Al Hakam - 15 September 2023

The renowned German philosopher Friedrich Nietzsche proclaimed, “God is dead,” in 1882, initiating a discourse that has since influenced various aspects of

thought and culture. While this claim had a significant impact, especially in Nietsche’s homeland of Germany, it also led to a variety of interpretations and discussions on the role of faith in society. In 2012, an article in

Imitating other nations

The Guardian referred to Germany as “the most Godless place on earth,” highlighting the lasting influence of Nietzsche’s ideas on

It is narrated by Hazrat Abu Sa‘id al-Khudrira, “The Prophetsa said, ‘You will follow the ways of those nations who were before you, span by span and cubit by cubit so much so that even if they entered a hole of a mastigure, you would follow them.’ We said, ‘O Allah’s Messengersa! (Do you mean) the Jews and the Christians?’ He said, ‘Whom else?’” (Sahih al-Bukhari, Kitab al-i‘tisami bi l-kitabi wa s-sunnah, Hadith 7320)

Hazrat Mirza Ghulam Ahmadas, In His Own Words Humility

“Thus, in my view, the finest path to purification is to relinquish any form of arrogance or pride – be it intellectual, familial, or financial. No better method than this could possibly be found. When God Almighty bestows insight upon a person, one realises that every ray of light that can extricate us from various forms of darkness descends from the heavens. Humanity is

Continued on next page >>

Bait-ul-Khabeer Mosque | Image courtesy of AMJ Germany

<< Continued from previous page

perpetually in need of this celestial illumination. The eye itself cannot perceive unless illuminated by sunlight, which also originates from the sky. Similarly, inner illumination, which dispels all manner of darkness and instils in its stead the divine light of piety and purity, also descends from above. I state unequivocally that a person’s righteousness, faith, worship, and purity are all heavenly gifts. It all hinges on God Almighty’s exceptional grace; He may either sustain it or withdraw it.

“Thus, true ‘ma’rifat’ [cognizance] involves acknowledging one’s profound inability and utter insignificance, whilst beseeching God’s grace with humility and submission at His divine threshold. One should implore for that inner light of ma’rifat that burns away egotistical desires, generating instead an illumination, as well as the strength and warmth for virtues. Should one, by His grace, attain this spiritual insight or robust conviction at any moment, it should not give way to vanity or self-importance. Rather, this should deepen one’s humility and meekness. The more insignificant one perceives oneself, the greater the downpour of spiritual experiences and divine blessings, furnishing one with spiritual strength and illumination. Should one maintain this conviction, it is hoped that, by God Almighty’s grace, one’s moral state will undoubtedly improve. Regarding oneself highly in this worldly realm is also a form of arrogance, yielding the same undesirable outcomes. Such arrogance can lead to a disposition where one curses others and regards them with disdain.” (Al Hakam, 24 January 1905, Malfuzat [1988], Vol. 4, p. 213)

<< Continued from previous page the topic of atheism. Secularism, scepticism, liberalism, and just about all the other isms you can think of have been fast on the rise, with religion sadly on the verge of becoming outdated.

How ironic is it, then, that Islam Ahmadiyyat is spreading through this land of irreligiosity faster than ever, with mosques being built in abundance. The recent tour of Hazrat Khalifatul Masih Vaa bears testimony to this, as in two weeks alone, five grand mosques have been opened and inaugurated in five different towns.

These mosques opening in “the most Godless place on earth” is nothing short of a miracle. We present a brief report on the five mosque inaugurations that took place on this recent trip.

Mubarak Mosque in Florstadt

On 28 August, Huzooraa inaugurated the Mubarak Mosque in the German town of Florstadt. This mosque is part of the 100 mosques scheme that Germany Jamaat is pursuing. On a previous visit to Germany, Huzooraa laid its foundation stone in a ceremony that took place on 18 October 2015.

In his address at the inauguration ceremony, Hazrat Khalifatul Masih Vaa expressed immense gratitude to Allah the Exalted for the occasion. He spoke on the topic of the mosque as a symbol of peace and religious freedom. Huzooraa stated that Islam is often misunderstood in the West due to the actions of extremists. However, he clarified that Islam promotes peace and security, citing the Holy Quran’s teachings that permit warfare only for defence and to establish religious freedom for all.

Turning his attention to the mosque’s location, Huzooraa pointed out its significance. The mosque is situated in a commercial area and serves as a call to God amid worldly transactions. He emphasised the role of the mosque in maintaining a spiritual balance in a commercial environment. Discussing the current state of the world, Huzooraa warned that the world is rapidly moving towards destruction due to materialism. He affirmed that mosques teach the importance of caring for the needy and orphans and called for fulfilling the rights of Allah as well as His creation.

He concluded the address by outlining the objectives for building mosques. He prayed that the Ahmadis in the area might become more active in spreading the teachings of peace and love after the construction of this mosque and fulfilling both the rights of God and His creation.

Those in attendance included guests from various sections of society, with two mayors and a member of the provincial assembly speaking at the event.

Sadiq Mosque in Karben

On 30 August, Huzooraa inaugurated the Sadiq Mosque in the town of Karben. The foundation stone was laid by Huzooraa on 7 June 2014. Upon arrival for the inauguration ceremony, Huzooraa also unveiled a plaque and led everyone in Zuhr and Asr prayers. Later on, he also planted a tree.

During his address at the inauguration ceremony, Huzooraa said he extends his gratitude not only to Allah but also to the local people and the municipal administration, for it is our religious obligation to express such thanks in accordance with the teachings of the Holy Prophet Muhammadsa. While mentioning local opposition to the mosque, Huzooraa said, initially, there was a degree of resistance to the mosque, which might have been partially justified given the negative representation of Islam by some Muslims globally. Nonetheless, some of those sceptics subsequently became allies upon witnessing the true Islamic conduct of local Ahmadis.

On freedom of religion, Huzooraa said, we owe a debt of gratitude to the government for upholding the freedom of religion. He said this liberty has enabled numerous Ahmadi Muslims to settle here and practise their faith without impediment. We are, therefore, thankful to the government for providing sanctuary to those who are persecuted for their beliefs worldwide.

Huzooraa also emphasised that we should always strive to fulfil the rights of others and how this is incumbent on every Muslim. Huzooraa also talked about women’s rights in particular and also the sanctity of places of worship in Islam. In

the end, Huzooraa prayed that the mosque may serve as a platform for imparting the authentic teachings of Islam to the people. He also prayed that God enables all of humanity to coexist in harmony, recognise their Creator, and duly fulfil the obligations of His worship.

Nasir Mosque in Waiblingen

On 5 September, Huzooraa inaugurated the Nasir Mosque in the town of Waiblingen. He officially inaugurated the mosque by unveiling a plaque and leading all those present in silent prayer. Zuhr and Asr prayers were then offered, after which he inspected the new premises and planted a tree outside the mosque.

A special reception was then held in the Waiblingen Town Hall, where over 110 guests were in attendance, including politicians, dignitaries and local neighbours of the mosque. Prior to Huzoor’saa address, Amir Sahib Germany, Abdullah Wagishauser Sahib, introduced the mosque after which honourable guests spoke about their appreciation of the mosque and the efforts of the Ahmadiyya Muslim Community.

In his keynote address, Huzooraa spoke about how a key purpose of building mosques is to create a peaceful and harmonious society around them. Huzooraa highlighted the way in which Islam emphasises the equality of all people, saying:

“The fact that we have people of different races and ethnicities is all for the purpose of one’s identity. The Holy Quran states that nations and people of different races are there in order to help you to recognise each other. Otherwise, you are all one in essence and so, being one human race, you should understand your value. Once you understand this value as a human being, many of the problems of society will die away.”

Hazrat Amirul Momineenaa also discussed the current state of the world and the problems we face in this day and age, the emphasis on equality in Islam, the value of education in creating a peaceful society, and the value Islam places upon caring for one’s neighbour. He stated:

“If you treat all these people like your neighbours, it will create peace and tranquillity within society and it will lead to the progress of your nations. This is not only beneficial at an individual level, rather it helps the country to further develop too.”

Noor Mosque in Frankenthal

Photo courtesy of Suhaib Ahmad

Noor Mosque | Image courtesy of AMJ Germany

Sadiq Mosque | Image courtesy of AMJ Germany

On 9 September, Huzooraa inaugurated the Noor Mosque in Frankenthal. After leading everyone in silent prayers, a keynote address was delivered. As a representative of Amir Sahib Germany, Daud Majoka Sahib shared some sentiments on his behalf and also mentioned the history of Frankenthal. He added that it was very pleasing to see that the people of the city appeared to be kindnatured and not such who would needlessly raise opposition. Various others also took to the stage and expressed their views and remarks, including the State Secretary for the Ministry of Health and members of Parliament.

Huzooraa began his address by thanking the council, who had been very helpful, and the mayor also. He said that the expression of gratitude is a religious duty, as Islam teaches that one who is not grateful to other people cannot be grateful to Allah the Almighty. The rights of neighbours were outlined by Huzooraa with special reference to the Holy Quran and narrations of the Holy Prophetsa

The world is in dire need of peace and tolerance, explained Huzooraa to all those in attendance. The world is heading towards a major war and injustice is on the rise. Justice must be established on a global scale if the world wishes to avert impending calamity, and we all must strive to build peace, love and harmony instead of hatred and warfare. Huzooraa said:

“The wars taking place these days can have frightening consequences if they continue. The possibility of this is very clear, and the outcome will be disturbing. Furthermore, the weaponry that can be used in the wars is such that will cripple our future generations, and children will be born with severe disabilities. Millions of people will be wiped off the face of the earth. Hence, in this regard, we must strive and make efforts to establish peace, love and harmony on a small level, and on a large scale too, and to draw the attention of our governments towards this.”

Huzooraa concluded his address by

urging the Ahmadis who reside in the area to propagate the message of Islam Ahmadiyyat more than ever before, to not only the city but the whole country.

Bait-ul-Khabeer Mosque in Pfungstadt

On 11 September, Huzooraa inaugurated the Bait-ul-Khabeer mosque in Pfungstadt. The Ahmadiyya Muslim Community in Pfungstadt has a history that dates back to 1999. In the early days, the Community gathered for prayers in a rented prayer centre. However, there was an aspiration to have a dedicated mosque for the Community.

In a significant milestone, it was announced in 2013 that the Community had received official permission to construct a mosque in the German town of Pfungstadt, Hesse. The Community’s dream began to take concrete shape in 2016 when Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa laid the foundation for the mosque.

Four years later, in 2020, the construction of the mosque was finally completed. The mosque, known as Khabeer Mosque, is a striking architectural feat with a total area of 1,125 square metres. It is designed to accommodate up to 320 individuals for prayers and features both a dome and a minaret.

In a symbolic gesture that reflects the mosque’s vision of peace and unity, the street where the mosque is located was renamed “Friedensstrasse,” which translates to “Peace Street.”

Pfungstadt had the honour of welcoming Huzooraa for the official inauguration of the Khabeer Mosque on 11 September 2023, marking a significant chapter in the history of the Ahmadiyya Muslim Jamaat in the town.

By the grace of Allah, the recent tour of Huzooraa to Germany is a grand testament to how Islam Ahmadiyyat is spreading the lands of irreligiosity and winning the hearts and minds of countless souls in the process.

Nasir Mosque | Image courtesy of AMJ Germany

Mubarak Mosque | Image courtesy of AMJ Germany

This Week in History

A glimpse into the rich history of the Ahmadiyya Muslim Jamaat

15 September

15 September 1897:

On this day, the Promised Messiahas expressed his desire to establish a middle school in Qadian for Ahmadi youth to inculcate in them the basic knowledge of Islam and safeguard them from worldly evils. He entitled this printed announcement Eik Zaruri Farz ki Tabligh. This indicates his desire to spread knowledge among his followers. After providing the basic scheme, Huzooras mentioned the names of his devout followers and their promised amounts to help initiate this project.

(Majmu‘ah-e-Ishtiharat [2019], Vol. 2, pp. 360-362)

15 September 1950: During his Friday Sermon on this day, Hazrat Musleh-e-Maudra called the attention of Ahmadis towards preaching the message of Islam with greater passion and zeal:

“According to God Almighty’s decree, the time has come for those revolutions – from the religious and spiritual perspective – that will establish Ahmadiyyat in the world for a long time, and its victory will be acknowledged by friends and foes alike. However, one is required to strive hard for such revolutions.” (“‘Blessed are those who serve the Divine cause’: Hazrat Musleh-eMaud’s heartfelt advice to the Jamaat”, Al Hakam, 30 September 2022, Issue 237, pp. 16-17)

15 September 1985: On this day, Hazrat Khalifatul Masih IVrh inaugurated the Baitus Salam Mission House in Belgium. (Silsila Ahmadiyya, Part 4, p. 835)

15 September 2006: On

12 September 2006, Pope Benedict XVI, while speaking at the University of Regensburg, Germany, sparked controversy by quoting Byzantine Emperor Manuel II Palaiologos’s view of Islam, suggesting it had, Godforbid, contributed “only evil

and inhuman” elements.

During his Friday Sermon on this day, 15 September 2006, Hazrat Khalifatul Masih Vaa mentioned the pope’s remarks and said they had no relation at all to the true Islamic teachings. Huzooraa said that it was not befitting for a person like the pope to falsely attribute such things to Islam.

Huzooraa commented on the pope’s statement in detail and narrated the peaceful teachings of Islam to refute the false allegations. Huzooraa also presented the sayings of various orientalists in which they appreciate the Holy Prophet’ssa role in the establishment of peace.

16 September

16 September 1914: On this day, Hazrat Musleh-e-Maudra sent a letter to the Begum of Bhopal with the aim of propagating the message of Ahmadiyyat. Hajjah

Nawab Begum Dame, Sultan Jahan GCSI (1858-1930) was a notable and progressive ruler of Bhopal who ruled from 1901 to 1926. (Tarikh-e-Ahmadiyyat, Vol. 4, p. 161)

16 September 2005: On this day, Hazrat Khalifatul Masih Vaa addressed the firstever combined Scandinavian Jalsa Salana, which took place in Gothenburg, Sweden. Huzooraa spoke about the ma‘rifat (recognition) of

God Almighty and the ways to achieve it.

17

September

17 September 1898: The judge in the income tax case against the Promised Messiahas revealed the verdict on this day. FT Dixon, collector of District Gurdaspur, declared him not guilty. (Tarikhe-Ahmadiyyat, Vol. 2, p. 17)

17 September 1927: On this day, the then Governor of Punjab, Sir William Malcolm Hailey, had the opportunity to meet Hazrat Musleh-e-Maudra. During this meeting, a discussion took place as to how the Hindu-Muslim unrest could be alleviated in the country. For more details, see “Communal harmony, Unity Conference and Muslim rights: Hazrat Musleh-e-Maud’s 1927 visit to Shimla”, Al Hakam, 24 February 2023, Issue 258, pp. 13-16.

17 September 2010: During his first tour of Ireland to lay the foundation of Maryam Mosque in Galway, Hazrat Khalifatul Masih Vaa delivered a Friday Sermon on this day. Huzooraa mentioned that from a geographical standpoint, Galway was a kind of corner of the world.

18 September

18 September 1894:

On this day, the Promised Messiahas received the following revelation:

ترجھ غاد

“The stigma of migration.” (Tadhkirah [English], p. 340)

Migration is among the traditions of the prophets. Many prophets and their communities undertook migration in order to spread the religion of Allah throughout the world. Hazrat Ahmadas himself and Hazrat Khalifatul Masih IIra had seen dreams and visions that revealed some of the aspects of the migration with which the Community would be confronted. Among many manifestations, the above-mentioned revelation was fulfilled in 1947 when the Partition of British India occurred and Hazrat Khalifatul Masih IIra had to migrate from Qadian.

18 September 1969: On this day, Hazrat Khalifatul Masih IVrh laid the foundation stone of a mosque in New Grove, Mauritius, and also inaugurated the Tahir Mosque at the Military Quarters. (Silsila Ahmadiyya, Part 4, p. 850)

19 September

19 September 1885: On this day, which was 9 Dhul-Hijjah

1302 AH, Hazrat Sufi Ahmad Jan Sahib read out a prayer in the field of Arafat that was written by the Promised Messiahas. In the early days of this year, when Hazrat Sufi Sahib was about to embark on Hajj, the Promised Messiahas wrote down a prayer and asked him to read it upon seeing the veil of the Ka‘bah. The words of this prayer show his deep desire for the revival of Islam in the world. (“The Promised Messiah’s prayer in the field of Arafat, Mecca”, Al Hakam, 25 September 2020, Issue 132, p. 5)

19 September 1912: On this day, the Jamaat newspaper, Badr, started publishing the words of Hazrat Khalifatul Masih Ira under the title, “Kalam-eAmir”. Kalam-e-Amir published Huzoor’sra dars of the Holy Quran, daily engagements, etc. It is a treasure trove of

Hazrat Khalifatul Masih Vaa addressing the first-ever combined Scandinavian Jalsa Salana

MKA Canada holds national ijtema

insights and teachings that exhibit Huzoor’sra spiritual greatness and vast knowledge. (Tarikh-eAhmadiyyat, Vol. 3, p. 418)

20 - 21 September

20 September 1948: The new Markaz of Ahmadiyyat in Pakistan, named Rabwah, was inaugurated on this day. For more details, see “From Muhammad bin Qasim to Mirza Mahmud Ahmadra”, Al Hakam, 20 September 2019, Issue 79, pp.16-18.

21 September 1919: A session of the All-India Muslim Conference was held on this day, to which Hazrat Musleh-e-Maudra was also invited, but he could not attend. However, he sent a detailed article, titled Turkey ka Mustaqbil aur Musalmanon ka Farz, which was published in Al Fazl on 27 September 1919. This article was later translated into English as The Future of Turkey and published in The Moslem World, Vol. 10, pp. 274-281.

For more details, see “Hazrat Mirza Bashiruddin Mahmud Ahmad’s services to the Muslim cause: Guidance for Turkey, peace in the Arab world and the Kashmir Movement”, Al Hakam, 19 February 2021, Issue 153, pp. 41-44.

21 September 1955: On this day, Hazrat Musleh-e-Maudra delivered a lecture at a reception held in his honour following his tour of Europe. The event was organised by Jamaat-e-Ahmadiyya Karachi at the Beach Luxury Hotel in Karachi, Pakistan. The reception was attended by various ambassadors, high government officials, notable locals, press correspondents, and other dignitaries. Huzoorra called on the Muslim world to leave aside their internal disagreements and unite to carry out the important task of propagating Islam.

For more details, see “Europe seeks Islam: Hazrat Musleh-eMaud’s lecture at a reception held in Karachi, 1955”, Al Hakam, 4 November 2022, Issue 242, pp. 19-20.

Syed Mukarram Nazeer Canada Correspondent

Majlis Khuddam-ul-Ahmadiyya Canada and Majlis Atfal-ul-Ahmadiyya Canada held their ijtemas on 25 to 27 August 2023 at the Baitul Islam Mosque Complex. Hazrat Khalifatul Masih Vaa appointed Azhar Haneef Sahib, Naib Amir USA, as his representative for this ijtema. Multiple marquees were set up for the ijtema

On 24 August, an inspection of the ijtema preparation was performed by Naib Amir USA in the main marquee. He was joined by Sadr Majlis Khuddam-ul-Ahmadiyya Canada, Tahir Ahmed Sahib. The session ended with a silent prayer.

