Al Hakam - 17 March 2023

Promised Messiah’sas message spreads to corners of earth and continues through Khilafat-e-Ahmadiyya

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Prophet Jobas: A paragon of patience

Members of the national amila of Majlis Khuddam-ul-Ahmadiyya Ghana were blessed with the opportunity to meet Hazrat Mirza Masroor Ahmad, Khalifatul Masih V, may Allah be his Helper, in a virtual mulaqat on 12 March 2023.

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Steady progression on the spiritual path: Promised Messiah’sas advice for a seeker of truth

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THE WEEKLY

www.alhakam.org

AL HAKAM | Friday 17 March 2023 | Issue CCLXI

AAhmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL, UK info@alhakam.org | ISSN 2754-7388

Masih V

‘Fail Test’: A father’s responsibility to his children Page 15

At the opening of the meeting, Hazrat Amirul Momineenaa conveyed his salaam and commenced the meeting by leading all those present in silent prayer. Thereafter, Huzooraa, addressing the sadr of Majlis Khuddam-ul-Ahmadiyya Ghana, Hanif

Bipuah Sahib, asked who was seated to his right, upon which Ibrahim Arko Sahib, the naib sadr in charge of administration, stood up. Hazrat Khalifatul Masih Vaa said, “So you are dealing with the administration of the office?” and further inquired, “Do

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

A window to Heaven or Hell

Hazrat Ibn Umarra reported, Allah’s Messengersa said, “Verily, when one of you dies, he is shown his abode morning and evening. If he is to be among the dwellers of Paradise, he is [shown his abode] among the dwellers of Paradise. If he is to be among the dwellers of Hellfire, he is [shown his abode] among the dwellers of Hellfire. It is said [to him], ‘This is your place until you are raised on the Day of Resurrection.’” (Sahih al-Bukhari, Kitab al-jana’iz, Bab al-mayyitu yu‘radu ‘alayhi maq‘aduhu bi l-ghadati wa l-‘ashiyyi)

you have any office here?” and asked where it was. Ibrahim Arko Sahib replied in the affirmative and said the office was located in Osu.

‘Have ambitious goals’ Ghana khuddam amila meet Hazrat Khalifatul

Hazrat Mirza Ghulam Ahmadas, In His Own Words

What I pray for

Seeing Nasir Ahmed Bonsu Sahib, who was the former sadr, Hazrat Amirul Momineenaa asked if he was Ibrahim Bonsu’s son, to which he replied in the affirmative. Huzooraa said, “So now you are an honourary member of the amila.”

Benyameen Entsir Keelson Sahib said that he is serving as the naib sadr of the Southwest Sector. Hazrat Khalifatul Masih Vaa asked him who his father is, to which he replied, Hanid Keelson. “I see, you are Hanid Keelson’s son. [...] You are a Fante,” Huzooraa said. Hearing this, Benyameen Entsir Keelson Sahib smiled and replied in the affirmative. Hazrat Khalifatul Masih Vaa asked him about his profession, to which he replied that he was working as a quantity surveyor.

Huzooraa asked him if he visited the national office at least once a week; to which he replied that he was unable to go but added that his naib was attending under his direction. Hazrat Amirul Momineenaa said, “Train your naib as well.”

Addressing Hadi Keelson Sahib, serving as the naib motamid, Hazrat Khalifatul Masih Vaa asked if he lived in Accra and said, “So you are doing the office work daily?” To this, he replied in the affirmative.

khuddam exercised regularly. Answering, he said that there were 247 khuddam who played sports regularly.

<<

Next, Abdul Wahab Adusei Sahib said he is serving as the naib sadr in charge of the Middle Sector. Hazrat Amirul Momineenaa asked how many majalis there were in the Ashanti region. Abdul Wahab Adusei Sahib said that there were 43 majalis. Huzooraa asked him if he was Adusei Sahib’s son, to which he said yes.

Speaking with Abu Zul Haq Sahib, Hazrat Amirul Momineenaa asked if he qualified from Jamia Ahmadiyya International or the Mubashir class; Abu Zul Haq Sahib replied that he studied at Jamia International. “I see, so you can speak Urdu?” Huzooraa asked. Abu Zul Haq Sahib, while speaking in Urdu, replied in the affirmative. Hazrat Khalifatul Masih Vaa then asked him when he graduated from Jamia Ahmadiyya. Abu Zul Haq Sahib said that he graduated last year, in 2022. Hearing this, Hazrat Amirul Momineenaa said, “Then you should have been here, with me, for further training.”

Seeing that he was serving as the naib sadr in charge of the Northern Sector, Huzooraa asked him whether the Northern Sector comprises the Northern Region, Tamale and Bolgatanga, etc., and whether he was from Wa. Abu Zul Haq Sahib replied in the affirmative. Hazrat Amirul Momineenaa smiled and said, “This is why you have been given this assignment.”

Next, Abdul Shakoor Abakah Sahib, serving as the mohtamim umumi, had the chance to introduce himself. Hearing his name, Huzooraa asked him if he was from the Central Region and said, “I could recognise from your name you are from the Central Region.” Abdul Shakoor Abakah Sahib answered in the affirmative. Alluding to his duty, Hazrat Khalifatul Masih Vaa asked what his work consisted of. He said that he was responsible for providing security at all Jamaat functions and events. Hazrat Amirul Momineenaa said, “Also, during Friday prayers, you should also cover your mosque. Ask your respective nazimeen umumi to cover their mosques in their respective areas. During Jumuah prayers, khuddam should be on security duty there at the mosque.”

Next, addressing Irfan Esah Hammond Sahib, serving as motamid, Hazrat Khalifatul Masih Vaa asked where he lived, to which he replied that he lived in Kasoa. Hazrat Amirul Momineenaa said, “Your headquarter is in Accra, and you are motamid, and motamid should come to the office daily. So, you work online? [...] How do you receive the reports? How do you make comments on the reports? How do you pass on these reports to your sadr and different mohtamimeen? And how do you send your remarks and your comments to the various qaideen?” Irfan Esah Hammond Sahib replied that they have a platform and emails designated by which they accomplish their tasks.

Speaking with AlHassan Attaquayson Sahib, serving as the muavin sadr in charge of jaidad, Hazrat Khalifatul Masih Vaa asked if MKA Ghana has any property, to which he replied in the affirmative and said that they had one at Osu headquarters. Hearing this, Hazrat Amirul Momineenaa said, “[In] Osu headquarters, you have only been given one room there. That is the property of Jamaat [...]. That is not Khuddam-ul-Ahmadiyya’s personal property. Khuddam-ul-Ahmadiyya should also have some personal property; make your own separate office, purchase some land; [...] don’t only rely on the Jamaat’s headquarters. You should have your own headquarters.”

Addressing Ahmed Jawaad Hammond Sahib, muavin sadr for Waqf-e-Nau, Hazrat Amirul Momineenaa asked how many Waqf-e-Nau ijtemas are held every year and the total number of waqifeen-e-nau Ahmed Jawaad Hammond Sahib replied that they hold one national ijtema every year and said that there were 906 waqifeene-nau

Mustapha Amissah Sahib, serving as the naib sadr in charge of the SouthEast Sector, reported that the South-East comprises the Greater Accra Region, the Eastern Region and the Volta Region. Huzooraa smiled and said, “Most of your amila members are Fantes.” Sadr Sahib replied that they are a huge portion of the tajnid and said that they live close to the Centre.

Addressing Bashiruddin Adam Sahib, mohtamim sehat-e-jismani, Huzooraa said, “You are quite a fit person; you look like a mohtamim sehat-e-jismani. What game do you play? Soccer?” Bashiruddin Adam Sahib responded in the affirmative. Hazrat Amirul Momineenaa asked how many

Speaking with Abdul Gafur Saeed Sahib, mohtamim rishta nata, Huzooraa asked if he had done the Mubashir course; to which he replied in the affirmative. Hazrat Khalifatul Masih Vaa asked how many matches the department proposes every month and how many of the matches mature. Hazrat Amirul Momineenaa said, “You should try to make many matches. I have been receiving many letters from Lajna members and khuddam as well saying they want to get married but are not finding good matches for them. So, you should help them.”

Next, Huzooraa asked Sarpong Mohammed Sahib, serving as the muhasib, if he checks the accounts and if they are in order; to which he replied in the affirmative. Addressing Abdul Rahman Abdullah, the mohtamim talim, Hazrat Khalifatul Masih Vaa asked if any book was prescribed for Khuddam-ul-Ahmadiyya to read during the year, “There are quite grown-up and educated Khuddam-ul-Ahmadiyya members; you should prescribe some books of the Promised Messiah, on whom be peace, for them to read, or books of the Khulafa to read so that they can have good knowledge [and] better their knowledge,” Hazrat Amirul Momineenaa said.

Huzooraa, speaking to Saqique Koomson Sahib, naib mohtamim talim, said, “You should help your mohtamim talim so that more effort can be made to get more people involved in reading [the prescribed] books.”

Next, Hazrat Khalifatul Masih Vaa asked Saeed bin Usman Sahib, the mohtamim atfal, how many atfal there were in Ghana. Saeed bin Usman Sahib reported that there was a total of 7,650 atfal. Hearing this, Huzooraa said that they should make more efforts in updating their Atfal-ul-Ahmadiyya tajnid Hazrat Amirul Momineenaa then inquired if any book was prescribed for members of Atfal-ul-Ahmadiyya to read during the year. Saeed bin Usman Sahib said that they are yet to do this. Hearing this, Huzooraa said, “How will you increase their religious knowledge then?”

Hazrat Amirul Momineenaa further

“What I pray for is that God may protect the [Ahmadiyya Muslim] Jamaat and that it may become manifest to the world that the Holy Prophetsa is indeed a true Messenger and that people may believe in the existence of God.”

(Malfuzat [1984], Vol. 7, p. 340)

said, “You should also prescribe some religious book for Atfal-ul-Ahmadiyya according to their age group so that they can better their religious knowledge.”

Hazrat Khalifatul Masih Vaa added, “In this world, everybody is indulged, too much, in worldly affairs and worldly things, and there are so many programmes that are being shown on television and there is some other material available nowadays on [the] internet and everywhere that can destroy the lives of youngsters. So, just to keep them streamlined, we shall make more effort for their training for their tarbiyat.”

Huzooraa, whilst addressing Sadique Nkrumah Sahib, naib mohtamim atfal, said, “You will have to work hard, as I have said.”

Alluding to the last six months, Hazrat Amirul Momineenaa asked Yusuf Ishaque Sahib, mohtamim waqar-e-amal, about the work conducted by the department.

Huzooraa asked if they had done any waqare-amal, apart from the preparation of Jalsa Salana. Yusuf Ishaque Sahib reported that they also did another waqar-e-amal in addition to the Jalsa one. Then, speaking with Ibrahim Quansan, the naib mohtamim waqar-e-amal, Hazrat Khalifatul Masih Vaa inquired as to his job; to which he replied that he was a government employee.

Addressing Salim Amad Keelson, the secretary for Tahrik-e-Jadid, Hazrat Amirul Momineenaa asked how much the participation of khuddam in Tahrik-eJadid was. He reported that he was recently given this responsibility and said the data he had with him was what he had collected for the new year.

Huzooraa addressed the amila and said, “Khuddamul Ahmadiyya should [contribute] at least 33% of the total amount realised by the Jamaat towards Tahrik-e-Jadid.”

Huzooraa, alluding to how the share of contributions by the three auxiliary organisations, said, the contributions should be divided as follows: “33% Khuddam-ul-Ahmadiyya, 33% Lajna

Imaillah, 33% Ansarullah; then this is how you can help the Jamaat by collecting chanda Tahrik-e-Jadid and Waqf-e-Jadid as well.”

Next, Ahmed Kobina Benyarko Sahib, mohtamim maal, had the opportunity to introduce himself. Hazrat Amirul Momineenaa asked him how much Khuddam-ul-Ahmadiyya’s annual budget was and how many Khuddam were earning members. The mohtamim informed Huzooraa about the budget and the number of khuddam who are earning members.

Ahmadiyya, because the bai‘ats and the reports that I get from the Jamaat show that at least the number of khuddam should not be less than 200,000. You should coordinate with the Jamaat and ask them where those people are. If they are hidden, if the number is hidden somewhere, then unearth them. [...] You will have to go to the remote areas to towns and villages. [...]”

Abdul Wahab Suleman Sahib said that this month they were doing the tajnid verification, upon which Huzooraa prayed for its success.

said “You will have to work hard to update your records.”

Hazrat Khalifatul Masih Vaa asked Naeem Rahman Dzekaton Sahib, serving as the naib mohtamim umur-e-tulaba, if he was a student or if he was working; he replied that he recently completed his studies at the university. Hearing this, Huzooraa asked what he studied, to which he responded that he completed his bachelor’s degree in history.

Addressing Abdul Wahab Ibrahim Sahib, the mohtamim khidmat-e-khalq, Huzooraa asked, “Are you doing any khidmat [service] for the poor people?”

To this, Abdul Wahab Ibrahim Sahib replied in the affirmative. Hazrat Amirul Momineenaa then asked how many poor people were helped by Khuddam-ulAhmadiyya during the last six months and how many sick people were visited by Khuddam-ul-Ahmadiyya. Abdul Wahab Ibrahim Sahib reported that they had visited 116 people who were sick. Hearing this figure, Huzooraa said, “Even if you had asked your amila members; national amila members [i.e.,] mulk amila members and respective local amila members [to do this], the numbers could have gone much, much higher than this.”

Hazrat Amirul Momineenaa said to Tahir Ahmed Abakah, mohtamim khidmate-khalq of the Southern Sector, “You should also do the same thing as I have said.”

Commenting on the current condition in Ghana, Huzooraa said, “Now the conditions in Ghana are much, much better [compared to] what they used to be in the past; the ‘past’ means during my time [in Ghana].”

Huzooraa added, “I hope, at the very least, you reach 2.5 million. [...] Allah help you.”

Huzooraa, addressing Abdul Wahab Suleman Sahib, the secretary tajnid, said, “You have to make more effort to update your tajnid. According to my own feeling, if I am correct, your tajnid is only up to 10% of the total number of Khuddam-ul-

Huzooraa asked Abdul Razak Batong Suleman Sahib, serving as the naib mohtamim tajnid, who his father was; to which he replied that his father was Suleman Alhassan Sahib.

Addressing Abdul Malik Hammond Sahib, who serves as the mohtamim umur-e-tulaba, Huzooraa asked how many students were currently studying at university. Abdul Malik Hammond Sahib reported that 253 students were studying at university. Advising him about his department, Hazrat Khalifatul Masih Vaa

Huzooraa, addressing the mohtamim ishaat, Fadl Rahman Essel Sahib, asked, “Do you have any Khuddam-ul-Ahmadiyya organ that is being printed every month or on a quarterly basis?” He replied that they were currently collecting content and articles. Hearing this, Huzooraa said, “Try to make it regular.”

Malek Appiah Affum, additional mohtamim ishaat, reported that he was in charge of the Majlis Khuddamul Ahmadiyya Ghana’s website. Huzooraa asked how many khuddam visit the Khuddam website. He

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Hazrat Khalifatul Masih Vaa said, “The target of 100 bai‘ats should be given to the national amila [alone]. And if you give the target to the mulk [i.e. national] amila and then to the amilas of majalis, it should go at least up to 1,000. [...] Try to make some ambitious goals, then you can succeed.”

This Week in History

A selection from the first 15 blessed years of Khilafat-e-Khamisa

17 March

17 March 2004: On this day, during his tour of Ghana, Hazrat Khalifatul Masih Vaa granted audiences to the local missionaries and to the doctors and teachers serving under the Nusrat Jehan Scheme. Huzooraa also granted audiences to 110 circuit missionaries with respect to their regions. Moreover, the vice president of Ghana also had a meeting with Huzooraa.

17 March 2018: Hazrat Khalifatul Masih Vaa delivered the keynote address at the 15th National Peace Symposium hosted by Jamaat-eAhmadiyya UK at the Baitul Futuh Mosque in London with an audience of more than 900 people from 31 countries, including 570 nonAhmadi guests comprising ministers, ambassadors, members of parliament, and various other dignitaries.

Addressing the audience, Huzooraa said that as long as adequate steps towards establishing peace are not taken by the major nations of the world, it is the duty of the Ahmadiyya Muslim Jamaat to continue calling the world to this noble cause and to never give up.

During the event, Huzooraa also granted the Ahmadiyya Muslim Prize for the

Advancement of Peace to Ms Angelina Alekseeva, the representative of Dr Leonid Roshal, a noted paediatrician from Moscow, Russia, and chairman of the International Charity Fund to Help Children in Disasters and Wars, in recognition of his outstanding medical and humanitarian services.

18 March

18 March 2004: On this day, during

his tour of Ghana, Hazrat Khalifatul Masih Vaa graced the opening session of Jalsa Salana Ghana. It was the first time an address by any Khalifatul Masih was broadcast live on MTA from Ghana. The president of Ghana was also present on the stage.

18 March 2011: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa mentioned Rana Zafrullah Sahib of Sanghar, Pakistan, who had been martyred

there. He was serving as the qaid majlis and secretary maal.

19 - 20 March

19 March 2016: On this day, Hazrat Khalifatul Masih Vaa delivered the keynote address at the 13th National Peace Symposium of Jamaat-e-Ahmadiyya UK, held at the Baitul Futuh Mosque in London. It was attended by more than 900 delegates from 26 countries, including 17 parliamentarians, a number of diplomats, and faith and civic leaders.

Huzooraa also granted the Ahmadiyya Muslim Prize for the Advancement of Peace to Ms Hadeel Qassim in recognition of her outstanding efforts to personally alleviate the suffering of thousands of refugee children stranded in dangerous and inhospitable camps in the Middle East.

During his keynote address, Huzooraa spoke of the fundamental need for justice and equity at all levels of society in order for genuine and long-lasting peace to be established.

20 March 2004: On this day, during

After leading the eclipse prayer on 20 March 2015, Hazrat Khalifatul Masih Vaa delivered a short sermon.

Hazrat Khalifatul Masih Vaa delivering the keynote address at the 15th National Peace Symposium hosted by Jamaat-e-Ahmadiyya UK.

his tour of Ghana, Hazrat Khalifatul Masih Vaa visited the Ashanti region of the country, visited various institutions of the Jamaat, and granted audiences to the local Ahmadis. Moreover, Huzooraa visited the Ahmadiyya Hospital in Asokore, and then departed for Kumasi, where Huzooraa visited the mission house. When Huzooraa stood on the balcony on the third floor of the mosque, thousands of Ahmadis were present outside the building, reciting taranahs and waving their hands, showing their love for Hazrat Khalifatul Masihaa

20 March 2015: At the occurrence of the solar eclipse on this day, Hazrat Khalifatul Masih Vaa led the salat al-kusuf (eclipse prayer) at the Fazl Mosque in London, during the period of the solar eclipse.

Following the prayers, Huzooraa delivered a short sermon in which he narrated the sayings of the Holy Prophetsa in relation to the significance of eclipses.

Huzooraa said that in today’s world, people consider an eclipse to be a mere spectacle and travel great distances for a good view of the eclipse. Believers, on the other hand, turn to God in prayer, remembering Him and seeking forgiveness from Him.

Later in the day, during his Friday Sermon, Huzooraa said that according to the sayings of the Holy Prophetsa, the occurrence of a solar and lunar eclipse was prophesied as a sign of the coming of the Promised Messiahas It was fulfilled during the lifetime of the Promised Messiahas

21 -22 March

21 March 2004: On this day, during his tour of Ghana, a meeting took place between Hazrat Khalifatul Masih Vaa and the biggest king of the Ashanti region, Asante Hene, at his palace.

22 March 2004: On this day, during his tour of Ghana, Hazrat Khalifatul Masih Vaa visited the Ahmadiyya Hospital in Techiman, and also visited various places, including mosques, schools, and mission houses in the Wa region of the country.

17 - 23 March

22 March 2016: Hazrat Khalifatul Masih Vaa strongly condemned the terrorist attacks that took place on this day in Brussels, saying:

“On behalf of the Ahmadiyya Muslim Community worldwide, I express my deepest sympathies and condolences to the Belgian people following the barbaric terrorist attacks that have taken place in Brussels. Such heinous and utterly inhumane attacks must be condemned in the strongest possible terms.” (“Head of Ahmadiyya Muslim Community condemns Belgium terrorist attacks”, www.pressahmadiyya. com)

23 March

23 March 2004: On this day, during his visit to Ghana, Hazrat Khalifatul Masih Vaa inaugurated the Ahmadiyya Mosque in Tamale and stated, “When I was last here, I could not have imagined that such a grand mosque could be erected here.”

