forces, i.e., the police, military, fire service, and other emergency responders. The Security Subcommittee contributes to ground preparations and post-Jalsa activities, with a focus on comprehensive training for effective event security, while specific operational details remain undisclosed.

Image: Library

In response to The Sun’s Trevor Kavanagh

A historical perspective on Muslim-Jewish relationship

Ayesha Naseem

UK

Some forms of hatred are so subtly embedded and streamlined in today’s world that they are almost imperceptible and therefore don’t always raise red flags or warnings. Where cases of anti-Semitism are carefully and sensitively recorded and handled by Western governments and media, as they should be, there is little to suggest that anti-Muslim hatred in the West is addressed with a comparable level of attention and sensitivity. The abrupt rise in cases of Islamophobia in the West in recent months has received little media or government attention. Yet the kind of division, fear and marginalisation it is creating in society is deeply felt by those directly affected – Muslims.

As Israel’s ongoing aggression in the Gaza Strip enters its fourth month, the tremors of its intensification have been felt by Muslim and Jewish communities around the world. In every sense, this is a war and aggression driven by geopolitical agendas; it has nothing to do with religion, nor is it a religious war between Muslims and Jews.

The misuse of the term anti-Semitism and the casual use of its significance and critical meaning is a discussion for another time, but for all the fear and helplessness that the images and reports from Gaza have brought, if there is one thing that has given hope, it is the solidarity between communities around the world. This has been particularly true in the case of Muslim and Jewish communities; the solidarity and the message of the need for peace and harmony hasn’t been louder. And that is why, no matter how much religion or the two religious communities are weaponised against each other by politicians and the media, it has never been about religion. It has always been about politicians and states with vested interests that they want to pursue and achieve at the cost of manmade suffering and the oppression of other human beings.

Where calls for a ceasefire to a state’s aggression against a population under siege are treated as controversial, and where simply wanting to comfortably express one’s identity as an Arab or a Muslim has become a thoughtful and worrying task that is not without fear, it sadly means that the weaponisation continues.

The weaponisation of religion and religious communities

In the most recent example, the former editor of The Sun, British-Australian journalist Trevor Kavanagh, said on a live television programme that “by the very definition of being a Muslim, you are going to be anti-Jewish”. What made this

particular statement so dangerous and worrying was that it went unchallenged by the presenters of the programme, who nodded in agreement.

Islamophobia is so streamlined in the British and wider Western media that it is so easy to perpetrate, with little to no consequences. But words have consequences, and those who face them are those whom the media and politicians have cornered and marginalised with their divisive rhetoric.

What does Islam say?

Islam obliges Muslims to believe in and respect all of the previous prophets, which inevitably makes it imperative for them to show respect and honour to other religions, their scriptures, their places of worship and their followers. Any brief study of early Islam would tell seekers that Allah the Almighty’s permission for Muslims to wage war was in part because “if Allah did not repel”, no church, synagogue or religion would be safe. (Holy Quran, Surah al-Hajj, Ch.22, V.40-41)

In the Holy Quran, Allah the Almighty refers to the Jews as  Ahl al-Kitab – People of the Book – and mentions their virtues as well as the wrongdoings committed by some of them, in a similar vein that has been mentioned in their own scriptures. In addition to referring to the Jews as Ahl alKitab – People of the Book – a title shared with the Christians, the Holy Quran also refers to the Jews as the Children of Israel (Banu Isra’il) and the Jews (al-Yahud). (“Is Islam Antisemitic? A brief study in Quran and Hadith”, Al Hakam, 29 October 2023, www.alhakam.org)

There is much more that can be said to refute Kavanagh’s view in theological terms. For Islam, the Holy Quran, and the Holy Prophetsa, there was no need to incite hatred against the Jews or their religion. But for the purposes of this written piece, the specific aspect of the community and history of Muslims and Jews living together in coexistence and complete harmony is what the world needs to hear more about today.

Once a funeral procession passed in front of the Holy Prophet Muhammadsa and he immediately stood up out of respect. One of his companions told him that the funeral procession was that of a Jew, not a Muslim. The Holy Prophetsa replied, “Aren’t Jews also human beings?” (Musnad Ahmad ibn Hanbal, Vol. VII, pp. 899-900, Hadith 24343, Beirut: 1998)

On another occasion, after a dispute between Muslims and Jews, some Muslims misappropriated some of the fruits and animals belonging to the Jews. The Holy Prophetsa was displeased when he heard this and said: “Allah does not permit you

to enter the houses of the People of the Book without their permission. Similarly, it is absolutely forbidden to pick fruits from their orchards”. (Sunan Abi Dawud, Kitabul-Kharaj wa-l-imarah wa-l-fay’, Hadith 3050).

An example of coexistence from early Islam: The Charter of Medina

To understand the extraordinary change of leadership in Medina with the migration of the Holy Prophetsa, it is important to briefly introduce the population that lived there. Hazrat Mirza Bashir Ahmadra has written about this:

“Ancient records show that the first people to inhabit Yathrib were the ‘Amaliq, who planted date orchards there, and built small castles. After them, the Jews inhabited this area. There are varying accounts as to whether they were of Arab origin or were immigrants. However, historians are of the general opinion that they were mostly from the Bani Isra’il, who migrated from their homeland to live in Arabia. Afterwards, various inhabitants of Arab origin also gradually converted to their religion and began to live with them. In any case, after the ‘Amaliq, the Jews took up residence in Medina, and they gradually uprooted, or expelled the ‘Amaliq, and took their place. These Jews were divided into three groups: Banu Qainuqa‘, Banu Nadir, and Banu Quraiaah. In the beginning, these three tribes generally lived together in great harmony and unity.” (The Life & Character of the Seal of Prophetssa , Vol. II, p. 2)

After the migration of the Holy Prophetsa to Medina, the population of the city had become even more diverse. By this time, there were four different groups living in Medina, as listed by Hazrat Mirza Bashir Ahmadra in volume two of the book Seal of Prophets:

“FIRSTLY: The Muslims who were distributed into two branches:

(a) The Muhajirin, who were generally residents of Mecca, and had left their homeland, distressed by the persecution of the disbelievers.

(b) The Ansar, who were residents of Medina, and took it upon themselves to afford assistance and protection to Islam, and the Founder of Islam. Almost all of them were from the Aus and Khazraj tribes.

SECONDLY: The hypocrites, i.e., those people from the Aus and Khazraj who had apparently become Muslim, but were disbelievers at heart, and would secretly conspire against Islam and the Founder of Islam. Moreover, such people were also considered as being part of this group, whose actions, despite having believed, were generally at odds with true believers. Their relations with non-Muslims remained unaltered.

THIRDLY: The idolaters, i.e., those people from among the Aus and Khazraj who still firmly believed in polytheism.

FOURTHLY: The Jews, who were divided into the Banu Qainuqa‘, Banu Nadir, and Banu Quraizah.” (Ibid., p. 25)

Due to these different groups and the need to avoid all forms of disagreements or conflicts, it was during the very early days after the migration that the Holy Prophetsa gathered everyone, including the Muhajirin, Aus and Khazraj and the Jewish leaders and “presented the need for a mutual treaty between the various people of Medina. Under this treaty, the future peace of the city, and the protection and welfare of different people, could be maintained; and no prospect of conflict or treachery would remain.” (Ibid., p. 26)

Hazrat Mirza Bashir Ahmadra then listed the main conditions of the treaty that all sides had to abide by. These were:

1. “The Muslims and Jews would live together with sympathy and sincerity and would not oppress or wrong each

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Image: Screengrab via TalkTV

other.

2. All people would enjoy religious freedom.

3. The lives and wealth of all citizens would be honoured and safeguarded, except that an individual was guilty of oppression or criminality.

4. All disputes and conflicts would be presented before the Messenger of Allah for his judgement, and all verdicts would be in accordance with Divine Command (i.e., the sharia of every specific people).

5. No party would set out for war without the permission of the Messenger of Allah.

6. If another nation waged war against the Jews or Muslims, one would stand up in defense of the other.

7. Similarly, if Medina was attacked everyone would defend it collectively.

8. The Jews would not provide any aid or protection to the Quraish of Mecca or their allies.

9. Every community would bear their own expenses.

10. This treaty would protect no tyrant, criminal, or wrongdoer from punishment or retribution.” (Ibid., Vol. 2, p. 27)

This charter, in its simplest form, gave rights to all the communities living in Medina. It strengthened mutual relations between Muslims and Jews and established a structured government. Religious and internal affairs were separated. but all the resident communities were to be governed by one law and one central government – all sides agreed that the Holy Prophetsa was to assume the role of the head of this government.

What may appear to the modern reader to be a covenant for a people in a historical period is in fact so much more. Its terms and premises of justice and peace resonate with the world today. Not because the world of today has something similar to hold us all together on a principle of unity,

but because that is what we lack and what we are missing. If only the governments and leaders of the world would look at these principles and conditions, and if only we all lived by them, this world, which is increasingly engulfed in the fires of conflict and enmity, might find a way to peace.

Al-Andalus Spain – Peace Between Muslims and Jews

From 711 CE until 1492 CE, Spain was Muslim Al-Andalus. It was a centre of trade, culture and theology and became a symbol of development and progress in Europe. It was also under Muslim rule that the Jewish communities of Spain flourished and enjoyed their freedoms and opportunities for growth. Not only that, but Al-Andalus became a prominent example in the history of coexistence and harmony between Muslims and Jews.

Many Jews at that time achieved high positions because of their skills in business, literature and science. Stanley Lane-Poole, one of the foremost scholars of Islamic Spain, has written:

“Jew and Moor and Persian joined in that cultivation of learning and philosophy, arts and sciences, which pre-eminently distinguished the rule of the Saracens in the Middle Ages.” (Stanley Lane-Poole, The Moors in Spain, Darf Publishers Ltd: London, 1984, p. 24)

Turkey – a haven of coexistence and harmony between Muslims and Jews

Jewish communities had been established in ancient Turkey for many centuries, but the real population influx came after 1492 CE, when Jews and Muslims were forcibly expelled from Al-Andalus in Spain when the Christians reconquered the area. More than 150,000 Jewish refugees were welcomed to Turkey by Sultan Beyazit II. These emigrants brought with them their culture, innovative thinking, and knowledge – all of which would help them make

important careers in the Ottoman Empire, including medicine, administration and politics. Turkey continued to receive waves of Jewish emigrants from Europe after the Second World War.