On the first day, the attendance was 2,119. After Jumuah and Asr prayers, a press conference was held with the aim of announcing the launch of the “Light of Quran” campaign, which is a response to the unfortunate Quran burnings taking place in Sweden, Denmark, and several other countries. Four news outlets attended; CTV Toronto, the Globe and Mail, OMNI News, and the Vaughan Citizen. After the press conference, a flag-hoisting ceremony took place.

The opening session started at around 2:35 pm with the recitation from the Holy Quran, followed by the Khuddamul Ahmadiyya pledge and poem. After this, Amir Jamaat-e-Ahmadiyya Canada read out a special message from Huzooraa. After the message was read out, Naib Amir USA gave his opening remarks, in which he reiterated the message from Huzooraa about creating a strong and living connection with God Almighty. Soon after the opening session, academic and sports competitions commenced. Concurrently, multiple other activities were organised to keep khuddam engaged. A Hub Marquee had different recreational activities. Different workshops

were organised, covering a wide variety of topics. Along with the Hub and Workshop marquees, 16 food stalls were also set up for khuddam. Another marquee was home to an exhibition, a book store, and an exhibition by The Review of Religions. A special sitting of the Pan-African Ahmadiyya Muslim Association (PAAMA) Khuddam was held with Naib Amir Jamaat-e-Ahmadiyya UK. This was followed by a sitting with Arab khuddam

After the sports and academic competitions, dinner was served to khuddam. After dinner and prayers, a bonfire session was held in which khuddam from martyrs’ families narrated their personal experiences. Khuddam were also given a chance to share their thoughts and ask questions.

On day two, the attendance was 3,027, and the day commenced with congregational tahajjud and Fajr prayers at Baitul Islam Mosque. Sports competitions resumed after breakfast. This was followed by the opening session in the main marquee. Academic competitions continued on the second day as well. After Zuhr and Asr prayers, the second session of the ijtema commenced. Sadr Majlis addressed khuddam on the topic of “Upholding Our Pledge”, followed by a question-and-answer session in which khuddam asked a range of questions. After this, sports competitions continued. Multiple workshop sessions were held concurrently on a variety of topics.

More than a dozen dignitaries attended the ijtema, including the Provincial Minister of Education, Deputy/Acting Mayor of Vaughan, Deputy Mayor of Innisfil, Regional Councillor, Member Provincial Parliament of Ontario, and members of the Federal Parliament.

A special dinner was held at 7 pm in which members of Jamaat-e-Ahmadiyya Canada’s amila, members of Majlis

Ansarullah Canada’s amila, and seven of the eight past sadran of MKA Canada attended the dinner. Dinner was followed by Maghrib and Isha prayers.

This year, Majlis Khuddam-ulAhmadiyya Canada had a separate marquee for Special Educational Needs and Disability (SEND) for khuddam and atfal with special needs. This was established following the recommendation of Majlis-e-Shura. Seven atfal with special needs were accommodated and served.

At the end of the day, a second Bonfire session was held in which khuddam asked different marriage-related questions. The session lasted for more than an hour. The session ended with a silent prayer.

The attendance on the third day was 3,313, and the day commenced with tahajjud prayer at the Baitul Islam Mosque, followed by Fajr prayer and dars. All sports and academic competitions concluded before Zuhr and Asr prayers.

The closing session started at around 2:20 pm with the recitation from the Holy Quran, followed by the Khuddamul Ahmadiyya pledge, poem, ijtema report, and prize distribution. After the prize distribution, Naib Amir USA delivered an address on how to protect ourselves from the harmful effects of society and how Khilafat-e-Ahmadiyya acts as a shield. The closing session concluded with a silent prayer followed by a group photo.

MKA Canada Studios provided a live stream on all three days of the ijtema. It was full of original content and studio sessions, with a total viewership of more than 14,000. Over 40 members were interviewed during the ijtema. A total of 27 individual videos, three promo videos, and over seven YouTube shorts in promotion of the ijtema were produced. There were over 30,000 views in the past 28 days leading up to and during the ijtema

Hijama, cupping therapy and bloodletting

Someone from Syria asked Hazrat Amirul Momineen, Khalifatul Masih Vaa about the Jamaat’s stance on cupping (hijama), saying people considered it a sunnah of the Holy Prophetsa. He asked, if the Jamaat also regards it as correct, what the details about it are.

Huzoor-e-Anwaraa, in his letter dated 7 July 2022, provided the following answer to this question:

“Cupping, also known as hijama, was a common method of treatment in ancient times. As this treatment method was prevalent during the time of the Holy Prophetsa, he and his Companions took advantage of it as and when required. However, it is not such a religious matter that it can be said that since the Holy Prophetsa adopted it, it is now obligatory for every Muslim to abandon modern treatment methods in favour of cupping.

“Yes, if someone still wants to benefit from it as a treatment for some ailment in this era, there is no harm in it. Similarly, if someone adopts this method of treatment with the intention that since the Holy Prophetsa had adopted it, I will also adopt it to fulfil the sunnah of the Holy Prophetsa in treating a disease, then such an act can be hoped to be rewarded by Allah the Exalted under the guidance of the Holy Prophet’ssa that is تاينلاب لامع�لا امنِإ i.e., ‘Actions are judged according to one’s intentions.’

“As for the details about cupping, the authentic books of Hadith have narrated that the Holy Prophetsa used it as a treatment for illnesses and discomforts, whether during travel or while at home, whether in a state of ihram or fasting, wherever it was required. The Holy Prophetsa had cupping performed on his head. He also paid wages to the person who performed the cupping. (Sahih al-Bukhari, Kitab at-tibb; Kitab al-

Hijama, cupping, reward of good deeds during Dhul-Hijjah and Ramadan, worship during menstruation, zakat

Guidance regarding basic Islamic issues – which Hazrat Amirul Momineen, Khalifatul Masih Vaa has given on various occasions in his written correspondence and during MTA programmes – is being officially published below for everyone’s benefit.

hajj; Kitab as-sawm)”

Good deeds during Dhul-Hijjah and Ramadan

Someone from the Netherlands wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, stating that according to authentic ahadith, the deeds performed during the first ten days of Dhul-Hijjah are highly pleasing to Allah the Exalted. The person asked, “What is the relationship between these first ten days of Dhul-Hijjah and the last ten days of Ramadan? And is the commandment to increase worship in these days only applicable to those fortunate enough to perform Hajj, or does it apply to all Muslims?”

Huzoor-e-Anwaraa, in his letter dated 7 July 2022, provided the following reply to this question:

“In both the Holy Quran and the Hadith of the Holy Prophetsa, no comparative assessment has been specifically presented concerning the virtues of the days in DhulHijjah and Ramadan. However, both the months and the acts of worship performed therein are described as being imbued with an abundance of blessings and virtues. For instance, the Holy Quran states that fasting during the month of Ramadan is obligatory for believers; that the Quran was revealed in this month; and that fasting therein facilitates closeness to Allah the Exalted and the acceptance of supplications. (Surah al-Baqarah: 184-187) Moreover, there are glad tidings about the arrival of a night in this month on which the angels and the Spirit descend, a night that is better than a thousand nights and during which peace prevails until its end. (Surah al-Qadr: 4-6)

“Likewise, numerous virtues of the blessed month of Ramadan have been narrated in ahadith. For example, the first ten days of this month are designated as days of mercy; the second ten days as those of forgiveness; and the third ten days offer deliverance from Hell. (Shu‘ab al-Iman by Imam al-Bayhaqi, Fada’ilu shahri ramadan, Azallakum shahrun ‘azimun, Hadith 3455) In the final third of Ramadan, there are numerous narrations about the Holy Prophet’ssa sunnah of regularly observing i‘tikaf and his exceptional devotion and exertion in acts of worship. (Sahih alBukhari, Kitab al-i‘tikaf, Bab al-i‘tikafi fi l-‘ashri l-awakhir; Sahih Muslim, Kitab ali‘tikaf, Bab al-i‘ijtihadi fi l-‘ashri l-awakhiri

min shahri ramadhan)

“Hazrat Mirza Ghulam Ahmad, the Promised Messiah and Mahdias, who was the most ardent devotee of the Holy Prophet Muhammadsa, has also expounded upon the virtues of the month of Ramadan. He states:

“‘[‘The month of Ramadan is that in which the Qur’an was sent down.’] (Surah al-Baqarah, Ch.2: V.186)

“‘This single verse elucidates the grandeur of the month of Ramadan. Sufis have written that this month is excellent for the illumination of the heart. Frequent spiritual visions [mukaashifaat] occur during this time. Prayer [salat] purifies the soul, and fasting [sawm] illuminates the heart. Purification of the soul means achieving detachment from the base desires of the nafs-e-ammarah. Illumination of the heart indicates that the door to kashf opens, allowing one to see God.’ Thus, the phrase ‘نارقلا

’ indicates this very meaning. (Al Badr, Issue No. 7, Vol. 1, 12 December 1902, pp. 52)

“Furthermore, there is abundant mention of the virtues of Dhul-Hijjah in the ahadith. On one occasion, the Holy Prophetsa stated that the virtuous deeds performed in Dhul-Hijjah are even more beloved to Allah the Exalted than Jihad in His way, the only exception being the mujahid, who goes forth, risking his life and wealth, and brings nothing back. (Sahih alBukhari, Kitab al-jumu‘ah, Bab fadli l-‘amali fi ayyami t-tashriq) He also said that the

fasting of each day of Dhul-Hijjah’s first ten days is equivalent to fasting for one year, and the worship during each of its nights is like the worship on the Night of Decree. (Sunan at-Tirmidhi, Kitab as-sawmi, Bab ma ja’a fi fi l-‘amali fi ayyami l-‘ashar) Likewise, fasting on the Day of ‘Arafah is said to atone for the sins of the previous and the coming year. (Sunan at-Tirmidhi, Kitab as-sawmi Bab ma ja’a fi fadli sawmi yawmi ‘arafah)

“The Promised Messiahas, while speaking about the virtues of Hajj, stated:

“Islam has […] designated Hajj as an expression of a state of love. […] In Hajj, all elements of love are present; sometimes the intensity of love is such that even the need for clothing becomes irrelevant. Love is also a form of madness, in which the preoccupation with one’s clothes no longer remains relevant. [...] In essence, the archetype that captures the epitome of love is evident in Hajj; one shaves one’s head, engages in running, and even the ‘kiss of love’ is represented, having been metaphorically incorporated across all of God’s ordinances. Moreover, the pinnacle of love is manifested in the act of sacrifice.’ (Al Hakam, Issue 26, Vol. 6, dated 24 July 1902, p. 3)

“It is essential to bear in mind that the virtues of the months of Dhul-Hijjah and Ramadan have been expounded upon in general terms, and sometimes the Holy Prophetsa elucidated them based on the circumstances of the questioner or the situation at hand. For instance, in response to one person’s query, the Holy Prophetsa declared faith in Allah and His Messengersa

Tho-Ge | Pixabay

to be the best deed. (Sahih al-Bukhari, Kitab al-hajj, Bab fadli l-hajji l-mabrur) On another occasion, he said that the best righteous deeds are those that are done consistently, no matter how small. (Sahih alBukhari, Kitab al-riqaq, Bab al-qasdi wa l-mudawamati ‘ala l-‘amal) For another individual, offering prayers on time and good treatment of parents was termed the best deed. (Sahih al-Bukhari, Kitab attawhid, Bab wa samma n-nabiyyusa as-salata ‘amalan), and for yet another, prolonged standing in prayer was declared the best deed. (Sunan Abi Dawud, Kitab as-salah, Bab iftitahi salati l-layli bi-rak‘atayn) For another person, a faith without any doubt, a jihad without any betrayal, and a Hajj filled with good deeds were defined as the best actions. (Sunan an-Nasa’i, Kitab az-zakah, Bab juhdu l-muqill) And for someone else, “جثلاو جعلا” i.e., a good deed in which there is frequent talbiyah and sacrifice, was declared the best deed. (Sunan Ibn Majah, Kitab almanasik, Bab raf‘i s-sawti bi t-talbiyah)

“Therefore, the virtues mentioned in the Quran, Hadith, and the sayings of the Promised Messiahas regarding the months of Dhul-Hijjah and Ramadan indicate their distinct significance and unique ranks. In some respects, the acts of worship performed during the blessed month of Ramadan, the divine commandments revealed in this month, and the blessings that descend in it seem to hold greater significance. However, from certain perspectives, the efforts made for the pleasure of Allah in Dhul-Hijjah and the ensuing divine blessings and grace are considered more meritorious. Hence, on one occasion, the Holy Prophetsa stated:

ديس

“‘The chief of all months is the month of Ramadan, and the most inviolable and sacrosanct of them is the month of Dhu alHijjah.’ (Shu‘ab al-Iman by Imam al-Bayhaqi, Takhsis ayyami l-‘ashri min dhi l-hijjah, Bab sayyidi sh-shuhuri shahru ramadan wa a‘zamuha hurmatan dhu l-hijjah, Hadith 3597)

“As for those fortunate enough to have been granted the ability to perform Hajj, they should make a concerted effort to perform all obligatory and voluntary acts of worship at the holy sites in accordance with the established rites of Hajj. And those who are not able to go for Hajj should strive to perform the acts of worship related to Dhul-Hijjah to the best of their ability, just as the Holy Prophetsa used to do when not performing Hajj.”

Hajj and reciting Quran during menstruation

A lady from Canada enquired from Hazrat Amirul Momineen, Khalifatul Masih Vaa,

whether it is permissible to recite Quranic supplications from memory during days of menstruation. Furthermore, if menstruation were to begin during the course of Hajj, would one be excused from performing tawaf?

Huzoor-e-Anwaraa, in his letter dated 7 July 2022, provided the following reply to her question:

“A woman may recite Quranic supplications by heart during her menstruation; there is nothing objectionable in this. I have previously provided detailed answers on several occasions concerning this matter, clarifying that a woman may recite any portion of the Quran that she knows by heart by way of zikr [i.e., remembrance and reflection in her heart] during her menstrual days. Additionally, if needed, she may hold the Quran wrapped in a clean cloth and read certain passages for the purpose of citing references or teaching children. However, she is not permitted to engage in formal recitation. Likewise, during these days, although a woman is not permitted to engage in formal recitation using a computer or similar devices where physical contact with the Quran is not required, if there is a need, for instance, to find a reference or to show a reference to someone, she may use the Quran on such devices. There is no issue with this.

“Hazrat Musleh-e-Maudra states in the commentary of the following verse of Surah Maryam:

“[‘So eat and drink, and cool (thy) eye. And if thou seest any man…’] (Surah Maryam, Ch.19: V.27)

“He states with regard to the issue at hand:

“‘From this verse, it is also ascertained that during postnatal bleeding and menstruation, divine remembrance [zikr] is not prohibited. People mistakenly think that even in one’s heart, zikr cannot be made in such a state. However, if zikr were to be prohibited, spirituality would entirely die. Contrary to this, some people even deem quiet verbal recitation of zikr to be permissible.’ (Tafsir-e-Kabir, Vol. 5, Commentary on Surah Maryam, p. 187)

“Likewise, during the inaugural session of the first Jalsa Salana held in Rabwah on 5 April 1949, Hazrat Musleh-e-Maudra recited some Quranic prayers aloud and guided the attendees to also repeat these prayers following his example. As there were also ladies in attendance [who were listening to the speech on the ladies’ side], Huzoorra issued the following guidance for those of them who were menstruating:

“Among the women, those who are in such a state during these days that they cannot recite the Holy Quran aloud should

merely repeat [i.e., reflect upon] these verses in their hearts. Those women for whom it is permissible to recite the Holy Quran at the moment should do so vocally. In any case, those women for whom it is not permissible to recite aloud during these days should only continue to repeat these verses in their hearts instead of reciting them with their tongues. Islamic law, according to its command, has restricted women from the [formal] recitation of the Holy Quran during these specific days, but Allah the Exalted has not stipulated that they should not cultivate such thoughts in their hearts or repeat them in their hearts. The command is only to refrain from vocal recitation. Some Islamic jurists [fuqaha] even hold the view that only physically touching the Holy Quran is prohibited. However, caution dictates that the prevalent practice among Muslims in this regard should be followed. Hence, instead of reciting these verses with their tongues, they should continue to repeat [i.e., reflect upon] them in their hearts.’ (Al Fazl Rabwah, Issue 298, Vol. 14/49, 25 December 1960, p. 5)

“As for the matter of women commencing their menstrual days during Hajj, they cannot perform the circumambulation of the Ka‘bah [tawaf] in such a state. However, they may participate in the other Hajj rites that take place in Mina, Arafat, and Muzdalifah. After the cessation of their menstrual cycle, they can perform the tawaf to complete their Hajj. A similar incident also happened with Hazrat Aishara during the Farewell Pilgrimage. She recounts:

“‘We set out for Hajj with the Holy Prophetsa, and upon arriving at Sarif, my menstrual days commenced. The Prophetsa came to me while I was weeping.’ He asked the reason for my tears, to which I replied, ‘I wish I hadn’t come for the Hajj this year.’ The Prophetsa enquired, ‘Perhaps your menstrual days have started?’ I answered, ‘Yes.’ He then said, ‘This is something that Allah the Exalted has ordained for the daughters of Adam. Therefore, perform all the rites of Hajj like any other pilgrim, except for the tawaf of the House of Allah. Refrain from it until your menstrual days have come to an end.’ (Sahih al-Bukhari, Kitab al-hayd, Bab taqdi l-ha’idu l-manasika kullaha illa attawafa bi l-bayt)”

Zakat

Someone from India wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, stating that in all ahadith, the standard for zakat has been set in terms of silver, that is, anyone possessing 52.5 tolas of silver should pay zakat. Currently, the value of 52.5 tolas of silver is around 34,000 rupees, and the value of one tola of gold is approximately 58,000 rupees. From this perspective, anyone owning one tola of gold is eligible to pay zakat. However, the circular received from the Markaz states that one must have 7.5 tolas of gold to be required to pay zakat Guidance is sought on this matter to ensure that members of the Community are not deprived of fulfilling their zakat obligations.

Huzoor-e-Anwaraa, in his letter dated 10 July 2022, provided the following response to the question:

“In the Holy Quran, where Allah the Exalted has commanded spending in His way, He has mentioned silver and gold as distinct [commodities], instructing that these should be spent in His way, as the

verse of Surah at-Tawbah states:

“‘And those who hoard up gold and silver and spend it not in the way of Allah — give to them the tidings of a painful punishment.’ (9:34)

“Similarly, it is well-documented in the Hadith that during the blessed era of the Holy Prophetsa, separate standards (nisab) and rates were established for gold and silver, and the Holy Prophetsa would command the payment of zakat accordingly. Hence, Hazrat Alira reports that the Prophetsa said: ‘When you have two hundred dirhams and a year elapses over it, five dirhams are due. No zakat is due on gold until it reaches twenty dinars. When it does and a year passes over it, half a dinar is due.’ (Sunan Abi Dawud, Kitab az-zakah, Bab fi zakati s-sa’imah)

Likewise, it is narrated from Hazrat Ibn Umarra and Hazrat Aishara that the Holy Prophetsa would take half a dinar of zakat for every twenty or more dinars, and one dinar for every forty dinars. (Sunan Ibn Majah, Kitab az-zakah, Bab zakati l-waraqi wa dh-dhahab)

“Therefore, your statement that all ahadith stipulate only silver as the standard for zakat is incorrect. Both gold and silver have their own separate nisab and rates, and in accordance with this, the system of zakat in the Ahmadiyya Muslim Community is entirely accurate and in strict conformity with the sunnah of the Holy Prophetsa Consequently, zakat is collected from those who possess silver according to the silver nisab and rates, and from those who possess gold, according to its specific nisab and rates.