Prior to his becoming the Khalifa, Huzooraa had been appointed to oversee the agricultural farm in Tamale during his eight-year stay in Ghana. During this period, he successfully grew maize, rice, and wheat there.

23 March 2012: Hazrat

Khalifatul Masih Vaa discussed the contributions of Ahmadis to Pakistan and highlighted some significant historical events during his Friday sermon on 23 March 2012, which marks Pakistan Day. He fervently prayed for both Pakistan and the Ahmadis living there, emphasising the dire need for prayers in light of the increasing political unrest and the alarming state of the country.

Huzooraa said, “Unfortunately, the trend of shameful ingratitude is on the rise among various political groups, and the state of the country reflects this. Therefore, on this day, it is important for Pakistanis to offer abundant prayers for the safety and prosperity of their country. May Allah protect it from the impending disaster and guide it towards a brighter future.”

<< Continued from previous page replied that he had not checked recently; however, he recalled that around 23 would visit daily.

Ayyatur-Rahman Abdullah Sahib, serving as the mohtamim tabligh, was next to report. Hazrat Amirul Momineenaa asked, “What is your tabligh target this year, 5,000?” Upon this, the secretary replied that they had set a target of 100. Hearing this, Hazrat Khalifatul Masih Vaa said, “The target of 100 bai‘ats should be given to the national amila [alone]. And if you give the target to the mulk [i.e. national] amila and then to the amilas of majalis, it should go at least up to 1,000. [...] Try to make some ambitious goals, then you can succeed.”

Huzooraa asked Naseem Ahmad Nyame Sahib, serving as mohtamim tarbiyat of the Northern Sector, how many khuddam offer their five daily prayers in congregation. Upon hearing his response, Hazrat Amirul Momineenaa said, “It’s too small. Salat is obligatory.” Huzooraa asked if the rest were at least praying regularly or if they were missing the prayers. Naseem Ahmad Nyame Sahib said that some were praying regularly but not reporting on the assessment platform.

Huzooraa said, “Keep on telling them, from time to time, that salat is an obligatory thing and they should offer it regularly and better to offer it in congregation.

[...]” Hazrat Amirul Momineenaa further emphasised the importance of reading and understanding the Holy Quran.

Huzooraa asked Fareed Kolevi Sahib what his portfolio was. In response, he said that he was serving as qaid ilaqa of the Eastern Region. Hearing this, Huzooraa said, “Masha-Allah!”

Abdullah Sheriff Sahib, serving as qaid ilaqa of the Upper-East Region, was next to report. Speaking with him, Huzooraa said, that the qaideen Ilaqa should also follow the same guidance given to the mohtamim “As qaideen Ilaqa, they should work on all of these issues. This is how they can be helpful to the central majlis-e-amila and Khuddam-ul-Ahmadiyya,” Huzooraa said.

Next to introduce themselves was Mahmood Ennin Sahib, qaid ilaqa of the Ashanti Region; Iddris Yusham Sahib, qaid ilaqa of the Upper-West Region Wa; Ahmed Atibire Atinga Sahib, qaid ilaqa of the Northern Region; Ahmed Mensah Sahib, qaid ilaqa of the Greater Accra Region; Qamal Bin Osman Sahib, qaid ilaqa of Brong Ahafo; Abdul Salam Inkoom Sahib, qaid ilaqa of the Volta Region; Mustapha Abban Sahib, qaid ilaqa of the Western Region and Jamil Rahman Sahib, qaid ilaqa of the Central Region.

In the end, addressing Sadr Sahib, Hazrat Amirul Momineenaa said, “Whatever I wanted to say, I have already told you during my introduction with your mohtamimeen and now I have given you a brief sketch of your work so you [should] work on it. If you work on it, I think, inshaAllah, your majlis will flourish, inshaAllah! Allah the Almighty help you, Allah the Almighty bless you.”

Hazrat Amirul Momineenaa then conveyed his salaam to all members, and the mulaqat came to a successful end.

(Report prepared by Al Hakam)

Jalsa Yaum-eMusleh-e-Maud held in Sri Lanka

A Abdul Aziz Sri Lanka Correspondent

Jamaat-e-Ahmadiyya Sri Lanka observed the Musleh-e-Maud Day with events in all centres of the Jamaat, including Negombo, Colombo, and Pasyala.

The programme started with a recitation from the Holy Quran and itsUrdu translation, followed by a poem.

While addressing the event in Negombo, the local sadr, spoke about certain points of the prophecy of Musleh-e-Maud. Then, Tahir Ahmad Sahib delivered a speech about the divine vision and dreams of Hazrat Musleh-e-Maudra

The event in Colombo was held on 25 February at Baitul Hamd Mosque and was also attended by the national president, S Nizam Khan Sahib. In his address, he explained the background of the prophecy of Musleh-e-Maud. MA Anis Ahmad Sahib, the local sadr, and AB Musthaq Ahmad Sahib, missionary-in-charge also addressed the event. A documentary about the life and achievements of Hazrat Musleh-e-Maudra was also shown.

In the event held at Pasyala on 26 February, RA Hafiz Ahmad Sahib, the local sadr, and the qaid of Majlis Khuddam-ulAhmadiyya delivered speeches.

A large number of Ahmadis attended the events, which concluded with a silent prayer.

‘Fajr Fit’ event held by Majlis Khuddamul-Ahmadiyya

Newmarket, Canada

Arif F Khan

Secretary Ishaat Jamaat Newmarket, Canada

Majlis Khuddam-ul-Ahmadiyya Canada has initiated a nationwide programme called “Fajr Fit”, for the spiritual and physical uplift of all Khuddam. The purpose of this campaign is to encourage khuddam to begin their day with the blessed habit of rising early, leaving the comfort of their beds and gathering at the local mosque or prayer centre to offer the Fajr prayer in congregation with their brothers. The amila members are encouraged to utilise this campaign as an opportunity to strengthen their bond with their fellow brothers through car-sharing and offering rides to one another, from their respective homes.

On 26 February 2023, members of Majlis Khuddamul Ahmadiyya Newmarket gathered for the Fajr prayer at the local salat centre. In the evening, the youth gathered for a career counselling session, after which khuddam played sports.

This campaign not only aims to improve one’s spiritual health but also physical health, as khuddam will engage in sports activities after offering their salat and recitation of the Holy Quran.

Promised Messiah’s message spreads to corners of earth and continues through Khilafat-e-Ahmadiyya

Ata-ul-Haye Nasir Al

Hakam

Ahmadiyya periodicals serving the Promised Messiah’sas mission

The need for the Imam

Hazrat Mirza Ghulam Ahmadas of Qadian was appointed by Allah Almighty as the Promised Messiah to revive Islam and unite mankind under the flag of the Holy Prophet Muhammadsa. In an era when materialism was on the rise, Islam was facing challenges from all sides, and the Muslims had also deviated from the true teachings of Islam, Hazrat Ahmadas entered the spiritual battlefield as the true defender of Islam. He emphasised the need for humanity to adhere to the true Islamic teachings of upholding the rights of God Almighty and His creation.

Prophet Ahmadas said:

“In this age, the world is brimming with disagreements. The Jews say one thing, whereas the Christians profess another and aside from this, the ummah of Muhammadsa is mired in internal conflicts. Meanwhile, the idolaters present their opinions against all of the others. So many new religions and beliefs have arisen that everyone seems to be practising their own unique brand of religion. Therefore, in conformity with the established practice of Allah, it was essential that a hakam [arbiter] should have come to settle all of these disputes. Hence, that very hakam was bestowed the titles ‘the Promised Messiah’ and ‘the Blessed Mahdi’, meaning that he was deemed to be the Messiah on account of resolving external disputes and he was proclaimed the destined Mahdi on account of settling the internal conflicts.”

(The Philosophy of Divine Revelation [Haqiqatul Wahi], p. 57)

A divine vision

Narrating a divine vision, the Promised Messiahas stated:

“I saw that I was standing on a pulpit in the city of London and was setting forth the truth of Islam in the English language, in a very well-reasoned address. Thereafter, I caught several birds who were sitting upon small trees and were of white colour and their bodies resembled the bodies of partridges. I interpreted this to mean that though I would not [be able to travel to that country], my writings will reach those people and many righteous English people will be attracted to the truth.” (Izala-eAuham, Ruhani Khazain, Vol. 3, p. 377)

During his lifetime, the Promised Messiah’sas writings, claims and prophecies had reached far and wide through various periodicals, including those of the Community.

Mentioning the claims and teachings of the Promised Messiahas under the title “A New Prophet in Islam”, The Madras Weekly Mail wrote:

“Ghulam Ahmad[as] keeps up a printing press and a book depot. He publishes two rather wide-awake papers, Al Hakam in Urdu, and The Review of Religions, in English.” (The Madras Weekly Mail, 22 October 1903, p. 18)

Hazrat Mufti Muhammad Sadiqra states that the Promised Messiahas used to say:

“These newspapers, Al Hakam and Badr, are my two ‘arms’. They immediately publish the revelations to [other] countries and become witnesses.” (Zikr-e-Habib, p. 151)

Barahin-e-Ahmadiyya

Barahin-e-Ahmadiyya was the first book written by the Promised Messiahas – the first volume of which was published in 1880 – in which he established the truth of Islam and also narrated several prophecies after receiving glad tidings from Allah the Almighty.

In regards to Barahin-e-Ahmadiyya, The Times of India wrote:

It is “a striking sign of the times that a Mahomedan (Mirza Gulam Ahmed, Chief of Kadian, District Gurdaspur, Punjab,) should throw down the gauntlet to prove to the world that the ‘only true and only revealed religion by means of which one might know God to be free from blemish, and obtain a strong conviction as to the perfection of His attributes is the religion of Islam’ [...]. His arguments are contained in a compilation euphoniously entitled ‘Burahin-i-Ahmadia,’ which, if anyone will undertake to refute, the author offers to give him a reward of Rs. 10,000. The Mirza claims to be inspired, and modestly asserts that his virtues bear a very close similarity and strict analogy to those of Jesus Christ. He further goes on to say in his manifesto, that all those who [...] will not become earnest enquirers after the truth, with himself as the medium of course, shall be answerable to God, and he finishes up with the following prayer, which I produce here in extenso:

“‘Oh gracious God! guide the pliable hearts of all the nations, so that they may have faith on Thy chosen Prophet [Best of the Messengers] Muhammad [Mustafa, peace and blessings of Allah be upon him] and on Thy [Perfect and] Holy AlQuran, and that they may follow the commandments contained therein, so that they may thus be benefited by the peace and true happiness which are specially enjoyed

by the true Moslems in both the worlds, and may obtain absolution and eternal life, which is not only procurable in the next world, but is also enjoyed by the truthful and honest people even in this world, especially the English nation, who have not as yet availed themselves of the sunshine of truth [...]. O God! guide them and help them with Thy grace, and instil in their minds the love for Thy religion, and attract them with Thy power, so that they may have faith in Thy book and prophet, and embrace Thy religion in groups. Amen! [summa] amen!’ [Majmu‘ah-e-Ishtiharat [1989], Vol. 1, p. 25]” (The Times of India, 3 March 1885, p. 5)

month would be paid as compensation to such an individual. (Majmu‘ah-e-Ishtiharat [1989], Vol. 1, pp. 20-22)

(peace be upon him)

Propagation of the Promised Messiah’sas message through various periodicals

The Toronto Daily Mail reported under the heading “To Convert Bradlaugh”:

Invitation to witness the truth

Hazrat Ahmadas propagated his claims through books, letters, and pamphlets. Moreover, in 1885, he sent 8,000 copies of registered letters in English to the religious leaders, rulers, scholars, and thinkers of Asia, Europe, and America, informing them of his claim, and inviting them to come and witness the truthfulness of Islam at Qadian. He stated that if a sign was not witnessed within a year, a sum of 200 rupees per

“Mr Charles Bradlaugh, the famous infidel, who is always elected as a member of Parliament for Northampton, and always rejected by the House, has now an opportunity of getting converted, and of making handsome wages during the process. The offer comes from Prince Mirza Gholam Ahmed, C.I.E., an Indian potentate of fabulous wealth, and a Mohammedan of great proselytising zeal. The Prince has read Mr Bradlaugh’s works sympathetically, and believes that with a proper course of teaching by Moslem sages, he would become a bright and shining light of Islamism. The Prince proposes, therefore, that Mr Bradlaugh shall come to the former’s domains in the Punjab, and shall put himself under tuition with a view to his conversion. The Prince agrees to furnish the neophyte with a

suitable palace and a retinue of servants, to provide for all his household expenditures, which shall be on a scale of magnificence consistent with the honour due to a Prince’s guest, and to furnish him an allowance of 200 rupees per month during the entire process of conversion. Mr Bradlaugh is said to be seriously considering the invitation, although he says that the task of getting converted would probably be a life-long job.” (The Toronto Daily Mail, 5 June 1885, p. 1)

The Civil and Military Gazette wrote that Hazrat Mirza Ghulam Ahmadas “has caused a great religious sensation in the Punjab,” and “is said to be a man of very high attainments. He is also the author of numerous works on religion, and among his followers is a hakeem [Hazrat Hakim Maulvi Nuruddinra] of Jammu, another very learned man, who places implicit confidence in the revelation which” Hazrat Ahmadas “professes to receive from God.” (The Civil and Military Gazette, 6 February 1892, p. 3)

The Tribune of Lahore, on 8 December 1900, wrote that Hazrat Mirza Ghulam Ahmadas “sees visions, and receives, as he asserts, direct inspiration,” and he “is no doubt a remarkable personality.”

The annual report of the Punjab Religious Book Society (1901) stated:

“The Western education and thought profoundly modifying Muslim religious conceptions is sufficiently shown by the existence of the Anglo-Muhammadan College at Aligarh (North-West Provinces) and the influential sect of Necharis (believers in natural law-rationalists) which follows the late Sir Sayyad Ahmad Khan, and includes such men as Mr Justice Amir Ali. It is interesting to notice that, as in Hinduism, the more westernised and progressive Brahmo Samaj has been followed here by the more conservative reform of the Arya Samaj, so in Islam, the Punjab has given us a new Islamic reformer of more conservative tendencies than Sir Sayyad Ahmad, yet whose followers differ materially from orthodox Islam in their attitude towards Western thought, while like the Arya Samaj, they are among the most determined and systematic opponents of Christianity. The person to whom I refer is Mirza Ghulam Ahmad of the village of Qadian, near Batala. This man claims to be an inspired restorer of the decaying faith of Islam. [...] His literary gifts and persuasive personality and mastery of intrigue have secured him a considerable following, among whom are some able men.” (The Civil and Military Gazette, 1 May 1902, p. 8)

Claims and prophecies of the Promised Messiahas

The oldest evening paper of London, The Globe, wrote:

“Mirza Ghulam Ahmad, of India, describing himself as a Messiah, has challenged the prophet Dowie of Chicago to a duel, the weapons to be invocations to Providence. Each man is to pray that ‘whoever of us two is the liar may perish first.’” (The Globe, 14 July 1903 p. 1)

The Evening Chronicle of Newcastle wrote:

“A New Messiah

“Remarkable Document

“Within the past few weeks, there has been issued from Qadian, in the Punjab, a Notice ‘for circulation in Europe and America,’ entitled ‘Predictions Concerning Pigott and Dowie. By the Promised Messiah.’ This remarkable document, which forms a six-page pamphlet, has (says the Glasgow Herald’s London correspondent) been printed at Lahore in the English language, but the Promised Messiah is apparently a native of Asia, since the pamphlet includes a Translator’s Note, and the signature appended to the Predictions is Mirza Ghulam Ahmad.

“The ‘Delusion’ of Christianity

“It may be of interest to indicate, briefly and without comment, the contents of the Notice. There is no ambiguity about the statement of the claim put forward. Mirza Ghulam Ahmad categorically affirms –‘I am the true Messiah who was to come in the last ages.’ But his idea of the nature of the Messiah differs materially from the orthodox Christian conception. ‘It is impossible,’ he declares, ‘that a man should ever become God, but he can attain to the highest degree of connection with Him, and is thus made an image of the Divine Being. … The delusion under which labours the Christian sect, which takes Jesus for God, is stronger than the delusion of all other people who have ever been the dupes of similar errors;’ and what Mirza Ghulam Ahmad finds particularly disappointing in connection with Christian religion, is that when ‘the false dogma’ is found to be ‘unacceptable to the growing intellect of the age, new methods are devised to renew a belief in the absurd theory, and new false claims are set up to uphold old ones.’

“As might be expected from the title of the pamphlet, the claims that call for the strongest condemnation from Mirza Ghulam Ahmad are those put forward by Mr Dowie and Mr Pigott.

“‘Hundreds of Heavenly Signs’

“It is because the earth is defiled with impieties and impure doctrines and false claims, Mirza Ghulam Ahmad declares, that the true Messiah has been raised up in his person in the land of the Punjab. Though he makes no pretence of being himself divine, yet ‘I do not claim to be the Promised Messiah simply by my own assertion. … The evidence of God has been manifested in hundreds of heavenly signs shown in my support. I say it truly that Almighty God has poured His grace upon me in far greater abundance than upon the Messiah who has gone before me. In the looking-glass of my person the face of God is revealed to a far greater extent than in that of Jesus’s person. If those are simply my own assertions, and there is no other authority for them, I am a liar; but if Almighty God bears witness to my truth, no one can give the lie to me.” (The Evening Chronicle, 27 October 1903, p. 4)

The Courier of Dundee wrote:

“An Exultant Prophet – A curious booklet comes from Mirza Ghulam Ahmad, of Qadian, India. He calls himself ‘the promised Messiah,’ and says that, incensed at the imposture of the Prophet Dowie, he challenged him ‘to pray that of us two whoever is the liar may perish first.’ Dowie declined, and the Indian gentleman prophesied his death. Dowie died, and his challenger, blandly accepting

the responsibility of ‘praying’ him to death, issues a fourteen-page booklet on the matter.” (The Courier of Dundee, 27 May 1907, p. 8)

The Register of Adelaide wrote under the title “A Mohammedan Prophet”: “Reprinted in pamphlet form, an extract from the April number of The Review of Religions, Qadian Gurdaspur, India, states that Mirza Ghulam Ahmad, ‘the Promised Messiah,’ has realized a prophecy of ‘divine judgment in Dowie’s death.’ Quite a number of American and European newspapers are mentioned as having printed in 1903 a remarkable forecast by ‘the Promised Messiah,’ that the modern Elijah would ‘leave the world before my eyes with great sorrow and torment,’ and that ‘calamity will certainly overtake his city.’ [...] Ahmad puts other prophecies to his credit – punishment by earthquake and plague. ‘Thou, O Europe, are not safe, nor thou, O Asia! And ye that dwell in islands;

no self-made deity will assist you in that day. I see cities falling down, and I find inhabited places in ruin.’ Ahmad asserts that the result of his predictions are such as to ‘distinguish the true messenger of God from a false claimant.’” (The Register, 3 June 1907, p. 6)

The Millom Gazette of England wrote under the title “From the Mysterious East”:

“The latest claim is on behalf of a Moslem prophet named Ghulam Mirza Ahmad, who (we gather from some mysterious literature forwarded to us from India, says ‘The Star,’ by the gentleman’s son and successor, Mirza Bashir-ud-Din Mahmud Ahmad) flourished about 25 years ago. (At least, we hope he flourished; he was an exceptional prophet if he didn’t). He called himself the Promised Messiah, founded the Ahmadiyya Movement, Quadian, and predicted (so his son claims) the death of Dr Dowie, the rise of Japan, the overthrow of the Shah, the amendment

Lewisham Borough News, 2 October 1945

The Madras Weekly Mail, 22 October 1903

of the partition of Bengal, and the late Balkan War.

“This is the alleged prediction of the present war which Ahmad wrote in 1906:

“’The days are near, nay, they are at the door, when the world shall see an unparalleled scene of devastation. Not only will great earthquakes come, but other calamities from heaven and earth will also visit the earth. … Thou, O Europe! Art not safe, nor thou, O Asia! And ye that dwell in islands! No self-made deity will assist you on that day. I see cities falling down and I find inhabited places in ruin.’ [Haqiqatul Wahi, Ruhani Khazain, Vol. 22, pp. 268269]

“Ahmad’s Achievement

“Ahmad added that ‘had I not come, these calamities would have been put off for a while, but with my appearance, the secret designs of the wrath of God have been made manifest.’ [Ibid, p. 268].” (The Millom Gazette, 20 November 1914, p. 6)

In August 1915, Hassan Musa Khan Sahib, an Ahmadi missionary in Australia, sent a letter to the Truth of New Zealand, along with a copy of the April 1907 issue of The Review of Religions which included an article on the Promised Messiah’sas prophecy about Dr Dowie and its grand fulfilment. The Truth published the letter in its 18 September 1915 issue, on page 12, titled “An Indian Messiah”.