Muslims and Jews in Palestine

Even in Palestine, Muslims, Christians and Jews lived in harmony until the administration of Palestine was handed over to the British at the end of the First World War. The British Mandate failed to protect the interests of all communities because its main objective was to establish a “national home for the Jewish people” while ensuring the protection of the rights of the Arab majority. This was not achieved by the British and inevitably led to disputes between all sides.

Menachem Klein comments on the growing strife of the time and the way in which the form of nationalism enforced the creation of separate identities. Klein writes: “[B]efore nationalism brutally separated the two words ‘Arab’ and ‘Jew’ and required the inhabitants of Palestine to count themselves as one or the other, there were people who thought of themselves as Arab Jews […]”. (Menachem Klein, Lives in Common: Arabs and Jews in Jerusalem, Jaffa, and Hebron, Oxford University Press, Incorporated, 2014, p. 19).

This explains the solidarity and coexistence under discussion here, even if it was more specifically Arab-Jewish than Muslim-Jewish, sharing the same values of community, peace and belonging.

Klein goes on to say: “Arab-Jewish identity differed from the Jewish-Muslim coexistence of the previous period in a number of ways. First, it grew in parallel with the attenuation of traditional identities [...]. Second, Arab-Jewish identity in Palestine was very much a local identity, much more so than the religious and ethnic identities that connect their adherents to distant places and other lifestyles, such as those encompassed by the categories of Jew and Muslim. It meant more than

coexistence and residing one beside the other. Lifestyles, language, and culture created a common identity that centred on a sense of belonging to a place and to the people who live there.” (Ibid., p. 20)

Conclusion

History is full of testimonies and evidence of the coexistence between Jews and Muslims. What has been said above is only a glimpse and, by no means, the final and complete collection of the past. However, the purpose of this brief sketch was to give a simple answer to the intolerable claim that to be a Muslim, one must be anti-Jewish.

Muslims and Jews have not only lived side by side in peace, but have also come together in times of difficulty to express the message of hope. The most recent example was in October last year in Haifa, where Arabs and Jews came together at the Ahmadiyya Mosque to spread the message of peace. The interfaith event aimed to show that even in times of tension and fear, we can hope and find a sense of belonging in the communities around us.

For if there is anything that immediately refutes and dispels Kavanagh’s accusation against Muslims, it is this comment from a Jewish guest at the interfaith event in Haifa, who said: “In my view, this gathering serves as a significant testament that demonstrates to the Islamic community, the Jewish community, and the global community at large that we can engage in meaningful dialogue that brings us together. We are not adversaries; we are allies. Together, we achieve success.”

When emotions are running high and tensions in the world are at an all-time high, it’s time for the media and politicians in the West, who claim to be the standard-bearers of freedom of thought and social harmony, to take responsibility and be the voices of hope and peace in the world.

May Allah enable us all to be among the voices of reason and peace and may Allah give us all the ability to bring the peaceful message of Islam to the world. Amin.

Quran awareness campaign held in the Netherlands

Ibrahim Ahmed Missionary, The Netherlands

On 13 January 2024, the far-right activist leader Edwin Wagensveld tried to burn a copy of the Holy Quran in the city of Arnhem in the Netherlands while being attacked by angry protestors.

In contrast to this angry and violent remonstration, on 20 January 2024, members of the Ahmadiyya Muslim Jamaat took to the open streets of Arnhem to hand out free copies of the Holy Quran to passers-by while having smiles on their faces.

This Quran campaign held to counteract the negative image of Islam

portrayed by the popular media not only celebrated the values of peace and harmony but also served as a peaceful and confident response to an unfortunate incident fueled by the ignorance and hatred of the far-right group called Pegida.

At the heart of the campaign was an outdoor Quran exhibition designed to captivate the attention of the Dutch people of Arnhem. Amidst the open display, 150 copies of the Holy Quran were distributed to curious and open-minded members of the public, who seemed eager to explore the teachings, or at least give them a chance. Accompanying these distributions, 21,000 leaflets were also handed out by Ahmadi men and women, disseminating true Islamic knowledge as well as building

bridges and fostering greater understanding in their local community.

The impact extended far beyond the physical distribution, as hundreds of heartfelt conversations unfolded during the event. Individuals from diverse backgrounds engaged in dialogues that transcended religious boundaries, extending hands of understanding and tolerance.

Alhamdulillah, the campaign garnered extensive media coverage on a local, regional, and national scale. 14 national media reports, including two TV broadcasts, one radio interview, and 11 photo articles, showcased the impact of the campaign. Additionally, 11 regional media reports, featuring one TV broadcast, two

video articles, and eight photo articles, amplified the message across the Dutch community. The overall estimated reach of this campaign is 2-3 million through all the combined media coverage.

The efforts were further commended by the Mayor of Arnhem, Ahmed Marcouch, who publicly acknowledged and appreciated the initiative on a national radio station. The Alderman of Arnhem paid a special visit on behalf of the Mayor to show their support and accepted a copy of the Holy Quran as a gift.

In response to the Quran burning incident by Pegida, Arnhem demonstrated resilience, showcasing how understanding and dialogue can prevail over ignorance and hostility.

Lubna Waheed UK

Recently, it was World Hijab Day, a day to celebrate the wearing of the headscarf by Muslim women. It made me think about how I’ve had to justify wearing my headscarf over the years. It shocks me to think of the many times I have been confronted with prejudices and assumptions about why I wear the headscarf.

I started covering my hair at a young age, even in high school, and only felt comfortable taking it off when I was around female students and teachers. It baffles me that even in today’s society, wearing a headscarf is seen as a sign of oppression or weakness. I feel that it should be enough for people to understand that this is my choice, even if religion is put aside for a moment. I have been approached with the assumption that it was under pressure from my parents that I wore the headscarf and that I had no choice in the matter. In one of the schools I attended, it was considered so offensive that the headteacher literally pulled the scarf off my head and said that it was against school policy for me to cover my head. This experience only made me more determined to wear my headscarf and I remember feeling so upset and insulted that someone would stop me from practising something I felt most comfortable with. This shocking experience led me to change schools in the middle of my most important learning years to a school where I could happily and freely wear my headscarf.

When I explain the reasons why I cover my head, I think they are quite simple. Firstly, just as every other person on this earth, whatever their religion or beliefs, chooses the outfit they want to wear, I choose to wear a piece of clothing that covers my head. Clothes or outfits are a way of expressing one’s identity. We wear what makes us feel most comfortable and confident. We may tailor our outfits for professional reasons or to follow certain uniforms, but it is very common for even students to make small adjustments in the way they wear their uniforms to make them feel a little more like themselves. I saw a lot of this when I was at school, with people turning up the collar of their blazers or keeping their arms rolled up. Some would choose a jumper over a blazer and some girls would choose trousers over skirts.

So I think it is clear that wearing a scarf is a personal choice.

Secondly, the most important and primary decision for a Muslim girl or woman to cover her head is simply because it is a commandment from God. Therefore, it is a complete expression of our devotion and love for our Creator that we wish to practise something that we believe would make Him most pleased with us. Why is this so difficult to accept? A relationship with God is so deeply personal that no matter how it is expressed, it should not be frowned

My headscarf, my choice!

upon by others. It really baffles me that there is so much apprehension about just accepting that reason. Every religion has its own values and guidelines, most of which are very similar to all religions and some of which are a little more specific to their faith. There is so much pressure in today’s society to accept many different customs, freedom of expression and beliefs, but when it comes to Muslim women, there is still so much prejudice.

After these reasons, there is the logic of this commandment, which, to me, is again very simple. It is that the headscarf sets boundaries for self-respect. I remember when I was graduating from university and it was announced that those women or girls who didn’t want to shake the hands of the gentleman handing out the degrees didn’t have to. This was a result of many Muslim girls raising the issue of shaking hands with a man and I was happy to hear that this was respected by the seniors. However, when this announcement was made, there was a lot of gasping and comments from the students around me, like “What’s wrong with shaking his hand?”, “Why would people not want to do that?” and “That’s weird.” I feel that, again, the logic is very simple. If we cannot accept and respect the smallest of

boundaries when it comes to a woman not wanting to shake a man’s hand, how can we expect further boundaries to be set when it comes to consent and women saying no to further and sometimes inappropriate advances from men, and vice versa? Over the years, there has been so much education and awareness about the value of consent, especially when it comes to women. So much so that some men are now very reluctant to cross women’s boundaries, and that has made women feel more empowered and confident in their daily lives. We also see many cases where such boundaries are not respected and the devastating consequences of such situations. This also explains why when a Muslim woman covers her head, she has set that boundary, which is physically represented to the men around her. This is not to say that all evil has been eliminated and just because you cover your head, you may never have to face such challenges, but in most cases, it can act as a deterrent. In the same way that you take the initiative to lock the front door of your home, the hijab feels like a form of protection and a statement that you have these boundaries. I have experienced first-hand that boys (Muslim and non-Muslim) at school and university would be more respectful of me and

MKA Canada reaches out to Indigenous communities

Syed Mukarram Nazeer Canada Correspondent

Majlis Khuddam-ul-Ahmadiyya Canada, through different initiatives such as “Feed the Homeless” and “Holiday Dinner on Wheels”, continues to provide food to marginalised communities throughout the year. These efforts accelerate during the Christmas holidays.

Often, Indigenous communities are the lowest income earners and struggle to acquire the basic necessities of life. For many

years, the Majlis has worked with various Indigenous communities across Canada. One such interaction took place on 18 December 2023 in Saskatoon Saskatchewan.

In cooperation with the Indigenous Desk Canada, Majlis Khuddam-ul-Ahmadiyya donated 100 food hampers filled with dry goods, winter gear, and pizza to students at the Saskatchewan Indian Institute of technology (SIIT). SIIT is a First Nationsoperated post-secondary institution offering training and educational programmes in Saskatchewan, Canada.

would be reluctant to engage in any kind of inappropriate behaviour with me. This made me fall more in love with wearing my hijab every day and the value of it became more and more powerful to me.

In this context, the idea of oppression is full of hypocrisy. It feels patronising when the false notion that wearing a headscarf means oppression is forcefully promoted, a narrative often amplified by media and political entities around the world. This leads to Muslim men being unfairly blamed for their wives’ or daughters’ choices and branded as extremists. Such views stem from a lack of understanding, failing to recognise that the decision to wear a headscarf is a Muslim woman’s personal choice.

Let me be clear: I did not feel oppressed by wearing the headscarf, but by the ridicule I faced when others thought it was wrong. I felt oppressed when the headteacher tugged at my headscarf and pulled it down. I feel oppressed when my right to speak freely and practise my beliefs is disregarded and violated, especially when I assert my personal choice. So there lies the hypocrisy in trying to push the idea that wearing a head covering is oppression. So the real hypocrisy is in claiming that head coverings are oppression, when the real oppression is when the choice to wear a hijab is not respected.