“If, even for the zakat of gold, silver is set as the standard, as per your opinion, then zakat would become obligatory upon the poor and those with modest incomes, extending even to employees who draw meagre salaries from governmental offices. This runs counter to the very spirit of zakat because the fundamental philosophy of zakat is:

“This means that zakat is taken from their wealthy and given to their poor.’ (Sahih al-Bukhari, Kitab az-zakah, Bab wujubi azzakah)

“As for zakat on cash, given that the majority of the world currently considers gold the standard of currency, cash should be assessed for zakat based on the gold standard. However, if there were to be a future change in the world’s standard of currency from gold to something else, this matter could then be reconsidered.”

(Compiled by Zaheer Ahmad Khan, Head of Records Department, Private Secretariat, London. Translated by Al Hakam.)

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Stories of faith and inspiration from Jalsa Salana Germany 2023

Al Hakam

In last week’s Friday Sermon, Hazrat Khalifatul Masih Vaa narrated the sentiments and heartfelt emotions of those who journeyed far and wide to attend Jalsa Salana Germany 2023. They expressed how the Jalsa had significantly impacted them, from the speeches of Huzooraa to the hospitality, unity, and brotherhood on display.

Huzooraa explained that this was by no means an exhaustive list. Instead, it was a glimpse into how Jamaat-e-Ahmadiyya continues to have a profound impact on countless souls worldwide.

Hazrat Mirza Ghulam Ahmadas of Qadian, the Promised Messiah and Mahdi, was told by Allah that his message would reach the corners of the earth, at a time when he was practically unknown to the world. Today, we all witness this truth unfold. Kosovo, Albania, Georgia, Morocco, Egypt, and Sweden are just some of the countries from which individuals, groups, and delegations flocked to Jalsa Salana Germany to listen to Hazrat Khalifatul Masih Vaa.

We caught up with a handful of such people. The stories of born Ahmadis, converts, and even non-Ahmadi guests serve as an inspiration and a means of rejuvenating the faith of every one of us.

From doubts to faith in Islam

Kubilay travelled from Turkey to attend the Jalsa. Born a Muslim, his journey with Islam took a transformative turn when he read a book by a mufti (Muslim jurist), which initially shook his faith. He contemplated leaving Islam altogether. However, fate had other plans for him. During his lowest moment, he crossed paths with Ahmadi Missionary Rashid Sahib in Turkey, who had only recently arrived and struggled with the Turkish language. In their conversation, Rashid Sahib passionately shared the beauty of Islam and persuaded Kubilay to reconsider his decision.

They went their separate ways for a few years, but their meeting left a lasting impact. When they reunited, Rashid Sahib could not help but ask if Kubilay had stayed true to Islam. Kubilay’s response was heartwarming. He recounted how, after their initial conversation, he rushed home, tore

apart the mufti’s book, and embraced Islam wholeheartedly.

What makes Kubilay’s story even more inspiring is his subsequent acceptance of Ahmadiyyat. He became a pioneering convert in Turkey’s Ahmadiyya Community and played a crucial role in introducing many Muslims to the beauty of Islam Ahmadiyyat.

His journey is a testament to the power of faith and the profound impact one individual can have on another’s spiritual path.

Bridging Divides: A Sunni scholar seeking Muslim unity at Jalsa Salana

and is of Algerian origin. He explained to us why he believes more and more Arabs are accepting Hazrat Mirza Ghulam Ahmadas:

he has remained firmly attached to the Jamaat. Abdallah has spent time in different countries and is studying in France at the moment.

Jalsa Germany created an opportunity for Abdallah to see Huzooraa for the first time in person, and he said it was an amazing experience.

Atheism and scepticism towards Islam Ahmadiyyat

Veisel Orujovi is a Sunni scholar and the Imam of Georgia’s largest mosque. He moved to Medina at a very young age in pursuit of Islamic knowledge, with no prior knowledge of Arabic. He regularly attended classes in Masjid an-Nabawi, and not only did he become fluent in the Arabic language, but also memorised the entire Holy Quran. He enrolled in the Islamic University of Medina and studied there for 15 years, graduating with a Master’s degree in Islamic creed (aqidah).

Unlike many traditional scholars, Orujovi does not classify Ahmadis as nonMuslims but sees them as fellow members of the Islamic Ummah. He is a strong advocate of intra-Muslim unity and believes that every Muslim should develop their own understanding of faith through sincere research and prayers. This is what he did, instead of being swayed by the edicts of disbelief against the Ahmadiyya Muslim Jamaat.

He took the initiative to independently research the Ahmadiyya Muslim Jamaat, a decision that led him to acknowledge Ahmadis as genuine and devout Muslims. His views were reinforced during his visit to Jalsa Salana Germany in 2019.

In a world rife with sectarianism, Orujovi’s stance stands as a testament to the potential for unity in the Islamic community.

French Algerian on why Arabs are accepting Hazrat Ahmadas

Ali Ichou Belarbi, 22, was born in France

“More and more pious Arabs are embracing the Promised Messiahas and joining the Ahmadiyya Muslim community. What is the reason for this? Today, Muslims are more divided than ever, and there are many tensions in Muslim countries. But all the while, more and more pious Arabs are accepting the Promised Messiahas and joining the Ahmadiyya Muslim Community.

“The reason is that these people have understood that the Promised Messiahas is the only solution to the current divisions and troubles in the Ummah. The Ahmadiyya community is the only Muslim community to follow the blessed system of Khilafat, and it brings that unity that they deeply lacked. It is only this community that shows us how to establish a true, living relationship with Allah. Arabs are realising this, and are accepting Ahmadiyyat.

“I call upon the Arab world, as well as the true lovers of the Holy Prophet Muhammedsa and his companions, to run towards this message of peace and reformation of the believer that allows the re-establishment of true Islam on Earth.”

A story of faith, resilience and acceptance

Abdallah Ezzat Okely is an Egyptian. Born in Saudi Arabia, he grew up as a Sunni Muslim. In 2014, he accepted Islam Ahmadiyyat after his brother – who had converted before him – convinced him of the truthfulness of the Promised Messiahas

At first, he and his family opposed his brother, but Abdallah could see that his arguments made sense. Once his family realised that he was becoming convinced of the truthfulness of his brother’s faith, they also opposed him harshly. Since then,

Alexander Svensson, from Sweden, grew up having no concept of Allah. Until a few years ago, he didn’t believe God existed but always wondered about the purpose of our existence.

He started reading the Bible and researching different faiths. He discovered Islam, which made the most sense. He began to visit different mosques in Sweden until he stumbled on Mahmood Mosque, the mosque of the Ahmadiyya Muslim Community in Sweden. He didn’t know which sect was right and worthy of being followed, so he went along with his gut feeling and kept coming back to Mahmood Mosque, where he felt most comfortable.

The Imam of the mosque welcomed him with open arms and asked him to attend the Jalsa Salana in the UK this year. During the International bai‘at, although he wasn’t planning to, he accepted the Jamaat and pledged allegiance to Khilafat. He had the opportunity to meet Huzooraa the next day, during which Huzooraa told him that it was his duty to spread the message of the Holy Quran to the Swedish people. He also offered prayers behind Huzooraa

He said that with indescribable clarity, he felt that Allah had led him to this very moment and that He had been with him his whole life. After returning to Sweden, he wanted to attend the Jalsa Salana in Germany as well to further enhance his spiritual experience, as he deeply values a personal relationship with Allah.

Afghanistan to Ghana - A life of resilience and blessings

Naimatullah Sayed Sahib was born in Afghanistan. He is an Ahmadi by birth and a missionary for the Ahmadiyya Muslim Community. He suffered greatly

at the hands of opponents of the Jamaat in Afghanistan, where he was imprisoned and tortured. Yet he never gave in to the attempts of oppressors to make him leave his faith.

Bujar from Albania converted to Islam Ahmadiyyat ten years ago after studying the books of the Promised Messiahas, specifically the Philosophy of the Teachings of Islam and The Victory of Islam. He was previously a Sunni Muslim and was told by clerics not to visit the Ahmadiyya mosque in Albania. He refused to blindly follow this advice, and it instead sparked his interest.

conduct displayed by Ahmadis. He came to the realisation that these were no ordinary people and must be special.

His family has now, by the grace of Allah, accepted Ahmadiyyat, and his children are very active in preaching Islam Ahmadiyyat.

A lifelong love for the speeches at Jalsa Salana

In 2017, he escaped persecution in his own homeland under extraordinary circumstances and now serves the Jamaat in Ghana. He cannot return to his country because of his faith. Throughout this time, he had never met his Khalifa in person, nor had he ever attended a Jalsa with the Khalifa present – until Jalsa Germany 2023. He expressed that the Jalsa in general, but specifically meeting Huzooraa, was a surreal experience for him and one he will cherish for the rest of his life.

A French-Moroccan’s journey to finding Islam through Ahmadiyyat

Landwerlin Mehdi is a French-Moroccan Ahmadi Muslim. His mother was a Moroccan Sunni.

When he was around 14 years old, he grew curious about his religion and decided to seriously search for the reality of his faith. He went online and started researching Islam, specifically Sunni Islam, but he wasn’t satisfied. During his search, he found Islam Ahmadiyyat and began to watch videos of the Jamaat. After discovering Jamaat’s French website, he also started reading extensively.

He visited anyway and realised that Islam Ahmadiyya was totally different from what he was being told by the clerics. He continued his research and met Ahmadi Muslims for himself, and soon he realised that Islam Ahmadiyyat was the true Islam and the “light”. He is now a devout Ahmadi by the grace of Allah.

Preaching Ahmadiyya in Uzbekistan, Kyrgyzstan and Latvia Missionary, Basharat Ahmad Shahid Sahib, spent over 15 years in Uzbekistan and Kyrgyzstan preaching Islam Ahmadiyyat. He has learnt eight languages, and by Allah’s grace, hundreds of local Uzbeks and Kyrgyz Sunni Muslims accepted Islam Ahmadiyyat through the preaching efforts of Ahmadi missionaries.

Abdul Samee Khan Sahib has been attending Jalsa since the time of Hazrat Khalifatul Masih IIIrh. In those days, he would agree to double shifts of duties so that he could listen to the speeches given at the convention, especially those delivered by Khalifatul Masih.

Today, as he looks back to that time in Rabwah, he thinks it helped him on his journey to attend Jamia for seven years of theological study. He went on to teach for nearly sixteen years, specialising in Hadith. In 1998, he was made editor of the prestigious Al Fazl Daily newspaper.

to achieve eternal peace’ Peace forum held by Majlis Ansarullah Scotland, UK

Due to the success of Ahmadiyyat, Basharat Ahmad Sahib and his colleague were told to leave Kyrgyzstan. He is now serving in Latvia and brought a delegation from there to Jalsa Salana Germany. Interestingly, he regularly uses Al Hakam articles for his preaching efforts, preparing his Friday sermons from them and translating them into various languages.

From irreligiousness in communist Kosovo to embracing Islam Ahmadiyyat

Shahip from Kosovo accepted Islam Ahmadiyya 10 years ago after seeing the great moral conduct of Ahmadis.

He said that due to the communist

In the time that followed, many legal cases were filed against him and his team. Finally, when it became clear that he and others alongside him would be imprisoned, he left the country – never to return. He now teaches at Jamia Ahmadiyya Canada. To date, he places great emphasis on listening to the Jalsa speeches.

In the end, “Falsehood has no foundation; only the truth prevails.”

Arshad Mehmood Khan Scotland Correspondent

Majlis Ansarullah Scotland hosted a peace forum on 27 August 2023, attended by more than 50 guests, gathering community leaders, representatives, and attendees from diverse backgrounds to discuss and promote the path to everlasting peace. The event started with a recitation from the Holy Quran and its English translation, followed by a video containing the introduction of Ahmadiyyat.

Tahir Naseem Ahmad Sahib, Nazim-eA’la Majlis Ansarullah Scotland, welcomed all guests to the event. A slideshow was presented that featured various charity projects run by Majlis Ansarullah, including the collection of donations in the Scotland Region.

The Islamic teachings of tolerance and humanity deeply impressed him. Whereas earlier, he could not understand some aspects of Islam, he said he found answers in how the Promised Messiahas explained the teachings of Islam.

After accepting Islam Ahmadiyyat in 2020, he has been content with all the teachings of Islam and Ahmadiyyat. Whereas before, he would pray on occasion, he has now started praying intently and regularly. Jalsa Salana Germany gave him the opportunity to see Huzooraa for the first time in person, and he was incredibly happy.

rule in Kosovo, though they were Muslims by name, they did not practise Islam growing up. However, when he heard about Ahmadis and began to study the beliefs in great detail, he realised it was a life worth living and that Ahmadiyyat was the true Islam. Also, meeting Ahmadis was a turning point for him due to the great moral

Cousins, Rashid Ahmad (left) and Bashir Ahmad (right), both reaching the age of 90, sat together after breakfast on the first day and discussed the progress of the Jamaat with us. Rashid Sahib converted to Ahmadiyyat at the hands of Hazrat Muslehe-Maudra in 1951 and has seen the progress of the Jamaat ever since.

He reminisces about the jalsas in Rabwah, Pakistan, during the time of Hazrat Musleh-e-Maudra and the Khulafa after him, until they were banned in Hazrat Khalifatul Masih IV’srh time. Though the jalsas were banned in Pakistan, he fondly remembers those spiritually uplifting conventions and seeks comfort in the fact that he can enjoy them in Germany now.

He told us about the severe persecution Ahmadis in Pakistan faced in 1974 and after that, but with a firm and confident tone, he told us that through his experience, the following was a fact of life: “Falsehood has no foundation; only the truth prevails in the end.”

The peace symposium, held at the Baitur Rahman Mosque in Glasgow, was a resounding success, with a diverse audience coming together to explore avenues for fostering harmony and understanding in society. The forum featured many esteemed speakers, including representatives from the local churches and Rotary International, along with Fakhar Ahmad Aftab Sahib, the regional missionary.

One of the pivotal moments of the peace forum was the unanimous condemnation of the recent attack on the Christian Community in Jaranwala, Pakistan. All speakers, irrespective of their religious backgrounds, joined in condemning extremism and violence against any community. A statement issued by Majlis Ansarullah Scotland reaffirmed their commitment to peace, unity, and solidarity among all communities.

Dr Abdul Hayee Sahib, Regional Amir of Scotland, delivered a vote of thanks at the end, and refreshments were served to the guests.

“Ahmadiyya is the Light” –Albanian Sunni finds true Islam

‘How

Christian priest, speaking at the forum | Image: Courtesy of Ansarullah UK

Prophet Muhammad and conflict resolution

Saleeq Ahmad Naik Missionary,

Qadian, India

Conflicts and disputes are an inescapable part of human social life. The prevailing modern view, often perpetuated by atheists, erroneously singles out religion, especially Islam, as the sole cause of societal conflict and discord.

Quite the opposite is true; from domestic squabbles to catastrophic world wars, Islam, being the perfect and complete code of life, provides impressive and striking principles. All Islamic teachings constitute peace-building principles, which provide guidance for maintaining the inner peace of an individual as well as the peace of society as a whole. The Holy Quran and the sayings of the Holy Prophet Muhammadsa are replete with the agenda of sustainable peace.

Let us look at history to find examples of how the Holy Prophetsa promoted peace and solved conflicts.

The Holy Prophetsa of Islam has fabulously exemplified the salient principles of the Holy Quran in this regard in a pragmatic manner. He settled numerous discords with utmost wisdom and deep insight. These include family conflicts, cultural conflicts, communal conflicts, religious conflicts, etc. Even before the claim of his prophethood, he was known for his discerning sagacity and peace-loving disposition.

Hilful Fuzul – Confederacy of Peace

The Meccans were involved for years in an intermittent and sacrilegious war known as Harb al-Fijar. (Martin Lings (1983), Muhammad: His Life based on the Earliest Sources, pp. 31-32)

Following this, a few clans of Mecca gathered and formulated the pact for the establishment of peace and suppressing injustice. The Holy Prophetsa also joined in this agreement for the protection of human rights, availing justice to the oppressed and vindicating the rights of the weak. This treaty was also aimed at settling disagreements and eliminating internal divisions. The pact was given the name Hilful Fuzul. (The Life & Character of the Seal of Prophets, Vol. 1, p 145)

Regarding this, the Holy Prophetsa himself once said during the time of his prophethood:

“Certainly, I had witnessed a pact of justice in the house of Abdullah ibn Judan

that was more beloved to me than a herd of red camels. If I were called to it now in the time of Islam, I would answer it.” (Sunan al-Kubra, Al-Bayhaqi: 12859)

This clearly shows the peaceful nature of the Holy Prophetsa, highlighting how he consistently worked to reduce tensions and conflicts in society, putting in tremendous effort to create an atmosphere of peace and tranquillity.

Incredible way out of an insoluble wrangle

When we further flip through the pages of history, we find the remarkable incident that took place during the reconstruction of the Ka‘bah in Mecca. While the renovation was completed, a vehement dispute emerged between the clans of Mecca with regard to the resetting of the sacred black stone (Hajar-e-Aswad). No tribe was ready to sacrifice its part in this prestigious issue, and every clan thought it was an exclusive right for themselves.

Due to this, renovation work was suspended for many days, and eventually, it turned out to be a bloody conflict. So much so that people prepared themselves to take up arms and some, according to the custom of the Jahiliyyah (the period preceding the revelation of the Quran to the Holy Prophetsa), filled goblets with blood and drenched their fingers into it while taking firm oaths that they would die in battle lest this honour escape their tribe. Due to this dispute, the construction of the Ka‘bah was brought to a halt for many days. At last, Abu Umaiyyah bin Mughirah presented a resolution that whoever is seen entering the Haram (sacred precinct) before all else the following morning would be appointed an arbitrator upon us and thus pass a judgement as to what shall be done in this regard. The decree of God was such that when eyelids rose the next morning, all eyes noticed Muhammad, peace be upon him, entering the Haram. When they saw him, the Meccans unanimously cried out “Amin! Amin!” and said, “We are content with his decision”. As Muhammad, peace be upon him, moved closer, the matter was presented before him for judgement. By the succour of Allah, he resolved the matter in such a way that stunned the leaders of the Quraish, who called out in acclamation. He took his mantle and placed the black stone on it. Then he handed the corners of this cloth to all the leaders of the Quraish and ordered them to lift up the stone simultaneously. Therefore, everyone lifted up the cloth, and none harboured feelings

of resentment. This occurrence was also an allegorical reference by God to the fact that the tribal leaders of the Quraish, who stood on the brink of war, would now be united at a focal point by that holy personage. When the black stone was brought before its original resting point, Muhammad, peace be upon him, took hold of it by his blessed hands and positioned it in its place. (The Life & Character of the Seal of Prophets, Vol. 1, p. 150)

In this way, the Holy Prophetsa averted this terrible conflict with extreme wisdom and acuity by setting forth a satisfactory solution for all participants.

Religious conflict and response

Possibly, the most cruel and spiteful time

in the life of the Holy Prophetsa was when he and his family and a number of relatives were compelled to take shelter in a lonely possession of Abu Talib without any provision of money or other reserves for the lengthy and painful span of three years. These days were very hard for them and very often they had to feed on the leaves, etc. (Ibn Saad, At-Tabaqat Al-Kubra, Vol. 1, p. 163)

This all-out boycott consequently led to the deaths of the Holy Prophet’ssa faithful wife, Hazrat Khadijara and his uncle Abu Talib. This banishment and heinous boycott were actually the religious conflict in which the followers of Islam were subjected to unbearable tyranny. But the response to this antagonism and ill-treatment was

utmost patience, tolerance, and avoidance.