On 23 October 1915, the Truth wrote:

“Indian Messiah Ahmad

“The Mahomedan Tolstoy’s Teachings

“The Author of Eighty Literary Works

“Explains His Moral and Religious Tenets

“The Indian Messiah as Prophet, Literateur and Lecturer

“In a previous issue [18 September 1915] we gave some account of remarkable prophecies, regarding Dowie, the alleged ‘Elijah’ and other impostors, made by one Mirza Ghulam Ahmad. We published the prophecies at the request of one of our Indian readers, in Queensland, H Musa Khan. This same correspondent has sent us some further information about this remarkable man Ahmad. It appears that there are very many natives of India who look upon Ahmad as a true prophet [...]. Ahmad does appear to have believed himself to be the Messiah expected by the Jews and other religious teachers. This belief did not include an acceptance of the teachings of those who believe that the Messiah was to be more than man. The predicted Messiah was, according to Ahmad, to be a great Deliverer and Saviour of the people, but not one who was divine, although he might be divinely inspired.”

(Truth, 23 October 1915, p. 12)

Echoing the Promised Messiah’sas claim about the death of Jesusas

In 1916, an Irish author named George Moore wrote a book called “The Brook Kerith”, which was based on the idea that Jesusas did not die on the cross, but survived and eventually travelled to India. In its review, The Birmingham Daily Post wrote:

“Mr George Moore may or may not have heard of the Prophet of Quadian, but if the career, teaching, and disputations of that […] Sheikh are unknown to Mr Moore, there are some Anglican bishops and missionaries of comparatively recent experience in Upper India to whom they

are not unknown. For these Mr Moore’s latest book holds no surprises; if they read it at all. ‘The Brook Kerith’ must inevitably suggest to them ‘Quadian’. […] The Prophet of Quadian was also a serious person, and he told us a great deal more than Mr Moore – ‘greatly daring,’ as the critics say – has ventured to set down. […] The Sheikh of Quadian […] preached, he ran a newspaper, and he wrote pamphlets mainly to prove that Jesus of Nazareth did not die on the Cross, that he was taken down alive by Joseph of Arimathea, and that he lived to a great old age.” (The Birmingham Daily Post, 6 September 1916, p. 3)

Propagation of the Holy Quran’s true understanding by the Promised Messiahas and his Khulafa Allah the Almighty states in the Holy Quran:

“Verily, We Ourself have sent down this Exhortation, and most surely We will be its Guardian.” (Surah al-Hijr, Ch. 15: V. 10)

Commenting on this, the Promised Messiahas said:

“This foretells that there will be a time when Islam will pass through a troubling time, be confronted by severe opposition and a huge turmoil will erupt. At that time, its remedy would be provided by God Almighty Himself, and He would provide an ‘ark’ to save [mankind] from that ‘storm’. That ‘ark’ is the mission [da‘wah] of this humble self.” (Aina-e-Kamalat-e-Islam, Ruhani Khazain, Vol. 5, footnote, p. 264)

Alluding to this, Hazrat Musleh-eMaudra said:

“In this era, when the people have become extremely negligent about their faith, Allah the Almighty has sent the ma’mur [appointed one] who has purified the commentaries of the Holy Quran from the unnecessary and doubtful points, and presented them to the world in their true form.” (Tafsir-e-Kabir, Vol. 4, p. 20)

The Promised Messiahas brought a true understanding of the Holy Quran to the world, dispelling the false notions and inferences that had led Muslims astray. After him, his Khulafa are continuing his mission and propagating the true teachings of Islam and the Holy Quran. Under the divine guidance of Khilafat-e-Ahmadiyya,

the Jamaat has translated the Holy Quran into various languages of the world.

On one occasion, mentioning the services of Ahmadiyyat in regards to the Holy Quran’s translation into different languages, Hazrat Musleh-e-Maudra said that Allah has decreed all of these blessings for us and its fulfilment is due to the blessings of Khilafat:

“We had the opportunity to accomplish the task that the strongest of the [Muslim] kings could not do. […] This is the blessing of Khilafat and unity, which has enabled the Jamaat to publish the Holy Quran’s translation into various languages.” (Khitabat-e-Shura, Vol. 3, p. 600)

In 1915, the first part of the English translation of the Holy Quran with explanatory notes was published, which was based on the commentary by Hazrat Khalifatul Masih IIra

A review by The Civil and Military Gazette stated:

“We have received from Qadian the first part of a new edition of ‘The Holy Quran,’ with English translation and explanatory notes. This edition is being published under the auspices of Hazrat Mirza Bashirud-Din Mahmud Ahmad, the second successor of the Promised Messiah, by the Anjuman-i-Taraqqi-i-Islam, Qadian, Punjab. […] Without expressing an opinion as to the adequacy of the translation or the accuracy of the notes, we can confidently state that an enormous amount of labour has been expended upon the work and that the setting of the translation in the matter of type and printing is worthy of the great subject.” (The Civil and Military Gazette, 10 August 1916, p. 8)

The Harvard Theological Review of October 1917 and The Jewish Herald of 15 December 1916 also published reviews on this.

The Promised Messiah’s mission to unite mankind under the flag of Islam

The Promised Messiahas states:

“Let it be clear that my advent in the present age is not for the reformation of the Muslims alone, but I have come to reform the people of all the three religions: Muslims, Christians and Hindus. Just as God has appointed me the Promised Messiah for the Muslims and Christians,

Le Phare Dimanche, 19 December 1948

so am I the Avatar for the Hindus. For the past twenty years or so, I have been proclaiming that just as I have appeared in the spirit of the Messiah son of Maryas for the purpose of removing sins which have filled the earth, so have I come as Raja Krishna—one of the greatest Avatars of the Hindu faith. In other words, I am the same person by virtue of spiritual reality. This is no fancy or speculation on my part. The God of heaven and earth has revealed to me, not once but a number of times, that for the Hindus I am Krishna and for the Muslims and Christians I am the Promised Messiah.” (Lecture Sialkot, pp. 38-39)

This mission of the Promised Messiahas is continuing through Khilafat-eAhmadiyya, which is propagating the true teachings of Islam all around the world. To achieve this objective, Ahmadiyya missions have been established all around the world, which are serving to propagate the Promised Messiah’sas message far and wide and bringing pious souls under the flag of the Holy Prophet Muhammadsa

In 1926, The Evening Chronicle of Newcastle mentioned the missionary efforts of the Ahmadiyya Muslim Jamaat under the title “Islam Invades the States, Missionary Force to be Reckoned with, Christianity Menaced?”:

“Mary Caroline Holmes writes in ‘The Moslem World’, a magazine devoted to Christian missionary work among the Moslems, it is not orthodox Islam which has become missionary in character, but a movement within Islam which originated in India 35 years ago. Mirza Ghulam Ahmed, whose ancestors were Turkish, believed he had a special mission to bring about a regeneration of Hindus, Mohammedans and Christians. For the Mohammedans and Christians, he was the Christ, he believed; for the Hindus an avatar, or incarnation, of Krishna.” (The Evening Chronicle, 4 August 1926, p. 7)

The Lewisham Borough News of England wrote in 1945:

“The Ahmadiyya Movement is a purely religious movement within Islam and was founded 56 years ago by the Prophet Ahmad, who claimed to have come ‘in the power and spirit’ of Jesus.

“The Holy Founder of the Movement died in 1908 and was succeeded by his principal disciple, who was selected by the Community as Successor to the Founder. The First Successor died in March 1914, and the present Head of the Movement was elected to succeed him.

“The Movement has spread rapidly in many parts of the world, notably in India, the Dutch East Indies and the British Colonies of West Africa. It maintains Missions in many parts of the world, including the USA and Great Britain.

“A Mosque was built by the Ahmadiyya Community at 63, Melrose Road, Southfields, London, SW18, twenty years ago, and a Mission House is attached to the Mosque.” (Lewisham Borough News, 2 October 1945, p. 4)

In 1948, Hazrat Musleh-e-Maudra instructed Malik Ataur Rahman Sahib – a missionary serving in France at the time –to visit Belgium. He visited Brussels and Antwerp and was interviewed by several newspapers of Belgium, including Le Phare Dimanche. It states:

“Islam Invades Europe!

“Islam, a religion of continuous transformation, has always produced a number of prophets. Some of them creating schisms and sects, which exist up to now, others having disappeared without leaving a trace.

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

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

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

“He is ‘Krishna’ and ‘Buddha’ for the Hindus, ‘Mesio’ for the Zoroastrians, ‘Messiah’ for the Christians and ‘Mahdi’ for the Muslims. How can one ever doubt this? How can one ever doubt the fulfilment of the prophecy that ‘the whole world, in the end, will accept Islam’?

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

“What else can [we] do but to wish good

luck to this man? Are not all beliefs worthy [of our] respect?” (Le Phare Dimanche, 19 December 1948)

The Ministry of USA, a periodical for the Ministerial Seventh-Day Adventists, wrote:

“Many of the readers of this journal will find the word Ahmadiyat a new one to them [...]. Spelled variously as Ahmadiyat, Ahmadiyyat, or Ahmediyyat, the term signifies the religious movement founded in the late nineteenth century by Mirza Ghulam Ahmad of Qadian, in Northern India. Its world headquarters today is at Rabwah, in West Pakistan. It was intended to be a revivalist movement within Islam, not only to call Moslems back to what Mirza Ghulam Ahmad considered was pristine Islam but also to challenge both Christianity and Hinduism to defend their positions, or more appropriately, to leave their apostate religions in exchange for what the Ahmadi founder believed to be the ‘true’ Islam.” (The Ministry, March 1967, p. 20)

We are living in the blessed era of Hazrat Khalifatul Masih Vaa who is continuing the mission of the Promised Messiahas and propagating the true teachings of Islam to the corners of the world. The Jamaat of the Promised Messiahas is flourishing, by the grace of Allah, and leaping forward to new heights.

Just recently, on 30 September 2022, Hazrat Khalifatul Masih Vaa inaugurated the Fath-e-Azeem in Zion, USA, which is one of the many signs of the Promised Messiah’sas truthfulness.

During his Friday Sermon on 30 September 2022, while inaugurating the Fath-e-Azeem Mosque, Huzooraa quoted the article of The Sunday Herald of Boston, dated 23 June 1907, which included an

introduction to the Promised Messiah’sas claim and the challenge he had issued to Dowie. The article titled “Great is Mirza Ghulam Ahmad The Messiah – Foretold pathetic end of Dowie, and now he predicts plague, flood and earthquake”.

After mentioning this article, Hazrat Khalifatul Masih Vaa said:

“Indeed, this was a victory and a testament to the truthfulness of the Promised Messiahas. However, as I have mentioned, the mission of the Promised Messiahas is very vast and this is just the mention of a victory on one front. We will find true happiness and joy only when we bring the entire world into the subservience of the Holy Prophetsa. To achieve this, we must seek out new avenues of propagating Islam alongside the construction of this mosque. We must present the arguments of the Messiah of Muhammadsa to the world. More so than ever, we must improve our actions and spiritual states. [...] Thus, we must give continuity to the victory attained by the Promised Messiahas into the future by propagating Islam and through prayers. [...] The Muslims started to face decline only when the world became more important to them; their standards of righteousness began to fall and their regard for worship continued to decrease. However, because it was the promise of Allah the Almighty to the Holy Prophetsa that this religion would remain established and will be granted strength until the Day of Judgement, He sent the Promised Messiah and Mahdias in the latter days. After his advent, the Promised Messiahas informed the world of his coming and despite not having sufficient means, his message reached Europe and America and many other countries.” (Al Hakam, 28 October 2022, Issue 241, p. 16)

The Millom Gazette, 20 November 1914

The Civil and Military Gazette, 10 August 1916

Jalees Ahmad

Al Hakam

Prophets of Allah

Jobas, commonly known and referred to as بویأ [Ayyub] in Islam, was a prophet of Allah. It is mentioned in the Bible that he lived in “the land of Uz.” (Job, 1:1). Regarding Uz, we read that it, “was situated somewhere in the north of Arabia, between Syria and the Gulf of ‘Aqaba. It is said that Jobas lived there before the departure of the Israelites from Egypt.” (Five Volume Commentary, Vol.4, p.2108)

Stories by Muslim commentators

Hazrat Musleh-e-Maudra, in his Tafsire-Kabir, writes that Prophet Job’sas life was filled with hardships. He added that some Muslim commentators and Western scholars say that Jobas was a descendant of Esau, the elder brother of Israelas, the son of Isaacas. (Tafsir-e-Kabir, Vol.5, p. 549 & 551)

Huzoorra said that some historians have said that Jobas was a wealthy man of his time, but despite his riches, he was a pious and noble man. God was pleased with the way Jobas remembered Him. They add that Satan was unable to lead him astray. Satan complained to God about Jobas, alleging that he was insincere in his worship and merely did it to keep his wealth and the riches he was granted. Commentators say all of Job’sas possessions were then taken away; however, Jobas remained faithful and steadfast.

Satan, then, said to God that Jobas still had his health and that to test Job’sas patience, he should be afflicted with a bodily disease.

Hence, Job’sas was afflicted with a disease, but Jobas remained steadfast in his faith and did not lose hope. (See Tafsir-eKabir, Vol.5, p. 552-553 for further details.)

Job’sas patience

The Promised Messiahas, stressing the importance of giving precedence to God Almighty over everything, states:

“Consider the example of Prophet Jobas – look how patient he was! God Almighty has mentioned in the Holy Quran that he is a patient servant of Mine. His account is mentioned in detail in the previous scriptures. Once Satan said to God Almighty, ‘Why shouldn’t Job be patient, You have given him wealth and riches, slaves and servants, a wife and children, and health?’

“God Almighty said that he could put Jobas to the test. Upon this, first, his sheep and goats died and then the larger animals [that he owned] died too. But still, Jobas

Prophet Job: A paragon of patience

“And We did raise among every people a Messenger”

remained steadfast. At this, Satan said he still has wealth, slaves and children, why wouldn’t he be steadfast? Thereupon, all his slaves died, but he remained steadfast. This continued so much so that everything perished. Only he and his wife were left. Even then, Satan said that he still had his health. He then came down with leprosy,

the whole account a veritable fairy tale.” (Five Volume Commentary, Vol.4, p.2109)

What the Holy Quran narrates about Jobas

The first we read about Prophet Jobas in the Holy Quran is in Surah an-Nisa: “Surely, We have sent revelation to thee, as We sent revelation to Noah and the Prophets after him; and We sent revelation to Abraham and Ishmael and Isaac and Jacob and [his] children and [to] Jesus and Job and Jonah and Aaron and Solomon, and We gave David a Book.” (Surah al Nisa, Ch.4: V.164)

Having been mentioned by name four times in the Holy Quran in total, Job’sas story is briefly mentioned. The Holy Quran tells us that Prophet Jobas, like all prophets, was a holy man of God. He endured many hardships in his life and became separated from his family and followers. He has been mentioned alongside great prophets such as David and Solomon.

with and a drink.’” (Surah Sad, Ch.38: V.43)

With a study of the verse, one can deduce that Jobas had to travel through a hilly area that contained springs and fountains. This description and account provide some insight into the landscape that Jobas had to navigate during his migration and was told “by God to urge on his riding beast as there lay ahead a fountain of cool, sweet water where he could take rest, satisfy his thirst and take a bath.” (Five Volume Commentary, Vol.4, p. 2728)

A study of this scene reminds the reader of the migration of the Holy Prophetsa, from Mecca to Medina. Surah Sad was revealed in Mecca. Hazrat Khalifatul Masih Ira states that this was in fact a prophecy, as the Holy Prophetsa was also, soon, to migrate to Medina. (Haqaiq-e-Furqan, Vol.3, p. 491)

In light of Surah Sad, Hazrat Khalifatul Masih IV writes:

but he still remained steadfast. In this way, when he proved himself to be steadfast and sincere, God Almighty bestowed upon him even greater wealth, riches, slaves, maids, and children than before and God restored his health as well.

“Thus, when Man shows patience and endurance, he gets to have everything. Whatever a person does, it should be according to the pleasure of God.” (Malfuzat [English], Vol. 10, pp. 425-426)

In the Five Volume Commentary, we read:

“The story of Jobas is said to bear a close resemblance to that of Harish Chander, a Hindu saint and a rich man. The language of the Book of Job, which is Hebrew with various Armaisms and with a faint Arabic tinge, is the language that was spoken by the Jews between the 9th and 4th centuries BC, and that is the time (6th century BC) when some Israelite tribes after the Great Dispersion were banished to Afghanistan and Kashmir by Nebuchadnezzar and other Babylonian kings. There they came into contact with the Hindus and studied their history, mythology and folklore. Whether or not the author of the Book of Jobas while writing this book borrowed from Hindu popular literature it is difficult to say. But Muslim commentators of the Quran extensively borrowed from the Book of Job, and drawing upon their own imagination, they added the most fantastic and unbelievable details to Job’sas account in their commentaries and ended by making

“This shows that like these two great prophets, he [Jobas] was a man of influence and affluence and, like them, he had to pass through trials and tribulations, which he bore with exemplary patience and fortitude.” (Five Volume Commentary, Vol. 4, p. 2109)

Prophet Jobas was tormented by his enemies. The ruler of his time, in the country he resided in, was cruel and tyrannical:

“And remember Our servant Job, when he cried unto his Lord, [saying,] ‘Satan has afflicted me with toil and torment.’” (Surah Sad, Ch.38: V.42)

The ruler was an idol worshipper and vehemently opposed Jobas. Thus, tormented by his enemies, he migrated and took refuge in another country, separated from his family. Here, in this verse, the word shaitan refers to the cruel leader of that time. (Five Volume Commentary, Vol. 4, p. 2727)

Prophet Jobas, leaving his land, made his journey on his riding beast. Here, he was commanded to strike and urge his riding beast with his foot so that he could quickly reach a place of safety. The Quran states:

“[And We said to him,] ‘Strike [and urge thy riding beast] with thy foot.’”

(Surah Sad, Ch.38: V.43)

Having travelled and feeling tired, he suffered from thirst. Again, he was comforted to see a sweet fountain going forward. “‘Yonder is cool water to wash

“In this very Surah, Hazrat Jobas has been presented as a great, exemplary, forbearing Prophet.” (www.alhakam. org/introduction-to-chapters-of-the-holyquran-surah-fatir-ya-sin-al-saffat-sad-alzumar-al-mumin/)

Further, the Holy Quran states that Job as, after having migrated and leaving the clutches of his enemies, was once again reunited with his family and people who he had separated from:

“And We bestowed on him, his family and as many more with them, by way of mercy from Us, and as a reminder for men of understanding.” (Surah Sad, Ch.38: V.44)

In another place, the Holy Quran states:

We heard his prayer and removed the distress from which he suffered, and We gave him his family and the like thereof with them, as a mercy from Us, and as a reminder for the worshippers.”

(Surah al-Anbiya, Ch.21: V.85)

The story of Prophet Job as mentioned in the Holy Quran, though brief, bears some similarity to that of the Holy Prophet Muhammadsa. His story references how some prophets, if not all, met with idolworshipping rulers who drove them out of their homeland. Despite the challenges, Prophet Job as was once again reunited with his family. The Holy Prophetsa too had to migrate from Mecca to Medina, leaving behind his home.

Youth winter excursion organised by Lajna Imaillah Canada

Syed Mukarram Nazeer Canada Correspondent

Lajna Imaillah Canada arranged a special “Youth Winter Excursion” to Ottawa for girls aged 18-24 from the Greater Toronto Area, reported Secretary Tarbiyat Lajna Imaillah Canada, Nadia Mahmood Sahiba. Ottawa is the capital of Canada, located in the province of Ontario, with the Ottawa River on its northern border separating it from the province of Quebec.

The intent of the trip was to allow

Lajna members an opportunity to engage in recreational activities with their fellow sisters and to provide them a “safe space” to potentially advance in their respective spiritual journeys.

On 18 February 2023, 22 Lajna members and 6 stewards travelled 495 kilometres (308 miles) from the Baitul Islam Mosque to the Baitun Naseer Mosque in Ottawa. They were received by Sadr Lajna of the Eastern Ontario region and members of her amila Later, the Lajna members were joined by six Lajna students from neighbouring jamaats

President Santokhi of Suriname visits Ahmadiyya Muslim Community

Laiq Ahmad Mushtaq Missionary-in-charge, Suriname

Earlier this year, in 2023, Jamaate-Ahmadiyya Suriname invited the President of the Republic of Suriname, His Excellency Mr Chandrikapersad Santokhi, for a dinner meeting with the national amila . For this occasion, a request was also made to Hazrat Khalifatul Masih Vaa to send a message for the President. In his letter dated 26 February 2023, Huzooraa prayed:

“May Allah make your meeting with the President successful in every respect and may you be able to convey to him the peaceful message of Islam Ahmadiyyat.