These are just a few of the reasons why I personally cover my head, and it is fine and actually quite liberating to talk about and answer people’s questions about why I cover my head. However, it is in the lack of understanding and respect for my choices and decisions about what I choose for my own body and expression that I feel unheard and judged. But that doesn’t stop me from feeling confident in my headscarf. As an Ahmadi Muslim and a waqifa-e-nau, I feel I speak for most of us Ahmadi Muslim girls and women, saying that we are proud and empowered in our headscarves and that our concept of hijab or purdah does not limit us in any way.

Alhamdulillah

These initiatives are in line with Hazrat Amirul Momineen’saa instructions to Jamaat-e-Ahmadiyya Canada to collaborate and build strong relations with Indigenous communities across Canada.

A number of guests attended the event and appreciated the efforts of Jamaat-eAhmadiyya Canada. Some dignitaries among them were the Vice Chief Federation of Sovereign Indigenous Nations (FSIN) and Board Chair SIIT, Associate Vice President Academics of SIIT, and Associate Dean of SIIT.

Image: Library

Geert Wilders backtracks on controversial anti-Islam proposals in a shift of tone

Youssef Ikhlaf The Netherlands

Introduction

Geert Wilders’ recent move to withdraw a series of controversial anti-Islam proposals marks a significant shift in his political position. This article examines the details of these withdrawn legislative proposals.

Background

Geert Wilders is famous for his statement, “I don’t hate Muslims. I hate Islam.” (“‘I don’t hate Muslims. I hate Islam,’ says Holland’s rising political star”, www.theguardian. com).

He has been a prominent figure in Dutch politics, often attributing the actions of some Muslims to what he sees as problems inherent in Islam. He has also been known to pass judgement on the Holy Quran by taking verses out of context. To justify this hostility, he consistently links the wrongful actions of certain misguided Muslims to the pure teachings of Islam.

Hazrat Mirza Masroor Ahmad, Khalifatul Masih V’saa warning

During a visit to the Netherlands in 2011, the Fifth Khalifa (Caliph) and Head of the Ahmadiyya Muslim Community issued a stern warning to Geert Wilders. Addressing Wilders directly, he said, “Listen carefully [...]. No worldly power, no matter how powerful and no matter how much hatred they bear towards Islam, will ever succeed in erasing our religion.” (“World Muslim leader sends warning to Dutch politician Geert Wilders”, www.alislam.org)

Huzooraa also said, “Always remember, that we can achieve nothing without prayer. We have no worldly power, nor will we ever use any worldly force. But the prayers of people whose hearts have been grieved are enough to shake the Heavens.” (Ibid.)

Huzooraa also spoke of the many decent people who continue to live in the Netherlands and who wholeheartedly reject the extremist views propagated by Wilders. Huzooraa said that all such people who care about each other’s feelings and believe in religious freedom should come together and start a campaign for peace in the world. This is something that the Ahmadiyya Muslim Community has long advocated and been involved in around the world.

Withdrawn proposals

Geert Wilders, leader of the PVV, has recently appeared to soften his tone and has now taken the surprising step of withdrawing several controversial legislative proposals, including those aimed at restricting Islamic expressions. The proposals were previously introduced by the PVV in the House of Representatives (“PVV trekt drie antiislamwetsvoorstellen in”, https://nos.nl/).

Other proposals, including those relating to dual citizenship and the detention of certain suspects for up to six months without the intervention of a judge and before their conviction, have also been withdrawn. Wilders announced this decision in a short letter to the Speaker of the House of Representatives, without giving any further explanation. (Ibid.) These initiatives were met with considerable criticism, and there was no parliamentary majority in favour of them. It is still remarkable because Wilders always said that he would never retract anything he had said before. (Ibid.)

During the parliamentary debate on the election results, Wilders had already indicated a softening of his tone (“Wilders slaat een mildere toon aan, maar meeregeren is nog ver weg”, www.rtlnieuws.nl). By withdrawing these proposals, he seems to signal a willingness to engage with other parties discussing the formation of a new government. Talks between the BBB, NSC, PVV, and VVD parties are continuing.

So what were the withdrawn proposals on banning Islamic expressions?

He withdrew four highly controversial legislative proposals that specifically targeted aspects of Islamic practice. These controversial proposals focused on the following key points:

1. Burqa ban criticised by the Council of State: The PVV leader wanted to introduce a ban on the burqa and niqab in public spaces. In its opinion, the Council of State is particularly critical of the security argument. According to the Council of State, it has not been sufficiently proven that the burqa in public places poses such a significant security risk that there is an urgent need for a ban that constitutes such a far-reaching infringement of religious freedom. (“Voorstel van wet van de leden Wilders en De Graaf betreffende het verbod van bepaalde islamitische uitingen.”, www.raadvanstate.nl)

2. The PVV’s proposal to ban the Quran raises concerns: In addition, his legislative proposal aimed at banning the printing of the Holy Quran, seeking a ban on

its sale and imposing restrictions on its distribution. Strict penalties, including imprisonment, were proposed for anyone found in possession of the Holy Quran. The proposal raised concerns about restricting religious freedom and was criticised for its potential impact on the Muslim community. (“Wilders wil Koran verbieden”, www.parool.nl)

3. Controversy over PVV’s ban on Islamic schools: Another aspect of his legislative proposal was the ban on Islamic schools, with serious consequences for those who wish to be educated in an Islamic environment. Critics argued that such a measure could violate the right to education and contribute to religious discrimination. (“Verbod op islamitische scholen? ‘Wilders kan de Grondwet niet zomaar veranderen”, www.volkskrant.nl)

4. PVV proposal to ban mosques sparks debate: In addition, another proposal aimed to ban the construction of mosques and to impose penalties, including possible imprisonment, on individuals who visit mosques. This raised questions about freedom of worship and the right to practise one’s religion without fear of legal consequences. (“The Netherlands’ most popular party wants to ban all mosques”, www.independent.co.uk)

Political implications

Geert Wilders’ decision to withdraw these specific proposals indicates an acknowledgement of their controversial nature and the challenges of gaining the support of prominent political parties to form a new government. This decision reflects a change of tone and a willingness to engage in more moderate discussions. (“Moskeeverbod, nexit: deze punten willen PVV-stemmers inruilen voor rechts kabinet”, www.rtlnieuws.nl)

Conclusion

By the grace of Allah, we are witnessing that despite his election victory, Wilders can’t move an inch against Islam. The current discussions to form a new government have failed, as I write! Now Wilders has to look for other parties that are willing to govern with him. While the talks are still ongoing, we are following their progress closely. It reminds me once again of what Huzooraa said in 2011:

“Listen carefully [...]. No worldly power, no matter how powerful, and no matter how much hatred they bear towards Islam, will ever succeed in erasing our religion.” (“World Muslim leader sends warning to Dutch politician Geert Wilders”, www. alislam.org)

German embassy official visits Jamaat’s centre in Kosovo

Besmir Yvejsi Kosovo Correspondent

On 21 December 2023, Jamaat-eAhmadiyya Kosovo welcomed Mr Christian Böttcher, the First Secretary of the German Embassy in Kosovo, responsible for Culture, Press, and Religion. The meeting was held at the Jamaat’s centre in Prishtina.

Mr Böttcher began by sharing insights into his activities in Kosovo, setting the stage for an exchange of information. In a concise presentation, he was briefed on the religious and cultural initiatives undertaken by the

Jamaat in Kosovo across its branches in Prishtina, Peja, and Mitrovica. A highlight of the gathering was the screening of a brief report on the Jalsa Salana Germany 2023, in which a Kosovo delegation participated, sparking Mr Böttcher’s interest in attending the Jalsa Salana Kosovo in the coming year. Under the theme “Love for All, Hatred for None”, Mr Böttcher lauded the Jamaat’s global efforts towards fostering peace, brotherhood, love, harmony, and interfaith dialogue. The meeting also shed light on the humanitarian projects of Humanity First, with approximately 80 successful

ventures in Kosovo since 2018. These initiatives, spanning health, education, and social welfare, demonstrated effective collaboration with municipal directorates and other civil society organisations.

As the meeting concluded, both parties expressed a shared commitment to future collaboration in the cultural, humanitarian, and interreligious dialogue realms. In a gesture of appreciation, Mr Christian Böttcher received a copy of the Holy Quran with German translation and the Promised Messiah’sas book, The Philosophy of the Teachings of Islam.

Image: Library

100 Years Ago...

Steady progress of Ahmadiyyat in America and cheerful anecdotes from the life of Hazrat Khalifatul

Masih II

Al Fazl, 19 & 22 February 1924

Hazrat Maulvi Muhammad Dinra (1881-1983)

During the period of this report, 21 men and women have converted to Islam [in America] and joined the Ahmadiyya Jamaat. Apart from them, three non-Ahmadi Muslims have also joined the Ahmadiyya Jamaat.

Some of the names of the new converts are as follows:

Ilyas, Bilal, Ilyas, Alam Din, Abdul Mannan, Bilal, Fatima, Bano, Mahmuda, Abdul Hameed, Saeed, Munir, Mahmud, Behram, Buzurg, Maimuna, Mahdi, Dawud, Shakir, Lal Din, Waris Din, Sikandar Ali, and Farid.

The following non-Ahmadi Muslims have joined the Jamaat: 1. Muhammad Ali; 2. Sheikh Ismail; and 3. A Malik Mandal.

The above three friends are residents of the Spanish region of Central America. May Allah grant all of us perseverance.

There was a time when it was a distinguishing feature of Islam and Muslims that they were absolutely committed to cleanliness. Hence, when the Christians started crusades against the Muslims in Spain, like the Hindus, they also introduced chut [untouchability], i.e., the distinguishing mark of a Christian was to remain dirty and not bathe for years. Consequently, cleanliness came to be considered a sign of paganism, and Muslims were already devoted to cleanliness. Traces of this kind of uncleanliness are still found in some places, though now it is not because of the hostility towards Muslims. Recently, a man got a divorce from his wife because she did not bathe for 11 years.