Hence, this religious conflict was solved, and a time came when the entire Arabian peninsula accepted the reign of the Holy Prophetsa, who was taken as a political and religious leader by all.

Charter of Medina

When the Holy Prophetsa migrated to Medina, Muslims were united administratively, ideologically, and politically in an organised way.

At this juncture, the most challenging task for the Holy Prophetsa was to maintain a conflict-free and peaceful atmosphere and provide equal protection, rights and dignity to all citizens in the co-existence of different religions.

In view of this, the Holy Prophet Muhammadsa ratified a striking and outstanding treaty with the Jews, who were Medina’s closest neighbours at that time. By virtue of this treaty, the Holy Prophetsa, explicitly established unambiguous relations with non-Muslims without any discrimination of faith by providing full freedom in both religious and worldly affairs.

Some of the worth mentioning and most important provisions of the treaty are the following:

1. “The Jews of Bani Awf are one community with the believers. The Jews will profess their religion and the Muslims, theirs.

2. The Jews shall be responsible for their expenditure, and the Muslims for theirs.

3. If attacked by a third party, each shall come to the assistance of the other.

4. Each party shall hold counsel with the other. Mutual relation shall be founded on righteousness; sin is totally excluded.

5. Neither shall commit sins to the prejudice of the other.

6. The wronged party shall be aided.

7. The Jews shall contribute to the cost of war so long as they are fighting alongside the believers.

8. Medina shall remain sacred and inviolable for all who join this treaty.

9. Should any disagreement arise between the signatories to this treaty, then Allah, the All-High and His Messenger shall settle the dispute.

10. The signatories to this treaty shall boycott Quraish commercially; they shall also abstain from extending any support to them.

11. Each shall contribute to defending Medina, in case of a foreign attack, in its respective area.

12. This treaty shall not hinder either party from seeking lawful revenge.” (Hamidullah, Muhammad (1941),  The First Written Constitution of the World, pp. 31-42)

It was, of course, as a result of this unyielding treaty that Medina and its suburbs turned into a confederal state, and Medina became its capital under the leadership of the Holy Prophet Muhammadsa. Subsequently, it became the epitome of justice and a distinctive example of conflict management with inhabitants of opposing beliefs, values, ideas, and goals. This profound historic treaty can be

a means of enlightenment to resolve the issues of prevailing unrest in this age as well, provided the world follows the harmonious principles of patience, tolerance, and acceptance mentioned in this remarkable treaty by the Holy Prophetsa

Treaty of Hudaybiyyah

Six years after Hijrah, in 628 CE, the Holy Prophetsa dreamt that he and his followers were entering Mecca and performing tawaf. Upon this, he left for Mecca, with nearly 1400 of his companions and camped at Hudaybiyyah, near Mecca. The Quraish were not willing to allow the Muslims to enter Mecca and sent a strong force to intercept them.

Finally, after long and wearisome debate and discussions, a treaty for a period of ten years was hammered out between the two sides, known as the ‘Truce of Hudaybiyyah’

Conditions of the Treaty

In order to resolve this conflict, the Holy Prophetsa showed extreme patience by forfeiting his terms and accepting all demands and conditions of Quraish in almost every stipulation. The conditions of this treaty were as follows:

1. The Holy Prophetsa and his companions would return (to Medina) this year.

2. Next year, they would be permitted to enter Mecca and fulfil the rite of Umrah, but except for a sheathed sword, they would not be permitted to bring any

arms. Furthermore, they would not remain in Makkah for more than three days.

3. If any man from among the people of Mecca went to Medina, even if he was a Muslim, the Holy Prophetsa should not grant him protection in Medina and should return him. In this regard, the words of Sahih al-Bukhari are:

If a man from among us comes to you, you shall return him. If, however, a Muslim were to leave Medina and come to Mecca, he would not be returned.

In another narration, it is mentioned that if any man from the people of Mecca came to Medina without the permission of his Wali or guardian, he should be returned.

4. Among the tribes of Arabia, whichever tribe wished to ally with the Muslims could do so and whichever tribe wished to ally with the people of Makkah could do so.

5. For the time being, this treaty would be for ten years, and during this period, war would be suspended between the Quraish and the Muslims. (The Life & Character of the Seal of Prophets, Vol. 1, pp. 141-142)

Though the terms of the Treaty of Hudaybiyyah seemed biased and even demeaning for Muslims at first glance, the deep wisdom and visionary leadership of the Holy Prophetsa shone through

remarkably. His moral integrity in handling this complex situation truly embodies his peaceful nature and unique ability to address and resolve conflicts. Without a doubt, this treaty stands as an unparalleled testament to his commitment to peace and his exceptional skill in resolving disputes.

Conclusion

The Holy Prophetsa lived an exemplary life in all aspects, and his personality is an imitable role model for us in all spheres of life. However, only a few examples have been presented here about his appealing role and charismatic character in conflict resolution. He resolved all major and minor disputes among his companions and among the people of other communities as well. He was appointed as an arbitrator by the people of Mecca for their disputes and as a mediator for resolving disputes among tribes and groups in Medina.

Today, at all levels, the world is swamped with disputes and conflicts. In order to establish peace and maintain harmony within humanity, it is critical to resolve these conflicts. The ideal conduct of the Holy Prophet Muhammadsa and his principles can be a significant source of guidance for establishing a conflictfree environment within societies and communities around the world.

May Allah enable us all to witness a better and brighter future for mankind.

Amin

MKA Sweden holds its 39th ijtema

Kashif Virk

Missionary and Sadr Majlis Khuddamul Ahmadiyya, Sweden

Majlis Khuddam-ul-Ahmadiyya Sweden held its 39 th annual ijtema on 12 and 13 August 2023. The inauguration session began with the recitation from the Holy Quran and the Khuddamul Ahmadiyya pledge. This was followed by sports competitions. The evening was spent back in the Mahmood Mosque, where Maghrib and Isha prayers were offered, and dinner was served shortly after. Some academic competitions were also held.

On Sunday morning, after breakfast, further academic competitions were held.

The final session was chaired by Agha Yahya Khan Sahib, missionary-incharge Sweden, who addressed khuddam and shed light on the importance of continuously striving to better oneself as a young Ahmadi Muslim, especially in the early years of life. This session was broadcast live on YouTube.

During the  ijtema , a fundraising campaign was held by the  Khidmat-eKhalq  department of Sweden for 2023, as previously done in 2022. During the previous ijtema , the department collected roughly 51,000 Swedish kronor (ca.

£3,668), which was later used to build two water pumps in Guinea, Africa. The department encouraged MKA Sweden to fund this campaign yet again for the poor until the next ijtema

This year, MKA Sweden published the Swedish translation of A Letter to a Dear One , written by Hazrat Sir

Chaudhry Muhammad Zafrulla Khan ra

This book was presented and distributed among the  khuddam  and  atfal  attending this  ijtema

The total attendance of the  ijtema  was 109  khuddam and 55  atfal

The ijtema ended with silent prayer and lunch.

M Adam Ahmad

Al

Hakam

Prophets of Allah the Almighty embark on various journeys. They are driven by God Almighty’s revelations to spread His message and fulfil this most important responsibility. While the principal objective of Allah’s messengers is to propagate His divine mission, their travels are also divinely orchestrated to allow their elevated morals and exemplary character to shine forth upon people.

The early trading journeys of the young Muhammad, peace and blessings of Allah be upon him, were one of the most important parts of his life. The Arabs mostly travelled on famous trade routes, i.e., Syria, Yemen, Egypt, etc.

During one of the trade journeys to Syria, a Christian monk named Bahira noticed signs of prophethood in the young Muhammadsa and advised his uncle, Abu Talib, to take great care of him, for he was destined to become a great prophet. (The Life & Character of the Seal of Prophets, Vol. 1, pp. 138-139)

The Holy Prophet’ssa journey to Taif was another important occasion in his life, as it was undertaken in the way of Allah the Almighty to propagate and promote the message of Islam. Though it did not immediately result in their conversion to Islam, it served as a foundation, and the people of Taif eventually accepted God’s message after the victory of Mecca.

When the infidels of Mecca rejected God’s message and the followers of the Holy Prophetsa were subjected to severe violence and hardships, the journey of Prophet Muhammadsa to Medina was another historical event that marked the beginning of a new era in the propagation of Islam.

In the last age, the Messiahas of Prophet Muhammadsa, Hazrat Mirza Ghulam Ahmadas also embarked on various journeys throughout his life and spared no effort to spread the true teachings of Islam.

Purpose of travel

One of the earliest biographers of the Promised Messiahas, Hazrat Sheikh Yaqub Ali Irfanira narrates:

“The Promised Messiahas did not have a habit of travelling or tourism as a pastime, and hence he never went on any journey with this intention.

“Before he was divinely commissioned, obeying his late father to pursue certain cases, the Promised Messiahas had to travel to Batala, Gurdaspur, Dalhousie, and Lahore. In the same period, he made two journeys to Sialkot and Jammu for the purpose of employment. At this [young] age, Huzooras

Journeys of the Promised Messiah

used to pay a visit to certain righteous elders as well.

“After he was appointed [by God Almighty], the reason and purpose of the Promised Messiah’sas journeys was only to promote the truth of Islam and the propagation of this great faith. In this, I also include those journeys that Huzooras had to take to follow the cases made against him or his Jamaat’s members by the internal and external enemies of Islam. To pursue these cases, the Promised Messiahas travelled to Gurdaspur, Batala, Dhariwal, Pathankot, Jhelum and Multan. In addition to that, Huzooras journeyed to Amritsar, Jandiala, Lahore, Jalandhar, Kapurthala, Patiala, Sanur, Aligarh, Ambala, Ferozepur, Ludhiana, and Delhi to preach and spread the message of Islam Ahmadiyyat.

“Before his prophethood, the Promised Messiahas had a very simple routine in the travels he made to set a great example of obedience to [his father], late Hazrat Mirza Ghulam Murtaza Sahib. Huzooras would not take all the belongings with him. His clothes were only the dress he would be wearing, and apart from that, Huzooras used to carry simple bedding, a vessel, and a glass with him.

“After God entrusted Huzooras with prophethood, the nature of his journeys also changed, and a group of companions used to travel along with him. Therefore, it was his usual practice to keep several candles, matchsticks, different types of essential medicines, etc., so that, when need be, they did not have to go out searching for them. Moreover, since fountain pens were not available at that time, the Promised Messiahas would also keep [quill] pens, paper, and an inkpot with him.

“In the long preaching journeys, Ummul Momineen [Hazrat Amma Janra] and the children would usually accompany him as well. The Promised Messiahas used to sit inside the yakka [horse-driven carriage].

During the train journeys, Huzooras used to initially travel in the second class, and then later on, in the third or inter class [i.e., the class between the second and the third]. However, the Promised Messiahas had no special preferences for the third, inter or second classes.” (Sirat Hazrat Masih-eMaudas by Hazrat Yaqub Ali Irfanira, pp. 7880)

Extensive journeys in the way of Allah

The Promised Messiahas said:

“On my part, I have endeavoured to communicate the message [of Islam Ahmadiyyat] by personally visiting some cities of the Punjab and India like Amritsar, Lahore, Jalandhar, Sialkot, Delhi, Ludhiana, and others. I have communicated the message of God Almighty in large gatherings and presented the beauties of Islam in the presence of thousands of people. And I have written some seventy books expounding the truth of Islam in Arabic, Persian, Urdu, and English, about 100,000 copies of which have been published in Muslim countries. To the same end, I have published several hundred thousand pamphlets, and by the grace of God Almighty and His guidance, more than 300,000 persons, as of today, have repented of their sins at my hands, and this process continues at such a fast pace that each month hundreds of people continue to enter into the covenant of allegiance with me.

“People of foreign lands are not unaware of my Jamaat. In fact, my message has reached even the countries of America and remote countries of Europe to the extent that in America many people have joined my Jamaat, and, on their own, had many leading American newspapers publish my prophecies regarding the extraordinary earthquakes as proof of my Signs. Some of the Europeans, too, have joined my Jamaat. I need not mention the Muslim world; for,

as I have just stated, more than 300,000 people have entered this Jamaat and people have come to know of thousands of Signs. And most of them are pious and of good disposition.” (The Philosophy of Divine Revelation [Haqiqatul Wahi], p. 207)

Regarding Prophet Ahmad’sas journey of writing and publishing his magnum opus, Barahin-e-Ahmadiyya, Iain Adamson relates that Chaudhary Sir Zafrulla Khanra said:

“Qadian was situated 11 miles from the nearest railway station and telegraph office. It boasted few amenities. The nearest printing press was situated at Amritsar, a matter of 35 miles from Qadian. There was no one in Qadian who could have in any way assisted the author in the writing and production of this great work.

“He wrote out the manuscript by hand, and when the time came for committing it to the printing press, he himself took it to Amritsar. This involved a journey on a dirt track studded with potholes, which was easier to traverse on foot than by means of one of the uncomfortable and perilous spring-less horse-drawn contraptions that were occasionally available. This was followed by a railway journey of 24 miles.

“The book was thus conceived, written, and published entirely through the efforts of a single individual, assisted only by the Grace and Bounty of the Divine.” (Ahmad[as], The Guided One, pp. 76)

Christ-like journeying

Under the above heading, Hazrat Maulana Abdur Rahim Dardra narrates that the Promised Messiahas went to Lahore in January 1892 and gave a speech refuting all allegations of the Mullahs there.

“From Lahore [Prophet] Ahmadas went to Sialkot and thence to Jullundur about the middle of March from where he proceeded to Ludhiana and then he returned to Qadian

This series, Zikr-e-Habib, explores the life of Hazrat Mirza Ghulam Ahmadas, the Promised Messiah and Mahdi, and his sayings, shedding light on his noble character and the impact of his teachings on his followers and the world at large.

Wiki Commons

in the third week of May [1892].

“He had to undertake these journeys for God had willed that he should have a resemblance to the first Messiahas. He preached during the day and prayed during the night, beseeching God to have mercy on mankind and reveal His face unto them. In spite of his age and weak health, he neither tired nor grew weary and went about the Lord’s work ever cheerful and happy. He heeded not the opposition which was offered to him nor the abuse which was heaped upon him, and returned a stern answer only when he was afraid that truth would suffer for lack of it, and even then, his object always was to admonish and not to inflict pain.

“In all his journeyings – under every species of insult, opposition and misrepresentation – he most perfectly illustrated the precepts and principles of the religion he taught. His love and compassion; his forbearance and forgiveness; his meekness and wisdom; his simplicity and purity; his equanimity and self-possession can find a parallel only in Jesusas or the Holy Founder of Islam, [Prophet Muhammadsa].”

(Life of Ahmadas, pp. 326-327)

God drew people to Ahmadas

Hazrat Abdur Rahim Dardra MA writes:

“In view of the earnest appeals of his Ludhiana friends, it is probable that he [the Promised Messiahas] visited that town somewhere during the first quarter of the year 1884.

“Mir Inayat Ali, who is the son-in-law and nephew of Mir Abbas Ali, says that Ahmadas was accompanied by Jan Muhammad, Hafiz Hamid Alira and Malawa Mal. There was a crowd of people, including Nawab Muhammad Ali of Jhajjar, at the Ludhiana railway station to receive Ahmadas, though he was not personally known to the people there. Arrangements for his short stay were made in the Muhalla Sufian. He used to go out for walks, and crowds followed him wherever he went.

“Though he stayed in Ludhiana only for two or three days, he left an indelible impression of righteousness and saintliness in the hearts of the people. Something seemed to draw people towards him, and everyone who came to see him felt that he was in the company of a holy man. Seekers after truth and all lovers of Islam were comforted at seeing him. The righteous were thrilled with joy and bliss when they heard the words of wisdom which fell from his lips.” (Ibid., p. 129)

Selflessness during travels

Hazrat Mirza Din Muhammad Sahibra related to Hazrat Sahibzada Mirza Bashir Ahmadra MA:

“During the days when I [Hazrat Mirza Din Muhammadra] would regularly visit the Promised Messiahas, Huzooras used to go with his associates, etc., to pursue the cases. [Your] grandfather, [Hazrat Mirza Ghulam Murtaza Sahib] had entrusted this work to Huzooras and [your] paternal uncle, [Mirza Ghulam Qadir Sahib] was employed outside [of Qadian with the government].

“When Huzooras would go to Batala, he used to take me with him. After leaving the house for the journey, he would make me sit on the horse and himself walk on foot. The servant would be holding the horse.

“Sometimes Huzooras used to ride the horse at the turn on the way to Batala and at times when we would reach the river. He would not make me get off the horse but rather say, ‘You should keep sitting. I will ride later on.’ This is how we would reach Batala. […] While returning from Batala, Huzooras would keep me sitting [on the house] during the entire journey. At times, he would ride along with me and then walk on other times.” (Sirat-ul-Mahdi, Vol. 1, narration 680)

In his book, Sirat-e-Tayyibah, Hazrat Mirza Bashir Ahmadra states:

“A man [Hazrat Mirza Din Muhammadra] told me that in his early life, he used to accompany the Promised Messiahas as an attendant on his journeys. ‘Most often,’ he said, ‘Hazrat Ahmadas would make me mount his horse, and he would himself walk on foot by my side. If I insisted, he would ride for some short distance, get down again, and make me ride as before. Upon reaching the destination, he would usually give me four annas [sixteen annas equate to one rupee] for a meal (living was extremely cheap in those days), but he himself would subsist on a little boiled pulse and some bread bought only for one anna, or even a handful of parched chick-peas. The Promised Messiahas had a very modest diet.’” (Sirat-e-Tayyibah, p. 63)

Glory of God in nature

In his biography of the Promised Messiahas, Iain Adamson writes:

“Many of his [Prophet Ahmad’sas] father’s legal cases were heard in Dalhousie, a hill station named after a former viceroy, which was some 100 miles from Qadian and 8,000 feet above sea level, or in Lahore, which is about 70 miles from Qadian. The roads were little better than tracks and there was no public transport which meant that Ahmad[as] went on foot, taking several days on the journey. His father would provide him with a horse and a servant, but Ahmad[as] usually preferred to walk, sending the servant ahead to arrange accommodation. He would cover 20 to 25 miles a day on foot.

“Though he disliked the purpose of his journey, Ahmad[as] said later, he enjoyed the grandeur of the scenery, the majestic mountains, the lush greenery of the vegetation, and the sparkling, gushing mountain streams. It was totally different from the heat and dust of Qadian in the summer and the mud and damp in the rainy seasons, ‘I felt the infinite beauty and glory of God in these surroundings,’ he said later. ‘I felt closer to God.’” (Ahmad[as], The Guided One, pp. 34-35)

Obedience to Prophet Muhammadsa

Once, the Promised Messiahas journeyed to Gurdaspur for a court hearing. It was a hot summer night. Keeping his comfort in mind, Huzoor’sas bed was arranged on the roof of the house where he was staying to allow for a cool air flow. When the Promised Messiahas came up and noticed that there was no wall around the perimeter of the roof, Huzooras said to his followers, “Do you not know that the Holy Prophetsa has instructed us not to sleep on a roof with no limiting walls?”

Consequently, the Promised Messiahas did not sleep on the roof and instead slept

downstairs in a closed room, despite the immense heat. (Sirat-e-Tayyibah, p. 98)

Profound love for the Holy Quran

Iain Adamson writes:

“Courts in India at that time [of the Promised Messiahas] operated without much regard for time. A day was given for proceedings to begin, and all those involved in the cases to be heard turned up at the same time. When the judge was ready to hear a particular case, a crier would go outside and shout out the names of the plaintiff and defendant. If, after several days of waiting, you did not happen to be there, then you were unlucky - the case went ahead without you.