“May Allah enable the uncertain situation of the country to stabilise soon. May Allah bless all your activities with success and may He be your Guardian, and Helper at all times. May the Jamaat in Suriname advance and progress in all fields. Allah be with you.”

On 2 March 2023, President Santokhi visited the Nasir Mosque, the headquarters of the Jamaat in Suriname. Sadr Jamaat Samseerali Sheikh-Alibaks and my humble self received Mr Santokhi. After a brief introduction of the amila members, the national sadr delivered a

short speech in which he highlighted the teachings of Islam regarding the duties of leaders, and the rights and duties of the countrymen. He also spoke about hospitality in Islam and the special bond the President has with our Jamaat.

Thereafter, the President was invited for a short speech in which he mentioned that many wise lessons are anchored in the objectives of Islam. Prophet Muhammadsa brought a message of peace, love, respect and justice to the world. He also stated that religious organisations make an indispensable contribution to the wellbeing and development of society. Mr Santokhi thanked the Jamaat for its continuous support and asked for prayers for the betterment of the country. He also mentioned that he felt honoured and delighted to be at the mosque.

After the formal session, the attendees enjoyed dinner with the President. Before his departure, the President was presented with some gifts on behalf of the Jamaat. This concluded a successful second visit of Mr Santokhi, as the head of state, to our mosque. The event was covered by the media team of the President’s cabinet. Through an article and video report shared on social media, the message of the Jamaat also reached the public.

of Ottawa West, Ottawa East, and Kingston for dinner and team-building activities and games.

On 19 February, Lajna members crossed the Ottawa River and explored the Snowflake Kingdom in Gatineau, Quebec. Here they enjoyed snow tubing, zip lining, tug of war, and other winter sports activities. They also enjoyed some of Canada’s most iconic culinary delights.

In the afternoon, Lajna members crossed back into Ontario to discover some of the tourist offerings of Canada’s Capital Region. These included the Parliament buildings, the Rideau Center, and the ByWard Market. They also marvelled at the various artwork, activities and ice sculptures on display on Sparks Street in Ottawa.

On 20 February, Lajna members had a session with Sadr Lajna of the Eastern Ontario region. She shared some of her personal memories of Khilafat and brought items from the tabarruk of Hazrat Muslehe-Maudra. The Lajna members learned firsthand about the life of Hazrat Musleh-eMaudra and the exemplary model he set in offering sacrifices for the advancement of Islam Ahmadiyyat.

With 2023 being Lajna Imaillah’s centenary year, it was particularly enthralling to hear of the foresight of Hazrat Musleh-e-Maudra in empowering women by creating an organisation that catered specifically to their spiritual and secular needs. Throughout the weekend, Lajna members had impromptu discussions on

their faith, the importance of fostering a strong bond with Khilafat, and recognising their role and responsibility as members of Lajna Imaillah.

Lajna members returned to Toronto on the evening of 20 February. Overall, the trip was successful and most participants indicated that it made a positive impact on their lives. Some of the feedback is given below:

Irum Sahiba said:

“I wanted to express my love and appreciation for the entire weekend with a huge Jazakumullah! It was such a unique experience and I am so thankful to have had the opportunity to participate in it.”

Shawnzay Sahiba expressed:

“I just wanted to extend my appreciation. I am very grateful for this experience and I enjoyed everything that came from this opportunity. Jazakumullah.”

Fazia Sahiba said:

“We all had a wonderful time, made many friends, and really enjoyed all the activities. I really appreciate all the efforts put into organising this trip and am looking forward to any future Lajna Imaillah trips.”

Tahira Sahiba said:

“I had an amazing time on the trip. Thank you so much from the bottom of my heart.”

Shumaila Sahiba expressed:

“It was honestly amazing. Everything about the trip was great. I really hope more Lajna get to go on these trips and I’ll definitely be recommending this to everyone who can go. Jazakumullah.”

Jamaat-e-Ahmadiyya Belize help renovate local orphanage

Stephen Ata’ul Haq Gabb Missionary, Belize

The country of Belize is home to about 13 orphanages. Countless Belizean children have been traumatized by gang violence, domestic violence, losing loved ones to murder, traffic accidents, and illnesses.

Jamaat-e-Ahmadiyya Belize, knowing of this situation, was very fortunate to provide an assisting hand to one of the local orphanages in Belize City. Upon a visit to the orphanage, it was noticed that it was in need of some renovations. As these are children who are often neglected, Jamaat Belize ensures they support the local orphanages

in every possible manner.

The Khuddam of Belize worked together to help renovate the orphanage. This gesture brought great joy to the children and was a very humbling experience for Khuddam of Belize as well.

It is noteworthy that the khuddam of Belize, who are all converts, may not have had prior experience in selfless service to mankind before joining Jamaat-eAhmadiyya Belize. Nonetheless, they are now committed to serving others without any expectation of personal gain. Serving mankind in countries like Belize is a unifying force for members of the Jamaat, bringing them together in a shared mission to alleviate the suffering of those in need.

Steady progression on the spiritual path: Promised Messiah’s advice for a seeker of truth

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

Hayat Al Hakam

In March 1901, a seeker of truth by the name of Wazir Singh, from the district of Gujrat (Punjab), visited Hazrat Ahmadas in Qadian. He shared his internal struggles to find inner peace amidst the chaotic world and his quest for spirituality, which led him to seek guidance from several religious figures. After reading Hazrat Ahmad’sas treatise, “The Philosophy of the Teachings of Islam”, which was presented at the Conference of Great Religions, Wazir Singh developed a strong desire to visit Qadian but encountered difficulties in doing so. Eventually, Wazir Singh overcame the obstacles and met Hazrat Ahmadas in search of personal reformation.

The essence of Islam and the importance of gradual growth

Shedding light on the essence of Islam and its pursuit, the Promised Messiahas explained to him that Islam uplifts Man to attain his inherent essence and spirit, granting tranquillity, peace, and satisfaction. Islam emphasises the importance of gradual growth, as nothing can be attained instantly, and everything takes place in stages, similar to planting a seed and waiting for it to bloom. Huzooras stated:

“In truth, one should not settle for the outer shell and husk, nor can one be satisfied in doing so, for Man naturally desires to move forward. The religion of Islam seeks to uplift Man to attain the essence and spirit that he longs for by his inherent nature. The very name ‘Islam’ grants pleasure to the soul. There is no other religion whose name fills the soul with such a degree of satisfaction.

[...] The religion of Islam has been established to grant tranquillity, peace and satisfaction –all things for which the human soul hungers and thirsts – so that the one who hears this name can understand that an individual who believes in this religion with heartfelt

sincerity and acts upon its teachings, is a person who possesses spiritual insight of the Divine. However, if an individual expects that everything should happen all at once and that they can attain the highest levels of divine insight instantly, then this will never happen. Everything in the world takes place in stages. One may observe that there is no form of knowledge or science that human beings do not attain slowly and gradually. It is imperative that one grows in stages. Do reflect! A farmer must wait after they plant a seed on the earth. First, he must bury his valuable grain in the earth, even though it is vulnerable to being plucked out by various animals, rotting in the earth, or being ruined in some other way. However, experience gives the farmer comfort that, despite these possibilities, a time will come when the seeds that he entrusted to the land will sprout, the crop will bloom, and this dirt-covered seed will turn into provision.”

Huzooras further highlighted the importance of spiritual nourishment and the idea that it cannot be attained quickly or easily. Huzooras said:

“Now take a moment to reflect that material, physical nourishment, which a person can only live without for a few days, requires six months to produce, even though a worldly life, which is sustained on physical sustenance, is not everlasting and will come to an end. How then can one attain spiritual provision, which is the nourishment for one’s spiritual life, a life that will never end and remain for all eternity, within a few days? “Although, truly, Allah Almighty has the power to do whatever He pleases in an instant, and it is my belief that nothing is impossible for Him.”

Hazrat Ahmadas went on to emphasise that the spiritual journey is not instantaneous, but a gradual process that requires repairing and preparing oneself before becoming worthy enough to be the dwelling place of God. Huzooras said:

“I recall that once a person came to visit me and said that in previous times,

saints would elevate people to the highest spiritual stations by a single incantation. I told the person that they were mistaken; this is not how the law of God Almighty operates. For example, if one were to lay flooring in a house, one will have to first repair any sections that may be damaged, and wherever there is filth and rubbish, one will have to clean it with phenyl and the like. In short, only after numerous repairs and preparations have been made will the space be ready for flooring. Similarly, before a person’s heart becomes worthy enough to be the dwelling place of God Almighty, it remains the seat of Satan and is ruled by the kingdom of Satan. In order to usher in the heavenly kingdom, the kingdom of Satan must be uprooted.”

Huzooras stressed the importance of spiritual discipline and gradual progress in the path to Allah. He spoke of the negative consequences of seeking instant results and not following the gradual path, and said:

“So, the person that I have mentioned said to me that the saints of the past would turn people into saints and divines of the highest order with spells. I told the individual that this was not true and that the way of God does not function in this way. I told him to engage in spiritual discipline and only then will Allah Almighty open to him the avenues that lead to Him. The man who had come to me paid no attention to my words and left. After some time, the same person came to me again and I found him to be in an even worse state than before. In short, the unfortunate thing about Man is that he seeks a law that brings instant results, and when he observes that nothing can be attained instantaneously — because the law of Allah Almighty functions gradually and in stages — he becomes anxious. Ultimately, such people become atheists.”

Divine insight and God’s love: The source of true delight

Huzooras further explained that the

fundamental purpose of life is to love God Almighty, but that love is the result of possessing the certainty of belief in the existence of Allah Almighty. Insight and love together create pleasure, and one cannot love without insight. Mere observance of beauty is not enough; one must gain a deeper understanding and insight. Huzooraa said:

“The fundamental purpose of life is to love God Almighty. However, in my view, love is the next stage, or rather, it is the end result. The most important thing, to begin with, is that one possesses certainty of belief in the existence of Allah Almighty. It is only after this that a person’s soul develops an attraction by itself and is naturally drawn towards God. The more one grows in cognisance and insight of the Divine the more one will increase in pleasure and joy. Without divine insight, no pleasure can be attained. The real source of pleasure and delight is, in fact, insight into matters divine.”

Alluding to deeper insight, Huzooras said:

“It is deeper insight alone that gives birth to love. The union of insight and love begets pleasure. One ought to remember that the mere observance of beauty is not sufficient to give rise to a sense of love, until one develops a deeper understanding and insight. Know for certain that love is impossible without insight. How can one love someone without first gaining a deeper understanding of their being? To think otherwise is to entertain an imaginary belief.”

Finding God: Sincere desire, patience, and Divine illumination

The Promised Messiahas went on to explain the etiquette of seeking God:

“It is my view that those who come to visit me, engage in a brief exchange, and then leave hastily without sitting with me, are acting as if they mock God. This is not how one finds God, nor has Allah the Exalted established such a law. Hence, the first condition in the search for God is a sincere desire. Secondly, one must remain engaged in this quest with patience. It is a matter of principle that the older a man becomes, the more experience they accumulate. Then, in order to develop divine insight, is it not crucial for one to remain in the company of a holy person for a good amount of time? I have seen many people who, in the prime of their youth, abandon the world completely, and then they wail and lament. Ultimately, I have found that such people became

Awwab Saad

100 Years Ago...

The world of angels

The Review of Religions [English], January, February & March 1923

by Hazrat Chaudhry Ali Muhammadra BA BT (1892-1979)

The author of this article, Hazrat Chaudhry Ali Muhammad Sahibra BA BT was born in 1892 in the village of Hathur, Ludhiana. His elder brother, Chaudhry Nimatullah Guahar Sahib, saw certain books on Ahmadiyyat in Patiala and met some friends who were acquainted with the Promised Messiahas, so he paid a visit to Qadian with his wife and both of them pledged bai‘at. He preached to Ali Muhammad Sahibra and he thus sent his letter of bai‘at to Qadian.

On 23 August 1907, Ali Muhammad Sahibra took bai‘at of the Promised Messiahas in person. On the same day, he joined the 7th grade in Qadian and started living in the boarding house. Consequently, he was blessed with the opportunity to regularly meet the Promised Messiahas and go on walks with him. When the Promised Messiahas passed away, he also had the privilege of being one of the pallbearers.

In 1913, Hazrat Hakim Maulvi Nuruddin Sahib, Khalifatul Masih Ira announced his nikah with the daughter of Hazrat Maulvi Faizuddin Sahibra

He completed his FA (Fine Arts) in 1915, his BA (Bachelor of Arts) in 1918, and passed the BT examination in 1920. In 1940, he

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engrossed in the world of materialism and turned into worms of the earth.”

“You ought to remember always – and this is my belief – that the light of God cannot shine on anyone until that light descends upon them from heaven. It is indeed true that divine grace descends from heaven. Until and unless God Himself manifests His light upon a seeker, the pace at which he advances is no more than that of an insect, and so it should be. Such a person is entangled in countless forms of ignorance, darkness, and obstructions along the way. However, when divine light shines upon a person, their heart and mind are illuminated and become filled with light, whereafter they advance towards God at light speed.”

Wazir Singh said:

“Your Holiness, I am not a follower of any religion.”

Hazrat Ahmadas replied:

“If someone determines for themselves that they will not believe in anything, I can say nothing – what can I possibly say? However, a sensible individual must compel themselves to follow a path of some sort.”

The path to true Divine insight

served in Jamia Ahmadiyya and then in Nazrat Umur-e-Ammah. In 1946, he was appointed as a teacher of English at Jamia Ahmadiyya, where he worked until 1947. At the time of the partition of India, he was the editor of The Review of Religions. He also taught at Jamia Nusrat College, Rabwah, for some time. In 1977, he published his book, “In the Company of the Promised Messiah”.

Hazrat Chaudhry Ali Muhammad Sahibra BA BT passed away on 14 January 1979, in the early hours of the day.

Angelology, or the doctrine regarding the existence and functions of angels, is a subject more difficult to treat than any other for a student of religion, not because conclusive proofs for the existence of angels are not forthcoming but because materialism has got such a strong hold upon the minds of men that it has become well-nigh impossible to demonstrate any spiritual truth without being mocked and jeered at. But thanks to the advent of the Promised Messiah, peace be on him, spiritual treasures have been distributed so generously and broadcast that for us; his followers, it is now the most pleasant and easiest task to demonstrate the truth of spiritual themes. The existence of God, and His relation to man; the doctrine of angels and their functions relative to

and the importance of seeking truth everywhere

Alluding to the foundation of true divine insight, Huzooras said:

“The elements on which true divine insight is based are that even when one is tried in the way of God again and again, and cast into an ocean of affliction and hardship, one does not worry in the least, but rather continues to advance. It is after this that divine insight is unveiled to such people, and this is true bliss and true pleasure. It is then that the heart melts; this emotion is not temporary, it is filled with pleasure and joy. The soul begins to flow towards God like a pure fountain of water.”

Huzooras further said:

“Bear in mind that one condition for a seeker of the truth is that they take the truth from wherever they find it. This is a light which guides them. At present, there is a struggle in the world. The Aryas pull people to themselves, while the Brahmos invite people to join them, and further still, the Dev Samaj call the people to join them over others. Then the Christians present Christianity above all others. In short, every religion pulls people to themselves and the chasm of their differences continues to grow larger and larger.”

heavenly bodies and human beings; the appearance of prophets on earth and their revelations – doctrines that have remained

Hazrat Ahmadas finished his address at that.

Wazir Singh’s letter to Hazrat Sheikh Yaqub Ali Irfanira

Wazir Singh remained in Qadian for a while and also benefited from the Promised Messiah’s company. He then made his way to Lahore. There, he wrote a letter to Sheikh Yaqub Ali Irfanira Sahib:

“My Honourable Respected Sheikh Sahib, “Greetings, “Please forgive my insolence. I had to leave Qadian suddenly due to certain circumstances. I shall now reflect on the manner in which I intend to spend my life for the sake of the hereafter. I feel pain for having been separated from your community.

“I am extremely grateful for the affection of His Holiness. I feel an immense sense of gratitude for the spiritual gift that I have been given and for all that was unveiled to me. However, it is most unfortunate that the world is full of the deepest darkness, and I stumble at every step. Without righteous company, it is very difficult for me to maintain my spirituality.

“I firmly believe, without a doubt,

so many puzzles to the world, have been brought within the easy comprehension of

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that His Holiness is an excellent example for seekers of spiritual grace, and it is imperative for one to constantly remain in his company. The state of the world is that while people throw pearls into the mud, they gather cowries, and they will throw dust on the heads of those who endeavour to safeguard those pearls. Alas! The people have afforded cowries the value of pearls. I am deeply concerned. Alas! What shall I do? Where shall I go? I am in a terrible state. My respects to your entire community Please pay my respects to His Holiness in particular and request that he and the entire community pray for me.

“Yours Truly,

“Wazir Singh”

Promised Messiah’sas reply to Wazir Singh

The above letter was then presented to Hazrat Ahmad, who told the editor of Al Hakam to compose the following response: “Until a person remains in my company with patience and persistence, they cannot attain any real benefit. You should come here and stay with us for some time.”

(This piece draws heavily upon Al Hakam 1901 and Malfuzat [English], Vol. 3, pp. 120-136 for reference and source material.)

human intellect. It is the doctrine of angels that I am going to deal with in the following pages.

The subject has been touched upon by all the chief religions of the world –Zoroastrianism, Brahmanism, Judaism, Christianity and Islam. Islam has treated angelology even more fully than Zoroastrianism, which has surpassed all other religions in its description of these spiritual beings. Angelology in Hinduism has degenerated into angelolatry [the worshipping of angels]. Zoroastrianism has stumbled at many points. Christianity has had a divided camp, with some favouring the worship of angels, and others thinking otherwise. Even the [Muslims] of modern days have failed to realise the importance of including the doctrine of angels among the fundamental articles of belief.

Existence of angels

As angels cannot be seen with our eyes, most people have come to deny their very existence. “If they exist at all”, they say, “why do we not see them?” But it is an extremely ridiculous objection. Everything that is not seen with this material eye, cannot be said to be non-existent. There are lots of things that cannot be seen with the eye. Who has, for instance, seen air or ether? But nobody denies the existence of air because he has never seen it with his eyes. Sometimes we believe in the existence of something on the authority of others. Everybody has not seen London or New York, but no sane person would ever deny the existence of the great cities on the ground that he has not seen them with his own eyes. There are hundreds of thousands of good people who claim to have seen angels with their own eyes. In all fairness, we cannot contradict their statement, especially, when it comes from persons who lived in different climates and were absolutely isolated from one another. Again, it might be argued that such claimants lived long ago; who is now going to ask them for tangible proof and a true description of these invisible beings? But such great men are not wanting even in our days. God has made Qadian the fountainhead of things spiritual in modern times. The Promised Messiahas, his holy successors and many of his holy followers are eye-witnesses to the existence of angels. Our material eye, it is true, is not generally able to see angels, but it is as certain as day follows night that our inward eyes do see them in visions and dreams. Nay, I must go to the extent of saying that angels can be seen even when we are wide awake.

Characteristics of angels

Before proceeding further, it may not be out of place to describe some of the characteristics of angels.

1. The first peculiarity about them is, that they are as truly a creation of God as human beings are. But most people believe that they are co-existent with God, though they are employed by the Almighty to perform various duties and functions. This belief has led them to worship angels. The Hindus, for instance, believe that the sun, the moon and the stars are all controlled in their movements and influences by their respective angels. They, therefore, have come to worship both the heavenly bodies

and the angels controlling them. But it is not so in Islam which teaches that angels are a creation of God. The Holy Quran says:

نودہش مہو اثانا

“Did we create the angels as females, while they were witnesses to it?” [Surah asSaffat, Ch.37: V.151] Thus, the co-existence of angels with God is denied by Islam, and it is indeed incompatible with the unity of God.