State of Christianity

Every now and then, announcements are published in the newspapers that some bishops convened and published a declaration that they were convinced about the Bible being the word of God and also believed in the virgin birth of Jesus. At the same time, edicts of disbelief are published against those priests and scholars who do not believe in these things. Their number is already very significant, but it is increasing by the day. After all, why are they [other clergymen] getting upset in their abodes? There is surely something they are hiding. Not to mention, along with these announcements, there is also an addendum stating that the resignation of so-and-so bishop has been accepted. People in every part of the world resign and their resignations are accepted; however, publishing the aforementioned kind of

announcements of disbelief along with their resignations clearly shows that not only their resignations are accepted but also garlands of disbelief and curses are offered to them as a token for their past services. […]

Muslims of Philippines

Muslims are also living in the islands of the Philippines. Facing the hardships of oppression and imprisonment by Christians, they sometimes stand up to fight with their weapons. However, their swords are of no use against the cannons. So, they are eventually crushed. Recently, there were complaints of mistreatment of their young girls in [Christian] missionary schools. They again stood up to fight. The governor investigated the matter and it was revealed that the root cause of their rebellion was Christian missionaries. Therefore, military action against them [Muslims] has been postponed for the time being. They are of the view that if the Americans vacate the Philippines, they cannot, in any case, survive among the other Christians and missionaries, because, after all, they can present their complaints to the American government.

– Muhammad Din

Cheerful anecdotes of Hazrat Khalifatul Masih II

Al Fazl, 22 February 1924

Hazrat Dr Hashmatullah Khanra (1887-1967)

The great snake hunt that never was

12 February 1924: On the road of Batala, the tonga driver said, “Huzoor[ra], there is a place nearby along this road where I always see a huge snake.” Hazrat Khalifatul Masih II[ra] asked for a hunting rifle and some cartridges. This humble one, [Hazrat Dr Hashmatullah Khanra] presented the [hunting equipment] and said, “What a pity that Chaudhry Ali Muhammad had returned, otherwise, we would have sent [‘the gift’ of] the first hunt by his hands.” Huzoor[ra] remained silent after hearing this, and then, when we got to the particular place, we did not find any snake there. Promptly, Hazrat Khalifatul Masih said, “If Ali Muhammad was with us, what would we have given him?” Huzoor[ra] added, “I deliberately remained silent on your words [of regret], and thought of asking you [this question] when I won’t find the snake.”

Today, we are free, or are we?

Then, we arrived at the Amritsar station. Since Huzoor[ra] had instructed the local jamaats to not inform anyone about his journey, it was presumed that people would not come to the station, and Hazrat Khalifatul Masih[ra] could easily stay and rest in the waiting room. When the train stopped, Huzoor[ra] stood up and said, “Doctor [Hashmatullah Khanra] Sahib, come, we are free today, let’s go for a stroll.” As soon as he finished these words, Chaudhry Zafarulla Khan[ra] entered the carriage and said, “Huzoor[ra]!

Assalamu alaikum.” Thereafter, there was a line of people shaking hands. Hazrat Khalifatul Masih[ra] surprisingly said, “I was just telling Doctor Sahib that I am free today, but how did you people get this news in Lahore?” Chaudhry Sahib stated that he found out from Naik Muhammad Sahib. He explained that Sheikh Abdul Hameed Sahib said to Naik Muhammad Sahib that “I will write a letter to Hazrat [Khalifatul Masih] Sahib[ra] and he will receive it tomorrow.” Naik Muhammad Sahib replied that Huzoor[ra] would not get this letter unless it was given to him, as he was accompanying Hazrat Khalifatul Masih[ra] When Naik Muhammad Sahib was asked [as to where Huzoor(ra) was going], he had to tell everything, and at the same time, he requested that we not inform anyone. Chaudhry Zafarulla Khan[ra] Sahib replied to him, “This instruction was meant for you and not for us.” Hazrat Khalifatul Masih found it very amusing.

From the station, Huzoor[ra] reached the house of E.A.C. Mian Muhammad Sharif. After having dinner, Hazrat Khalifatul Masih blessed the friends with his company. The series of mulaqats was ongoing and

various matters were also being discussed. I [Dr Hashmatullah Khanra] felt drowsy sitting beside Huzoor[ra]. After some time, Hazrat Khalifatul Masih said, “Doctor Sahib, the talks are over. Wake up and perform ablution.”

A sleepy audience

Along with this, Huzoor[ra] also told a cheerful anecdote that once Mufti Muhammad Sadiq Sahib[ra] and Hafiz Roshan Ali Sahib[ra] had gone for tabligh somewhere, and Hafiz Sahib had a lecture at night. As soon as Hafiz Sahib started lecturing, the audience started snoring so loudly that he was forced to stop the lecture. Since Mufti Sahib was the president of the gathering, Hafiz Sahib looked at him to close the lecture and found him sleeping as well. Thus, after speaking for the last few minutes, Hafiz Sahib said in a loud voice, “People, wake up, the lecture has ended.” […]

(Translated by Al Hakam from the original Urdu, published in the 19 and 22 February 1924 issue of Al Fazl)

Opinion Simply complicated: The dichotomy of technological advancement and spiritual regression

Dr Atiq Ahmad Bhatti UK

Lois Duncan, an American writer and novelist, is credited with the famous quote: “The best things in life are simple. Simple things work. They don’t foul up. It’s the complicated things that get twisted around on you. ”

As I scroll through the bite-sized news feeds of social media, digital TV channels and the internet, I am sometimes bewildered by the imbalance of humanity. On the one hand, we have advanced by leaps and bounds both scientifically and technologically, but at the same time, we have regressed spiritually and in our humanity!

How can we, as beings with consciousness, intellect and superior senses, advance so much in progress for the benefit of others and yet, in parallel and in tandem, regress in our spiritual understanding (or definition) of justice, compassion and humility!

Baffling may not be the right word, but astonishing seems more appropriate.

What is also astonishing is how, within the definition of humanity, inhumane acts continue to occur, and escalate, within the definition of being humane for the safety and well-being of others.

The examples of inhumane acts being carried out within the construct of humanity are too numerous to list here. Suffice it to say that a fairly large proportion of the world’s population is certainly aware of it, but unable to do anything about it.

This often leads one to reflect on the profound teaching of Hazrat Mirza Ghulam Ahmadas, the Promised Messiah and Mahdi, who speaks of the three states of man, namely the physical, the moral, and the spiritual.

My observation always leads to the conclusion, right or wrong, that the present state of humanity is, in many situations, a state between the physical and the moral. The third state, the spiritual state, has a long way to go. You could say that it is very much on the back burner for many, as life takes precedence with all that it has to offer. However, this is not the case for all, certainly, poverty and hardship are faced by a greater majority of people around the world than ever before. Where is humanity?

What a dilemma, isn’t it?

Let’s take a small example, something many of us have experienced on our own doorstep.

Election time is always a time of amusement. Promises are made and incredibly powerful statements are made, all in the name of goodwill for the people: “We will give you this, we will do that, we promise this and that.”

Hope is given, promises are made.

But as soon as the results are in and the

outcome is achieved, it’s all forgotten, as if it were just a dream.

It has become the norm not to call it a lie, even a white lie. On the contrary, it has become a norm that is said in order to attract voters, and give hope to those in need, and in distress. This is where the deeper problems lie.

In Islam, we talk about tarbiyat, the training we go through to live a fulfilling spiritual and moral life.

Outside of religion and faith, tarbiyat is very much about saying what people want to hear, but not following through on a promise. So much for honesty!

Do we really know what we are saying, or are we so caught up in the world and its material gains that we have actually removed it from the equation of life?

To return to the quote at the beginning of this article, “The best things in life are simple,” are they not?

If we really wanted to help, serve, and look after others for the greater good, with

honesty, integrity and compassion, it would be a wonderfully blissful society the world over.

We are already a global village; there is no denying it, nor is there any going back. But instead of carving out territories for one’s own selfish or materialistic gains, how wonderful it would be to bow down and help one another in the truest sense of the word!

The Holy Prophetsa of Islam summarised the above when he established a formal bond between two groups of Muslims in Medina. He went so far as to divide the orchards from one group to the other until such time as they were no longer needed.

Imagine if the rulers were able to take this example and put it into practice. My, oh my, how incredibly life-changing it would be.

Let us take another example. If everyone looked out for three of their neighbours to the left and right, would anyone be left without help or support?

Life is not complex; it is simple, and it is the simple things, the straightforward things, that make the biggest difference.

When will humanity stop its trajectory of bulldozing others, scooping up natural resources, and turn to bowing with grace for lasting peace!

We have made simplicity complicated, so it has become simply complicated. This is nothing new, but the narrative has to change at some point; surely it must. There will never be peace unless humanity is human, unless the physical states move into moral states for a sufficient period of time for that state to then move into a state of awareness of the Supreme Being. Then there will be a true awakening.

This true awakening will then bring the realisation that it has always been this way; it has just taken millennia to get there.

Jalsa Salana 2024 held in New Zealand

Tasleem Ahmad New Zealand

Jamaat-e-Ahmadiyya New Zealand

convened its 35th Jalsa Salana on 1920 January 2024, at Alfriston College in Auckland. Weeks of meticulous preparations, involving participants from distant towns, culminated in the establishment of the Jalsa Gah. This year’s Jalsa centred around the theme “Voices for Peace.”

Members of the New Zealand Jamaat began their day with congregational Tahajjud prayer, followed by Fajr prayer and dars. As attendees arrived from cities like Nelson, Christchurch, and Wellington,

Jumuah and Asr prayers were offered, paving the way for the formal commencement of Jalsa proceedings.

The Jalsa Salana officially began with flag hoisting, followed by a silent prayer. The inaugural session began with a recitation from the Holy Quran, followed by an Urdu poem, and a special message from Hazrat Khalifatul Masih Vaa read out by the National President of Jamaat New Zealand.

An English speech titled “Al-Ghafur: Our Forgiving God” was delivered by our missionary, Mustenser Qamar Sahib, followed by two more speeches in Urdu and English before a tea break.

The second session consisted of various speeches on an array of topics, including

“The Writings of the Promised Messiahas”, “O Ye Who Believe! Save Yourselves and Your Families from Fire”, and “Attaining Peace of Mind.” The first day concluded with dinner and Maghrib and Isha prayers.

The second day of the Jalsa began with Tahajjud prayer at the Baitul Muqeet Mosque, followed by Fajr prayer and dars

The third session included speeches on “Financial Sacrifices” and “Service to Humanity.”

During the break, external guests, including MPs from Auckland and ministers of religions from various faith groups, began to arrive at the Jalsa Gah The guest session included recitation from the Holy Quran with its English and

Maori translations, welcoming remarks by the National President, and a speech on “The Foundations for True Peace” by our missionary, Asif Munir Sahib. Subsequently, guests were invited to share their thoughts, followed by lunch and Zuhr and Asr prayers.