“[Prophet] Ahmad[as] used the time of waiting to study the Quran. His study of the Quran was so intense that the driver of a bullock cart recounted that once he took Ahmad[as] from Qadian to Batala, some 11 miles away. The journey took five hours, and throughout that time Ahmad[as] read and reread only one page, that of the Surah al-Fatihah, the opening chapter of the Holy Quran.” (Ahmad[as], The Guided One, p. 34)

Hazrat Sahibzada Mirza Bashir Ahmadra MA narrates:

becomes upset. They rave at home, and will stare angrily at people, and strike others. In short, everything falls apart.” (Life of the Promised Messiahas, pp. 108-109)

Visiting companions

Hazrat Maulana Abdur Rahim Dardra says:

“My uncle, M Abdullah Sanauri[ra], says that Ahmadas visited Sanaur also in 1884 at his request, (he went from Sirhind), and blessed his humble home with his presence. My uncle’s grandfather, Muhammad Bakhsh, was alive at that time and had the honour of shaking hands with him. How sweet of Ahmadas to deepen and consecrate the bond of companionship with his humble servants with such acts of grace and kindness!” (Life of Ahmadas, p. 131)

Reward of journeying for God’s cause

The Promised Messiahas said:

“It is not an easy task to journey to far-off countries and foreign lands. Although it is true that travel has become more convenient in this day and age, who can know for certain whether they will return from the journey alive. It is not easy to leave behind small children, wives, other relatives, and dear ones. These people are open-heartedly leaving behind their businesses and affairs unattended and in a state of danger to undertake this journey, which I believe is worthy of immense spiritual reward.

“A man related to me that on one occasion, the Promised Messiahas was travelling to Batala in a palanquin, and this journey would normally take around five hours. As soon as he was clear of the village habitations, the Promised Messiahas took out his small copy of the Holy Quran and began to study Surah al-Fatihah. During his entire journey, the Promised Messiahas was deeply engrossed in [the contents] of this Surah. Huzooras continued to study it as if it were a vast ocean and he was diving into its depths in search of the pearls of bounties and blessings of his Eternal Beloved [God].” (Sirat-e-Tayyibah, p. 12)

Strong character

Hazrat Maulvi Abdul Karimra Sialkoti relates:

“I have accompanied His Holiness, [Prophet Ahmadas] on his travels to Delhi, Patiala, Ludhiana, Amritsar, Sialkot, Kapurthala and Jalandhar. Countless incidents of unpleasant nature have arisen, but this Lion of Allah, the Lord of Dominance, viewed all of these situations with no concern whatsoever. I swear on oath that it is these very endearing ways that have captivated me completely. On a daily basis, this ungrateful nation, either in writing or verbally, makes hurtful statements, but the footsteps of this divinely appointed man of God do not stumble even in the least. Contrary to this, we observe that the normal state of ordinary people is that when faced with even a hint of grief or the most insignificant of disappointments, they lose their senses, their work is disturbed, they are unable to eat or drink, and their stomach

“Firstly, they will be worthy of a reward from God because they are setting out on this journey purely to manifest the greatness and Unity of God Almighty; secondly, they will receive a reward on account of the hardships and difficulties that they will have to bear during the course of this trip. Allah the Exalted does not waste a good deed performed by anyone:

‘Then whoso does an atom’s weight of good will see

“Now when He does not allow for even an ounce of goodness performed by anyone to go in vain, can the spiritual reward of such an important journey, which almost resembles a migration, go without recompense from God? Of course not.

“Devotion and loyalty, however, are necessary. One must shun ostentation and the desire for fame and self-renown. I believe that one cannot bear the trials and tribulations of land and sea, and take upon themselves a kind of death, unless they are filled with sincerity. A large number of brothers will continue to pray for these men, and I shall also continue to offer prayers for them that Allah the Exalted may make them successful in this mission and return them to us safe and sound. The truth is that even the angels will pray for them and shall accompany them on the way.” (Malfuzat [English], Vol. 2, pp. 54-55)

Conclusion

It would be difficult, if not impossible, to adequately describe all of Prophet Ahmad’sas journeys, but it is quite clear from the accounts mentioned above that the primary objective of his travels was to convey God’s message and establish His mission. During these expeditions in the way of Allah the Almighty, the Promised Messiahas had a profound effect on those he met.

A horse carriage, Agra | Wiki Commons

Message of Islam Ahmadiyyat echoes in early 1900s French periodicals

Ata-ul-Haye Nasir

Al Hakam

Hazrat Mirza Ghulam Ahmadas of Qadian, the Promised Messiah and Mahdi, states:

“God Almighty desires to draw all those who live in various habitations of the world, be it Europe or Asia, and who have virtuous nature, to the Unity of God and unite His servants under one Faith.” (The Will [AlWasiyyat], pp. 8-9)

The writings, claims, and prophecies of the Promised Messiahas had reached far and wide during his life through various periodicals around the world, and this continued after his time as well.

We found several periodicals in French that served as a means to spread the message of the Promised Messiahas

It is worth acknowledging that the periodicals might incorporate particular perspectives pertaining to the Promised Messiah’sas claims and Ahmadiyyat, which they based on their own comprehension or convictions. Consequently, such interpretations should not be misconstrued as a comprehensive or accurate representation of the viewpoints or beliefs espoused by the Ahmadiyya Muslim Community.

Some examples from those newspapers, translated from French, are given below.

Journal des Débats Politiques et Littéraires wrote:

“The multiplicity of religions that share humanity is a subject of concern for many pious souls. Perhaps nowhere is this issue more perceptible than in India, where Hindus of all sects, orthodox or schismatic Muslims, and missionaries of all denominations dispute the empire of consciences. But this regrettable confusion of metaphysical ideas and morals will soon cease if only the Viceroy [of India] will follow up on the request that Mirza Ghulam Ahmed[as] of Qadian, in the district of Gurdaspur (Punjab), has just addressed to him. His appeal calls for nothing less than the religious unification of India. Simplistic in spirit and in no way eclectic, he does not care to obtain it, thanks to a learned proportioning of the various beliefs, according to a formula worked out by some Congress in Chicago [in 1893] or elsewhere. What he wants is the definitive triumph of the best religion, that is to say, his own: for he is a new Messiah, and he even has disciples; as proof, he publishes the list among the advertisements of the Indian newspapers.

“It is not only in this intelligent use of the press that he reveals himself to be a completely modern Messiah. In the past, many true believers, not just Muslims, found no better arguments to serve their personal convictions than iron and fire. The soul of the honest Mirza[as] is repugnant to these violent

and antiquated methods. What he proposes is much more in line with our manners; it is a real contest that would academically bring together selected representatives of the various denominations, pundits, maulvis and doctors of theology. The contest would consist of two parts, a written essay and practical exercises. The topic of the dissertation would naturally relate to the superiority of each candidate’s respective credo. Since the time that the sages have been discussing, it is to be feared that this test will not be absolutely conclusive. Also, the Mirza[as] counts above all on the second part of its programme, under the terms of which each competitor will be invited to prove manifestly, through a heavenly sign, that he has monopolised the divine favour [...]. A miracle, points out the new prophet, is still what has been found most convincing in this affair, and it is there that he awaits his adversaries, Brahmans, moullas, Anglican bishops, or Jesuit Fathers, at the foot of the wall. He cautions us that all precautions will be taken to avoid possible fraud, after which the Governor General in Council will proclaim, with the conqueror, the victorious religion. Ghulam Ahmed[as] assures that everyone will be grateful to him. [...]

“The excellent Mirza[as] has thought of everything, and without hesitation, he undertakes to be crucified if he does not win the victory! This is, I think, serious [...]. Such, however, is the hardening of the hearts of the powerful of the earth that you will find that the government of India will pay no heed to his request. Perhaps you will be grateful to me for pointing it out to you all; for faith is always a beautiful thing.”

(Journal des Débats Politiques et Littéraires, 17 December 1899, p. 2)

In relation to the Promised Messiah’sas challenge to Dr Alexander Dowie, Le Petit Journal wrote under the heading “A Prayer Duel” that Hazrat “Mirza Ghulam Ahmad[as] from Punjab,” British India, “claims to be the Messiah promised by the prophets,” and has “sent a challenge to the American competitor. He comes, by a special message, to urge Dr Dowie to contest him in the field [of a prayer duel].” (Le Petit Journal, 18 July 1903, p. 6)

It is important to note that this particular article also includes certain words, such as, “took umbrage” and “fearing for his prestige”, which seem to suggest that, God forbid, the Promised Messiahas was prompted to challenge Dr Dowie as a result of his personal rivalry or with an intention to safeguard his own repute. However, this perspective is completely incorrect. John Alexander Dowie claimed to be the third coming of Elijah and prophesied the return of Jesus Christas within 25 years. He carried out vile attacks on the beautiful teachings of Islam and the blessed life of the

Holy Prophet Muhammadsa, moreover, he expressed his desire to efface Islam from the face of the earth. (“The Prayer Duel”, www. reviewofreligions.org)

Owing to these reasons and his jealousy for the honour of Allah and the Holy Prophet Muhammadsa, Hazrat Ahmadas cautioned Dr Dowie to stop attacking Islam and its Holy Foundersa. Moreover, he invited Dr Dowie to a prayer duel, with the aim of proving the truthfulness and majesty of Islam.

A prominent French writer, M Pierre Mille (1864-1941) wrote:

“A new Messiah has just appeared; let it be said! [...]

“He is the Messiah and Mahdi at the same time, in the European sense that we give to this word because he does not limit his propaganda, as the others did in Muslim countries. [...] He has missionaries, whom he sends everywhere, and one of them has just preached in Paris, then in Marseille.

“Ghulam Ahmad[as]” has “made a thousand predictions, all of which, it seems, have come true. I readily believe that the predictions always come true. In this regard, it is enough to draw a little on the prophecy, on the one hand, and on the facts, on the other.” (La Dépêche Coloniale et Maritime, 22 November 1923, p. 2)

This article was also published in Excelsior on 23 November 1923.

An article authored by Guy Mazeline (1900-1996), states:

“A Prophet’s envoy is passing through Marseille.

“Dr Mufti Muhammad Sadiq, after a long trip around the world, is now in our city. Sent by the [Second Successor of the] Prophet Mirza Ghulam Ahmad[as], he went to bring the good word to Africa, Egypt, Germany, and England. The number of his conversions exceeds 700,000. The great Prophet Mirza[as] resided in Qadian. [...]

“Muhammad Sadiq has a vast mission. He propagates the essential virtues of the Mohammedan [sic, Islamic] religion and the precepts of Ghulam Ahmad[as], who said:

“‘I have been informed, by clear and full revelation, that I am the Promised Messiah for the times which are beginning, and that I am also the Man who is to appear in due time, sent by God to revive the Islamic faith, which is weakening.’

“And like any strong religion, it has martyrs. They venerate, over there, in Qadian, the memory of Maulvi Syed Abdul Latif[ra], stoned in Afghanistan by the clerics of Kabul. By virtue of this valiance [...] the Prophet Ghulam [Ahmadas] brings about new conversions every day. And it is to him that all the honour and merit belongs, for he is the inspired interpreter of the revealed law. [...]

“He is also the one who built the Ark

to save the people from the deluge of scepticism, obscurantism, immorality, misery, and corruption. He is still the one who has published eighty books and made a thousand predictions. The books found many readers, and the predictions came true.” (Le Petit Marseillais, 7 November 1923, pp. 1-2)

L’Événement wrote:

“Here is the origin of this Movement. The Founder of the sect, Mirza Ghulam Ahmed[as] (1836-1908), from a very old noble family, studied Christianity in depth. [...] Claiming to be the [second coming] of the god Krishna, Jesus, and the Hindu Messiah Mahdi, he preached all over India, predicting the future and manifesting miracles.

“In 1896, several […] Ahmadis held a council in Lahore. They decreed that Ahmed’s[as] followers, while recognising the Quran, must believe in Ahmed[as] as the Messiah. […]

“Despite its opposition, Ahmadiyyat has developed more and more; its missionaries travelled through West Africa, America and Europe, as Ahmed[as] claimed that most Europeans would convert to his religion [Islam Ahmadiyyat]. The Ahmadis are even in the process of building a superb mosque in Berlin (Charlottenburg).” (L’Événement, 3 January 1924, p. 3)

In 1926, Henri Lammens, a Belgian Jesuit in Lebanon, wrote in his book “L‘Islam: Croyances et Institutions”:

“[Translation from French by Sir E Denison Ross]

“AHMADIYYA: A more recent reformist movement in Islam, dating from 1880 [the year when the first two parts of Barahin-e-Ahmadiyya were published], has resulted in the creation of a new sect, that of the ‘Ahmadiyya’. The founder from whom it takes its name, Mirza Gholam Ahmad[as] (d. 1908), a native of Qadian in the Punjab (India), claimed to have discovered the veritable tomb of [Jesusas] Christ, who,” he claimed, “had found refuge in India and died there. This find served as the starting point of Ahmadiyya. Its three chief novelties are its Christology, its theory of the Mahdi and that of the jehad. It is this last which gives it an appearance of Islamic reform.”

(Islam: Beliefs and Institutions [L‘Islam: Croyances et Institutions], Translated by Sir E Denison Ross, 1929, Methuen & Co. Ltd., London, p. 188)

He further states:

“A hadith,” utilised “by all aspirants to the title of Mahdi, announces the appearance of a restorer of Islam, at the dawn of each new century. Gholam Ahmad[as] gave himself out as this reformer, appearing on the eve of the fourteenth century of the Hijra (1880 A.D. = 1299 A.H.). He combined the double mission of the Messiah and the Mahdi,

whom he declared to be one and not two persons, as the Sunnis suppose (v. p. 149).

The Mahdi of the Ahmadiyya has a horror of bloodshed. The Holy War must therefore be waged chiefly with spiritual weapons.” (Ibid.)

He continues:

“The sect numbers adherents chiefly in the Punjab, variously estimated at seventyfive thousand to half a million. The latter figure is furnished by the Ahmadiyya. They possess a few mosques in Europe (England, Germany). They edit periodicals and propagandist tracts. The sect aspires to become, as it were, a universal religion ‘not only for the reform of Islam, but for the regeneration of the Hindus, Muhammadans [sic., Muslims] and the Christians.’ [...]

“After the death of the Founder, they divided into two distinctly opposite factions.

The older, that of the Qadian, remains under the conduct of his son [Hazrat Mirza Bashir-udDin Mahmud Ahmad, Khalifatul Masih IIra] and continues his teaching.

The second, whose centre is at Lahore, seeks to draw near to Sunni Islam without renouncing its activity amongst the Hindu sects.” (Ibid., p. 189)

Journal des Missions

Évangéliques wrote:

“The Ahmadiyya Movement

“We extract the following passages from the review ‘En Terre d’Islam’:

“‘Islam has not stopped its universal aspirations: the current activity of the Muslim missionaries is proof of this. Its efforts are, indeed, noticeable in England: a mosque in Woking, the laying of the first stone of the mosque in London in October 1924, an attempt by the Imam to erect a mosque in Brussels in 1925, and 200 English Mohammedans….

“‘The Ahmadiyya sect is of particular interest, as it claims to win the Crescent Europe as well as the rest of the world…. Its present leader, Hazrat Mirza Bashirud-din Mahmud Ahmad[ra], writes: ‘The Ahmadiyya community is a model of purity and devotion. Our opponents themselves admit that the conversion to Ahmadiyya changes the affinity of the heart and gives strength to the martyrs.’

“‘The Holy War has now turned into a contest of doctrines, thanks to bold aplomb, eloquence unconcerned with erudition, and enthusiastic publicity. (Press: five newspapers in India, two in Ceylon, one in Mauritius, a quarterly review in Chicago, and monthly in London and Woking.) The Ahmadiyya sect is growing day by day. [...] It presents itself as a ‘middle term’ between orthodox Mohammedanism [sic., Islam] and the rationalism that has infiltrated the Islamic bloc through the school of Aligarh.

“‘This Ahmadiyya movement is therefore essentially a response of Islam against the invasion of European civilization and the few successes of the Christian missionaries.

It is an attempt to channel the spiritual and international aspirations of the Muslim world.

“‘And we can optimistically conclude that while it has achieved worrying successes, it is a testament to the shock suffered by Islam.” (Journal des Missions Évangéliques, 1 January 1930, p. 56)

Revue des Troupes Coloniales wrote:

“On the eastern coasts of Africa, the Arab Islamic influence does not seem to have taken a great leap, but the fact to note is the importance taken by Indian immigration. The current claims of the Indian colonies of British East Africa and South Africa show the interest of this question. Indian Islam presents itself in a very particular form, which results in the creation of heterodox

attention of the people of Paris, whose curiosity is almost insensitive to the […] news more than 24 hours old. However, it is worth noting that certain facts capable of changing the face of the world are only revealed by their distant consequences: time bombs. It was therefore reasonable to pay some attention to this Messiah without dwelling on the excuse that he died 40 years ago. For the working instrument of the Messiahs is the word, and the word takes many centuries to germinate […].

“Hence, I examined the prospectuses produced by the amir of the envoys of Islam in Europe, and I learned that all the prophecies by which all kinds of founders or legislators of religions have announced their return to earth and their triumph over

himself to be Elie, founded Zion City next to Chicago and announced that God had sent him on earth to destroy Islamicism. Hazrat Ahmad[as] raised a defiance, thus Dowie died while being abandoned by his disciples and in a miserable state. I learned, moreover, that the Ahmadiyya Movement, founded by Hazrat Ahmad[as], currently has hundreds of missions in the world and groups of thousands of faithful, the marching wing of Islam. [...] But in France, the Ahmadiyya movement did not yet exist.

“This is why Malik Ata-ur-Rahman has undertaken to spread the word on the banks of the Seine. It started with the leaflet with headed paper, a telephone number, and a conference at the George V Hotel.

“As a result of this preaching, I can say nothing, myself not being a prophet, but I repeat that, perhaps, Hazrat Ahmad’s passage in this world is the greatest event of modern times. [...] There are words that we don’t hear, just like we don’t hear ultrasounds because the range is too high, however, they are not without impact on the souls, just like the ultrasounds on the bodies!” (Carrefour, 14 July 1948, p. 8)

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 in 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 have 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

sects, the most characteristic of which is that of the Ahmadiyya, founded in the Punjab at the beginning of the century by Mirza Ghulam Ahmed and which makes an intriguing blend of the Bible, Gospels and Quran.” (Revue des Troupes Coloniales, 1 March 1947, p. 47)

Another periodical, Carrefour, wrote:

“The Messiah has come

“There are extraordinary events that pass completely unnoticed. Thus, the coming of the Messiah. We will agree to the fact that, in comparison to this occurrence, everything else, of which the newspapers are full, seems like various trivial matters. [...] Finally, the coming of the Messiah was recently announced in Paris, by the amir of the Ahmadiyya Movement in Islam in France, amir of the envoys of Islam in Europe, who is named Malik Ata-ur-Rahman. At first, I thought, casting a distracted glance at the propaganda pamphlets distributed by the honourable Malik Ata-ur-Rahman that he was the Messiah. But no! A more attentive reading made me discover that the Messiah, the true and unique one, is Hazrat Ahmad[as], born in 1835 in Qadian (India), passed away in May 1908.