2. Another peculiarity about the angels is that they are sexless neither males nor females; sexes they have none, being spiritual beings. The above-mentioned verse denies the common belief that angels are females. Elsewhere we read in the Holy Quran:

“And you call the angels females!” [Surah an-Najm, Ch.53: V.28]

3. Again, we find from the study of the Holy Quran that there are grades among the angels. Firstly, there are those who serve as mediums for the manifestation of the principal attributes of God in the universe and belong, therefore, to the first order. Secondly, there are those who are their assistants and they too enjoy the nearness of God. Thirdly, there are those who belong to the lowest order and are responsible for the manifestation of every property possessed by every atom in the universe. They are as numberless as the properties of different things. The Holy Quran says:

“And none but thy Lord knows the number of His hosts.” [Surah alMuddaththir, Ch.74: V.32]

4. Unlike man, angels from their very nature are innocent and have no power to do evil; but they are subservient to God and carry out the orders of their Creator and Master, as says the Holy Quran:

“They do not disobey their Master, rather they do what they are bid to do.” [Surah al-Tahrim, Ch.66: V.7] Whenever they receive orders from on High, they seem to be holding a council and discussing the best way to execute them.

Work of angels

Let us now see what is the work of angels. In the physical world, the angels are the ultimate cause of the laws of nature. The whole business of the universe is conducted through their agency. It is through their instrumentality that rain falls, the wind blows, the sun sends down its rays upon earth, and a poison and an antidote perform their respective functions. Of course, there is nothing in the world that can have its effect without their agency. But this does not mean that poison is not poison in its very nature, or that an antidote is not an antidote in itself; what we mean is that poison does not work unless the angel allows it to have its effect, and that an antidote cannot work, unless allowed to do so by the angel. Thus, we find from a study of the Holy Quran that the falling of rain, the blowing of winds, and several other physical phenomena are all the work of angels. The Holy Quran says:

“I swear by the winds which pick off moisture from the oceans and other bodies of water; I swear by the winds which are pregnant with watery vapours; and I swear by the winds which drive clouds to their places of destination; and I swear by the angels who regulate all these atmospheric phenomena from behind.” [Surah adh-Dhariyat, Ch.51: V.2-5]

In the spiritual world, the work of angels consists of imparting religious as well as secular knowledge to those who seek it. They are appointed to shed light of knowledge on the minds of men. Edison acknowledges the share of “inspiration” in his inventions (vide Edison, his Life and Inventions by FL Dyer and TC Martin, Vol. II, p. 607). He was fond of secular knowledge, which was imparted to him by the angels. Prophets and saints seek spiritual knowledge, and as a result, angels impart spiritual knowledge to them. Tastes differ, and the distribution of knowledge by the angels varies with tastes. Angels impart knowledge in a very peculiar way. Whatever they want to teach, they put it in the subconscious mind so that it may be recollected in time of need. “When I was seventeen years old”, says our leader, Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih II[ra], “I had a vision. I heard a sound that resembled the ringing of a bell. It began to spread till it became as wide as a vast plain, out of which there appeared to me a figure, which I was told was an angel, He said to me, ‘May I teach you something in the way of knowledge?’ ‘You may’, said I. Then he began to instruct me the commentary on the opening chapter of the Holy Quran. When he came to the verse: نیعتسن کایاو دبعن کایا (‘Thee do we worship and from Thee do we seek help’), he said that all the commentators had written their expositions up to this verse and had not gone any further, but that he would explain to me the remaining verses of the same chapter, which, indeed, he did to the end. Ever since that day, whenever I have had the opportunity to speak on the opening chapter, I have always been able to interpret it in a new light. This, I think, is due to the knowledge imparted by the angel on that occasion.” [Anwar-ul-Ulum, Vol. 17, p. 215]

Need for angels

After a discussion of the existence and work of angels, it seems necessary to say something about the need of angels, for it might be argued that the agency of angels betrays a sort of drawback in God. He, being Omnipotent, can do without angels, and He should not depend on them for the execution of His orders. Well, it is not difficult to find that a great law pervades the whole universe. The changes in the atmosphere and the heavenly bodies, the eclipses of the sun and the moon, the changes of seasons, the earthquakes and a world of other changes all take place in accordance with a law that wisely governs every atom of the universe. The rain that falls at a particular period of the year on a certain tract of land, is very helpful in causing our crops to grow; sunshine is the great killer of the germs of various epidemics; moonlight is instrumental in causing various vegetables to grow and so on. Again, it is our daily observation, that a particular tract of land is receiving

rainfall while the adjoining field is being left absolutely dry; or a certain epidemic is ravaging a particular part of a city while the other parts are quite safe from its ravages. Is all this a mere chance? Is there no wise hand behind it, that regulates and controls these phenomena? Certainly, there is. Again, it might be said that God – the great Power of the scientists – has so arranged that everything in the universe should discharge its function in such a way as to unconsciously conduce to the good and well-being of the human race. Yes, God could possibly have done that; but if He had so willed, He should have granted every atom of the universe the wisdom and the sense to do so; but such is not the case; hence, it follows that there are other agents that have the sense and the wisdom to regulate the function and work of each atom. These agents we call angels.

Thus, all the phenomena in the world are controlled and regulated by the angels. The Holy Quran calls them: ارما تمسقم or beings that distribute the work that is to be done through their agency.

In matters spiritual, angels are equally indispensable. Almighty God is the holiest of all beings and the great fountain of light. The Holy Quran says:

ضرالاو تومسلا رون ہللا

“God is the light of heavens and earth”, [Surah an-Nur, Ch.24: V.36] so we cannot possibly associate anything material with Him, unless it is as holy as He Himself is. Human soul is enshrouded in a grossly material body and is, therefore, prevented from effecting a junction with God, but at the same time it possesses a keen desire to soar high and meet its creator and master, hence the necessity of a connecting link between God and man. This link is supplied by the angels.

Belief in angels

We are required to believe in certain things because they help us understand and know God and impel us to act upon His commandments. We believe, for instance, in prophets and the books that are revealed to them, because both prophets and heavenly books are means of acquiring knowledge of God. Angels, likewise, turn our attention towards God, hence the need for belief in them. Another purpose of the belief in angels is that we may believe not only in the existence of these invisible beings but also in their suggestions and promptings, which are always for our good. It is, therefore, to our advantage if we act upon the promptings of angels, which are exclusively meant for our benefit. If we reject them, we will, of necessity, be following the paths of evil, which are exactly opposite to those of the angels. If we refuse to act according to the promptings of these spiritual beings, the alternative course for us would be to fall prey to the insinuations of evil, which in Muslim theology is designated by the word Satan. There is no middle way between the forces of good and evil. If we leave the paths of one, we are sure to tread the paths of the other.

(Transcribed by Al Hakam from the original, published in The Review of Religions [English], January, February and March 1923)

‘Fail Test’: A father’s responsibility to his children

Syed Adil Ahmed UK

You will fail in life. It happens to the best of us. Often, we learn from our failures and this prevents them from happening again, although this isn’t always the case. Explaining this concept to a class of Year 10 teenage boys wasn’t easy, but as I attempted to enlighten them on this topic, it got my mind moving in a direction I wasn’t expecting.

Teaching at a working-class city secondary school in the UK isn’t always easy, but you can come back from a day of work with some stories to tell. One such story starts with the Head of the Department planning a term’s worth of ‘social skills’ lessons that I had to deliver to a cohort of apathetic Year 10s. Normally, I would be emailed the lesson plan on the morning of the lesson and would take a quick look before attempting to do my best to deliver it in the most engaging way possible. Occasionally, I would be pushed for time and rush to the lesson, not having looked over the material but backing myself enough to wing it once I got there. This was one of those times.

As I entered the classroom, I prompted the students to come in and take their seats while I scrambled around the teacher’s desk to find the printout of the lesson; a sheet of paper with a breakdown of what needed to be delivered in the lesson, including the title, learning objective and activities, along with any accompanying worksheets. When I finally unearthed the printout, ‘Fail Test’, from the mounds of marking around the computer, I scanned the document, got the gist of it and went into full-scale teacher-winging-it mode. As a teacher for six years, I was fairly comfortable doing this, although things didn’t always go according to plan. From what I had gathered from the printout, the purpose of this lesson was to teach the students about failure and change their minds about it.

“You will fail in life. It happens to the best of us!” I exclaimed to the class to grab their attention.

“Not me, sir, you couldn’t pay me to fail. Never taken an ‘L’. You’re looking at the personification of success. Failure isn’t in my…” Steve chuntered away.

“OK. I’m going to stop you before your nose ends up on the other side of the classroom.” – I abruptly cut Steve off before he completely derailed my lesson with his sensational prattling. Hopefully, the quick Disney reference will lighten the mood of this sombre and unenthusiastic class.

“Who can give me an example of failure they have experienced or are anticipating? Gary, any thoughts?” I quizzed Gary in a desperate attempt to squeeze some life out of the room and Gary seemed to be the only alert student within it.

“Err, no idea. Actually, my brother just failed his driving test. So that…,” sighed Gary who was half asleep when I picked on

him. He just about got the words out of his mouth.

“Yes, perfect example! You may fail your driving test, especially considering that only a small percentage of people pass the first time. In fact, statistically speaking, those who do not pass the first time are safer drivers in the future and are less likely to get into an accident. This leads perfectly into today’s learning objective and lesson…” Rambling on, I scuttled over to the whiteboard with my pen and started to write the title.

“Are you only saying all of this because you failed your driving test, sir?” Dan spluttered through a mouthful of gum.

“Pfft, no, I passed the first time.” I said it somewhat smugly with my back to the class as I continued to write.

“Then how can you talk to us about abject failure?”, grunted Greg.

It’s fair to say there was stunned silence and a couple of dropped jaws. It’s as if the combination of ‘handbrake turn’ and ‘mosque car park’ hadn’t been uttered in the same sentence in the history of man. Disinterested students who had previously had their heads down on the desk had now popped up like meerkats during feeding time at the zoo. I had them on the ropes. It was time to bring it home.

Over the course of my tenure, I’ve found that if you can convince the class that what they are about to learn is of interest and applicable to their lives, then they will buy into it, applying a positive attitude towards their work. You have to do it early in the lesson in order to peak their interest. This can be easier with a topic such as ‘failure’, than, say, ‘trigonometry’. I can’t say why this particular memory came to mind. I guess it

it? As they say, you can take a horse to water, but you can’t make it drink.

My father (and many other family members) helped me with this by taking me to the mosque for congregational prayers and also helping me make other memories there; memories such as playing basketball, cricket, or table tennis in or around the grounds of the masjid [mosque]; memories of Atfal classes and Khuddam events; memories of meeting new people and building friendships; memories of emotional prayers that were accepted in one way or another. This masjid was a second home to us, and this recollection I was making to my class was one of those key memories that helped me make an attachment to the masjid

Growing up in the northeast seaside town of Hartlepool had its pros and cons and one of the pros was that we were lucky enough to have a purpose-built masjid Since Nasir Mosque was built in 2005, Abba would consistently take my older brother and me to Fajr, Isha and Jumuah. This inculcated the habit of attending Salat in the masjid, which I can confidently say has had a lasting impact throughout my life since. To this day, if I haven’t attended the masjid or offered salat in congregation for a period of time, I feel the weight of this void on my heart. This feeling motivates me to go back when and where I can.

“Abject? What? Who taught you that word?” Perplexed, I turned back to the class. Greg couldn’t give me an example of an adjective in a previous lesson and was now throwing around terminology like “abject failure”. Naturally, I was caught off guard. The class clearly needed a little more explanation.

“Anyway, driving tests don’t apply across every aspect of life. Of course, I’ve failed in my time. I’ve failed at a lot of things. The point I’m trying to get to is that failure often leads to success!” I said as I snapped my fingers at Dan and pointed towards the bin.

“Like when, sir?” Dan said as he slowly got up, and had a few last chews of his spearmint before spitting it into the bin.

Then it hit me, not the chewing gum, but an idea! A spark that would hopefully capture the imagination of this ragtag group of Year 10s. In this moment of inspiration, which couldn’t be overcome even by the general odour of perspiration in the room, I announced:

“Well, on the topic of driving, I failed multiple times when my father taught me how to do handbrake turns, in the mosque car park.”

was because we were talking about driving and I wanted to make myself more relatable to the class.

I went on to theatrically describe the events of the night when Abba (father) taught me how to do a handbrake turn in our old beat-up family car. As I passionately took my class on a rollercoaster of a ride, emphasising and highlighting key details of the occasion, I realised I didn’t often get this into teaching. I soon realised it was because I was talking about something I deeply cared about. Something that was so ingrained in me and held such significance, I couldn’t retell the story in a manner that did it any injustice. It wasn’t because I was talking about family, fun times in my formative years, or mischief. It’s because I was talking about my connection to the House of God, how it developed and how my father was one of the key catalysts for this connection.

Surely one of the best ways to develop your relationship with Allah, is to visit His home and pray to Him there. So how do you do that as a child? Well, you need help from your family. Your father can take you there, but how does he help his child understand its relevance and develop an attachment to

I was 11 when the masjid was built, and as the years rolled on, Abba would continue to take us, rain or shine. When my elder brother went to university and moved to London, it was just me and Abba. On those 6-7 minute car journeys to the masjid, Abba and I would talk about small things, big things, important things, funny things, serious things, general things, specific things and sometimes nothing. One snowy winter’s evening, after Isha, Abba sat in the masjid’s office for slightly longer than usual, completing some Jamaat work. Once he had finished, we walked quickly out to the car as the snow piled up in a heavy downpour. Abba turned the engine on and allowed the car to warm up like he usually did in cold weather. We sat in silence as I watched my breath create a fleeting, misty cloud of water vapour around the passenger window. I looked at the tracks the other cars from tonight’s congregation had made in the snow. It was just us left now. Not having set off yet, I turned to Abba who sat in quiet contemplation. Maybe I should bring up something to talk about. Something of interest would be good. Abba liked interesting things. Has something happened in the news recently? Should I make a comment about the weather? I stared at Abba trying to figure out what would be of interest to him. Yes, that’s it – the weather.

Catching my gaze, Abba turns to me (thankfully before I can open my mouth and bore him with my weather chat) and in Urdu says,

The question of suffering: An Islamic point of view

Abd-ur-Rahman London

As I have travelled and observed life on different continents, it has become clear that suffering is an inherent part of the human experience. Those heartbreaking images of malnourished children on TV are a brutal reminder of the pervasive nature of suffering in our world. However, what we often forget is that suffering can exist in the midst of happiness, too. Even amidst contentment and joy, we may be surrounded by people who are silently battling their own demons. It is entirely possible that the people around us who seem the happiest are actually suffering from deep emotional pain or have witnessed the pain of a loved one. That is why it is crucial to acknowledge and show empathy for all forms of suffering that exist in and around us, but also to know what suffering means.

Some people, when they see suffering, ask: Where is God in all this? There can’t be an All-Powerful, All-Loving God! Either He can’t stop the suffering, in which case He is not All-Powerful, or He won’t stop it, in which case He is not All-Loving.

Does suffering exist independently?

Let’s first address the nature of suffering. Islam defines suffering and evil only as a shadow created by the lack of light. To better understand this idea, take a moment to look around the room you are in. Take notice of the various sources of light and

<< Continued from previous page

“Adil, now you have passed your driving test, I’m going to teach you something.”

Swiftly, he wraps his arm around the passenger headrest and does the classic ‘father looking out of the back window instead of using the rear-view mirror to reverse the car’ from the parking bay onto the road. With the 2001 Renault Scenic’s engine idling, the scene was set. This car was not built for the task set ahead, but nevertheless, it was about to venture out of its comfort zone. It’s safe to say, this was much better than talking about the weather.

Nasir Mosque’s grounds include a large car park in the shape of an L around its surrounding gardens. The car park was quite big and had more than enough space on the bend to drift the car. The snow had laid a few inches on the ground and was frozen underneath, so the wheels would skid if the brake was applied at high enough speed. The conditions were perfect.

From memory, the next 15 minutes of this night are a blur of fun and frolics that I won’t forget. When I close my eyes, I can see us whizzing around the masjid’s car park, turning on the bend in slow motion, a

how they cast shadows around the room. Now, if someone were to ask you where the source of light in the room was, you would most likely be able to point to it. However, here is the important question: If I were to ask you what the source of the dark shadows was, you wouldn’t be able to point towards anything. Thus, darkness is merely the absence of light. Likewise, suffering is merely the absence of happiness.

Suffering could only be considered objectionable if it were created as an independent entity with no meaningful role to play in the grand scheme of things. Thus, suffering is essential, as there would be no such thing as ‘happiness’ without ‘suffering’.

No suffering – no life

Let’s now look at suffering in relation to human life. The Holy Quran states:

“Blessed is He in Whose hand is the kingdom, and He has power over all things; Who has created death and life that He might try you — which of you is best in deeds; and He is the Mighty, the Most Forgiving. Who has created seven heavens in harmony. No incongruity canst thou see in the creation of the Gracious [God]. Then look again: Seest thou any flaw? Aye, look again, and yet again, thy sight will [only]

huge smile on my face, as a younger version of me grows deeper roots of attachment to his father and this place. The grounds of the masjid. The House of Allah. My second home.

As I described the events of the night to my class, I could see the same glint in their eyes and smiles on their faces that I had on my face when I was behind the wheel. Many of them could relate to what I was talking about in some way or another. Others, unfortunately, couldn’t, but longed for the day that their own fathers or father figures in their lives would share a similar moment with them. In the meantime, my story would suffice. This realisation reminded me of how lucky I was. Lucky that I had a caring father who understood the importance of bonding with his children and taking them to the masjid. Lucky that I had a mosque nearby my home. Lucky that I was an Ahmadi Muslim and that family values are entrenched in the Islamic faith.

As my story came to a close, I slowly walked back to my chair and fiddled around with the computer in order to pull up some information on the screen at the front of the class to continue with the lesson. The class

was silent, as was I. It seemed that we were all thinking about the aforementioned moment with wry smiles. The lesson eventually ended, but the thoughts of that evening stayed with me for the rest of the day. It got me thinking about how important it is to make memories with your loved ones at the masjid. Now, as a disclaimer, I don’t necessarily recommend you teach your children how to do handbrake turns at the mosque (even if conditions are perfect and completely safe), but making fond memories with them there is a must. They need to know they belong somewhere and have a second home. Somewhere they can go with ease and comfort, even when those loved ones who took you there initially are not here anymore. When people in your life leave this world, and you are left, you will have your connection to the mosque and the memories you have of your loved ones there. The people who took you there and helped establish roots for you. Now that I have my own young son, I pray I am blessed with more so I can make memories with them at the mosque, insha-Allah, with the aim of bringing them closer to their creator so that on judgement day Allah might say to me: “Well done, you brought your children closer

to Me just like your father did with you.” Maybe we’ll all reap the rewards.

I don’t live in Hartlepool anymore. I don’t live as close to a masjid at my current residence. Now I live about 20 minutes from the masjid. There is also no L-shaped parking available. A bit further out, but I get there as often as I can. It’s not as close, but on the plus side, I get 40 minutes to talk to my son about things on our journey.

So, I told my class about Abba teaching me how to perform a handbrake turn and how Abba made me stick at it until I got it, even after all of my ‘abject’ failures. I’m sure some of the students left the classroom having learned something about resilience and perseverance. Most importantly, that forgotten memory that was stuck in the back of my mind somewhere was unearthed and reminded me about my relationship with Abba and my connection to the masjid, my faith and my Creator. We should fulfil this responsibility of developing this connection with our own children so that they learn to love Allah through it. As a father to my young son, this is now my responsibility. This is my test. I will do my best not to fail this test, insha-Allah

return unto thee confused and fatigued.”

(Surah al-Mulk, Ch. 67: V.2-5)

These verses tell us that suffering [trial] is crucial for the development or even existence of life. Imagine that all our prehistoric forefathers had all their suffering taken away and all their wishes granted. Would mankind have made any further progress? Would we not still be cavemen? What need would we have for fire if we were never cold? Why would the caveman even stand up to do anything at all, for that would involve effort, and effort would mean suffering, which in this hypothesis has been taken away.

Or better yet, if we really want to remove suffering from our world, we should do it right at the beginning; at the very first step of evolution; the time of the amoeba. Imagine whatever little suffering, the very primitive forms of life, were dimly aware of, being taken away; those organisms could not be allowed to outcompete other organisms for resources, for that would involve suffering. There would be no race for the “survival of the fittest” for that could cause suffering. Life would not have even kickstarted without suffering, let alone develop to a state where we have gained consciousness or an awareness of loss or gain. (www.rationalreligion.co.uk/ messianic-reasoning/why-does-god-allowsuffering/)

The same problem would apply wherever we sought to end suffering. So, by demanding there be no suffering, what we are truly demanding is that there be no life at all. In the final analysis, therefore, the only question we are left with is, ‘To be, or not to be?’.

Free will

Now, you would say: Fine! Suffering does not exist independently. Suffering was crucial in order for humans to develop into conscious beings, which we now are, but why can God not take away suffering now?