This was followed by the concluding session which included a speech on “God Desires a Complete Transformation in Your Being” by Mustenser Qamar Sahib. The event concluded with choral poems, the distribution of annual academic merit awards, and closing remarks followed by a silent prayer.

Jalsa Salana New Zealand 2024 recorded a total checked-in attendance of 724 individuals.

Image: Library

Coming from every distant track

Sardar Jogendra Singh, Knight Minister of Agriculture for the Punjab, meets Hazrat Musleh-e-Maud

A series looking at the high standard of morals of the Promised Messiahas, his Khulafa and the hospitality of the Ahmadiyya Muslim Community when receiving visitors

Ata-ul-Haye Nasir

Al Hakam

On 11 December 1926, the then Knight Minister of Agriculture for the Punjab, Sir Sardar Jogendra Singh, visited Qadian and had the opportunity to meet with Hazrat Musleh-e-Maud, Mirza Bashir-ud-Din Mahmud Ahmadra

Introduction of Sardar Jogendra Singh

Sir Sardar Jogendra Singh was born on 25 May 1877. He served as the Knight Minister of Agriculture for the Punjab in British India from 1926-1937. He also served as a member of the Viceroy’s Executive Council in India from 1942 to 1946, and as the Chairman of the Department of Health, Education and Lands. He was a prominent member of the Sikh community in British India. He was a founding member of the Khalsa National Party, and the author of various books as well. He passed away on 3 December 1946. (The Civil and Military Gazette, 4 December 1946, p. 1)

Visit to Qadian

Reporting on this, The Civil and Military Gazette wrote under the heading “Minister of Agriculture”:

“Sardar Jogindar Singh, Minister of Agriculture, Punjab, paid a visit to Qadian on Saturday and was the guest of Hazrat Khalifatul Masih, head of the Ahmadiyya community, Qadian. The Minister laid the foundation stone of the local Sikh boarding

house, and after lunching with Hazrat Khalifatul Masih, paid a brief visit to the Talim ul Islam High School, the Ahmadiyya Agricultural Farm, the Noor Hospital and other institutions. He left for Lahore in the afternoon.” (The Civil and Military Gazette, 14 December 1926, p. 8)

Al Fazl reported under the heading “Honourable Wazir-e-Zara‘at Qadian Mein” — Honourable Minister of Agriculture in Qadian:

“Today, on 11 December 1926, the Honourable Sardar Jogendra Singh, Minister of Agriculture for the Punjab visited Qadian along with his lady and staff, and stayed as a guest of Hazrat Khalifatul Masihaa. The Sardar laid the foundation of

the local Sikh Boarding House. Moreover, after having lunch with Hazrat Khalifatul Masihaa and his staff, visited the Talim-ulIslam High School, Ahmadiyya Agricultural Farm, Nur Hospital and other places, and then returned. The respected lady of the Honourable Sardar inspected the Girls’ School.” (Al Fazl, 14 December 1926, p. 1)

Another meeting between Hazrat Musleh-e-Maudra and Jogendra Singh

It is important to mention here that the Minister had a meeting with Hazrat Muslehe-Maudra in 1927 as well.

On 28 September 1927, Sir Sardar Jogendra Singh invited Hazrat Musleh-

e-Maudra and his companions to a lunch reception while Huzoorra was on his visit to Shimla.

During the meeting, the Minister requested that Huzoorra kindly play his role in fostering peace and harmony between various communities in British India. He also commended the 20-point memorandum by Hazrat Musleh-e-Maudra – published on 1 September 1927 – for the establishment of peace and harmony between Hindus and Muslims. The meeting continued for more than two hours.

For more details, see “Communal harmony, Unity Conference and Muslim rights: Hazrat Musleh-e-Maud’s 1927 visit to Shimla”, www.alhakam.org

A view of the Government Offices at Shimla | Image: Library Sardar Jogendra Singh| CMG, 4 December 1946

Friday Sermon

Mubarak Mosque, Islamabad, Tilford, UK

26 January 2024

Muhammadsa: The Great Exemplar

After reciting the tashahhud, ta‘awwuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:

The narrations regarding the wounds sustained by the Holy Prophetsa in the battle [of Uhud], are as follows. According to the narration of Hazrat Ibn Abbasra, at that time the Holy Prophetsa stated:

ىلَعَ هِلّٰلا بُضَغَ دَّتَشْا ،يُّبِنَّلا هُلَتَقَ نْمَ ىلَعَ هِلّٰلا بُضَغَ دَّتَشْا هِلّٰلا يُّبِنَ هُجْوَ اوْمَدَ مٍوْقَ

“The wrath of Allah is severe upon a person whom the Messengersa of Allah kills (in the way of Allah), and the wrath of Allah becomes severe upon a nation which causes the face of Allah’s Messengersa to bleed.”

There is a narration in at-Tabarani that, when the Holy Prophetsa was injured, he said:

هِلّٰلا لِوْسُرَ هُجْوَ اوْمُلَكَ مٍوْقَ ىلَعَ هِلّٰلا بُضَغَ دَّتَشْا

“The wrath of Allah is severe upon a nation which injures the face of Allah’s Messengersa.” Then, after some time, he stated:

نَوْمُلَعْيَ اَل مْهُنَإِفَ يمِوْقَِ ل رْفِغَا مْهُلَلا

“O Allah, forgive my nation for they know not!” This narration is also found in the Sahihayn (al-Bukhari and Muslim) that the Holy Prophetsa kept repeating:

نَوْمُلَعْيَ اَل مْهُنَإِفَ يمِوْقَِ ل رْفِغَا مْهُلَلا

“O Allah, forgive my nation for they know not!” (Sirat Encyclopedia, Vol. 6, Riyadh: Dar al-Islam, pp. 252-253)

Thus his mercy, which was a perfect manifestation of the divine attributes of Allah the Almighty, was prevalent even in such a condition when he was injured and bleeding. Despite this, he prayed that the wrath of Allah erupts when people oppress His Messenger and belovedsa, but O Allah, the oppression that they are committing is due to their lack of knowledge and foolishness. Forgive them! Do not send down Your wrath upon them due to their mistakes.

لِآ ىـلَعَوَ ،دَّـمُحمَ ىـلَعَ لِّصَ مْـهُلَلا

[O Allah! Bless Muhammadsa and the people of Muhammadsa.]

What a demonstration of kindness and mercy.

In Sahih al-Bukhari, this narration is as follows:

نْمَ ايًّبِنَ يكِحيَ مْلَسُوَ هُيًّلَعَ هِلّٰلا ىلَصَ

ىلإِ رْظُنَأَ ي أَكَ ،هُهُجْوَ نْعَ مٍدَّلا حُسَمُيَ وْهْوَ ،هُوْمَدَأَفَ هُمَوْقَ هُبَرَضَ ءِايًّبِنَأَلا

‘Abdullah ibn Mas‘udra states, “It is as if I see the Holy Prophetsa even now, that he is narrating the condition of a prophet whose nation profusely beat him until he was covered in blood. He was wiping blood off his face and kept saying, “O Allah, forgive my nation for they know not!”

(Sahih al-Bukhari, Kitab Ahadith al-anbiya’,

Hadith 3477)

Regarding this, Hazrat Mirza Bashir Ahmadra details in his book The Life and Character of the Seal of Prophets:

“Upon reaching the mountain pass, with the assistance of Hazrat ‘Alira, the Holy Prophetsa cleaned his wounds. With great difficulty, Abu ‘Ubaydah ibn al-Jarrahra used his teeth to force out the two rings which had sunk deep into the cheek of the Holy Prophetsa; in this effort two of his own teeth were broken as well. At the time, the wounds of the Holy Prophetsa were bleeding very heavily, and upon seeing this blood, with intense grief the Holy Prophetsa said:

هِلّٰلا

هُجْوَ اوْبِضَخَ مٍوْقَ حُلَفْيَ فَيًّكَ

“‘How will such a people prosper who have tainted the countenance of their Prophet with his own blood, only in the

crime that he calls them towards God.’

“After this, the Holy Prophetsa became silent for some time, and then he said:

نَوْمُلَعْيَ اَل مْهُنَإِفَ يمِوْقَِ ل رْفِغَا مْهُلَلا

“‘O My Allah! Forgive my people, for they have committed this mistake out of ignorance and they know not.’

It is narrated that on this occasion, the following verse was revealed:

ءِيُّشَ رِمَاَلا نْمَ کَل سَيًّل

“‘The matter of punishment and forgiveness is in the hand of Allah. You have no concern of this. Allah shall forgive whomsoever He pleases and punish whomsoever He pleases.’” (Surah Aal-eImran, Ch.3: V.129)

He further writes:

“Fatimah az-Zahrara, who had come out of Medina upon hearing terrible reports regarding the Holy Prophetsa, also reached Uhud shortly thereafter. As soon as she arrived, she began to wash the wounds of the Holy Prophetsa, but the bleeding just would not stop. Finally, Hazrat Fatimahra burnt a mat of straw and applied its burnt ashes to the wound of the Holy Prophetsa. It was only then that his blood was staunched. At this time, other women also assisted the wounded companions, thereby gaining reward.” (Sirat Khatamun-Nabiyyin, pp. 497-498)

Hazrat Khalifatul Masih IIra narrates this incident in the following manner:

“During the Battle of Uhud, a rock hit the helmet of the Holy Prophetsa and the [helmet’s] rings got stuck in his face. He became unconscious and fell upon the bodies of those companions who were martyred while fighting around him. After this, the bodies of some other companions fell on top of his blessed body, and people thought that he had been killed. But when he was taken out of the ditch and he regained consciousness, he did not even think about

the fact that the enemy injured him, broke his teeth, martyred his family, and loved ones and friends; rather, when he regained consciousness, he prayed:

نَوْمُلَعْيَ اَل مْهُنَإِفَ يمِوْقَِ ل رْفِغَا بّرَ

“‘My Lord, these people could not recognise my status, so have mercy on them and forgive their sins.’” (Tafsir-e-Kabir [2004], Vol. 7, pp. 67-68)

There is also mention of angels appearing and fighting during the Battle of Uhud. Hazrat Sa‘d ibn Abi Waqqasra narrates, “On the day of Uhud, I saw two men to the right and the left of the Holy Prophetsa. They were wearing white clothes and were fighting fiercely. I had never seen these two before this, nor after, i.e., Jibrilas and Mika’ilas, and this has been narrated by Imam al-Bayhaqirh. Mujahid narrates that the angels only fought during the Battle of Badr. al-Bayhaqirh means to say that when the Muslims disobeyed the Holy Prophetsa and did not remain steadfast upon the command of the Holy Prophetsa, at that time the angels did not fight. This is referring to those who guarded the mountain pass, that when they displayed the example of obedience and remained patient, the angels were protecting them. When they showed impatience, then the angels lifted their veil [of protection]. And Allah knows best.