“I, therefore, discovered that the coming of the Messiah was an already old event, which explained to a certain extent that his announcement made last week in our country did not particularly attract the

all competitors were to be accomplished ineluctably and that they were accomplished in the person [...] of only one of them: Hazrat Ahmad[as]. All the signs announced by the prophets and by which we must recognise the true Messiah are united in this person. In particular, certain eclipses of the moon and sun predicted by the Holy Prophet Muhammad (peace be upon him) to occur, the first, on the 13th of the lunar month, the second, on the 28th of the same month, in fact, appeared in 1894, in the same month of Ramadan and five years after the proclamation of Hazrat [Ahmadas], the content of which is as follows:

“I am the light of this Dark Age. ‘God Almighty desires to draw all those who live in various habitations of the world, be it Europe or Asia, and who have virtuous nature, to the Unity of God and unite His servants under one Faith.’ [The Will, pp. 8-9]

“There is, between this text and the double eclipse, much more than a coincidence. I also learned that Hazrat Ahmad[as] unites in his person the characteristics of the true Messiah; since he was born in British India to a Muslim Persian family, he is Neha Kalank Avatar, Krishna and Buddha for the Hindus, Messiah Darbahmi for the Zoroastrians, Messiah for Christians, and Mahdi for Muslims. [...]

“In addition, Hazrat [Ahmadas] had a run-in with Alexander Dowie, who gave

“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 Ahmadiyya Movement), the prophet Hazrat Ahmad[as] 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 Ahmadiyya 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 wish good luck to this man? Are not all beliefs worthy [of our] respect?” (Le Phare Dimanche, 19 December 1948)

(1) Le Phare Dimanche, 19 December 1948. (2) Carrefour, 14 July 1948. (3) Journal des Débats Politiques et Littéraires, 17 December 1899. (4) Journal des Missions Évangéliques, 1 January 1930

Language of limbs

ailments, and even striking mobility issues.

3. Other physical ailments and their manifestations

In this article, we explore the intricate connection between the physical and spiritual realms, as illuminated by medical science and the Holy Quran. Focusing on how diseases like Wilson’s disease, haemochromatosis, and other physical ailments manifest in the hands and feet, we delve into the broader implications of what our limbs can reveal about our overall health. Drawing upon the Holy Quran and Hadith, we extend the conversation to consider how our physical actions leave a lasting imprint not just on our bodies but possibly on our souls.

Manifestations of physical diseases

1. Wilson’s disease

Wilson’s disease is a genetic disorder resulting in impaired copper excretion. Patients develop unique “Kayser-Fleischer rings,” which are due to copper deposition in the cornea. The excess copper also deposits into various other organs, including the liver, with many patients ultimately requiring a liver transplant.

2. Haemochromatosis

A similar yet entirely distinct disease is called haemochromatosis, which is due to excess iron deposition in the liver, pancreas, and even the skin. Patients develop pancreatic dysfunction and, subsequently, diabetes. Additionally, iron deposition in the skin results in a bronze colour. Informally, this disease is referred to as “Bronze Diabetes”, owing to the two manifestations of the disease just discussed.

Observe the picture below of a healthy leg versus the legs of a patient with haemochromatosis. Even a layman can easily distinguish the characteristic bronze colour due to the underlying arthritic changes.

As is clear from the aforementioned examples, different diseases, including nutritional imbalances, manifest in sometimes bizarre ways, such as rashes, psychiatric

In medical studies, one learns about a tremendous number of diseases with manifestations in the hand. A few examples are as follows:

Raynaud phenomenon: indicative of possible underlying autoimmune disorders such as Lupus, Rheumatoid Arthritis, and Sjogren’s disease

As far as the feet (or لجرأ) are concerned, there are various gait (walking pattern) abnormalities that are sometimes characteristic or “pathognomonic” for particular diseases. Some of these include the Hemiplegic gait, Parkinsonian gait, Cerebellar gait, Myopathic gait, and Neuropathic gait. (All of these are nicely demonstrated in this Stanford lecture: https://stanfordmedicine25.stanford.edu/ the25/gait.html)

It is clear, therefore, that the effects of physical ailments sometimes manifest in the hands and feet. Meaning that the limbs serve as a sign of the disease to which the rest of the body is succumbing.

Spiritual testimony of limbs in Islamic texts

be made to talk in the next life and bear witness to our actions.

Here, the reader may also be reminded of another verse of the Quran where Allah depicts a scene of the afterlife:

“And they will say to their skins: ‘Why do you bear witness against us?’ They will say: ‘Allah has made us to speak as He has made everything [else] to speak.” (Surah Ha Mim as-Sajdah, Ch.41: V.22)

Splinter hemorrhages: indicative of endocarditis (infection of the heart valves)

But what is the link to the spiritual realm? How will our hands and feet talk or bear testimony on the Day of Judgement? Allah says in the Holy Quran:

As is already apparent from the discussion, our hands, feet, eyes, and skin are already bearing witness. They are already talking to the outside world and saying, “Look at me, I’m diseased.” Many times, these outward manifestations are only the tip of the iceberg and harbour a much grimmer reality about the patient’s health. It is not difficult to imagine, as Khalifatul Masih Ira described, that in the next life, Allah can make each portion of our body speak.

Herpetic Whitlow: Due to an infection of Herpes Simplex Virus 1

“This day We shall put a seal on their mouths, and their hands will speak to Us, and their feet will bear witness to what they had earned.” (Surah Ya Sin, Ch.36: V.66)

Here, Allah informs us that on the Day of Judgement, our hands will speak and our feet will bear witness to our actions. Hazrat Khalifatul Masih Ira – who was a renowned physician – wrote in the commentary of this verse:

Gottron’s Papules: Dermatomyositis

Clubbing: indicating cyanosis and possible underlying severe heart or lung issues.

“In studying medicine, it becomes evident that some diseases are only diagnosed by observing [a patient’s] hands. Others are diagnosed by having [the patient] walk away from you. This is the reality of this world. In the hereafter, everything will become apparent.” (Haqaiqul-Furqan, under commentary of 36:66)

The reality is that every action we take with our body – whether good or evil – leaves an everlasting impression. The Promised Messiahas has eloquently explained this concept in The Philosophy of the Teachings of Islam:

“The Quran sets forth the principle that every human action leaves its hidden impress upon its author and attracts an appropriate Divine reaction which preserves the evil or the virtue of that action. Its impress is inscribed on the heart and face and eyes and ears and hands and feet of its performer. This is the hidden record which will become manifest in the Hereafter.” (p. 140)

The actions of the physical world therefore become permanently recorded on our bodies and limbs. Our limbs will

On the same token, good deeds will also become manifest on the Day of Judgement. In a famous narration from Muwatta Imam Malik – the oldest Hadith collection – the companions asked the Holy Prophetsa how he would recognise his brothers who were yet to be born. The Prophetsa testifies that their wudu will bear testament to their being part of his ummah. The Prophetsa uses an analogy to explain:

“Does not a man who has horses with white legs and white blazes on their foreheads recognise them as his own among totally black horses?” They [companions] said, “Of course, Messengersa of Allah.” He continued, “They will come on the Day of Judgement with white marks on their foreheads, hands, and feet from wudu, and I will precede them to the Hawd.” (Muwatta Imam Malik, Book 2, Hadith 29)

Similarly, Allah describes believers as having marks of prostration on their faces:

“Their mark is upon their faces, being the traces of prostrations.” (Surah al-Fath, Ch.48: V.30)

In summary, medicine clearly demonstrates to us the parallels between the physical and spiritual realms. If our hands and feet can already tell us so much in this life, would it be so far-fetched to believe that the actions of this life will be recorded and manifested in the hereafter? Allah will not need us to speak about our actions; rather, our hands and feet will speak for themselves.

Usama Awan Radiologist, USA

Imrankabirhossain | Wiki Commons

Profpedia | Wiki Commons

Fred, MDHendrik

Commons

Splarka | Wiki Commons

James Heilman, MD | Wiki Commons

Elizabeth M. Dugan, Adam M. Huber, Frederick W. Miller, Lisa G. Rider | Wiki Commons

Desherinka | Wiki Commons

Making of a digital conscience

‘Moral’ evolution of ChatGPT

Labeed Mirza Jamia Ahmadiyya UK

Since the release of ChatGPT in November 2022, a crucial and pertinent question has loomed large: “How do chatbots form and develop their moral compass?” This article aims to explore this question and seek an answer.

Growing up, we are exposed to a multitude of factors that directly affect how we determine what is fundamentally good and bad in life, morally speaking. Religion, culture, upbringing, and surroundings –these are a few such variables that have a direct impact on our moral compass.

The debate here is not about what exactly is good or bad – that should be left to the thinkers, religious scholars, and moral leaders of our society. Rather, the question is, how do we determine what is good and bad?

As humans, we are, to a large extent, cognisant of what forms our moral perspective. Hence, it is reasonable to assert that we have a significant influence on shaping our moral values over time as we gain a deeper understanding of their origins. Allow me to explain. Take the Hindu, who only eats vegetarian food, as an example. Whether or not his surroundings tell him to do otherwise, he is cognisant of the views of his religion; therefore, he understands that as long as he willingly subscribes to that religion, he is also bound to its beliefs.

The ability to reason, ponder, think, and make a decision are all attributes that make the human creature so magnificent. The Holy Quran alludes to this in Surah alAn’am:

technology behind them has become a springboard for other independent app developers to make chatbots befitting their own needs.

Some are fun chatbots that allow you to talk to your favourite historical figures, while others use artificial intelligence (AI) and are designed to be your artificial partner. (For those who have watched the TV series “Black Mirror”, you just can’t help but remember the episode “Be Right Back”).

One such programme which has recently appeared on the Apple App Store and has garnered major interest is TextsWithJesus.

‘TextsWithJesus’ chatbot

TextsWithJesus is a desktop app that aims to replicate Jesus’ voice. One can ask the chatbot for advice, a prayer, or even “a blessing”. Interesting, however, is how the bot – which is designed to replicate a holy personage (and, for many Christians, even a deity) – seems to take a less conservative approach to religion.

When asked about some of the more controversial passages of the Bible – such as those that discuss the punishment for non-virgin women (Deuteronomy 22:2021) and for homosexuality (Leviticus 20:13) – it is quick to remind the audience that such verses are not as true today as they were at the time of writing. It quickly tells us to focus on Jesus’ teachings of love and compassion.

The reason to highlight these examples, in particular, is to highlight just one of the many fallacies that artificial intelligence brings with it, and that is the shaping of impressionable minds by choosing how information should be responded to.

British Computer Scientist Stuart Russell, OBE, spoke about how chatbots

latest) Pandora’s box is an ancient Greek myth in which a lady is told to keep a certain box closed. However, at the first chance she gets, she opens the box. Curiosity gets the better of her, and unknowingly, she unleashes all the evils into the world. This story, although a myth, resonates unequivocally with the modern world.

High-speed internet, social media, and artificial intelligence – these are all akin to Pandora’s box. It seems that with each, an abundance of evil unleashes itself into the world.

Chatbots on the Cambridge Analytica scandal

During the 2010s, Cambridge Analytica, a British consultancy, gathered the personal information of millions of Facebook users without their permission, mainly for the purpose of political marketing. This is often referred to as the Facebook–Cambridge Analytica data scandal.

An interesting exercise was to ask ChatGPT what exactly was so morally bad about the 2018 Cambridge Analytica scandal. Two of the points mentioned were:

“Manipulation and Targeting: Cambridge Analytica used the collected data to create detailed psychological profiles of users and employed this information for targeted political advertising. This raised concerns about the manipulation of individuals through tailored messaging and the potential to influence their political views without their awareness.

University of Munich and the University of Hamburg posted a preprint of an academic paper concluding that ChatGPT has a “proenvironmental, left-libertarian orientation.” (arxiv.org/abs/2301.01768)

The aim of this article is not to sway the reader against the use of the tool, nor is it to tell the reader to oppose a proenvironmental, left-libertarian political stance. Rather, it is to remind the reader that it is a tool. It should not have the ability to present opinions as facts and sway your moral compass. This will lead to the moral corrosion of society. Man has been given a brain and reason to use his own thoughts and opinions to reach conclusions.

It is for this very reason that Hazrat Mirza Masroor Ahmadaa, in a meeting with the Alislam team, stated:

“We have to come up with a way of securing it (artificial intelligence) so that others are not able to present our information in a wrong way. Therefore, you will need to look into this from now on and plan accordingly.” (www.youtube.com/ watch?v=NSKdtxCD81s&t=273s)

“Say: ‘I do not say to you: “I possess the treasures of Allah,” nor do I know the unseen; nor do I say to you: “I am an angel.” I follow only that which is revealed to me.’ Say: ‘Can a blind man and one who sees be alike?’ Will you not then reflect?” (Surah alAn’am, Ch.6: V. 51)

This verse is indicative of the human ability to reason. It is through reflection, debate, and reasoning that we are able to differentiate ourselves from the spiritually blind. Hence, God asks: “Can a blind man and one who sees be alike?”

Emergence of chatbots

The lines between what is artificial and what is real have further blurred with the emergence of chatbots that understand natural human expression and are able to process and respond accordingly. The

may be capable of misleading humans. He said:

“From the point of view of the AI system, there’s no distinction between when it’s telling the truth and when it’s fabricating something that’s completely fictitious.” ( gbnews.com/news/chat-gpt-ai-news-tech-

“Ethical Concerns: The methods employed by Cambridge Analytica, such as spreading disinformation and exploiting psychological vulnerabilities, raised ethical concerns. Manipulating individuals’ emotions and beliefs for political gain is widely considered unethical.”

ChatGPT tells us that the scandal was morally wrong because it exploited vulnerable minds with manipulated advertising. Though some allege that ChatGPT does practically the same, it is not fair to say that ChatGPT is hypocritical because it is just a computer programme that is based on neural networks that have been trained on immense bodies of data and information.

However, having said that, it is important to note that the software does have a political stance of its own. In January, a team of researchers at the Technical

Conclusion

In conclusion, while chatbots may not be hypocritical in their responses, it is essential to recognise that they operate based on extensive data training and algorithms, lacking the consciousness or moral agency of a human being. However, the revelation of its political orientation highlights the importance of approaching AI tools with a critical mindset.

It is not our aim to discourage the use of such technology or to oppose any particular political stance it may embody. Rather, this article serves as a reminder that chatbots are tools, and we must remain vigilant not to allow them to shape our moral compass or replace our capacity for independent thought and reasoned judgement. As we advance in the age of artificial intelligence, it becomes increasingly crucial to safeguard our information and ensure responsible use to prevent potential moral corrosion in society.

Location of Qadian in appendix to Khutbah Ilhamiyyah

M Adam

Al Hakam

An allegation raised against Hazrat Mirza Ghulam Ahmadas, the Promised Messiah and Imam Mahdi, is that he incorrectly described the location of Qadian in one of his writings, namely the appendix to Khutbah Ilhamiyyah, Ruhani Khazain, Vol. 16, p. 22. Here, it is also important to highlight that this reference is in the appendix to Khutbah Ilhamiyyah and not part of the revelation.

In order to approach this issue, we must take into consideration all of his writings and then determine the potential causes of this apparent discrepancy.

The reliability of a single sentence can easily be assessed within the larger context of his writings because the Promised Messiahas has on many occasions reiterated his statements, and in this very case, the location of Qadian with respect to Lahore. If he referred to Qadian’s location as being northeast of Lahore in his other works, then this indicates that the apparent contradiction is certainly due to a scribal error.

It is worth considering this possibility because the scribes who worked on the Promised Messiah’sas writings were not geographers and could have easily made this mistake. The transcription and publishing processes of the late 19th and

early 20th centuries were not as advanced as they are today. Such mistakes and errors regarding locations, language, etc., were bound to happen. When transcribing his work under discussion, it is simply possible that the scribes missed “ �” before “ �” and wrote “ � ر�� � ۔۔۔ ن��د�”. Instead of writing “ � � ر�� ۔۔۔ ن��د�”, they clearly made a typographical error.

In the 2021 edition of Ruhani Khazain, readers can easily see in the footnote at the bottom of the geographical reference under discussion that it is apparently a scribal error. Considering other works of the Promised Messiahas, the footnote clarifies that the actual words are:

“Qadian lies in the district Gurdaspur of Punjab and Lahore is located in the southwest corner of it […].” (Khutba Ilhamiya, Ruhani Khazain, Vol. 16, p. 22)

In his book, Sitara-e-Qaisariyyah (The Star of the Empress), mentioning the same location, the Promised Messiahas clearly states:

“After this, the writer of this submission, Mirza Ghulam Ahmad of Qadian, who lives in a small village of the Punjab named Qadian; which is situated approximately seventy miles from Lahore in the northeast corner of the district of Gurdaspur.

[The Star of the Empress], Ruhani Khazain, Vol. 15, p. 111)

The above-mentioned book of the Promised Messiahas was written and published in the year 1899, while the writing where allegedly the location of Qadian is incorrect was published a year later, in 1900. It is virtually impossible that Hazrat Mirza Ghulam Ahmadas knew the exact location of Qadian in 1899 and then, a year later, wrote the exact opposite of it.

Hence, to gain a clear understanding of his writing regarding the location of Qadian, scholars and researchers interested in this topic should thoroughly examine all the writings of the Promised Messiahas and then come to an academically honest and unbiased conclusion.

Left: Qadian’s location relative to Lahore in the Promised Messiah’sas book, Sitara-e-Qaisariyyah (The Star of the Empress), 1899

Right: Appendix to Khutbah Ilhamiyyah, 1900

An unfounded allegation against Ghanaian Ahmadis: A rebuttal

Ali Fatty Student, Jamia Ahmadiyya International Ghana

History bears witness to the fact that frequently, it is the game of the opponent of prophets that whenever they lack theological arguments in disproving and rejecting the truthfulness of a divinely appointed prophet, out of frustration, they devise other dishonest schemes by raising unfounded allegations, just like the Meccans alleged that the Holy Prophetsa had a Christian tutor who would teach him things, to which he would add his own twist, and present them as his own teachings. (The Life and Character of the Seal of Prophets, Vol. 1, p. 251)

Recently, there was a debate on YouTube between a Sunni Muslim cleric and an African Ahmadi Muslim. During the debate, the Sunni cleric raised an unfounded and baseless allegation that Ghanian Ahmadis don’t understand Urdu and have been deceived with regard to the writings of Hazrat Mirza Ghulam Ahmadas. (https:// youtu.be/_-dtVORT_Oo?t=14358)

However, nothing could be further from the truth. The Sunni cleric’s assertion is plain wrong. There are scores of Africans and Ghanaian Ahmadi Muslims in particular who read the books of the Promised Messiahas in the original Urdu language, as will be evident in this article.

Besides, there is no standard that says that for one to understand the claims and teachings of a prophet, they have to know or be a native speaker of the language the prophet speaks.

For example, today there are millions of Muslims across the world who, despite not being Arabs, still read the Holy Quran, while others only benefit from its translation. However, they all still understand the fundamental teachings of the Holy Quran and the claims of the Holy Prophetsa; even the Sunni cleric himself is a Pakistani not an Arab.

Another example is Abu Jahl, who, despite being an Arab and having a deep understanding of Arabic, was deprived of understanding and embracing the message of Islam, while Hazrat Bilalra an African slave was able to understand the claims of the Holy Prophetsa and accept him as a true prophet of God, despite not being an Arab himself.

Moreover, it is the continuous practice of the anti-Ahmadi clerics to dishonestly spread false, misinformation and disinformation to the general public about the beliefs of the Ahmadiyya Muslim Jamaat, even though the Holy Quran and the Holy Prophetsa categorically admonish

the Muslims against lying.