Well, there is another factor that perhaps plays the most important role in the entire discussion, and that is free will.

The Holy Quran teaches that human life evolved in a controlled and designed way from a unicellular form of life and that Prophet Adam was not the first man to walk the earth. There were other humans before him. It also teaches that every human being is born with a pure conscience and nature, free of sin, and that humans are endowed with the gift of free will.

Now, whether one moves toward light or darkness, toward life or death, is usually a conscious decision on the part of man. If, therefore, as a natural consequence of Man’s willful actions, a reward is provided or a penalty is exacted, no one else is to be blamed but Man himself.

The misuse of this gift of free will accounts for the vast majority of the suffering in the world. Just take a look at all the wars in human history. Many ask, “Why didn’t God stop them?” The real question is why didn’t Man stop them? Then take a look at world hunger or poverty. We all know that there is more than enough food in the world, yet many still starve. There are more than enough resources in the world, and yet we ourselves create inequality and poverty. The sad reality is that many people abuse the blessing of free will. Instead of helping people with it,

they hurt them. To alleviate the suffering caused by free will, it follows that free will must be abolished.

Remove free will?

Now, imagine life without it – without the luxury to choose between doing something good or something bad. Our actions would be neither good nor bad. We would just be puppets on a string, going through whatever motions someone else has set for us. No one could be held responsible for any action.

Thus, free will is definitely worth keeping. And if we want to get rid of the suffering caused by it, then the real solution is to start using it properly!

Natural suffering

At this point, you would say: Alright, we grant you that: Suffering does not exist as an independent entity. There cannot be an awareness of happiness without suffering. Suffering was crucial in order for humans to evolve into conscious beings and life could not have started and developed without it. A vast majority of suffering is also due to our indispensable free will. All is well and good, but what about those innocent children, for example, who are born with congenital diseases? A valid question. This is what we would refer to as natural suffering.

Now, imagine a world where such terrible diseases do not exist: Remove congenital diseases, cancer, even fever and cough, and everything else. If every person was born without any disease, then even the smaller variants [for example, a bigger nose, smaller ears], would appear to be offensive to people’s sense of justice. They would say, “How terrible! What horrible cruelty and disaster! This poor child has small ears.”

So, the only solution you’d be left with is to make every human being absolutely equal, which would again mean that life comes to a complete halt. We will cease to be humans. There will be no social interaction or cooperation. We will become equally happy and healthy, monotonous, dull robots!

So, one has to begin somewhere to create variety and diversity. Wherever there is diversity, comparative suffering and happiness are bound to be generated.

Suffering: driving force for scientific progress

It is also important to note that the secret of all scientific investigation and discovery lies in a constant quest for the relief of pain and discomfort. Throughout history, the pain and hardship that humans endure have been the driving forces behind countless scientific advancements.

Take, for instance, the suffering of cancer patients, which spurred the development of chemotherapy, or the agony of soldiers, which led to the mass production of penicillin as a drug.

Take the example of the recent Covid-19 pandemic. Although it has been a devastating global crisis, it has also brought about tremendous scientific benefits, such as the development of mRNA vaccine technology, increased scientific collaboration, and a renewed emphasis on public health infrastructure

and data sharing. The study of suffering itself has yielded crucial breakthroughs in neuroscience, psychology, and other fields. By delving into the biological and psychological mechanisms that underpin suffering, scientists have gained a deeper appreciation for the human body and mind, leading to novel therapies for pain management and mental health conditions.

Suffering: An atheist’s point of view

Let’s now look at suffering from the viewpoint of an atheist as well as from the viewpoint of a believer in God. For the atheist, strictly logically speaking, there should be no question to be answered. They do not owe their existence to any creator, and no creator should be held accountable before them if they find any distortion in the “accidental” creation. Nothing but chance is to be blamed for everything.

A famous atheist of our time said:

“In a universe of blind physical forces and genetic replication, some people are going to get hurt, other people are going to get lucky, and you won’t find any rhyme or reason in it, nor any justice. The universe we observe has precisely the properties we should expect if there is, at the bottom, no design, no purpose, no evil and no good, nothing but blind pitiless indifference. DNA neither cares nor knows. DNA just is. And we dance to its music.” (Dawkins, Richard, River Out of Eden: A Darwinian View of Life, New York: Basic Books, 1995, Chapter 4, “The Ultraviolet Garden”, p. 133)

In other words, Hitler and Stalin and the rest of them were just ‘dancing to the music of their DNA’? No blame can be apportioned to them? They are free to go? If God is removed from the equation, suffering will continue, but, under such a worldview, there will be not even the faintest glimmer of hope of compensation in the afterlife.

Suffering: A believer’s point of view

For the believers in God, death acts only as a gateway to life after death, which will usher the innocent sufferers into an era of unlimited reward. If they could only dream of what rewards were waiting for them in the Hereafter as compensation for their transient misery on earth, they would smilingly jog along despite suffering as though it were mere pinpricks or an odd thorn on the way to an eternal life of comfort and happiness.

We cannot deny, however, that all the suffering; whether it’s from other people’s actions or from natural phenomena, involves a loss in one form or another, be it a loss of health, wealth, or a loved one, but these losses ultimately serve to remind us of our ultimate purpose.

It reminds the believers that this world and everything in it is transient, and if we attach our hearts to it, it will eventually betray us. When we lose something we loved in this world, it reminds us that if we want true and lasting contentment, we must love and attach our hearts to the One who is Eternal, the One who will never suffer any injury, loss, or death, and who

will never disappoint.

Suffering: A great teacher and an essential driver of spiritual progress

It is also worth noting that suffering has been a great teacher, cultivating and culturing our behaviour. It develops and refines sensibilities, teaches humility and, in more than one way, prepares humans to be able to turn to God. Rather, it is essential for the spiritual progress of believers.

Allah says in the Holy Quran:

“Do men think that they will be left alone because they say, ‘We believe,’ and that they will not be tested?” (Surah al‘Ankabut, Ch. 29: V.3)

The Promised Messiahas has explained that there are two types of hardships in the path of faith – those associated with sharia (such as prayer, fasting, pilgrimage, and almsgiving) and those that come from heaven. The hardships of sharia are means of reward and advancement towards God, but humans can find ways to make them easier. This is why they do not cleanse a person fully and the stages of spiritual journey are not covered expeditiously. In contrast, afflictions from heaven must be endured and are a means of attaining nearness to God. (Malfuzat [English], Vol. 10, p. 100)

With regard to the second type of hardships, Allah says in the Holy Quran:

“And We will try you with something of fear and hunger, and loss of wealth and lives, and fruits; but give glad tidings to the patient. Who, when a misfortune overtakes them, say, ‘Surely, to Allah we belong and to Him shall we return.’ It is these on whom are blessings from their Lord and mercy, and it is these who are rightly guided.’” (Surah al-Baqarah, Ch. 2: V. 156-158)

Thus, various types of adversities come directly from God, such as fear, poverty, loss of wealth, loss of crops or fruits, and the death of beloved children. These

can sometimes become a huge trial for those who have been afflicted with them.

(Malfuzat [English], Vol. 10, p. 102)

“Allah the Exalted, however, is not cruel. When one shows patience in the face of severe hardship—the greater the hardship, the greater is His reward. God Almighty is Rahim [Merciful], Ghafur [Forgiver], and Sattar [Concealer of weaknesses]. He does not inflict hardship on Man so that he would disassociate from the Faith upon suffering the hardship. Rather, the hardships come to spur him forward [toward God]. There is a saying among the mystics that in times of trial, a sinner pulls back but a righteous person pushes forward all the more.” (Ibid.)

Suffering and Prophets

Throughout history, Prophets and Messengers – the foremost among them being our lord and master, the Holy Prophet Muhammadsa – faced immense trials and tribulations, but they persevered with unwavering patience and steadfastness. Through their enduring faith, they achieved lofty ranks bestowed upon them by God Almighty. The ultimate measure of righteousness, or taqwa, is proven when one is afflicted with adversity and discards all other concerns for the sake of God. The Promised Messiahas states, “The inner condition of man cannot be rectified merely by formal Prayers and Fasting. It is necessary that hardships should come.”

(Ibid. pp. 103-104)

He further states:

“Despite thousands of weaknesses, Man shows loyalty to his sincere friend. How is it, then, that God, who is Rahman [Gracious] and Rahim [Merciful], would not show loyalty to you? Love God Almighty such that even if you have a thousand of your children on one side and God on the other, you prefer God and disregard all the children.” (Ibid., p. 104)

Promised Messiah’s as advice for members of the Ahmadiyya Muslim Jamaat

“Now, members of the Jama’at should listen

to this carefully and understand that God has appointed both kinds of hardships for you. The first are the asperities of the Shariah. You must bear them. The second kind of asperities are those of qaza and qadr [destiny and fate]. Most people eschew the asperities of the Shariah in one way or another and do not observe it to the full extent, but who can run away from qaza and qadr? Man has no choice in it.

“Bear in mind, for humans, this is not the only world. There is another world after it. This one here is only a very short life. Some died at the age of fifty or sixty years. Some lived ten or twelve years longer. The hardships of this life end with death, but there is no end to that world. Given that the Day of Judgement is valid and is an integral part of faith, how hard is it to put up with the hardships of this temporary life? One should strive for that eternal world. One who does not suffer any hardship at all – what capital does he possess?

“The hallmark of a believer is not just that he should show patience, but even more that he should be reconciled with the calamity; he should align his will with the will of God—this indeed is a lofty status. In times of adversity, precedence should be given to the will of God. Give precedence to the Bestower of bounties over the bounties themselves. There are many who start to complain when faced with a calamity. In a way, they sever their ties with God. Some women react by vituperation and cursing. Some men, too, are infirm in their faith.

“It is crucial advice and should be kept in mind that when one suffers a calamity, he should be fearful that a greater calamity may befall him. The world is home to calamities. It is not good to be careless about it. Most adversities come to warn. Initially, they are mild and one does not consider them to be a calamity. Then it becomes a calamity, causing distress. If one were massaged gently, it would comfort him, but the same hand struck with force would cause pain. Some calamities are severe and become distressful. The Holy Quran has mentioned both types of adversity.

“Hardships are for spiritual elevation. Abrahamas did not make a fuss when

God Almighty asked him for his son. Rather, he thanked God Almighty that an opportunity to serve Him had become available. The mother of the boy gave her consent and the boy agreed as well.

“It is mentioned that once a minaret of a mosque fell. The king of the time prostrated [in gratitude] that God Almighty had given him the opportunity to share in the service that the noble kings had rendered [beforehand] in the building of the mosque.

“Time passes no matter what. People who live lavishly also die in the end, but one who shows patience in the face of hardships, is ultimately rewarded. One hundred and twenty-four thousand Prophets bear testimony that there is reward for patience.” (Malfuzat [English], Vol. 10, pp. 105-107)

Stressing the importance of patience, Huzooras further stated:

“Those who do not show patience for the sake of God have to endure as well, but then there is no reward and no merit. Women wail at the death of their loved ones; some ignorant men put ashes on their heads—but they all settle down after a while and forget their loss. It is said that a woman’s child had died and she was wailing at his gravesite. The Holy Prophetsa happened to pass by. He told her to fear God and be patient.

“The unfortunate lady replied, ‘Go away! You have not suffered a calamity like mine.’

“Little did the wretched lady know that he had shown patience even at the death of his eleven children! Later, when she discovered that the one counselling her was none other than the Holy Prophetsa, she came to his house and said, ‘O Prophet of God! I am patient.’

immense reward is destined only for those who demonstrate patience.” (Ibid.)

Advice by Hazrat Khalifatul

Masih Vaa

Following the fire incident at the Baitul Futuh Mosque, our beloved Imam, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, delivered a deeply insightful Friday Sermon on 2 October 2015. Given the growing hostility towards the Ahmadiyya Muslim Community in Bangladesh and beyond, it is crucial to reflect on his words. During the sermon, Huzooraa said:

“Always remember that when hardships and difficulties come upon the messengers or the loved ones of Allah the Exalted, and for that matter, also come upon the communities of the Prophets, who are following their correct teachings. In times of such hardship and difficulty, it is important to remember that Allah the Exalted does not make his Messengers or loved ones suffer in order to punish them or put them in trouble. Instead, these challenges are a means for Allah to reward them. On the other hand, when the wicked face similar difficulties, it leads to their destruction.

“He replied یلوألا ۃمدصلا

[‘True patience is if you demonstrate it at the outset in the face of a calamity.’ (Sahih alBukhari, Kitab al-jana’iz, Bab ziyarati l-qubur, Hadith 1283)]

“In other words, one has to reconcile with the passage of time. Patience is if you do it for the sake of God Almighty in the very beginning. It is the promise of God Almighty that He abundantly rewards those who show patience. This promise of

“Those who persevere through hardships and remain patient are the true inheritors of Allah’s unlimited and incalculable reward. Therefore, it is necessary for a believer to understand the meaning of patience. Patience does not mean that a person should not feel sorry for any loss, but rather that one should not let any loss or pain overwhelm them to the point of losing their senses, becoming hopeless, and not utilising their practical abilities. So, to some extent, it is okay to allow ourselves to feel regret or sadness, but it is important to channel those emotions into positive actions even more than before and move forward with renewed determination to achieve even higher goals.” (“The Essence of Trials and Tribulations”, www.alislam.org/fridaysermon/2015-10-02.html)

Note: This article primarily draws from the chapter titled “The Question of Suffering” in Revelation, Rationality, Knowledge, and Truth by Hazrat Khalifatul Masih IVrh

100 Years Ago...

Lagos: ‘Alhamdulillah! Won the [Jami‘ Masjid] case.’

Al Fazl, 5 March 1923

by Hazrat Maulvi Abdur Rahim Nayyarra (1883-1948)

Final days in Lagos

After returning from Northern Nigeria, I was unwell in Lagos for about four months. I suffered from a continuous, intermittent fever. In September [1922], the doctor advised me, “You should go to London immediately for a change of climate, otherwise, your life will be in danger.” I gave the excuse of the [mosque] case [to stay in Africa]. At the request of the [Lagos] Jamaat, the doctor gave me permission on the condition that I would rest and not work at all. A missionary and a man of my nature cannot fully comply with this condition [of not working]. Hence, in December [1922], my health deteriorated and the doctor [appointed someone] to keep a close watch over me. The friends who would come to meet me were only allowed to sign the guest book. Despite these strict restrictions, my condition worsened and I was forced to be admitted to a government hospital. I stayed in the hospital for eleven days and during that time I bought a ticket on the ship “Adda” to England. I was allowed to stay out of the hospital for only two days. Soon after, under medical advice, I was compelled to go to England to rest and experience a change of climate.

During the days of my illness, the local missionaries were constantly engaged in work and the series of new conversions to Islam Ahmadiyyat continued.

The Ahmadiyya Tabligh Delegation is entrusted with the task of guiding Muslim inmates in government prisons and overseeing their religious needs. Every Friday evening, Ahmadi missionaries go and deliver a sermon before them.

The jalsas [religious gatherings] are being held and duroos of the Holy Quran are being delivered on a regular basis.

My British friends came to visit me in the hospital and the wife of the Deputy Inspector General of Police, who is a respected British official, kept sending flower bouquets and English magazines to the hospital at regular intervals.

The General Secretary [Lagos] and other dignitaries of the Anjuman [Ahmadiyya Lagos] kept visiting and presenting the reports to me. Hence, though I was bedridden, the work continued with the grace of Allah the Almighty.

Honourable new converts

Before my departure, many people joined Ahmadiyyat. Secretary Tabligh Lagos will soon publish the total number of new converts [who have joined the Jamaat] in the last few months, insha-Allah. It was very difficult for me to count them. It is the grace and blessing of God Almighty

that among these new converts, there is also a chief of Lagos named Muhammad Yunus Enmashan, who openly accepted Ahmadiyyat a day before my departure. Now, he has started coming regularly to the Jami‘ Masjid as well. Apart from them, a distinguished scholar, Mr Bologan, headmaster of the Muhammadan School, Badore, has also joined the Jamaat. May Allah the Almighty grant them perseverance and help them guide thousands of other individuals.

Ship journey

Except for a few days, the entire two-week voyage of my ship was under a doctor’s supervision. I secured a spacious room in the first class of the ship. Captain Taft would personally come to attend to me in my room. I was on a very healthy diet. Everything was well arranged [in my room] and I had a specific table as well. However, as I was already weak and the sea was also very turbulent, I went through a lot of pain. In the given circumstances, the doctor and the captain felt the need to change my room and give me a special room on the upper deck, right in the middle of the ship. But still, the illness did not leave me. On the way, I disembarked in Accra and Sierra Leone and met with officials and friends […]. It is unfortunate that, owing to his ill health, Maulvi Fazlur Rehman Sahib could not come to Secondi and meet me as proposed.

Health

I set off from Lagos on 21 December [1922] and disembarked in England on 6 January [1923]. I was like a handful of dust, but Allah the Almighty blessed me with a second life. My body is getting stronger and I feel like working again. Now, apart from some weakness, I have no fever, etc., and my digestion is also getting better, alhamdulillah

Meeting with authorities

On the day of my departure, along with Imam Ajose and the missionary in charge of Lagos, I met with all the executive officials of the Lagos State and Supreme Government of Nigeria. All of them assured us of impartiality and support from the government in educational matters and the protection of our mission’s rights. On the way, I met the Governor of the Gold Coast, His Excellency, General [Frederick Gordon] Guggisberg and other officials in Accra. I presented the aims and purposes of the Jamaat to him. I thank Allah the Almighty that the earlier doubts, which were spread everywhere

due to the so-called “propagators of Islam” who mix politics and religion, are now being removed from the Ahmadiyya Tabligh Delegation.

Farewell

The passion and love with which Lagos Jamaat bade me farewell can never be erased from my heart. The sincerity and affectionate tears of female members of the Jamaat, the prayers of imams and alfas [religious scholars], and the madrasa [school] students standing in rows at the port with their flags held high, are still before my very eyes. “ Khuda Hafiz Maulvi ” was written on their flags. The pupils, who now number 550 in the school, first recited a na‘at [poem in praise of the Holy Prophetsa] in Arabic. Then, they presented the British national anthem in Yoruba and English languages. During the three months, the good work accomplished by the teachers and the way they taught the children and attracted them towards religion, was a very pleasing gift from me. I especially thanked them for all their hard work.

Rumours about my death

After I left [Lagos], some mischievous individuals spread the news of my death in Lagos city. Lagos Jamaat was very worried, but when my telegram reached them, they were at peace, alhamdulillah , and the opponents were embarrassed. Unfortunately, the people there think that the power to spread the message of Islam Ahmadiyyat is possessed by a single man. They do not understand that these are the works of Allah the Almighty. If God wills, He can employ stones for this work. Hence, God is doing all the work and Nayyar has come back to life, alhamdulillah

After I left Lagos

Below is a summary of the affectionate letters received from Lagos:

Missionary-in-Charge Lagos writes:

“All the works are being carried out smoothly. Regular dars of the Holy Quran is being delivered. Evening classes are being held in Jami‘ Masjid . New converts are progressing in their sincerity. The chief, Yunus Enmashan, has come to the mosque for the first time. The school is being run exceptionally well.”

Imam Qasim R Ajose, chief Zakaria Yatino, and […] says:

“We hope that you are feeling better now. Looking forward to having you back [in Lagos] once you regain health.”

Chief Ibrahim Ebu writes:

“Just as children follow in the footsteps

of their forefathers, so are the Chief Imam, the Council of Elders Executive Committee, missionaries, and teachers in school, performing their duties diligently.”

Abdul Karim Yatino says:

“Now, please start teaching us the lesson of Hadith from London by writing to us.”

President Yaqub writes:

“[After you left], if the faith of your pupils’ has not progressed, it has not in any way lessened.”

By the grace and blessings of God Almighty, the work is going well. The substitute missionary is diligently engaged in work. I thank Allah the Almighty for giving me happiness and satisfaction through them.

Gold Coast

Due to illness, Maulvi Fazlur Rehman Hakeem Sahib could not make the proposed visit and hold the [Ahmadiyya] Conference. However, he will hold the second Gold Coast Ahmadiyya Conference on 10 February 1923, inshaAllah . I have also sent him an address to present at this [conference]. There is a lot to do in Gold Coast, but the expenses are exorbitant. Most of the people of the [Gold Coast] Jamaat are poor and uneducated. Moreover, they are scattered from place to place. The means of transportation are very expensive and scarce. On the other hand, the self-centred Hausa maulvis , who do not know Islam except to make money by giving amulets and to fill their pockets by deceiving the ignorant, are against the Ahmadiyya Tabligh Delegation. Friends, please pray for our missionary’s good health and for the [Gold Coast] Jamaat to become strong and stand on its own two feet.