In relation to this, Muhammad ibn ‘Umarra narrated from his elders concerning the following words of Allah Almighty:

اوْقَتَتَوَ اوَرُبِصۡتَ نَا يلٰۤبَ

“Yea, if you be steadfast and righteous,” (Surah Aal-e-Imran, Ch.3: V.126) that they did not remain patient and ran, which is why help did not come to them. He also narrated that his elders said that when Mus‘ab ibn ‘Umayrra was martyred, an angel in the form of Mus‘ab ibn ‘Umayrra took hold of the banner, and that the angels appeared on that day, but they did not fight.

While describing those scenes, al-Harith ibn as-Sammahra stated, “On the day of the Battle of Uhud, the Holy Prophetsa was in the valley. He asked me about Hazrat ‘AbdurRahman ibn ‘Awfra, so I answered, ‘I saw him by the mountainside.’ The Holy Prophetsa then said, ‘The angels are certainly fighting alongside him.’” al-Harith continued, “When I returned to ‘Abdur-Rahman, I saw seven disbelievers lying dead around him, so I said, ‘Your right hand has been successful. Did you kill them all yourself?’ He replied, ‘I killed these ones, but those ones were killed by people who I did not even witness.’ I then said, ‘How true was the word of God and His Messengersa, in that the angels were aiding him.’”

Ibn Sa‘d has narrated on the authority of ‘Abdullah ibn Fazl ibn ‘Abbasra, who stated, “After the Holy Prophetsa conferred the flag to Mus‘ab ibn ‘Umayr and he was martyred, an angel in the likeness of Mus‘ab took hold of the flag. Upon this, the Holy Prophetsa said, ‘O Mus‘ab! Go forth.’ The angel then turned to him and said, ‘I am not Mus‘ab.’ The Holy Prophetsa then realised that this was an angel and that he was being aided by the angels.”

Muhammad ibn Thabit narrates, “The Holy Prophetsa stated on the day of the Battle of Uhud, ‘O Mus‘ab! Go forth.’ ‘AbdurRahman ibn ‘Awfra then said, ‘O Messengersa of Allah, was Mus‘ab not martyred?’ The Holy Prophetsa answered, ‘Indeed. But an

angel has been appointed in his place and been given his name.’”

‘Allamah Ibn ‘Asakir narrates on the authority of Sa‘d ibn Abi Waqqasra, who stated, “On the day of the Battle of Uhud, I witnessed that as I would shoot an arrow, a beautiful person wearing white clothes would return that arrow to me. I did not recognise him, and I eventually believed that he was an angel.”

‘Umair ibn Ishaqra narrates, “On the day of the Battle of Uhud, the people had been dispersed from the Holy Prophetsa, and as Sa‘d was beside him shooting arrows, a young person would retrieve the arrows and give them to him. Whenever he shot an arrow, the young person would retrieve it. He would say, ‘O Abu Ishaq! Let your arrows fly.’ When the battle had ended, he was unable to find that young person anywhere, nor did anyone know who he was.’”

‘Allamah al-Bayhaqirh has narrated on the authority of ‘Urwah, who stated, “In accordance with Allah the Almighty’s promise of:

“‘And Allah had surely made good to you His promise,’ (Surah Aal-e-Imran, Ch.3: V.153) that as a result of their patience and righteousness, He would help them with 5,000 angels, he did indeed fulfil this promise. However, when they failed to follow the instructions of the Holy Prophetsa as they vacated their ranks, and the archers – out of their desire for the world – did not heed the instructions of the Holy Prophetsa to not leave their position, the help of the angels was taken away and Allah Almighty revealed the verse,

هُنَذۡابَ مْهُنَوْسَحتَ ذۡا هُدَّعَوَ هِلّٰلا مْکُقَدَّصَ دَّقَلوَ

“‘And Allah had surely made good to you His promise when you were slaying and destroying them by His leave.’ (Surah Aal-e-Imran, Ch.3: V.153) It was then that Allah Almighty fulfilled His promise and showed them victory, but when they failed to follow the instructions, He placed them in a trial.” (Mustafa ‘Abd al-Wahid, Subul al-huda wa r-rashad fi sirat Khayr al-‘ibad, Vol. 4 [Beirut, Lebanon: Dar al-Kutub al‘Ilmiyyah, 1993], pp. 205-206)

In one of his sermons, Hazrat Khalifatul Masih IVrh narrated this incident that:

“The companions said that on the day of the Battle of Badr, they witnessed the angels wearing black turbans and in uniform. When the companions witnessed the angels in different circumstances, they were seen wearing black turbans. When the narrations were compiled, they were left astonished. However, just as the Holy Prophetsa explained نيمَوْسَمَ [‘Attacking vehemently,’] it was thus decreed and this was exactly what took place.

“Similarly, the angels that were witnessed during the Battle of Uhud were wearing red turbans as a sign. (ad-Durr al-manthur, Under Surah Aal-e-Imran, Ch.3: V.126)

“The red colour conveys a message of grief. However, the companions had never experienced as much grief in their entire lives as they did during the Battle of Uhud as a result of the wounds sustained by the Holy Prophetsa. They received one news of grief after another, and they became sunken in anguish. Hence, for the sign of the angels during this battle, the colour selected, i.e. red, depicted an aspect of grief, blood and

anguish.” (Khutbat-e-Tahir, Vol. 2, p. 76, Friday Sermon, 11 February 1983)

There are many incidents highlighting the determination and selflessness of the companions during this battle, and how they sacrificed themselves in order to protect the Holy Prophetsa. Regarding Hazrat Anas ibn an-Nadr al-Ansarira there is a narration in which Hazrat Anasra states, “My uncle Hazrat Anas ibn an-Nadr al-Ansarira was unable to participate in the Battle of Badr, so he said, ‘O Messengersa of Allah! I was absent in the first battle in which you fought the idolaters. If Allah allows me to fight the idolaters in battle, He will surely see what I shall do.’ Thus, on the day of the Battle of Uhud, when the Muslims had dispersed from the battlefield, he said, ‘O Allah, I apologise for what they have done.’ He was referring to his companions, i.e., the Muslims who had scattered. He then said, ‘I hold myself before You free from what they have done,’ i.e., referring to the idolaters. He then went forth and met Hazrat Sa‘d ibn Mu‘adhra. He said to him, ‘O Sa‘d ibn Mu‘adh, the tidings of paradise. By the Lord of an-Nadr, I smell the sweet fragrance [of Paradise] from Uhud.’”

While narrating this incident to the Holy Prophetsa, Hazrat Sa‘dra said, “O Messengersa of Allah, I failed to do what he [Anas ibn an-Nadrra] did next in that the way in which he fought so heroically and fearlessly, I was unable to do match him in this.” Hazrat Anasra narrated, “We found more than 80 wounds on him from blows from swords, spears and arrows. When we found him, he had already been martyred and the idolaters had already mutilated his body. No one was able to recognise him aside from his sister, who recognised him from the tip of his finger.” Hazrat Anasra narrated, “We felt that the following verse had been revealed in relation to him and others like him:

هُيًّلَعَ هِلّٰلا اوَدَّهْاعَ امَ اوْقَدَّصَ لِاجْرَ نينَّمَؤۡمُلا نْمَ

‘Among the believers are men who have been true to the covenant they made with Allah.’ (Surah Al-Ahzab, Ch.33: V.24)” (Sahih al-Bukhari, Kitab al-Jihad wa-s-siyar, Bab qawlillahi ta‘ala ‘min al-mu’minina rijalun…’, Hadith 2805)

Ibn Ishaq states that Anas ibn an-Nadrra, the uncle of Anas ibn Malikra, passed by a group of Muhajirin, including Talhah ibn ‘Ubaydillahra, ‘Umar ibn al-Khattabra, etc., and some Ansar, who were sitting down. Anas [ibn an-Nadr] asked them why they were sitting down. They replied that the Holy Prophetsa had been killed. Anas replied: “Then what use is there in living? You should depart this world in the manner that he did.” Anas then turned his attention towards the disbelievers and bravely fought until he was martyred. Anas bin Malikra was named after him.

Anas bin Malikra states: “On that day, we found Anas ibn an-Nadr and his body had 70 wounds. Nobody could recognise his body, except his sister. She recognised him through his fingertips.” (Ibn Hisham, Sirat Ibn Hisham [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2001], p. 535)

Hazrat Mirza Bashir Ahmadra writes:

“At the time, a very dangerous war ensued, and this was a time of great trial and tribulation for the Muslims. As mentioned above, upon hearing news of the martyrdom of the Holy Prophetsa many Companions lost their spirit and thrown in their arms and moved to one side of the battlefield.

Hazrat Umarra was also among these people. These people were sitting to one side of the battlefield, when a Companion named Anas ibn an-Nadr al-Ansarisa happened to arrive, and upon seeing them, began to say:

“‘What are you doing here?’

“They responded, ‘The Holy Prophetsa has been martyred. What now, is there to gain from battle?’

“‘This is the very time for battle,’ replied Anasra ‘so that we may also attain the death, which has been acquired by the Holy Prophetsa; and then what pleasure is there in life after the demise of the Holy Prophetsa anyway?’

“Then Sa‘d ibn Mu‘adhra came before him and Anasra said, ‘Sa‘d, I can smell the fragrance of Paradise from this mountain.’ After this, Anasra penetrated the enemy ranks and was martyred in battle. After the war, his body was found to have sustained more than eighty wounds, and no one could recognise his dead body. Finally, his sister identified him by a mark on his finger.”

(Sirat Khatamun-Nabiyyin, pp. 494-495)

Hazrat Khalifatul Masih IIra has also mentioned this [incident] as follows:

“The uncle of Hazrat Anas ibn Malikra was also present in the Battle of Uhud and he showed great courage. He fought valiantly and repelled countless attacks on the Holy Prophetsa by the disbelievers. Eventually, they gained the upper hand, and after victory, the Muslims gathered the prisoners of war and busied themselves with gathering spoils and provisions. The ignorant enemy labels this as looting.”