In Surah an-Nahl, chapter 16, verse 106, Allah the Almighty states:

“It is only those who do not believe in the Signs of Allah, that forge falsehood, and they it is who are the liars.”

The Holy Prophet Muhammadsa said:

یفك

“A reason sufficient to determine an individual’s dishonesty is that he begins forwarding the narrations he hears without investigation.” (Sahih Muslim, Muqaddamatul-Mu’allif, Bab an-nahyi ‘anilhadithi bi kulli ma sami‘a, Hadīth 7)

In another place, the Holy Prophetsa said:

روزلا لوقو الا روزلا لوقو الا

“O Ye! Pay heed! O Ye! Pay heed! After them, the greatest of sins is to tell a lie.” (Sahih al-Bukhari, Kitab ash-shahadat, Bab ma qila fi shahadati z-zuri, Hadith 2654; Sahih al-Bukhari, Kitab al-adab, Bab ‘uquqi l-walidaini min al-kaba’iri, Hadith 5976)

Africans’ quest to understand the writings of the Promised Messiahas in Urdu

The concept of the coming of a divinely promised reformer in the Latter Days known as the Imam Mahdi is a household belief in Africa, even well before the message of

Islam Ahmadiyyat reached the far corners of the continent.

It was around the early 20th century that the message of the Promised Messiah’sas claim as the long-awaited Imam Mahdi first reached the shores of Africa through The Review of Religions. When the African people heard the message of Islam Ahmadiyya, the facts and evidence proving the truthfulness of Hazrat Mirza Ghulam Ahmadas corroborated with the signs that the people learned from the religious scriptures. So, they genuinely wasted no time in accepting the message of the Promised Messiahas ( www.reviewofreligions.org/38121/islamahmadiyyat-in-africa-fulfillment-of-agrand-prophecy/#ftoc-heading-1)

This is yet another example of the fulfilment of the promise Allah the Almighty made to the Promised Messiahas when he said to him.

“I shall carry your message to the ends of the earth.” (Tadhkirah [English], p. 407)

After accepting the message of Ahmadiyyat, in the 1940s, many young men from different African countries, in their quest to know more about the truthfulness of Hazrat Mirza Ghulam Ahmadas and to partake of the treasures he brought in the form of books; would embark on a difficult month’s journey, some walking to Pakistan to study the books of the Promised Messiahas in the original language at Jamia Ahmadiyya Rabwah.

These people would later return to the

continent after the completion of their studies to teach the great knowledge they gained from the works of Hazrat Mirza Ghulam Ahmadas to their respective Jamaat; Africa by extension. These souls of blessed memories contributed immensely to the successful spread and establishment of the message of Ahmadiyya in the entire African continent.

Milestone achievements of Africans studying Urdu works of the Promised Messiahas

Perhaps the cleric is ignorant of the fact that those days are gone when Africans and Ghanaians in particular used to travel to other countries such as Pakistan just to learn the Urdu language, study firsthand the books of the Promised Messiahas and become ambassadors of the Imam of the Age in spreading his real teachings to the corners of the continent.

Today, the unprecedented progress and expansion of the Jamaat all over Africa have further necessitated the need for the Jamaat to establish a missionary school in Africa where students, under the supervision of scholarly Urdu lecturers, undergo a rigorous seven-year course learning the books of the Promised Messiahas in the original Urdu language.

During the blessed era of the Hazrat Mirza Masroor Ahmad, Khalifatul Masih

Image courtesy of Jamia Ahmadiyya Ghana

Vaa, Allah the Almighty blessed the Jamaat with the establishment of Jamia Ahmadiyya International in Africa which is open for students from all African countries. (For more information, please see About – Jamia Ahmadiyya International Ghana:  www. jamiaghana.org/about/)

Some recent testimonies of Africans on the books of the Promised Messiahas

Besides, when I heard the allegation of the Sunni cleric, I could not help but prove him wrong in his comments by interviewing the young African imams about their experiences in reading the books of the Promised Messiahas in the Urdu language. These young missionaries are many across Africa, but for briefness’s sake, I have chosen to mention only a few of them.

Ojo Shamsudeen-Arekeeyn Ola from Nigeria said:

“I’ll advise anyone who knows Urdu to read Haqiqatul Wahi, he’ll enjoy it, as well as realise the truthfulness of the Promised

Messiahas. In fact, there is no book of the Promised Messiahas one would read and not find his truthfulness. However, Haqiqatul Wahi is one of those books that can convince a true seeker of the truth about the truthfulness of the Promised Messiahas , and his blessed Jamaat.”

Hafiz Uthman Muhammad, Ghana, expresses:

“It is indeed a blessing for me to have read the books of the Promised Messiahas in their original text in Urdu. Indeed, translating into other languages cannot hold the same value. I can say today that I’m fully equipped to withstand all attacks and onslaughts of non-Ahmadi Muslims through the reading of the books of the Promised Messiahas.”

Nurullah Lamina Temitope, Nigeria, says:

“I feel blessed and honoured that I can read and understand the writings of a prophet of Allah, i.e., Hazrat Mirza Ghulam Ahmadas in the Urdu language. The literary prowess of the Promised Messiahas is extraordinary. The importance of the knowledge derived from the writings of the Promised Messiahas cannot be overemphasised but what is most captivating is the spiritual upliftment that I experience having read his writings. Moreover, my conviction about his truthfulness drastically increases.”

Hussein Ruzindana, Rwanda, comments:

“There is this notion that we Africans don’t understand the writings of the Promised Messiahas since they are in Urdu. However, I have been able to read the works

of the Promised Messiahas in Urdu, so I will say that this is nothing but an immature, baseless allegation. I personally can say that after reading the book of the Promised Messiahas Masih Hindustan Mein, I not only gained knowledge but also got new facts and proofs regarding the reality of the death of Jesusas. Being a Christian before and having come from a Christian family, this book has really helped me a lot to really understand the life and death of Jesusas.”

Ismaila Bah of The Gambia noted:

“The allegation raised that because the majority of Africans do not speak or understand Urdu, they don’t understand the books of the Promised Messiahas has no basis. Allah the Almighty has blessed me with understanding the Urdu language. I do read the books of the Promised Messiahas in Urdu, where I get the original message presented by the Promised Messiahas, and that keeps strengthening my faith in his claims.”

Essah Tahir says:

“Tapping from the main source can never be like tapping from the secondary source. Reading the books of the Promised Messiahas directly from Urdu provides one with almost the exact message the Promised Messiahas intended to pass on. You get to know from reading the Ruhani Khazain that the Promised Messiahas championed the cause of Islam. I say this because I read the books of the Promised Messiahas in Urdu myself and I completely understand them.”

Majlis Khuddam-ul-Ahmadiyya Kenya holds national ijtema 2023

Tahir Ahmad Machengo

Kenya Correspondent

Majlis Khuddam-ul-Ahmadiyya and Majlis Atfal-ul-Ahmadiyya Kenya held their annual ijtemas on 25 – 27 August 2023 in Nairobi, Kenya. The theme for this year’s ijtema was “The Power of Durood Sharif”.

On the first day, the department of Khidmat-e Khalq organised a blood donation drive, and all members openly donated blood to assist those in need of it. After the Jumuah and Asr prayers, all members gathered in the mosque to watch the live Friday Sermon of Hazrat Khalifatul Masih Vaa on MTA. This was followed by a flag hoisting ceremony led by Amir and missionary-in-charge Kenya, Tariq Mahmood Zafar Sahib, after which he led a silent prayer. After this, all khuddam and atfal proceeded to the Ahmadiyya Hall for the opening session, which was chaired by Shabir Ombango Sahib, Sadr Majlis Khuddam-ul-Ahmadiyya Kenya.

The session began with the recitation from the Holy Quran with its Swahili translation, an Urdu poem, and the Khuddamul Ahmadiyya pledge. An address was delivered by Sadr Majlis Khuddamul-Ahmadiyya Kenya, who welcomed all members, praised Allah for the opportunity to hold an ijtema, and also thanked ijtema workers for their efforts to make it a success. He reminded everyone about the real

purpose of ijtema, which is the tarbiyat of the members. He said every attendee should pledge to keenly listen to the speeches and also participate in the competitions, both academic and sports.

After concluding his address, Sadr Sahib led everyone in silent prayer to officially start the ijtema. Afterwards, two speeches were delivered, the first by Nasir Hadji

Sahib about social vices and their impact on the youth in Swahili. The second speech was about the power of durood sharif by Sheikh Saddam Ombango Sahib. The first session having been concluded, all atfal returned to the mosque for their ijtema On the other hand, khuddam remained in the Ahmadiyya Hall for the first part of the academic competitions. After Maghrib and

Isha prayers and lunch, both khuddam and atfal proceeded to the Ahmadiyya Hall for a session on social vices and their impact on youth.

The second day began with the tahajjud and Fajr prayers, followed by dars of the Holy Quran. After breakfast, members proceeded to the NTTI field for the sports competitions.

There was also an interactive questionand-answer session with mu‘allimeen

The third day also began with the tahajjud and Fajr prayers, followed by dars of the Holy Quran. After breakfast, academic competitions took place.

Having done with both sports and academic competitions, all khuddam and atfal gathered in the Ahmadiyya Hall for the closing ceremony of the ijtema. The session was chaired by Amir and missionary-incharge, Tariq Mahmood Zafar Sahib. The session began with the recitation from the Holy Quran with its Swahili translation, followed by the Khuddamul Ahmadiyya pledge, an Urdu poem, and the annual report. Two speeches followed afterwards, on the importance of watching MTA and the financial sacrifices made by the companions of the Holy Prophetsa. This was followed up with an awards distribution ceremony. Amir Sahib concluded the ijtema with his remarks and led everyone in silent prayer.

A total of 175 khuddam and 49 atfal attended, with all 12 regions represented.

Image courtesy of MKA Kenya

100 Years Ago...

Ahmadi missionaries enter Ceylon

Al Fazl, 11 September 1923

This news will be heard with great delight that the ban on the entry of Ahmadi missionaries into Ceylon imposed due to the pointless efforts of the opponents, which had been in effect since 1915, has been lifted by the Government of Ceylon under certain conditions. Although some of these conditions are very harsh and a constraint on true freedom, we hope that when the peaceful and law-abiding nature of the Ahmadi missionaries becomes clear to them, the authorities of Ceylon will no longer be deceived by these people who continue to submit false reports against Ahmadis due to their enmity and hate.

An English newspaper, Times of Ceylon, in its issue of 22 August 1923, published the proceedings of the Colombo Ahmadiyya Jamaat’s meeting following the Government of Ceylon’s letter allowing missionaries to enter Ceylon on certain conditions.

After mentioning the re-launch of the Ahmadiyya newspapers, The Message (English) and Thuthan (Tamil), and highlighting the monetary sacrifices of Ahmadi women of Ceylon Jamaat for the Ahmadiyya Mosque in Berlin, the aforementioned [Times of Ceylon] writes:

“Then, the Secretary [of Ahmadiyya Jamaat Colombo] presented the following letter from the Government [of Ceylon]:

“‘From: The office of Colonial Secretary, Colombo. 26 July 1923

“‘To: Honourary Secretary Ahmadiyya Association Ceylon, 30 Shorts Rd., Colombo

“‘Dear Sir! In regard to your letter of 9 July 1923 about the restrictions on the Ahmadi Muslim missionaries by the Colonial Secretary, I am directed to inform you that His Excellency, Honourable Governor, has happily ordered for the Ahmadi missionaries that the prohibition against their entry into Ceylon be removed and that they may enter Ceylon on the following conditions:

1. The meetings in which these missionaries deliver their addresses and lectures should be held at the headquarters of the Ceylon Ahmadiyya Jamaat, located in the city of Colombo on Ceilão Island.

2. These missionaries are not allowed to hold any sermons or meetings in the streets.

3. All such missionaries shall appear in person within 24 hours of their arrival on the island and report their arrival at the office of the Colonial Secretary. These missionaries must accept these conditions and give a written agreement to the Colonial Secretary that if they violate these conditions, they must immediately leave the island, provided they are ordered to do so.

“‘Yours sincerely, HR Blood, Deputy Colonial Secretary.”

In this regard, the following resolution was proposed to be submitted to the Government.

All members of the Ahmadiyya Jamaat, who assembled at their Association Hall, Shorts Rd., Colombo, on 18 August 1923, express their sincere gratitude to Governor Bahadur. He generously revoked all the stay orders issued in 1915 regarding the entry of Ahmadi missionaries into the island.

However, we also regret that some [harsh] conditions have been imposed, apparently due to some misunderstanding, but it is our duty as Muslims to obey the orders of our authorities and remain loyal to the government. On the other hand, Ahmadiyya Jamaat is that religious movement that has missionaries spread all over the world.

We hope that the government gets convinced without our raising our voices and removes the conditions imposed on us at some point in the future.

The British government openly claims that it has given religious freedom to the people of every religion and nation. We believe that under the same claim, the Government of Ceylon has revoked the prohibition of entry of Ahmadi missionaries into their country. But there is also a need to remove the conditions that have been imposed upon us, and just as the followers of other religions are allowed to preach their own faith freely, so should the Ahmadis [be permitted]. Ahmadi missionaries belong to a very peaceful sect. They do not participate in any movement against the government. They do not interfere in political matters. They consider all human beings as their brothers and deem it their duty to keep trying for their betterment and prosperity. It can never be appropriate to impose any kind of restrictions on such people. We are hopeful that the government will soon remove these restrictions and give the Ahmadiyya Jamaat an opportunity to express more gratitude.

The Ahmadi members of Ceylon Jamaat, where it is gradually becoming easier for them to spread the truth, should also increase their preaching efforts. While avoiding the occasions of conflict and mischief, they should satiate the thirst of all the seekers of truth and pious people with the fountain of Ahmadiyyat.

Some time ago, the Ahmadis of Ceylon showed great zeal and fervour in the propagation of Ahmadiyyat. They set a great example in making all kinds of financial and personal sacrifices. But after that, laziness crept upon them, and the earlier enthusiasm did not remain. It is certainly far from the honour of a believer that their steps stop at a certain stage of progress, let

alone that they tend to decline. Thus, the Ahmadis of Ceylon should try their best to remove the laziness and shortcomings that have occurred in their preaching efforts, so that God may see their zeal for preaching

and provide them with more facilities and means of progress.

(Translated by Al Hakam from the original Urdu, published in the 11 September 1923 issue of Al Fazl)

Missionary-in-charge Paraguay meets with head of Catholic Church in Paraguay

Mishaal Baten Paraguay Correspondent

On 21 August 2023, the missionary-incharge of Jamaat-e-Ahmadiyya Paraguay, Abdun Nur Baten Sahib had the opportunity to meet with the head of the Catholic Church in Paraguay, Cardinal Adalberto Martinez Flores. An introduction to the Ahmadiyya Muslim Jamaat was presented to him, and he was gifted a copy of the Promised Messiah’sas book, The

Philosophy of the Teachings of Islam

During the meeting, they discussed the commonalities between Islam and Christianity. They spoke about how the world is in a very fragile position and the importance of promoting peace in these turbulent times. They also discussed ways to help the poor and disabled people in Paraguay. The Cardinal was invited to attend an interfaith dialogue later in the year hosted by Jamaat-e-Ahmadiyya Paraguay, and he showed interest in visiting the mission house in Asunción.

Friday Sermon

Mubarak Mosque, Islamabad, Tilford, UK

18 August 2023

Staying faithful to your trust

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

Allah the Almighty says in the Holy Quran:

“Verily, Allah commands you to make over the trusts to those entitled to them.” [4:59]

It is related in a Hadith that the Holy Prophetsa said that any office or position wherein one oversees the affairs of the people or has authority over them, is also a trust. (Sahih Muslim, Kitab-ul-Imarah, Hadith no. 4719) As such, any office within the administration of our Jamaat or any service that someone has been assigned, are also trusts. We elect office-bearers at every level of the administration of our Community; from a local level to a central and national level. The same applies to the central administration, and [the officebearers] in the auxiliary organisations are appointed in the same manner. Whether it is the central administration or the administration of an auxiliary organisation, office-bearers are appointed at every level of the administration, from local to central level, and this is usually done through elections. Hence, it is the commandment of Allah the Almighty that when you elect these office-bearers, you should elect such individuals, who, in your estimation, are most suitable for the task and able to do justice to the task entrusted to them. You should not take friendships or relations into account at the time of elections. At times, some office-bearers are appointed directly by the central administration or by the Khalifa of the time, with the purpose of appointing someone who is most suitable for the task. However, at times, there can be a mistake in the judgement, or their character changes after they have been appointed [to a certain office] and the humility, diligence and spirit of performing one’s tasks with justice that an office-bearer should possess, no longer remain. As such, the responsibility for the behaviour of such an individual will be on him, not on the one electing him. In any

case, we should endeavour to elect the best people from among us, and we should do so after praying for this.

Nevertheless, it is generally the endeavour that whoever is being appointed for a certain task is not someone who is exceedingly stepping into the spotlight solely for the sake of becoming an officebearer. If the name of such an individual is occasionally proposed for an office by the members of the Community, if the central administration or the Khalifa of the time is aware of his affairs, then he is not entrusted with the office, and this is exactly in accordance with the teachings of the Holy Prophetsa. There is a narration in regards to this that two individuals approached the Holy Prophetsa and said that they should be entrusted with such and such a task as they were worthy of it. The Holy Prophetsa said, “Whomever I appoint for a certain position, Allah the Almighty supports him. And whoever takes on a position out of his own desire is not helped by Allah the Almighty. His undertakings are not blessed.” (Sahih al-Bukhari, Kitab-ul-Ahkam, Hadith 7146 & 7149)

Therefore, you should never desire or seek to acquire an office. However, you should most certainly be passionate about serving your faith; if you get an opportunity, you should serve your faith, and whatever this service entails, you should try to fulfil it in the best possible manner. Hence, it is not right to desire any office, or to desire to become a supervisor in any office. Indeed, it is admirable to have the passion to serve in any way necessary. Therefore, those who are electing should bear all of this in mind. They must always remember the commandments of the Holy Quran and instructions of the Holy Prophetsa, that after praying, the ones they deem most worthy for any service must be elected. Furthermore, if one has the desire for any office, the administration of the Community and the election forum should discourage that person, and the electors should exercise their right to vote

with justice.

Generally, the elections are conducted in a way whereby the office-bearers of the centre on a national level will present their recommendations for the elections along with the election results to the Khalifa of the time, and the decision lies with the Khalifa of the time as to whether he shall select the name with the most votes, or one with fewer votes. At times, there are circumstances surrounding an individual that only the centre and the Khalifa of the time are aware of, and ordinary people are not. In any case, it is not necessary for the person with the most votes to be elected. Likewise, in accordance with the guidelines, approval for some is given by the central administration for the national elections, and if there are any amendments to be made, permission is sought from the Khalifa of the time. Nevertheless, efforts are always made for the best possible workers to be selected for an office, however, at times one must be selected from those

available. But even in this case, the electors must bear in mind that only those who can fulfil their trusts to the best of their abilities should be chosen, and it should not be the case that one’s suggestion in favour of a person is due to their desire for the office, or due to friendship or kinship, or that one raises their hand only because a majority of hands are raised for a certain individual. This negates the commandments of Allah the Almighty and the instructions of the Holy Prophetsa. Even though the central administration elections are not taking place this year, as they have already taken place, in certain places the elections for the auxiliary organisations are due to be held, such as the Ansar, Khuddam and Lajna. Hence, no matter who is elected, members of these organisations must exercise their right to give their suggestions in line with the commandments of Allah Almighty. They should do so after supplicating, and give their recommendations with justice to the Khalifa for who is best in their opinion.