We won the mosque case

I am very grateful to Allah the Almighty that, by His sheer grace, He honoured the servants of the Promised Messiahas. On 6 February 1923, the case of Jami‘ Masjid [central mosque] Lagos was decided in favour of the Ahmadiyya Jamaat.

The following telegrams were exchanged between Lagos and London: Lagos: “ Alhamdulillah ! Won the [Jami‘ Masjid] case.”

London: “Congratulations. Praise be to Allah. [We are] grateful to the government. Forgive the opponents.”

From, Abdur Rahim Nayyar

(Translated by Al Hakam from the original Urdu, published in the 5 March 1923 issue of Al Fazl )

Friday Sermon

Mubarak Mosque, Islamabad, UK, 17 February 2023

Musleh-e-Maud: The Prophecy and the Man

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

As every Ahmadi is aware, on 20 February the Jamaat commemorates the prophecy of Musleh-e-Maud [Promised Reformer]. In light of this, the various jamaats hold Jalsa [Musleh-e-Maud]. 20 February is still three days away, but I felt that it was appropriate to speak about this in today’s sermon.

This prophecy was in regards to a son who was to be born to the Promised Messiahas who would possess many qualities through the extraordinary help and support from Allah the Almighty. The Promised Messiahas has presented

this prophecy in the following manner. He states:

“Allah Almighty – the Powerful, the High, the Gracious, the Merciful and the Holy God Who has power over all things – Whose majesty is exalted and name is blessed, He revealed to me:

“‘I confer upon you a Sign of My mercy according to your supplications. So, I have heard your entreaties and have honoured your prayers with My acceptance through My mercy and made your journey (i.e. the journey to Hoshiarpur and Ludhiana)

a source of blessings for you. Therefore, a Sign of power, mercy, nearness is bestowed on you, a Sign of grace and beneficence is awarded to you and you are granted the key of success and victory. Peace on you, O victorious one. Thus did God speak so that those who desire life may be rescued from the grip of death and those who are buried in the graves may come out of them and so that the superiority of Islam and the dignity of God’s Word may become manifest unto the people and so that truth may arrive with all its blessings and falsehood may

flee with all its ills, and so that people may understand that I am the Lord of Power, I do whatever I will, and so that they may believe that I am with you, and so that those who do not believe in God and deny and reject His religion and His Book and His Holy Messenger Muhammadsa, the Chosen One may be confronted with a clear Sign and the way of the guilty ones may become manifest. Rejoice, therefore, that a handsome and pure boy will be bestowed on you; you will receive an unblemished youth who will be of your seed and will

be of your progeny. A handsome and pure boy is coming as your guest. His name is Emmanuel and also Bashir. He has been invested with a spirit of holiness, and he is free from all impurity. He is the light of Allah. Blessed is he who comes from heaven. He will be accompanied by grace which shall arrive with him. He will be characterised with grandeur, greatness and wealth. He will come into the world and will heal many of their disorders through his Messianic qualities and through the blessings of the Spirit of Holiness. He is the Word of Allah for Allah’s mercy and honour have equipped him with the Word of Majesty. He will be extremely intelligent and perceptive and will be meek of heart and will be filled with secular and spiritual knowledge. He will convert three into four (regarding this the Promised Messiahas stated) of this the meaning is not clear.’ The prophecy continues, ‘It is Monday a blessed Monday.

“‘[Son, delight of the heart, high ranking, noble.]

“‘[A manifestation of the First and the Last, a manifestation of the True and the High; as if Allah has descended from heaven.]

“‘His advent will be greatly blessed and will be a source of manifestation of Divine Majesty. Behold a light comes, anointed by God with the perfume of His pleasure. We shall pour Our Spirit into him and he will be sheltered under the shadow of God. He will grow rapidly in stature and will be the means of procuring the release of those held in bondage. His fame will spread to the ends of the earth and peoples will be blessed through him. He will then be raised to his spiritual station in heaven.

“‘[This is a matter decreed.]’” (A’ina-eKamalat-e-Islam, Ruhani Khazain Vol. 5, p. 647)

Thus, in accordance with the time period mentioned in the prophecy, a son was born to the Promised Messiahas, whose name was Hazrat Mirza Bashiruddin Mahmud Ahmad. Allah the Almighty also appointed him as the Second Caliph of the Promised Messiahas. Then, after a long time, the Second Caliphra – upon being informed by Allah the Almighty –announced that he was the very son who was foretold by the Promised Messiahas to become the Promised Reformer. Members of the Community and non-Ahmadis alike have openly acknowledged the fact that he was endowed with secular and spiritual knowledge by Allah the Almighty; he was intelligent, perceptive and possessed many other qualities. At this time, I will speak about some of the scholarly works and various achievements of Hazrat Musleh-eMaudra. Before listening to the details that I will present before you, it is necessary to keep in view the fact that Hazrat Musleh-eMaudra had very poor health as a child. His childhood was spent in ailment. He also had difficulties with his vision, and at one point, he began to lose vision in one eye. Furthermore, he had little to no secular education. He struggled to complete his

primary education, but as he states himself, it was the promise of Allah the Almighty that he would be endowed with secular and spiritual knowledge. In light of this, Allah the Almighty enabled him to deliver such extraordinary addresses and sermons that left others astounded, and all his various writings are in a class of their own. Even the non-Ahmadis attest to this fact. Today, I will present some references in relation to this. However, before presenting these references, I will put before you an overview of the sheer quantity of his literary works, speeches, essays, addresses, question-and-answer sessions and so forth. His books, addresses, lectures, essays, letters and other works that are complete and published in the form of Anwar-ulUlum and some material that is almost ready to be published and will be included in this collection will have a total of 38 volumes. These volumes contain 1,424 literary works that comprise 20,340 pages, or so it is estimated. The Tafsir-e-Kabir, Tafsir-e-Saghir and other exegetical work amounts to a total of 28,735 pages. There are 1,808 Friday sermons, which amount to 18,705 pages. There are 51 Eid al-Fitr sermons which amount to 503 pages. There are 42 Eid al-Adha sermons, which amount to 405 pages. There are 150 nikah [Islamic marriage announcement] sermons which amount to 684 pages. The first three volumes of his Shura [consultative body] sermons, which are comprised of 2,131 pages, have been published. If all these literary works, and some others are combined, they amount to a total of approximately 75,000 pages. The Research Cell has looked through the archives from 1913 to 1970 of Al Hakam and Al Fazl and has found some work that has not yet been published in Anwar al-Uloom or in other publications. According to that report, 55 articles, 27 addresses, 143 question-andanswer sessions, 222 spoken discourses and 131 letters have been found. This is a vast treasure of knowledge. Now, among his scholarly achievements, I will first mention those pertaining to the translation and commentaries of the Holy Quran and the opinions and reviews of others.

In Tafsir-e-Kabir, Hazrat Musleh-eMaudra has written the commentary of 59 chapters [of the Holy Quran], which make up 10 volumes and amount to a total of 5,907 pages. Apart from these, thousands of pages on his exegetical notes have been found, and these are also expected to be published at some point. Another one of his great achievements was the idiomatic translation of the Holy Quran in the form of Tafsir-e-Saghir

In the latter part of his life, Hazrat Musleh-e-Maud’sra greatest desire was to publish in his lifetime the complete idiomatic translation of the Holy Quran to a high standard, along with concise and comprehensive notes of its commentary. Despite Hazrat Musleh-e-Maudra often being ill after returning from his tour of Europe in 1955, Allah the Almighty helped His this Promised Caliphra, appointed by Him, with the Holy Spirit in such an extraordinary manner that he travelled to the mountainous area of Murree in June 1956 and began to dictate the translation of the Holy Quran which, by the grace of Allah the Almighty, was completed on 25 August 1956 by the Asr prayer. This

area was known as Nakhla, which is next to Kallar Kahar and has a very pleasant atmosphere. This is where Hazrat Muslehe-Maudra built a small settlement and from where this work was completed. Thereafter, it was proofread twice and then work was done for its publication and proofing and various other work was completed in relation to this. On 15 November 1957, Tafsir-e-Saghir was published and ready. (Tarikh-e-Ahmadiyyat, Vol. 19, pp. 522531)

At one instance, regarding Tafsire-Saghir, Hazrat Musleh-e-Maudra has written:

“In my view, none of the other translations of the Holy Quran have taken into consideration the Urdu and Arabic expressions and idiomatic structure as this translation has.”

We can generally observe, especially through the notes of Hazrat Musleh-eMaudra, that he has been especially mindful of syntax in his translation.

[He further states:]

“This is purely out of Allah the Almighty’s grace that He has granted me the opportunity to undertake such an extraordinary task in such a short space of time.”

He further states, “Allah the Almighty enabled this elderly and weak person to carry out such a momentous task, which many great and capable people could not do.”

Hazrat Musleh-e-Maudra further states:

“In the last 1300 years, there have been many strong young men, but none of them was able to perform the task that Allah the Almighty enabled me to carry out. In actuality, these are the works of God Almighty and He fulfils them through whomsoever He wills.” (Tarikh-eAhmadiyyat, Vol. 19, pp. 525-526)

Then, at another place, he states:

“By the grace and mercy of Allah the Almighty, I have completed the translation of the entire Holy Quran. In other words, [the translation is from] ‘Alhamdulillah’, all the way to ‘Wa n-Nas’ [i.e. right from the beginning of the Holy Quran to the end]. Alongside this, there is a short commentary, which if compared, covers many subjects in a concise manner which have not even been covered in Tafsir-e-Kabir.” (Tarikh-eAhmadiyyat, Vol 19, p. 530)

Furthermore, there is the English commentary of the Holy Quran – another important work – that is referred to as the Five Volume Commentary. At the beginning of this commentary, Hazrat Muslehe-Maudra has penned an exceptionally insightful introduction that sheds light on the necessity of the Holy Quran among other divine scriptures, the pure life of the Holy Prophetsa, the compilation of the Holy Quran and other Quranic knowledge in an unparalleled and compelling manner. At the end of this introduction, Hazrat Musleh-e-Maudra wrote a note of thanks and recognition, stating:

“In conclusion, I desire to acknowledge the inestimable services rendered by Maulvi Sher Ali, B.A., who, in spite of feeble and failing health, has devoted so large a portion of his time to the translation of the text into English. I also wish to thank him, along with Mirza Bashir Ahmad, M.A., Malik Ghulam Farid, M.A., and the late Chaudhry Abul-Hashim Khan, M.A., for

the labour they have devoted to extracting from my speeches and writings the material upon which the Explanatory Notes are based and to preparing these Notes.”

Hazrat Musleh-e-Maudra further wrote:

“I also desire to state that since I was a pupil of the late Maulvi Nuruddin, Khalifatul Masih I, a good deal of what I acquired from him is reflected in the Explanatory Notes. Thus, these Notes are, in fact, based upon the interpretation of the Quran by the Promised Messiah, the First Khalifa and myself. Since God had anointed the Promised Messiah with His Spirit and had honoured him by bestowing upon him such knowledge as was requisite for the development of this and succeeding generations, I trust that this Commentary will serve to heal many of their ills. By means of it the blind shall see, the deaf shall hear, the dumb shall speak, the lame and the halt shall walk, and God’s angels shall so bless it that it shall succeed in fulfilling the object for which it is being published.

Do Thou, O Lord, ordain that it be so!” (An Introduction to the Study of the Holy Quran, pp. 320-321)

Those who have read this up until now, including various non-Muslims and Christians, greatly praise it.

‘Allama Niaz Fatehpuri Sahib is a prominent writer and researcher. He was the editor of the monthly journal, Nigar He is not an Ahmadi, but when he was studying Tafsir-e-Kabir, he wrote a letter to Hazrat Musleh-e-Maudra saying:

“I am currently studying the third volume of Tafsir-e-Kabir and I am doing so in great depth. There is no doubt that you have established a completely new perspective on studying the Holy Quran and this commentary is the first of its kind in which reason and evidence have been combined in a most excellent manner. The depth of your knowledge, your farsightedness, your extraordinary analysis and insight and your excellent manner of reasoning are evident in each and every word of it and I regret that I remained unaware of it until now.”

This is a prominent and scholarly individual. Following this, he says, “Yesterday, upon reading the commentary of Surah Hud [Chapter 11], I was extremely pleased to learn about your views regarding the Prophet Lotas and I was compelled to write this letter. Commenting on یتانب ءآ ؤہ [‘(…) these are my daughters (…)’ (11:79)], you have discussed this in a completely unique manner from all other commentators and it is impossible for me to praise it enough.” (Tarikh-e-Ahmadiyyat, Vol. 8, pp. 157-158)

In another letter, he writes, “I make sure to read it every night. According to me, this is the first commentary in Urdu that is able to satisfy the human mind to a great extent.” He further says, “The service this commentary has rendered towards Islam is so magnificent that even your adversaries cannot deny it.

[That is Allah’s grace; He bestows it upon whomsoever He pleases] ” (Tafsir-eKabir, Vol. 7, Preface)

Seth Muhammad Azam Sahib of Hyderabad was an Ahmadi and he says, “A well-known individual from the subcontinent of India and Pakistan, Nawab

Bahadur Yar Jung (he was not an Ahmadi, but was a good friend of Seth Sahib), would frequently mention Tafsir-e-Saghir in his gatherings. He would always attest to its magnificence and say that he benefitted greatly from its insights.” (Tarikh-eAhmadiyyat, Vol. 8, p. 158)

Then, Akhtar Renwi Sahib M.A., head of the department of Urdu at the University of Patna, relates a personal incident and says, “I gave several volumes, one after the other, of the Second Khalifa’sra Tafsir-eKabir to professor Abd-ul-Mannan Baidal, former head of the department of Persian at Patna College and currently principal of Shabina College, Patna. He was so impressed after reading the commentary that he gave the professors of the Arabic College, Shams-ul-Huda in Patna, several volumes of the commentary to read. And he invited some of the professors one day and asked them about their views. One professor said that such commentary did not exist among the Persian commentaries. Professor Abd-ul-Mannan Sahib asked about their opinion with regard to Arabic commentaries. The professors remained silent. After a short while, one of them said that all Arabic commentaries cannot be obtained in Patna. An accurate opinion can only be formed after having studied all the commentaries available in Egypt and Syria. The professor started mentioning older Arabic commentaries and said that not a single commentary is comparable to the commentary of Mirza Mahmud. You may also order the new commentaries from Egypt and Syria and speak to me after a few months. The scholars of Arabic and Persian (that were sitting there) were left dumbfounded.” (Tarikh-e-Ahmadiyyat, Vol. 8, pp. 158-159)

Maulana Abdul Majid Daryabadi, the author of many books and Editor of the Sidq-e-Jadeed Lucknow newspaper, wrote upon the demise of Hazrat Musleh-eMaudra that, “news has been published in Karachi that the Imam of the Ahmadi (Qadiani) Jamaat, Mirza Bashiruddin Mahmud, passed away on 8 November, in Rabwah.”

He says, “However different his other beliefs may be, may Allah reward him for the zeal and determination with which

he continued to strive for the global publication of the Quran and Quranic knowledge and worldwide preaching efforts for Islam, and continued to do this right till the very end of his life. Thus, in light of this, may He overlook all other matters. In terms of knowledge, the explanation, elucidation, and translation of the Quranic truths and sciences that he has left behind have a very high and distinguished status.” (Sidq-e-Jadeed Lucknow, Vol. 15, no. 51, 18 November 1965 referenced in Al Fazl Rabwah 22 March 1966, p. 8)

Then there was a famous Ahrari leader, Maulvi Mazhar Ali Sahib Azhar. He writes in his book Aik Khaufnak Sazish that:

“Maulvi Zafar Ali Khan has said that the Ahrar had a big hand in instigating opposition against Ahmadis. The Ahraris have put on a false show (in order to acquire wealth).”

He says, “They are devouring the hard-earned income of poor Muslims, by scapegoating Qadianis. Someone should ask these Ahraris, ‘What have you made better for the Muslims? What service to Islam have you carried out? Have you ever preached Islam?’”

He himself is an Ahrari. He says, “O Ahraris, listen well, you and your followers cannot compete with Mirza Mahmud even until the Day of Judgement. Mirza Mahmud has knowledge of the Quran; what do you have? Is there anyone among you who can understand even the simple text of the Quran? You have not even read the Quran in your dreams. You do not know anything yourself, what will you teach others? Not even your angels could oppose Mirza Mahmud. Mirza Mahmud has such a community that is ready to sacrifice everything at his feet with a single gesture from him. What do you have except curses and foul language? Curse be on your treachery.”

He then writes, “Mirza Mahmud has missionaries and experts in different fields. He has raised the flag [of his community] in every country in the world. I cannot be dissuaded from telling the truth. I will surely say this, that if you wish to oppose Mirza Mahmud, then first learn the Quran. Prepare missionaries and establish Madrasas to teach Arabic. If you want to

oppose them, then prepare missionaries. Preach Islam in other countries just as they do. What honour is there in swearing at the Mirzais. Is this the preaching of Islam? Nay, this is just the desecration of Islam.” (Tarikh-e-Ahmadiyyat, Vol. 6, p. 513)

Then, on 30 May 1966, the newspaper Imrooz Lahore published its review of Tafsir-e-Saghir and stated:

“The Holy Quran is the spring and fountainhead of guidance for the entire mankind. This manifest book will forever show Muslims the right path in spiritual and worldly matters, and will bring those who are lost and astray back onto the right path.”

If only today’s scholars could understand this.

He further writes, “The Holy Quran is a complete guide for one’s life. There is no part, aspect, or stage of life where we cannot derive help from the Quran, but it is apparent that to achieve this, it is necessary to possess understanding of the Quran. If there is no understanding of the meanings of the established commandments of God, how will the process of attaining guidance even begin? (It is important to understand the Quran; then we will understand what is written in it.) Considering this necessity, the process of exegesis and commentary of the Quranic discourse began. And from the revelation of the Quran until now, and onwards into the future, this process will continue. Whoever has taken any part in this journey to help understand the Quran, is deserving of our gratitude. (Meaning that we should be thankful to them.) Commentators who have strived to spread Quranic knowledge in their own times must also be deemed worthy of praise, because in this manner, the commentary of the Quran took on the form of a systematic endeavour, and a proper process was established for the effective conveyance of the meanings and purports [of the Quran].

And, alhamdulillah (All praise belongs to Allah), this process has, and will, continue.”

He further states regarding Tafsir-eSaghir:

“At this time, Tafsir-e-Saghir is in front of us. This commentary is the result of the intellectual effort of the leader of the Ahmadiyya Community, the late Al-Hajj

Mirza Bashiruddin Mahmud Ahmad. Alongside the Urdu translation of the Arabic text of the Quran, many footnotes and detailed notes have been given at different places for explanation. The language of the translation and explanatory notes is very simple and easy to understand.” (Tarikh-eAhmadiyyat, Vol. 19, pp. 541-542)

Then, there was a weekly publication named Qandeel. It wrote on 19 June 1966, “The passion evident in the publication of the Holy Quran by the Anjuman Himayate-Islam Lahore and the Taj Company Ltd. is praiseworthy.” It then writes in relation to Tafsir-e-Saghir, “As a result of the publication of Tafsir-e-Saghir, this enlightening endeavour has further progressed. The translation and commentary in Tafsir-eSaghir is a result of the hard work of the Imam of the Ahmadiyya Community Mirza Bashiruddin Mahmud Ahmad. The language of the translation and notes is easy to understand, enabling people of all intellectual capabilities to benefit from it. Furthermore, the translation and commentary have been presented whilst bearing in mind all the commentaries of those from the past till the present.” It then states, “To publish and print the Holy Quran in such a beautiful manner is indeed a great service to Islam.” (Al Fazl, 23 June 1966, p. 5)

Nowadays, the clerics of Pakistan claim that changes have been made [to the Quran in Tafsir-e-Saghir] and should therefore be banned. Tafsir-e-Saghir has been banned in Pakistan, and no one is even allowed to have it in their homes, whereas the fairminded people of the past say that there is nothing like it, that it is praiseworthy and that one can learn so much from it. May Allah the Almighty enable the clerics of today to also see with justice.

