Responding to Christian attacks on Islam during PBD Podcast: Apostasy, Ka’b bin Ashraf and Raihana
Page 6
Opinion: Finding true religion – A response to Scott Galloway’s ‘Losing my Religion’
Page 10
Historical analysis of Ahrar’s anti-Ahmadiyya agitation –Part 1
Page 12
THE WEEKLY
www.alhakam.org
AL HAKAM | Friday 6 October 2023 | Issue CCXC
Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL, UK info@alhakam.org | ISSN 2754-7396
Hazrat Khalifatul Masih V addresses MKA UK 2023 Ijtema
From 29 September to 1 October 2023, Majlis Khuddam-ul-Ahmadiyya UK held their annual ijtema in Kingsley, Hampshire. Hazrat Amirul Momineen, Khalifatul Masih V, may Allah be his helper, graced the ijtema on the fi nal day to formally conclude the event with an address.
At approximately 16:07 local time, Hazrat Khalifatul Masih Vaa arrived at the ijtema site. Huzooraa conducted the fl ag-hoisting ceremony. After this, various groups of khuddam had the honour of having their photos taken with Huzooraa. He then proceeded to the ijtema gah and led the attendees in Zuhr and Asr prayers.
At 16:35, the formal proceedings of the final session of MKA UK’s national ijtema commenced. Huzooraa invited Ihsan Ahmad Sahib to recite a portion of the Holy Quran. He recited verses 28-31 of Surah ar-Ra‘d, and Salman Khawar Sahib presented their English translation.
Hazrat Khalifatul Masih Vaa then stood up, as did all those present, and took the Khuddam-ul-Ahmadiyya pledge. Thereafter, Huzooraa invited Hafi z Mirza Marfood Ahmad Sahib to recite an Urdu poem. He presented a poem written by the Promised Messiahas. Amrindar Singh Maan Sahib presented the English translation of the couplets.
Huzooraa then invited Abdul Quddus Arif Sahib, Sadr Majlis Khuddam-ulAhmadiyya UK, to present the ijtema report. Sadr Sahib said that the theme for this
My fond recollections of Hazrat Khalifatul Masih IVrh – Part 1
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Hadith-e-Rasul – Sayings of the Holy Prophet Muhammadsa
It is narrated by Hazrat Abu Hurairahra that, “The Prophetsa said, ‘The one who commits illegal sexual intercourse is not a believer at the time of committing illegal sexual intercourse and a thief is not a believer at the time of committing theft and a drinker of alcoholic drink is not a believer at the time of drinking. Yet, [the gate of] repentance is open thereafter.’” (Sahih al-Bukhari, Kitab alhudud, Bab ithmi zunat, Hadith 6810)
“Until a person becomes a true and sincere servant of God Almighty, it is challenging to achieve any spiritual rank. Regarding Abrahamas, God Almighty testified, {ىفو ىﺬلا میﻫﺮﺑاو} meaning, ‘And [of] Abraham who fulfilled [the commandments]?’
[Surah an-Najm: Ch. 53: V. 38]).
Thus, one must purify their heart from all else, fill it with Divine love, and walk in harmony with God Almighty’s will. Just as a shadow
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obediently follows its object, a person’s will should seamlessly align with God’s will, without distinction. All these virtues are attained through supplication. In essence, salat is established for supplication [du‘a], ensuring one prays at every station. Yet, if someone prays mindlessly, without truly engaging or understanding, then it is not genuine salat. [...] Therefore, one must not be lethargic or neglectful in their prayers. If [members of] our Jamaat wish to truly be a united Community, they must experience a kind of death [to worldly desires]; they should distance themselves from selfserving pursuits and objectives, always prioritising Allah the Exalted above all.” (Al Badr, 16 November 1903, Malfuzat [1988], Vol. 3, pp. 457-458)
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year’s ijtema, as per Huzoor’saa instruction, was “Salat, the Delight of our Eyes”. He then went on to describe various aspects of the ijtema and some new additions this year. The total attendance at this year’s ijtema was 6,909. Sadr Sahib expressed special thanks to Huzooraa and requested him to continuously grace them with his prayers. He then thanked all the volunteers and khuddam who helped make it a successful ijtema
A short video presentation was then shown to Huzooraa with highlights of the ijtema. Mutamid Sahib Majlis Khuddam-ul-Ahmadiyya UK was then called to announce the Alam-e-Inami prize for Atfal-ul-Ahmadiyya and Khuddam-ulAhmadiyya, which Huzooraa awarded to the winning qiadats
At 16:59, Huzooraa came to the podium and conveyed “Assalamu alaikum wa rahmatullah” and recited tashahud and ta‘awuz. Hazrat Khalifatul Masihaa then said:
“With the grace of Allah, the national ijtema of Majlis Khuddam-ul-Ahmadiyya UK has taken place this weekend and is now reaching its conclusion.”