Only when we fulfil this obligation with justice can we play a positive role in the progress of the Community and become the recipients of Allah the Almighty’s pleasure. With this, I wish to now draw the attention of the office-bearers towards their responsibilities. Indeed, the office-bearers have already been elected, however, they must always realise their responsibilities and always keep in mind that Allah the Almighty has given us the opportunity to serve, and so we must always strive to fulfil our duties to attain His blessings and pleasure, whilst rising above all kinds of vested interests. Complaints are received about certain office-bearers that they do not display humility, and that, after holding that office, they have become a completely different person. I do not say that they have become Pharaoh-like, but they begin to consider themselves to have a significant status. This is especially unacceptable if it is developed in the elected office-bearers who are life-devotees. After some life-devotees have been appointed as general secretaries, complaints are received in relation to them that they behave very arrogantly and do not even return the greetings of peace. Those who display such behaviour must reform themselves, and after Allah the Almighty has granted them the opportunity to serve, they should bow down to the ground and meet everyone, young or old, with love and humility. You have been appointed to serve the members of the Community, not to overawe them in your official capacity. Then, there are also those who do not carry out their work in the correct manner. Some matters are sent for reports from myself here, yet they remain in draws, and if they are not reminded and asked repeatedly, they then have to send an apology six months or a year later stating that they made a mistake and were unable to pursue it on time. If this is their behaviour with and treatment of the letters from the centre and from the Khalifa, then how can it be expected of them to treat the general members of the Community in a good manner? Such people must reform themselves, or else they will be relieved of their duties.

I would like to draw the attention of office-bearers to other responsibilities. The first is that you adopt humility, and strive to do full justice in fulfilling the responsibilities assigned to you. It should always be borne in mind that Allah is the Watcher over us and sees all our actions. After receiving an office, we do not simply have free rein; rather, we come under the scrutiny of God Almighty to an even greater extent. People have been elected to these offices, and the Khalifa of the time has approved for them to serve, having placed his trust in them. Hence, we must strive to maintain this trust and expend our efforts in utilising all of our capabilities in this service in the best fashion. Only with this thought in mind can one develop the spirit of working correctly, and only then will the members of the Community cooperate. The majority of complaints received from office-bearers are that in certain departments, members of the Community are not cooperating. Of course, it is the responsibility of the members to cooperate with those whom they have themselves elected, but at the same time, it is also the duty of the officebearers to display their best examples before the people.

I have received a report about an officebearer, stating that he does not give the correct amount of Chanda in accordance with his income, nor does he wish to attain permission to pay Chanda at a lower rate. What sort of example is such a person displaying to others? How can he tell others to make financial sacrifices? Therefore, one’s personal example is of utmost importance. There is a great need to seek forgiveness. There is a great need to remain occupied in the remembrance of God Almighty. There is a great need to analyse ourselves. If a Tarbiyat secretary is himself not paying attention to offering the five daily prayers, how can he encourage others to do so? Likewise, if a life-devotee and missionary is not paying attention to offering voluntary prayers, how can he advise the members of the Community to pay attention to their prayers? The Promised Messiahas has drawn our attention to the fact that nonMuslim clerics give advice, but their actions are not in accordance with their advice, and therefore, their words have no effect. (Malfuzat [1984], Vol. 1, p. 64) Thus, we must spend every moment with great concern, and be very careful with each step we take. Only when this is the case can we be those who do justice to fulfilling our trusts. If, while establishing their own examples, the Tarbiyat secretaries tend to the moral training of the Community with love and affection, then they can bring about a revolutionary change in the members of the Community. Every officebearer should offer at least two units of voluntary prayers daily for the betterment of their department, so that Allah the Almighty bestows His blessings. If the department of tarbiyat becomes active, then, in my estimation, the work of other departments will automatically improve by at least seventy per cent. Hence, it should always be remembered that office-bearers must establish their examples, especially the Amirs of jamaats, Presidents and the Tarbiyat Secretaries. So too does everyone else; it is not that if the others do not do this, then it will not make any difference. By specifically drawing attention to these departments, I do not at all mean that if the others do not adhere to this, then it makes no difference. It is only when everyone adheres to this that the Community can truly flourish. It should not be thought that not establishing one’s own example makes no difference; it certainly does make a significant difference. The actions of every office-bearer make a difference. If the finance secretary is not careful in offering their own monetary contributions, then what can they say to others, as I mentioned before? What blessings will there be in what he says? If the Tabligh Secretary does not render justice in doing tabligh, then how can he motivate others to do tabligh? Hence, every department is important. Similarly, there is the office of president in the auxiliary organisations, along with the members of their executive bodies, which are also important. The auxiliary organisations will also have to become active at every level. In some places, complaints are received about the President of Lajna and her conduct not being appropriate. Some do not treat new converts in a becoming manner. Rather than drawing them nearer, they become the reason for their moving away. These new converts are wrongfully

told that “we will reform you,” whereas, according to me, it is such Presidents of Lajna who must be reformed. This happens because some people retain their positions for lengthy periods of time. During their elections, Lajna members do not consider who is actually capable and who is not, which results in issues. Then complaints are received, and when issues arise, people’s faith falters. If those electing do not carry out their responsibility of presenting their opinion with justice and the fear of Allah the Almighty, then they should not complain either. Therefore, at the time of elections, if those who are entitled to the trusts are elected, then there will no longer be any complaints, otherwise, we cannot reform ourselves. I will also say to the office-bearers that their job is not to sit on stages. Every office-bearer should carry out their duty as if they are an ordinary worker. A new convert lady who had come from abroad to attend the Jalsa told me that one aspect of the Jalsa that really impacted her was that she saw the Lajna President carrying out her duty along with the girls doing discipline duty. In any case, it was the President’s responsibility to do so and was nothing extraordinary. She would have been accountable had she not been performing her duty and overseeing everything. If the President herself does not perform duty or keep a check in this manner, then she is not doing justice to that with which she has been entrusted. Those office-bearers who do justice to their trusts become the means of reforming others, including within Lajna. The mentality which all of our office-bearers should have is that the leader of a nation is their servant, as was stated by the Holy Prophetsa. Similarly, in general circumstances, it is the responsibility of an office-bearer to establish and increase personal contact with the members of the Community. They should be with them in their times of happiness and sadness. Every member of the Community should be made to feel that the system of the Community has been established to foster mutual compassion and to take care of one another, not to create a distinction between officers and subordinates, or that some are superior while others are inferior. We are all one, as brothers. We are all striving according to our capabilities to fulfil the mission of the Promised Messiahas. This is the mentality that can beautify the system of the Community, and this is the mentality which can also draw us nearer to Allah the Almighty. By not having this mentality and acting contrary to it, will be a means of incurring the displeasure of Allah the Almighty. It is recorded in a narration in which Hazrat Ma’qil bin Yasarra states, “I heard the Holy Prophetsa say, ‘Whoever Allah the Almighty has made a guardian and responsible over others, and they are negligent in this custodianship, fulfilling their responsibility and seeking good for them, then upon their demise, Allah the Almighty forbids heaven for them and will not grant them of His gardens.’” (Sahih alBukhari, Kitab-Ahkam, Hadith no. 715) This is a great warning, a point of great fear and something to contemplate over.

Then, it is stated in another narration that the Holy Prophetsa said, “Each of you is a guardian and will be asked pertaining to their people.” (Sahih al-Bukhari, Kitab-ul-Ahkam, Hadith 7138) This is a

long narration in which custodians are mentioned, however, I will read out the relevant portions. The Holy Prophetsa says, “An Amir is also a guardian.” In other words, this also includes office-bearers, as they are also guardians and they will be questioned in relation to their people. “Their people” does not refer to those over whom they rule; rather, it refers to people whose reformation and betterment are entrusted to them. In this very Hadith, the example of a husband as a guardian is presented; a husband is the guardian of his home and women are the guardian of the children. (Sahih al-Bukhari, Kitab-ul-Ahkam, Hadith 7138) They are not guardians simply to rule; rather, they are guardians for their spiritual and moral training, in order to devise plans for their betterment and to fulfil their needs. If they are not fulfilling this responsibility, then, in accordance with the statement made by the Holy Prophetsa, paradise becomes forbidden for them. Thus, if those who have been made guardians – those who have been made office-bearers – do not carry out their duties in the proper manner and are only representatives of the Khalifa of the time in their localities simply in name, then they are defaming the Khalifa of the time and making him accountable for their sins. I mentioned the example of those who do not send their reports for months. When it comes to such people, what choice do I have but to relieve them of their duties if they do not truly reform themselves so that I, too, do not become accountable for their sinful ways? Hence, I also recite the prayer seeking forgiveness from Allah, and these people should also seek forgiveness and reform themselves. May Allah the Almighty always grant Khilafat-e-Ahmadiyya such true helpers who understand their responsibilities and fulfil their duties, instead of those who have an office simply for the sake of holding an office. This is also a matter worthy of great attention, regarding which the Holy Prophetsa states that whoever is responsible for the collective needs of Muslims, Allah the Almighty will not fulfil their needs and purposes until they fulfil the needs of the people. Not only is this the responsibility of the Khalifa of the time, but it is also the responsibility of all office-bearers who are representatives of the Khalifa of the time in their respective jamaats, which is a great responsibility upon them. It is not enough for them to simply present their opinions in the meetings of the executive committee, or simply by attending these meetings and think that they have fulfilled their duty. It is absolutely necessary for them to make plans for the benefit of others and then see to their implementation. Within the means available to us, we must find solutions to fulfil the people’s needs. In order to meet worldly needs, there are the departments of Umur-e-Aama [general affairs] and San’ato-Tijarat [trade and industry]. Similarly, the auxiliaries must also play their part. Though our means may be limited, with the best use and the right planning, many people can be helped by them.

One department where the Community everywhere is facing challenges is the department of Rishta Nata [matrimonial services]. This department requires extensive planning. The Community’s central administration and auxiliary organisations should work together in this

regard. For this, it is again necessary for the Tarbiyat department to become more active, both in the central administration and the auxiliaries; once again, matters come back to the Tarbiyat department. If our youth are morally trained in a proper manner, then we will always be able to keep the following instruction of the Holy Prophetsa in view: In matters of marriage, one should give preference to faith over wealth, family background and physical beauty. (Sahih alBukhari, Kitab-ul-Nikah, Hadith 5090) If this becomes our preference, then both boys and girls will incline towards improving their religious condition and connecting with God Almighty. In this way, we will be able to safeguard our future generations. Otherwise, it is very difficult, with meagre efforts alone, to safeguard against the schemes of the Dajjal in these times. This requires exceptionally extensive planning. Every office-bearer should first reform their own homes. Furthermore, it is necessary to draw the Community’s attention to our pledge to give precedence to faith over worldly matters; this should not merely be a pledge; rather, we must demonstrate this through our actions. Only when we achieve this will we be able to compete against the Dajjal, safeguard our children, and uphold and fulfil our oaths and trusts.

Thus, branches of the Community all across the world, their national and local administrative bodies and the auxiliaries must ponder over this and create guidelines so that they can duly fulfil their trusts.

As an example, I gave a brief overview of the Umur-e-Aama department. The Umur-e-Aama department is part of our administration and is considered a vital department, and it is indeed. However, a notion has taken root that this department is only responsible for recommending punitive measures and giving strict admonitions. The people working under the Umur-e-Aama department all over the world should be aware that their work is not limited to just this. This is a small part of the work, however, their job is not to strictly admonish anyone. This is only the case in extreme circumstances where no solution is in sight, and punitive measures are sought. Here, I will reiterate that if the Tarbiyat department is active, then many problems for the Umur-e-Aama department would be solved, particularly those related to disputes between Community members, members engaging in wrongful acts, and enemies seeking a means through those whose faith is to create disorder through those who are weak of faith. In some instances, the Tarbiyat department has made efforts and created a special bond with the Community members. Where such efforts aid in removing the reservations and ill-thinking of members towards the administration, they will also aid in establishing and helping people accept decisions made by the Community. Furthermore, the efforts of our enemies to take advantage of hypocrites and ill-thinkers will also fail as a result.

Thus, it is imperative that the departments of Tarbiyat and Umur-eAama work together in some matters. As I have already stated, the work of the Umur-e-Aama department is very vast;

the department is responsible for devising plans for the Community’s economic stability; they are responsible for guiding Community members with respect to employment and other means of livelihood; they are responsible for serving mankind through various means; they are to reconcile matters of contention with love and compassion and so forth. However, the Umur-e-Aama department should not be involved in matters of Qaza [arbitration] and start passing decisions. Certainly, it is their responsibility to implement the decisions made by Qaza. If an involved party tries to evade or delay the implementation of the decision after it has been made, then it is the responsibility of the Umur-eAama department to advise the party that by refusing to abide by the decision, they are ruining their faith for menial worldly benefit. Such people also waste my time. They write to me over and over even though they are at fault. Many people come to their senses if they are spoken to. Nonetheless, the job of the Umur-e-Aama department is not only to recommend punitive measures but to save the people from them, and they should make all possible efforts for this cause. If they observe something wrong or feel that the welfare of the Community could be at risk, they should immediately work in conjunction with the Tarbiyat department and take help from missionaries. In doing so, they will not only protect the welfare of the Community, but they will also save the people’s faith, and this is something they ought to do. Sometimes, the behaviour of office-bearers creates a negative perception of the Community. For instance, if a person has sent a letter to the Khalifa of the time about a particular matter, and the letter is related to the office of a Local President, National President, Umur-e-Aama or any particular department, the respective officeholders are harsh towards that person for not sending the letter through them. As a result, the case is deferred instead of sending a report immediately upon the instruction of Markaz [central headquarters]. When there is no reply to the case, the person in question begins to develop a negative perception and writes to me directly. They are especially given a negative perception when they feel their requests do not reach me. When processing their cases is held up for a long time, people think that their requests do not reach the Khalifa of the time. Situations such as this also arise. On the one hand, [office-bearers] question why they were not consulted, and on the other hand, they delay looking into the matter because they were not consulted. Owing to this, a negative perception develops about the Khalifa of the time and his office. In reality, all of this is wrong. All letters are received. All letters that are received here are opened and read. It is not the case that letters are withheld. Furthermore, every request is sent to their respective branches to acquire reports. Thus, I would like to tell the members of the Community that every letter that is received here is opened, read and [the matters therein are] investigated. It is the respective departments from the various branches of the Community that delay the response. Such office-bearers

should be fearful because their actions are causing a division between a Community member and the Khalifa of the time; they cause a negative perception to develop about the administration. In this way, such officebearers become sinners. By toying with the faith of others, they become sinners. Thus, such people should be fearful. Every officebearer should realise – especially those who are entrusted to look after the needs of the Community members – that if they show laziness in their work and do not fulfil the rights of the people, they will not only breach their trust but will be seized by Allah the Almighty. It is recorded in a narration that the Holy Prophetsa said that an imam – which also refers to every office-bearer –who closes his door to those in need, the homeless, and the poor, Allah the Almighty will close the door of the heavens for his needs. (Sunan at-Tirmadhi, Abwaab AlAhkam, Hadith 1333)

If there is an office-bearer or someone who works in the office, who has such a mindset, then they ought to try and fulfil the needs of the people as quickly as possible whilst fearing Allah the Almighty. Or, at the very least, they should submit their reports as quickly as possible. Thereafter, it is the duty of the Markaz to assess how quickly the report can be finalised. However, to fail to reply or to put someone’s request to the side is a great crime. Thus, we should make every effort to try and attain the pleasure of Allah the Almighty. We should pay attention to every virtuous deed. The Holy Prophetsa has stated that one should adopt taqwa [righteousness] whatever the situation. If one commits a wrong act, then they should try to do a good deed. The good deed will become a means of expiating the ill deed. One should deal with others in a very kind and courteous manner. (Sunan at-Tirmadhi, Abwaab Al-Birr Wa Al-Silah, Hadith 1987)

In another tradition, it is narrated that the Holy Prophetsa sent Abu Musara and Mu’adh bin Jabalra and appointed them as the governors of two separate areas of Yemen and instructed them, “Create ease for people and not hardship. Spread love and happiness and do not allow enmity to take root.” (Sahih al-Bukhari, Kitab-ulMaghazi, Hadith 4341, 4342)

This is the instruction that every officebearer who deals with the public should adopt, and keep this as their guiding principle.

In this manner, the office-bearers of the Community can do true justice to serving the members of the Community; play a role in safeguarding their faith; help maintain unity within the Community and also fulfil the due rights of the responsibilities entrusted to them. When this happens, then this will help create a beautiful atmosphere that will be reflective of a truly Islamic society, which is precisely what the Promised Messiahas came to establish, and we accepted him and pledged our allegiance to him.

The office-bearers should always remember that the members of the Community have elected them, or will elect them in the future, so that they do true justice to the responsibilities entrusted

to them. Even if those electing the officebearers did not carefully ponder over their decisions at the time of electing them, it is now the duty of the office-bearers to fulfil the responsibilities that Allah the Almighty has entrusted upon them and do so with the best of intentions. They should fulfil these responsibilities while having the fear of Allah the Almighty; in order to attain the pleasure of Allah the Almighty; with the intention of becoming a true servant of the Khalifa of the time; to do their utmost to strengthen the faith of the members and to provide them with benefit. When one adopts this mindset and fulfils their responsibilities with this in mind, then Allah the Almighty shall bestow His blessings in their work and help them in every instance. If this is not the case, then it means that one is far removed from taqwa [righteousness]; and being unfaithful to Allah the Almighty and the Khalifa of the time, as well as harming the faith of those who, whether rightfully or wrongfully, placed their trust in them. The Promised Messiahas states:

“A true believer is one who safeguards their trusts and oaths, that is, they do not overlook even the minutest aspect of taqwa [righteousness] and caution in fulfilling the trusts placed upon them and in fulfilling their oaths.” (Zamima Barahine-Ahmadiyya, Part 5, Ruhani Khazain. Vol. 21, pp. 239-240)

In another place, the Promised Messiahas states:

“A person is endowed with two kinds of qualities; one of them is to fulfil his affairs in the best manner, which means that a person is mindful of all the trusts and oaths he owes to God Almighty and does his utmost to not overlook even a single aspect pertaining to them. (No deed should go to waste in relation to fulfilling the trusts.) Similarly, it is incumbent that one shows the same kind of consideration towards the trusts and oaths he has with his fellow humans. In other words, one ought to adopt taqwa [righteousness] in relation to fulfilling the rights due to Allah and the rights due to mankind. This is what it means to fulfil one’s affairs in the best manner, or in other words, spiritual beauty.” (Zamima Barahine-Ahmadiyya, Part 5, Ruhani Khazain. Vol. 21, p. 218)

The office-bearers should keep in mind that they are to develop a spiritual beauty within themselves. The office-bearers are the ones who should consider themselves as the primary addressees of these words of the Promised Messiahas. Every Ahmadi makes a pledge to tread upon the path of taqwa and to give precedence to their faith over the world, however, the office-bearers and those who have been entrusted with the responsibility of serving the Community, are especially addressed here, and they ought to be mindful of safeguarding their oaths and responsibilities entrusted to them. We should try to fulfil the responsibilities placed upon us whilst adhering to taqwa and with all our efforts. May Allah the Almighty grant us all the ability to do this.

(Official Urdu transcript published in the Daily Al Fazl International, 8 September 2023, pp. 2-7. 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

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