Then, the theological and literary excellences of the English commentary of the Quran also greatly impressed scholars of the highest levels in Europe and America and they gave it excellent reviews. For example, the renowned scholar AJ Arberry states:

“This new translation and commentary of the Holy Quran is a wonderful achievement. The current volume of this accomplishment seems to be the first step (i.e. the volume that he received).” He says, “15 years have passed since the scholars and researchers of the Ahmadiyya Muslim Community in Qadian began this incredible work, and this has been happening under the encouraging leadership of Hazrat Mirza Bashiruddin Mahmud Ahmad. The task was very significant; that is to say, to publish the text of the Holy Quran along with an extremely accurate English translation, and not just that, but also the commentary of individual verses along with the translation.” He then writes, “In the beginning, there is a lengthy introduction that Hazrat Mirza Bashiruddin penned himself (he then goes on to mention what is in that introduction). It would be no exaggeration to say that this work is a remarkable tribute to research and the acquisition of knowledge in Islam. It has been prepared at every stage, with references to books of exegesis, lexicons, and books of history, etc. The reader is left astonished by the long list of these books. It is evident from this that those who prepared this not only studied the well-

known Arabic exegeses, but they also bore in mind whatever was written in a critical tone by the Europeans and orientalists. If one were to look only at the translation, they would have no choice but to say that the English translation is free from errors, and that it is very sophisticated.” He continues, “Allegations of the non-Muslim critics have been refuted in this, and there is also an appropriate critical analysis of other faiths. For non-Muslim readers, it may seem that in several parts there will be one-sided information in a critical tone, but they should bear in mind that these portions have also been written with pure intentions, so it behoves that they are read with the utmost attention. It becomes evident from these the context in which the righteous and knowledgeable Muslims criticise the traditions and teachings of other faiths.” (Tarikh-e-Ahmadiyyat, Vol 10, pp. 672-673)

Dr Charles S Braden, who was the Chair of the Department of History and Literature of Religions at North Western University in Evanston, USA, writes:

“The publication of this book is extremely good; its typesetting is of high quality and it is easy to read. In terms of all the English literature on Islam, this is a very valuable addition, for which the world is tremendously grateful to the Ahmadiyya Community.” (Tarikh-e-Ahmadiyyat, Vol. 10, p. 674)

Then, a famous Christian newspaper, Al Nasr wrote, “The Ahmadiyya Community has done outstanding work in spreading Islamic beliefs to America and Europe, and this work is continuously being done with the constant flow of missionaries along with the publication of various books and leaflets that illustrate the excellences of Islam and the truthfulness of the Holy Prophetsa. We were greatly pleased to see the English translation of the Holy Quran. This translation has been done under the auspices of Hazrat Mirza Bashiruddin Mahmud Ahmad, Imam of the Ahmadiyya Community. This translation of the Holy Quran is captivating and grants comfort to the eyes of those who read it. This translation consists of a high standard of thought; the Quranic verses are in one column and the translation is provided in the column beside it, and then a detailed commentary is presented. One who studies this commentary finds in it detailed responses to the allegations levelled by orientalists and European opponents. It is worthy of mention that along with this translation, the Imam of the Ahmadiyya Community, Hazrat Mirza Bashiruddin Mahmud Ahmad Sahib, has also penned the biography of the Holy Prophetsa and this biography and translation are unmatched.” (Tarikh-e-Ahmadiyyat, Vol. 9, pp. 675-676)

In any case, these are the comments regarding Tafsir-e-Kabir, Tafsir-e-Saghir, and the Five Volume Commentary. Now I will also mention some speeches; nonAhmadis have also praised the scholarly treasure which Hazrat Musleh-e-Maudra presented before us in the form of speeches, and I will mention their views. One of his speeches was A New World Order which he delivered before an external [nonAhmadi] audience. Whilst commenting on this speech, a renowned Egyptian journalist and Professor Abbas Mahmoud al-Aqqad wrote the following in a famous

Egyptian magazine Al-Risalah about the publication of the English translation of this extraordinary lecture:

“Upon studying this lecture, it is clear that the proficient lecturer (Mirza Bashiruddin Mahmud Ahmad) draws the focus of a world order towards eliminating the issues of poverty and deprivation, or in other words, distributing resources equally among nations and people. Undoubtedly, the lecturer (Mirza Bashiruddin Mahmud Ahmad) is well aware and has complete knowledge from every angle of all of the new orders in the world that have attempted to solve these problems, such as fascism, nazism, communism and other democratic systems.” He did not simply address them [without any prior knowledge of them], rather he had a deep-rooted knowledge of all of the new ‘isms’. Then, he continues, “At the same time, he is of the belief – a belief that is entirely correct – that the state, party leaders and governments cannot resolve these issues, which is why a spiritual power is required in order to resolve these difficulties, because such difficulties that pertain to all of humanity can only be resolved with the collective efforts of all of humanity. Hence, faith and belief, which are the greatest means of establishing contentment, and bringing about courage in undertaking righteous deeds and undergoing reformation, cannot be overlooked. Thereafter, he examined in detail the major religions in India specifically, and other religions in the world generally, in order to search for the solutions to the difficulties which the world detests and in order to find a new world order which can be presented in contrast to the current order, because it is also their responsibility to find a solution to this problem and eliminate this difficulty.”

He then writes that other religions could present their own orders if they had them, but [in reality] they would not be able to do so. He writes, “He presented many arguments in favour of the fact that of all the religions, Islam is the only one that has the ability to solve these problems. All people and all nations were able to implement these [teachings] before and they can do so in the current age as well.”

Then, Mahmoud al-Aqqad summarised a part of A New World Order in his own words, saying, “In other words, not only did the prolific lecturer leave no stone unturned in challenging and comparing the religious concepts that have only been briefly indicated above (he has written in great detail, however, I have left out that portion), but he has greatly focused upon them and was meticulous, because as he stated, belief is something that can lead to reformation. Along with challenging and comparing these beliefs, he also challenged all of these political and social systems and thus proved that they all fall short, both practically and spiritually, in fulfilling their purpose.” He then summarised the portion of A New World Order that addresses political and social systems. Then he says, “If this message were to be spread among the English of Europe and America, in fact even if it were spread within India and those residing in the East, it will certainly prove to be impactful.” ( Tarikh-

e-Ahmadiyyat, Vol. 9, pp. 369-370)

Then another lecture that Hazrat Musleh-e-Maud ra delivered was The Outset of Dissension in Islam, which was delivered at the gathering of the Martin Historical Society at the Islamiyyah College in Lahore. This lecture was so scholarly and encompassing of Islamic history that renowned historians considered themselves to be students in comparison to him. A summary of Hazrat Musleh-e-Maud’sra research is – I will present a summary – that it is proven that Hazrat Uthmanra and other Companions had no part in any disorder and were free from fault. In fact, their conduct displayed a very high level of moral standards and they treaded upon the highest standards of virtue. We cannot blame any of them, whether Hazrat Uthmanra or the Companionsra. He then explained that the Companions did not oppose the Caliphate of Hazrat Uthmanra; they remained loyal until the very end. He also proved that it was false to say that the Companions rebelled. Furthermore, the allegation against Hazrat Ali ra, Hazrat Talhara and Hazrat Zubair ra of hatching secret plots is also completely false and this was also proven in the lecture. The allegation against the Ansar of being displeased with Hazrat Uthman ra is also false because we find that all the chieftains of the Ansar strove to eliminate the dissension. In any case, the impressions of non-Ahmadis regarding this [lecture] are as follows:

Syed Abdul Qadir Sahib MA, professor at the Islamiyyah College Lahore writes: “A prolific father’s prolific son; Mirza Bashiruddin Mahmud Ahmad’s prestigious name is enough to know for certain that this speech is extremely scholarly.” He says, “I too have some knowledge of history, and I can claim that whether Muslim or non-Muslim, there are few historians who have been able to understand the crux of Hazrat Uthman’sra era of Caliphate or have been successful in understanding the reasons behind the disorder and civil war that took place. Hazrat Mirza Sahib has not only succeeded in understanding the factors leading to the civil war, but he has also relayed the incidents with great clarity and sequence in order to explain why the era of that Caliphate experienced such turbulent times. It is my belief that one who studies history will not have come across such research before. The reality is that the more one studies authentic Islamic history with regards to the era of Hazrat Uthmanra, the more lessons that can be taken away from it and the more it is revered.” ( The Outset of Dissention in Islam (Urdu), Foreword, Published 1930) There are many more comments, however, time does not permit me to mention all. Then, there was a lecture by Hazrat Musleh-e-Maudra about the economic system in Islam, which took place in the Ahmadiyya Hostel, Lahore. “This speech lasted approximately 2.5 hours. Aside from Ahmadi Muslims, there were thousands of honourable Muslims and non-Muslims guests in attendance.

(The audience members were comprised of educated individuals; including non-Ahmadi Muslims and other nonMuslims) the majority of whom were highly educated professors and students

of Punjab University. During the speech, professors, lawyers and other intellectuals were continuously taking notes.”

( Introduction to The Economic System of Islam , Anwar-ul-Ulum , Vol. 18, p. 1)

Giving a summary of The Economic System of Islam , Hazrat Musleh-e-Maud ra says:

“The essence of the economic system of Islam lies in an appropriate combination of individual freedom and state intervention. (An individual should have freedom to a certain degree but the state should also have some intervention; they ought to be aligned appropriately and coordinated.) The economic system put forth by Islam allows state intervention to a certain extent, but it also provides for individual freedom. A proper balance between these two factors defines the Islamic economic system. Individual freedom is granted to enable persons to build up assets and spend them voluntarily in order to gain the spiritual benefits in the life to come. (It should not only be limited to worldly competition alone, but also so that one can compete in doing good deeds for the Hereafter.)

State intervention, on the other hand, is provided in order to protect the poor from economic exploitation by the wealthy. The state’s intervention is deemed essential for putting in place certain safeguards against harming the weaker sections of society, while individual freedom is deemed essential for healthy competition among individuals and for enabling them to make provisions for the life of the Hereafter. Thus, in the Islamic economic system, individuals are given full opportunity to voluntarily serve humanity and earn merit in the life of the Hereafter by upholding the right to individual freedom. Individual freedom thus opens up endless possibilities for progress through the force of healthy competition. At the same time, judicious state intervention is provided so that the economic system is not based on brutality and injustice and hindrances to the economic progress of any section of society are avoided.” ( The Economic System of Islam , p. 39)

“In the second half of his speech, Hazrat Musleh-e-Maudra presented an indepth analysis of the Communist ideology from a religious, economic, political, conceptual and practical perspective. Towards the end, he read a passage of the Bible in Urdu, which contained an extraordinary prophecy pertaining to this, along with also mentioning a prophecy of the Promised Messiahas and also his own. Hazrat Musleh-e-Maud’s ra lecture sent shockwaves throughout the leading academics and by the grace of Allah, it received tremendous success at every level.” ( Introduction to The Economic System of Islam , Anwar-ul-Ulum , Vol. 18, p. 3)

“The audience members listened to the speech so intently, it was as if birds were perched on top of their heads. (The speech lasted a continuous 2.5 hours.) Upon hearing the speech, one professor began to cry. Some students who were inclined towards communism said that they are now inclined towards Islamic socialism and deemed it to be correct. After listening to his speech, some MA students of the Economics Department expressed their

wish for the English translation of the speech to be published and given to the professors in the department. (In those days, as the subcontinent was still under British rule, most of the professors were British.) They also said that many people were putting forth various schemes for the progress and development in India; the Islamic system that has been proposed by His Holiness would represent the opinion of the Muslims.” ( Introduction to The Economic System of Islam , Anwar-ulUlum , Vol. 18, pp. 2-3)

This speech was presided over by Mr Ramchand Machanda Sahib, who was an advocate at the High Court Lahore. A person who wrote about the speech said that after this outstanding speech concluded, the chair of the event, respected Lala Ramchand Machanda Sahib, delivered a brief address and said, “I consider myself very fortunate that I was able to listen to this invaluable address. I am pleased to see that the Ahmadiyya Movement is progressing and making remarkable progress. The speech that you all have just heard contains new and inestimable points delivered by His Holiness, the Imam of the Ahmadiyya Community. I have benefitted greatly from this speech and I am sure that you also benefited from these unique points. It pleases me to see that not only Muslims, but non-Muslims are also present in this gathering.”

He then further stated: “Initially I thought, and this is an error on my part, that Islam’s teachings apply only to Muslims and they do not care much for non-Muslims. However, today, after listening to the speech of the Imam of the Ahmadiyya Community, I have come to learn that Islam teaches equality for all of mankind and this has pleased me greatly. I would ask my non-Muslim friends what reservations they would have about respecting and honouring this interpretation of Islam? The earnest manner in which you listened to this 2.5hour speech delivered by the Imam of the Ahmadiyya Community, was a spectacle that would astonish a European as to how much India has progressed.”

The person who reported about the event further states: “After listening to the speech, the majority of the audience could only speak in praise of the speech. Most of the people admitted that although we differ in our beliefs as compared to the beliefs of Hazrat Mirza Bashiruddin Mahmud Ahmad (i.e., they did not believe what he believed in however, they cannot reject the truth and despite having different creedal views), we cannot deny the fact that he is one of the greatest scholars of India, and this is the truth. Indeed, this is absolutely correct, the manner in which he made reference to economics based upon Quranic injunctions and verities, and the way in which he refuted the European economic philosophy, has never been presented by any person, such that even those who oppose Islam accept the superiority of its teachings, and those who were inclined towards Communism were forced to accept the flaws within it.

“Hence, Hazrat Maulana Sher Ali Sahib stated that after the speech he heard some non-Ahmadi students speaking amongst themselves, saying, ‘If you still support Communism even after this, then may you be cursed.’ (Similarly, as was mentioned earlier, after listening to the speech, one professor began to cry.) After the speech concluded, the non-Ahmadi professors and students expressed their wish that, since His Holiness was not able to expand upon his views on all the topics due to the constraint of time, there ought to be another speech in which he can speak at length about the remaining topics, so that people can be enlightened from the ocean of knowledge that Allah the Almighty had bestowed upon His Holiness.” ( Tarikh-eAhmadiyyat , Vol. 9, pp. 496-497)

‘He would be filled with secular and spiritual knowledge.’

Sayyid Abdul Qadir, vice-principal of Islamia College Lahore and head of the History Department wrote a column in the newspaper Sunrise Lahore , on the topic of Islam and Communism. A portion of that reads, “I am very proud and elated that I had the opportunity to listen to the speech delivered by the Imam of the Ahmadiyya Community, (Hazrat) Mirza Bashiruddin Mahmud Ahmad, on the topic of the economic system of Islam and communism.

“Among his various other lectures, I also had the opportunity to listen to this lecture of his as well and it was a very enlightening and informative lecture. Mirza Sahib possesses God-given capabilities and he showed great command on every aspect of this subject. (He has no degree in this field, nor has he conducted any [formal] research into it, rather, he has been taught by Allah the Almighty.) Therefore, it is imperative that we value his ideas and pay attention to them.”

( Tarikh-e-Ahmadiyyat , Vol. 9, p.499)

This lecture has also been translated into various languages and after reading its translations, the foreign press and academia have greatly praised it. After reading this book, the President of Spain’s Supreme Tribunal, S.Y De Jos Caston wrote to Maulvi Karam Ilahi Zafar Sahib and stated:

“I am very grateful for your letter, which also contained an excellent book. Upon reading it, I was profoundly impacted. I can assure you that (Allah the Almighty) shall grant you tremendous success in Spain and also in other countries. This book is extremely interesting in relation to the current circumstances.” ( Tarikh-eAhmadiyyat, Vol. 12, p. 35)

Then, upon the demise of Hazrat Musleh-e-Maudra, the newspaper, Roshni Sri Nagar wrote on 11 November 1965:

“The first president of the All India Kashmir Committee, respected Mirza Bashiruddin Mahmud Ahmad Sahib passed away.”

It further wrote:

“He was a brilliant scholar and thinker. There is hardly anyone who could match him in his speeches. The speeches delivered on the intricate subject of the

economic system of Islam and the new world order of Islam, each delivered in a single session, have been published in book form and have become widely accepted. His scholarly excellence can be ascertained from the fact that the judge of the International Court of Justice, Sir Muhammad Zafrulla Khan Sahib, is also among his devotees and the manner in which he has praised his beautiful character is indeed captivating and is very rare to find in a person. He was a fountainhead of secular and spiritual knowledge. (Even the non-Ahmadis are acknowledging the fact that he was a fountainhead of secular and spiritual knowledge.) He was truly unique in his intellectual and practical pursuits. A vast majority of his life was spent in the remembrance of God and scholarly pursuits, but he was also a determined and courageous leader in the practical field of work.”

It further states:

“The heart of every Kashmiri is full of praise for respected Bashiruddin Mahmud Ahmad, for he played a huge role in Kashmir’s Freedom Movement. When the Kashmir Movement was initiated in 1931, he was the first president of the All India Kashmir Committee. It was owing to his efforts that the movement progressed and had a global impact.” ( Tarikh-eAhmadiyyat, Vol. 23, pp. 184-185)

The Wembley Conference is very wellknown in the history of our Jamaat. When Hazrat Musleh-e-Maud’s ra speech was read out, the externals [non-Ahmadis] also commented on it.

Giving his brief remarks at the conclusion of the address, the president [of the event] stated:

“I do not need to say much. The address itself reflects its beauty and excellence (this is an Englishman saying this). I would like to express my gratitude to the Caliph of the Messiah and also on behalf of the attendees for the excellent manner in which the subject matter of the address was organised, the excellent views and the profound arguments. From the reaction of the audience, it demonstrates that they are in complete agreement with me and I am convinced that I am rightfully expressing gratitude on their behalf and I speak for them in this regard.”

He then turned towards Hazrat Muslehe-Maud ra and said, “Congratulations on your successful lecture and among the lectures that were delivered today, your lecture was excellent.”

The person who was writing this report writes that a gentleman approached Hazrat Musleh-e-Maud ra and said, “I have worked in India for 30 years and have studied the condition of the Muslims and the arguments [presented by their faith] because I was there serving as a missionary. However, you have presented your lecture in such an excellent, clear and meticulous manner that I have never heard it presented like this before. The lecture, in terms of the ideas, order of subject-matter and arguments presented, has left a deep impact upon me.” ( Al Fazl , 23 October 1924, Vol. 12, no. 45, p. 4)

In any case, there are countless

impressions like this. Furthermore, as I mentioned in the beginning, Hazrat Musleh-e-Maud ra has countless literary works and addresses and I have presented just a few examples from them. I will also present an extract from the newspaper, Fata al-Arab Damascus . In 1924, when the Second Caliphra travelled to Europe, he also stayed in some of the Arab countries and the Arab press also mentioned their views and impressions about him. The Fata al-Arab Damascus newspaper wrote on 10 August 1924:

“The Caliph is in the 40 th year of his life. He has a full black beard. He has a wheatish complexion. Majesty and magnanimity are evident from his face. His eyes reflect extraordinary knowledge, intelligence and wisdom. When you assess his level of intelligence by reflecting upon his facial features whilst he stands wearing his snow-white turban, you will realise that you are standing in front of a person who understands you very well before you could understand him; (he is able to assess you by looking at you) and he is always smiling.”

Regarding Hazrat Musleh-e-Maudra it further wrote that he is always smiling, “which sometimes is hidden and sometimes becomes apparent.” He was always smiling. Then it says to its reader, “If you come to see this state of his, you will be astounded by the meaning and power hidden behind this smile.” ( Monthly Khalid, Syedna Musleh-e-Maud Number , June-July 2008, p. 320)

There are countless impressions like this of non-Ahmadis, who had the opportunity of spending a short moment or a long time in his company. As I mentioned earlier, I collected a great deal of material, but due to time, I have only presented some of it and even that was only a summary and not the full details. The words that the Promised Messiahas mentioned in the prophecy, or rather, which Allah the Almighty revealed to the Promised Messiahas, have all been fulfilled through Hazrat Mirza Bashiruddin Mahmud Ahmadra, the Promised Reformer. No scholar, no matter how great they were, could challenge Hazrat Musleh-e-Maudra in the knowledge and wisdom that Allah the Almighty granted him. The literature given to us by Hazrat Musleh-e-Maudra is a precious treasure of the Jamaat. Many of his sermons, addresses and lectures have been published and some are currently in the process of being published. We should read these and now the translation of this literature is also being done at a great pace and, inshaAllah, will soon be made available. A lot of material has already been translated into English and more is being done; by that I mean some small booklets have already been published.

May Allah the Almighty enable us to derive benefit from the knowledge and wisdom contained in them.

(Official Urdu transcript published by Al Fazl International, 10 March 2023, pp. 5-11.

Translated by The Review of Religions.)

Editor-in-chief: Qaasid Muin Ahmad | Executive editors: Ataul Fatir Tahir, Aqeel Ahmed Kang | Research coordinator: Awwab Saad Hayat | Associate editors: Jalees Ahmad, Ata-ul-Haye Nasir Translations: M Adam Ahmad | Design: Tahmeed Ahmad | © Al Hakam 2023