Hazrat Musleh-e-Maudra says that when the war ended and they were gathering the spoils of war, the enemies [of Islam] labelled this as looting and plundering, whereas this is not looting; rather, this is one way in which the enemy becomes weaker. Hazrat Musleh-e-Maudra states, “He thought that his work was done. He was hungry at the time, and he had some dates with him. He moved a distance away from the battlefield and was striding around in joy of victory and began eating dates. While eating dates and striding around, he went to one side. He saw a rock upon which Hazrat ‘Umarra was seated, crying. Anas ibn an-Nadrra saw Hazrat ‘Umarra and was surprised, as that day was a day of jubilation, happiness and congratulating one another. Why was he crying on such an occasion? And so he addressed Hazrat ‘Umarra, saying: ‘What is all this about? Today is a day to rejoice that Allah the Almighty has granted the Muslims victory, and you sit here crying?’ Hazrat ‘Umarra replied, ‘Perhaps the news did not reach you of what happened after gaining victory!’ He asked what happened, to which Hazrat ‘Umarra said, ‘The enemy army came at us from the rear and attacked us again. This resulted in the Muslim army scattering and the Holy Prophetsa was martyred.’ The Ansari companion said: ‘‘Umar, even then, there is no reason to cry.’ He had one date left in his hand, he instantly threw that away and said – addressing the date – ‘Between you and my God is nothing more than this date.’ (He was either addressing Hazrat ‘Umarra or the date.) Nonetheless, he then turned to Hazrat ‘Umarra and said: ‘‘Umar! If the Holy Prophetsa has been martyred, then what is there left in this world for us? We should also go where he has gone.’ Having said this, he took his sword, and on his own, he launched an attack on the enemy army,

which numbered in the thousands. But what could one man do against thousands? He was attacked from all directions and fell as a martyr. After the battle, when the Holy Prophetsa sent a search party for him, they discovered 70 pieces of his body. According to some narrations, his body was beyond recognition. Eventually, his sister – or another relative – recognised him from a mark on his finger.” (Khutbat-e-Mahmud, Vol. 23, pp. 442-443, Friday Sermon, 9 October 1942)

Then, mentioning this same incident on another occasion, Hazrat Musleh-e-Maudra says, “During the Battle of Uhud, when the rumour spread that the Holy Prophetsa had been martyred, he (i.e., Hazrat Anas’ra uncle) saw Hazrat ‘Umarra sitting on a small mound, crying. He asked him: ‘‘Umar, what is the matter, why are you crying when the Muslims have been given victory?’ Hazrat ‘Umarra replied: ‘You haven’t heard? The Holy Prophetsa has been martyred.’ When Hazrat Anas’ra uncle heard this, he was eating dates at the time. He only had one date in his hand, which he threw away, saying, ‘Is there any other barrier between me and my Lord?’ Then, owing to his love for him, he said to Hazrat ‘Umarra in disdain, ‘Umar, if the Holy Prophetsa has gone on to the next world, then why are you sitting here crying? We will follow after him to wherever he may be.’ He went alone and attacked an army of 3,000. The disbelievers perhaps thought of him as mad. He fought valiantly until he was martyred. After the battle finished, when they went in search of him, they found him in 70 pieces; each limb was severed.”

(Khutbat-e-Mahmud, Vol. 23, p. 373, Friday Sermon, 4 September 1942)

Hazrat Musleh-e-Maudra has mentioned details about his martyrdom in several places. At times, it is detailed, and at times, it is briefly mentioned. In one instance, Hazrat Musleh-e-Maudra says, “In a hadith, it is mentioned that Hazrat Anas ibn anNadrra was an Ansari Companion who was mistakenly left behind in the Battle of Badr and was not able to take part. When he heard about the feats in the Battle of Badr from those who took part, he was overcome with passion. He stood up and began pacing up and down. He said: ‘Alas! When I get an opportunity, I will show everyone how a believer ought to make a sacrifice.’ Hence, he participated in the Battle of Uhud. When suddenly the enemy attacked from the rear, the Muslims lost their footing. He was pushed back and moved quite a distance from the battlefield. The Holy Prophetsa was left alone and owing to the disbelievers hurling rocks, he was injured. These injuries caused him to fall upon others who had been killed. When the people were unable to see the Holy Prophetsa [on the battlefield] for a brief period of time, they thought he had been martyred. Hence, a few people immediately ran to Medina, which was a short distance away, and informed others that the Holy Prophetsa had been martyred. For the people who were a short distance away from the battlefield, this news struck them like lightning. Among these people was Hazrat ‘Umarra. He was sitting on a rock, crying. Meanwhile, Anas ibn an-Nadrra walked past him and since he had not eaten anything prior to the battle, he was eating a few dates. Anas ibn an-Nadrra had left the battlefield at a time when the Muslims had become victorious and had defeated

the disbelievers. Hazrat ‘Umarra, however, had left the battlefield after the enemy had launched another attack from behind and the Holy Prophetsa was injured as a result of it and fell to the ground, and some of the companions thought that he had been martyred. Hence, this was the reason for Hazrat ‘Umarra crying whereas Anas ibn anNadrra was happy for the [earlier] victory they had attained. Therefore, Anas ibn anNadrra found it rather strange that Hazrat ‘Umarra was crying and looked upon him with astonishment and said, ‘‘Umar, is this a time to rejoice or cry? Allah the Almighty has granted victory to the Muslims and we should rejoice over this.’ Hazrat ‘Umarra raised his head and whilst looking towards him said, ‘Anas, perhaps you are not aware but the momentum of the battle completely shifted. The enemy had come from behind the mountain and attacked once more. Unable to endure this attack, the Muslim army dispersed, and the Holy Prophetsa was martyred.’ At the time, Anas ibn anNadrra was holding onto his last date and he threw it to the ground and said, ‘Apart from this date, there is nothing else that stands between me and my beloved.’ He then looked at Hazrat ‘Umarra and said, ‘If whatever you say is true, even then it is not an occasion to cry. We should also prepare to go where our beloved has departed to.’ After saying this, he took his sword out of its sheath and went into the enemy lines. After all, how could a single man fare against an army of hundreds? In just a short while, his body was cut into pieces and scattered across the ground. When God Almighty granted victory to the Muslims, the Holy Prophetsa instructed them to find Anas ibn an-Nadrra, and people informed him that they could not locate him anywhere. The Holy Prophetsa once again gave instructions to find him. By this time, his sister came running to the battlefield upon hearing the shocking news that the Holy Prophetsa had been martyred. She saw the severed limbs of a body and realised that it was her brother, Anasra as she recognised one of his fingers and then informed the Holy Prophetsa. This was the love which the companions had for the Holy Prophetsa.” (Tafsir-e-Kabir, Vol. 7, pp. 585-586)

I shall continue to mention these accounts in the future, God willing.

Pray especially these days for the Ahmadis in Yemen, they are going through extremely difficult times. Similarly, pray for the Muslim ummah. May Allah the Almighty unite them as one and instil within them reason and understanding. Pray for the general state of the world, as it is rapidly heading towards war. May Allah the Almighty have mercy.

After the prayers, I shall lead two funeral prayers in absentia. The first mention is of respected Dr Hafiz Abdul Hamid Gamanga Sahib, who was serving as the Naib Amir of Sierra Leone. He passed away by the decree of Allah following a short illness on 13 January, at the age of 45.

نَوْعْجْرَ هُيًّلا انَاوَ هِلّٰل انَا [“Surely, to Allah we belong and to Him shall we return.”]

By the grace of Allah he was a musi Musa Maiwah Sahib, the Amir of Sierra Leone writes:

“Dr Gamanga Sahib was the highest contributor to Chanda Wasiyyat in the

whole of Sierra Leone. When I appealed to the members to purchase the land for the new site for our Jalsa Gah, Dr Sahib made the highest contribution towards this and made a donation of 10,000 US dollars before his demise. Dr Sahib dedicated five years of his life to serving under the Nusrat Jhan Scheme. He was initially posted to Nigeria, but while the paperwork was being processed, a doctor from Pakistan was posted there, and so he had the opportunity to serve in a hospital in Freetown. He served very diligently, and whatever allowance he received from the hospital during this time, he gifted it back to the hospital, which helped towards the repair and refurbishment of the hospital. The total amount was 200,000 Leones. He had a great love for Khilafat. His greatest regret in his life was that he was not able to meet the Khalifa of the time. (He made a lot of effort in order to meet me but he was unable to get a visa. He tried twice for this.) During his medical service, he would offer free treatment to those patients who were in financial difficulties. He helped many Ahmadi students whose parents were not able to pay for their college fees. He was very trustworthy, hardworking and would always help others.”

He was married to Kadie Yatta Gamanga, the younger sister of Tommy Kallon Sahib, who resides here [in the UK]. He had two children, a son and a daughter, one of whom is approximately three or four years old and the other is two years old.

Saeed-ul-Hassan Shah, one of the missionaries there, says, “He possessed many qualities that I had personally witnessed. When Musa Maiwah Sahib was appointed as the new Amir, Dr Gamanga Sahib was a key member of his team. He attained a specialist degree in gynaecology from Kenya and then came to Sierra Leone. One of his qualities was that he would work tirelessly. He worked day and night and completely forget the fact that his wife and children would be waiting for him. He knew the Holy Quran by heart and would recite it in a very beautiful voice. Last Ramadan he led the tarawih prayers at the headquarters and the members greatly enjoyed it. Humility was another great quality of Dr Sahib. He would always meet everyone with a smile and he would always keep his illness and pain hidden from others.”

Safeer Ahmad Sahib, who is serving as a missionary says, “Dr Sahib possessed many qualities and was very well-known in the area. Allah the Almighty had blessed him with the quality of healing. People would visit him for treatment, and in addition to providing them with physical treatment, he would also provide them with a spiritual cure by informing them of the teachings of the Ahmadiyya Jamaat. The deceased was regular in his daily prayers, in observing the fasts and also in his Tahajjud prayer. He would always pay his financial contributions on time. He would always leave aside his secular work and always respond to any work of the Jamaat he was called upon. He would show great respect to the officebearers of the Jamaat and the missionaries. He would pay particular attention towards the Friday prayer and would offer the Friday prayer in the mosque in Port Loko.”

Abdul Haye Koroma Sahib, who is serving as the Naib Amir II says, “Dr Gamanga Sahib was also a committee member for the translation of the Holy

Quran into Mende which is the local language of Sierra Leone. He was regular in his five daily prayers and in the observance of the Tahajjud prayer. He was a life-devotee in its true essence. After finishing his duty at the hospital where he worked, he would go to the Ahmadiyya Hospital and would work there till the Maghrib prayer and then go to the mission house. He would work there till late in the night and then go home. He would often see true dreams and they would be fulfilled. In accordance with the instructions of the Khalifa of the time, he had made a ten-year educational plan so that, in the future, the Jamaat would have many skilled members. As a Naib Amir, I had a very close bond with him. He had many good qualities, including his love for the Community, fulfilling the rights of Allah and the rights of His creation, generosity, humility and offering financial sacrifices.”