Huzooraa said that he would take benefit from the saying of Hazrat Musleh-eMaudra who was the founder of the Majlis Khuddam-ul-Ahmadiyya.
Hazrat Musleh-e-Maudra explained that communities and nations have the potential to live on and thrive for centuries. In terms of Ahmadiyyat, the Ahmadi youth must sincerely long to fulfil their obligation to ensure Jamaat’s preservation and everlasting success. This requires generation upon generation of Ahmadis to act on the true teaching of Ahmadiyyat and to strive to convey its message to all parts of the world.
Hazrat Khalifatul Masih IIra gave the example of Prophet Jesusas who was the Messiah of Mosesas. If the followers of Jesusas have spread worldwide, there is no reason why the community of the Messiahas of Muhammadsa, whose status is higher than that of the Messiah of Mosesas cannot reach all parts of the world.
The Promised Messiahas prayed fervently for the Jamaat. In a couplet, he wrote, “O Allah, direct the reign of the world towards me.” Huzooraa said, the
Promised Messiahas beseeched Allah to give in his hands the reigns controlling the directions of mankind so that the people fl ock towards Ahmadiyyat. The Promised Messiahas expressed in this couplet his deep anguish and heartfelt desperation for people to turn towards Allah and free themselves from the shackles of immorality and materialism.
Huzooraa said, “Unquestionably, every sincere khadim, in this era must endeavour to fulfil the grand mission of bringing mankind towards belief in the Promised Messiahas. Indeed, until the end of times, generations after generations of Ahmadis should consider this their foremost objective.”
Hazrat Musleh-e-Maudra said that striving in the way of God is not just a mere expression; in fact, it is our duty to save mankind. Our mission is to stand against the rising tide of atheism and work tirelessly until the day all traces of Godlessness are eliminated from the world and Islam Ahmadiyyat prevails.
Hazrat Musleh-e-Maudra presented a divine vision of the Promised Messiahas and explained that he was given a glad tiding that a day was destined to come when heads of state, be they monarchs, presidents or otherwise, in countries such as the United States, United Kingdom, Russia, etc., would come to accept Islam Ahmadiyyat.
Huzooraa said that indeed, according to the promises of Allah, a time will come when Ahmadiyyat will be accepted in such vast numbers that all other religions will be rendered insignificant in comparison.
Huzooraa said that this prophecy will be fulfi lled so long as we fulfi l our duties. We must be prepared to make enormous sacrifi ces for the sake of our faith, and our determination and eff orts to spread the message of Islam must never waver. Moreover, Ahmadis must never fall prey to complacency in the belief that, as these are prophecies of God, they will come true regardless of their eff orts. Every Ahmadi should ask themselves if they are playing their role to fulfi l the prophecies of the Promised Messiahas and to what extent they are praying that Allah the Almighty shows the fulfi lment of these prophecies in their lifetime. To what extent are they striving to live their lives according to the teachings of Islam?
Hazrat Musleh-e-Maudra said that the Promised Messiahas was referred to as Noahas by Allah the Almighty. The Holy Quran mentions that Prophet Noahas attained an age of 950 years, which means that his teachings and community lasted for this period. Hazrat Musleh-e-Maudra says that in this age, the Promised Messiahas was sent by Allah as a pure refl ection and as a devotee of Prophet Muhammadsa, the greatest of all the prophets of God. Thus, if the community of Prophet Noahas lasted for almost 1000 years, then the era of the Messiah of the Holy Prophetsa, whose teachings and status far exceed that of Prophet Noahas, should, and insha-Allah, will far exceed that period and last of thousands of years.
The Promised Messiahas said that God promised him that his Community and the religion of Islam would last till the end of times. Huzooraa said that we must be highly motivated and determined to tabligh [preaching].
Hazrat Musleh-e-Maudra instructed the offi ce of tabshir to ensure that the various reports received from jamaats about the activities and successes of tabligh should be published regularly in our Jamaat’s newspapers. Reading such reports, Ahmadis will know how Allah has blessed the Jamaat with success. Moreover, these reports will inspire young Ahmadis, instil in them a burning desire to serve the cause of Islam and direct them towards the true purpose of life.