Almami Cisse Sahib says, “He was admitted to Sierra Leone’s JamiatulMubashshirin in 1989 and completed his education by 1991. He achieved excellent marks and always passed with very high marks. He started to memorise the Holy Quran where he was first posted. He independently memorised the entirety of the Holy Quran. Thereafter, the civil war started and all Pakistani missionaries posted there were forced to leave. Dr Sahib then came to Freetown and continued working as a missionary. During this time, he also served as the acting president of the local chapter there. Some items were sent from headquarters (from here) to Sierra Leone. The rebels found out about this and attacked the mission house. They hid in the ceiling and managed to take hold of me (the one relating this incident). They pointed a gun at my head and told me to give them the keys to the storage. When we realised the circumstances were very dire, Dr Gamanga Sahib, who had the keys, came down immediately and handed them over. The rebels took a few things and left.”

Khalid Mahmood Sahib writes, “Dr Sahib held great love and sincerity for Khilafat. He was a truly sincere person. He was very respectful to everyone. He had great compassion for the Jamaat. He was respectful towards everyone, including those who were older than him or younger. He would immediately accept any proposal given for the advancement of the Jamaat. He would say that there should always be such sincere people in the Jamaat who spend every moment towards the progress of the Jamaat. There are very few people who can honestly distinguish right from wrong. Dr Sahib was a fearless and brave individual. He had a beautiful way with words. He would speak to everyone in a soft tone. He would leave everything to offer prayer. Even if someone spoke to him harshly, he would respond to them gently and also advise that an Ahmadi should not speak so harshly.”

Lajna Imaillah UK is building a maternity hospital in Sierra Leone. This is a very large project, by Allah’s grace. The former president of the Lajna, Dr Fariha went to see the progress. She says, “I observed him to be extremely beneficial to humanity. (She met with Dr Sahib when she went to see the maternity hospital.) He gave very valuable suggestions regarding the Lajna Hospital. He then gave me a tour of the government hospital. His passion for serving mankind truly impacted me. Despite the unfavourable

conditions, he greeted the innumerable patients who came to him with a smile on his face and showed them great empathy. He had an extraordinary attachment to serving the poor residents of his country.” She also thought that he would be stationed at the maternity hospital once it was completed, but Allah the Almighty had His own plan.

His wife, Kadie Yatta writes, “My husband was a pious individual; he was a sincere and devout Ahmadi of our Jamaat. He always gave precedence to the Jamaat over his personal matters. Before going to Senegal for his treatment, he said to me, ‘We have full faith and trust in Allah the Almighty. That is everything for us. So, whatever happens, do not worry.’ He would often treat his patients and Ahmadis free of charge and he cared a great deal for them.” She says, “I learned of many of my husband’s qualities from other people after his demise. I testify that he would regularly offer the five daily prayers, and also the Tahajjud prayers. Without fail, he would calculate how much is due for his Wasiyyat and make his contributions. Every year in Ramadan, he would recite the Holy Quran in its entirety at least once and would encourage me to do the same. He was a great husband and father, and he kept us very happy.”

May Allah the Almighty show mercy and grant forgiveness to the deceased, and elevate his station. May He be the Helper and Protector of his wife and children.

The next mention is of Tahirah Nazir Begum Sahiba, who was also known as Tahirah Rashiduddin. She was the wife of Chaudhry Rashiduddin Sahib, a missionary of the Jamaat. She passed away recently.

نَوْعْجْرَ هُيًّلا انَاوَ هِلّٰل انَا [“Surely, to Allah we belong and to Him shall we return.”]

By the grace of Allah the Almighty, she was a musiah. Her family entered the fold of Ahmadiyyat by way of her paternal grandfather, Hazrat Chaudhry Ghulam Husainra. Similarly, her maternal grandfather, Hazrat Chaudhry Ghulam Haidar Dhariwalra was also a companion of the Promised Messiahas. As I mentioned, she was the wife of Chaudhry Rashiduddin Sahib. In December of 1958, her nikah was announced by Maulana Jalaluddin Shams Sahib in the presence of Hazrat Muslehe-Maudra, who led the silent prayer. She mentions one of her dreams. She says, “In 1980, I had the opportunity of attending the Majlis-e-Mushawarat [Consultative Body of the Jamaat] as a delegate. Hazrat Khalifatul Masih IIIrh was also present at the gathering. In the gathering, a discussion took place on who could be counted among the Companions [of the Promised Messiahas] based on their age.” She says, “When I came home, I regretfully said, ‘O Allah, if only I was present during that time, then I too would be amongst the companions. At that time, I saw a dream in which I met the Promised Messiahas. He was lying on his right side in my home. I went and stood by his pillow. The Promised Messiahas looked to me with great love and said, ‘What brings you here?’ I said, ‘Your Holiness, I wish to massage you.’ The Promised Messiahas gave me his right hand and I massaged it for quite some time. Thereafter, the Promised

“ Pray especially these days for the Ahmadis in Yemen, they are going through extremely difficult times. Similarly, pray for the Muslim ummah. May Allah the Almighty unite them as one and instil within them reason and understanding. Pray for the general state of the world, as it is rapidly heading towards war. May Allah the Almighty have mercy.

Messiahas proceeded to the courtyard for the Maghrib prayer. I also went to the courtyard and saw droves of people, some even perched on the windows and verandas to see the Promised Messiahas. I asked the masses, ‘How did you know the Promised Messiahas was in my home?’ They replied, ‘How could the Promised Messiahas come to your home and we remain uninformed?’ There was an elderly woman from Chak 37 who was making rotis [flatbread]. I addressed her and said, ‘Leave the rotis! The Promised Messiahas has come to my home! Come and see him!’” After this, she stated, “In Shura, it was discussed that those who saw the Promised Messiahas were counted amongst the Companions. The Promised Messiahas stayed in my home for two days and one night, so that makes me a companion. It is the boundless grace of Allah the Almighty. How can I repay my gratitude to Him?”

Her son, Dr Aleemuddin Sahib, lives here [in the UK]. He has also served as the National President [of the Jamaat] in Ireland and currently lives here [in the UK]. He says, “Allah the Almighty granted our mother countless virtues. Salient among them was her connection with Allah, her personal love for Allah the Almighty, and Allah the Almighty’s acceptance of her prayers (in other words, she would receive true dreams and visions). She had personal love and affection for Khilafat-e-Ahmadiyya, which remained prominent throughout her life, and she strove to continue the same in her children.” He says, “During our childhood, whenever any elders were mentioned by our mother, they would not be prominent from a worldly standpoint; rather, they would be Khulafa, or we would always hear about pious women. Our mother would always request these elders for prayers.” Just because she was given to prayer didn’t mean that she would not request prayers from others as well; in fact, she would go to others and ask them for prayers. He says, “Aside from this, the most prominent aspect of our mother was the honour she held for the Jamaat. Once in our home, one of our distant relatives used some unbecoming words [regarding the Jamaat]. Generally, people become silent when they hear such things, but my mother

sternly responded to him immediately. She first stopped him, then she corrected him. It was well known amongst our family that she could compromise when it came to family disputes, but would not let anyone speak against the honour of the Jamaat.

Her husband, Chaudhary Rashiduddin Sahib, a life-devotee and missionary, went to Africa twice for the task of propagation. She remained in Pakistan and focused all of her efforts towards the upbringing of her children.” He says, “We remember that when it came to us brothers, she always knew our personal friends, who they were and what kind of people they were. She would always tell us not to simply befriend anyone, but those boys in our area who were virtuous and good in their studies.” He says, “Something which I witnessed myself was that she often befriended such women who had a connection of love with Allah the Almighty and she herself would say she did not enjoy sitting with worldly people, but preferred such people who were simple and took an interest in faith.”

Her daughter Zubda Sahiba says, in fact, all three Abida, Tayyiba and Zubda say, “Ever since we can remember, we found our mother to be devoted to worship, prayerful, sociable and kind. She worshipped very fervently, and she passionately offered voluntary prayers and Tahajjud. Whenever there was an issue at hand, she would close herself in her room and remain in prostration for extended periods of time. She also experienced the times of financial difficulties faced by a life-devotee, but she endured those times with patience, forbearance and dedication whilst placing her trust in Allah the Almighty and she would always seek from Allah the Almighty. She also had the honour of performing hajj; Allah the Almighty fulfilled this desire of hers. She performed i‘tikaf [period of devotion in the mosque during Ramadan] 11 times.” Her daughters say, “Those women who came [for condolences] especially mentioned her kindness, good morals, and friendliness. She particularly studied religious books; she especially enjoyed reading books on the life of the Holy Prophetsa. She focused special attention on worship on Fridays and would

go to the mosque several hours early to offer voluntary prayers.”

One of her sons, Saleemuddin Sahib, is a missionary and serves as the Nazir Umure-Aama in Rabwah these days. He says, “My mother was the wife of a life-devotee and her nikah (as I mentioned before) was announced by Jalaluddin Shams Sahib and Hazrat Musleh-e-Maudra led the silent prayer. Her (Tahira Sahiba’s) father used to tell the incident related to this, that her husband’s nikah was actually going to take place with someone else and all the arrangements had been made. Maulana Abul-Ata Jalandhari Sahibra was to announce the Nikah at Masjid Nusrat in Rabwah. All the guests had arrived, however, Hazrat Maulana Abul Ata Jalandhari Sahibrh announced everyone’s nikah except his, saying that since he was a life-devotee, his nikah would be announced by Hazrat Musleh-e-Maudra or it takes place in his presence. It so happened that after some time, the girl’s side, where the marriage was originally supposed to take place, informed of their refusal and then his nikah took place with Tahira Sahiba, and this marriage proved to be very blessed.”

She was regular in offering financial contributions. The Secretary of Finance in Canada writes, “I saw in a dream that I opened the register and was accounting for the financial contributions when Tahira Rashiduddin Sahiba came and sat beside me. I told her that if she offered five thousand dollars for Tahrik-e-Jadid, then her name would be included in the FiveThousand Register, and she expressed her readiness to do so in the dream.” She was visiting Pakistan at the time, and when she returned, she told her the dream and she said that she expected that she would do just that. When she related the dream [Tahira Sahiba] immediately offered five thousand dollars – Allah the Almighty had granted her good financial standing.

May Allah the Almighty grant her forgiveness and mercy and enable her children to carry on the legacy of her virtues.

(Official Urdu transcript published in the Al Fazl International, 16 February 2024, pp. 2-7.

Translated by The Review of Religions )