Huzooraa said, “Today, in this era, Allah the Almighty has blessed us with MTA and various other platforms, which should be used to present such reports regularly.” By doing so, members will know that Allah is fulfi lling His promises and so they will be personally motivated to convey the message of Islam.
Hazrat Musleh-e-Maudra, explaining the success and progress of the Jamaat, gave the example of a tree, saying that it cannot flourish if its roots are weak. The deeper the roots, the taller the tree. He mentioned chapter 14, verse 25 of the Holy Quran, where Allah the Almighty likened the words of God to the most magnificent and pure tree, whose trunk is outstanding and whose roots are deeply embedded in the ground. It means that when the followers of a divine religion act upon its teachings, its roots become strong. As a result, they
increase in number and spread their faith to others.
Huzooraa said, “It has been narrated in a hadith that when a believer wakes during the middle of the night and offers Tahajjud, Allah comes down from the heavens to accept their prayers.” So, it is essential that all of us, especially our youth, cultivate a sincere bond with Allah so that He accepts their prayers.
Huzooraa said, “When all members of the Jamaat, men, women and children develop such standards, the special blessings of Allah will most surely rain down upon us. As a result, the roots of the divine tree of Ahamdiyyat will become ever deeper and there will be no circumstances where its progress or growth be stunted, insha-Allah.”
Huzooraa said that alongside tabligh, we should also pray that Allah grants extraordinary success and prosperity to our Jamaat.
In a couplet, the Promised Messiahas said:
“I am a tree bearing fruits of the qualities of David; I became David and Jalut is my prey.”
The name Jalut means the one who creates disorder and destroys the peace of society. Therefore, it means that Allah the Almighty will establish peace in the world through the Promised Messiahas, and eradicate all kinds of evil, injustice, and corruption.
The Promised Messiahas has stated in The Will:
“I came from God as a Manifestation of Divine Providence and I am a personification of His Power. And after I am gone there will be some other persons who will be the manifestation of the second Power [of God].” (The Will, p. 8)
Huzooraa said that the Promised Messiahas has clearly stated that the institution of Khilafat will be established upon his demise. Consequently, every khadim must attach themselves with sincerity to Khilafat and Ahmadi parents should pledge that where they seek to instil a desire in their children and future generations to spread the message of Islam, they should also instil in them a desire to stay faithfully attached to the institution of Khilafat.
Hazrat Khalifatul Masih IIra gave the example of the Pope, saying he continues to be revered among Christians and is considered a spiritual leader among Roman Catholics. Hazrat Musleh-e-Maudra said that if Christians have been able to maintain
a lifeless type of spiritual leadership through the course of many centuries, we should awaken such a great passion among the Ahmadi youth to protect forever that living Khilafat which is true and from God.
Huzooraa said, “We should never forget that such blessings and rewards are contingent upon our constant prayers and following Islam’s teachings. May it never be that our Jamaat becomes emptied of the righteous or that only a few such pious remains.”
“As Ahmadi youth, you must continue to reflect and analyse your state and try to better your morals, so that your relationship with Allah develops to the extent that you are included among the truthful and righteous,” Huzooraa said.
Hazrat Musleh-e-Maudra also took a pledge from the members of Khuddamul-Ahmadiyya. On that occasion, all khuddam stood and repeated the words of the pledge with a firm desire to fulfil it.
Huzooraa said, “So, today I wish to take the same pledge from all of you.”
Hazrat Khalifatul Masih Vaa asked the khuddam to stand up and repeat the following pledge:
“I bear witness that there is none worthy of worship except Allah, He is one and Has no partner. And I bear witness that Muhammadsa is His servant and messenger.
“I swear by Allah and proclaim that I will always endeavour to convey and propagate the teachings of Islam Ahmadiyyat and the blessed name of the Holy Prophetsa to the corners of the earth. And for the sake of fulfilling this most sacred obligation, I shall forever keep my life devoted to the service of Allah the Almighty and His Messengersa I shall give every possible sacrifice, no matter how heavy its burden, in order for the blessed flag of Islam to be raised aloft in every nation until the end of times.
“I also solemnly pledge to strive with unyielding conviction to protect and
strengthen the institution of Khilafat until my last breath. And I shall always urge my progeny to remain firmly attached to Khilafat and to seek its blessings, so that Khilafat-e-Ahmadiyya may remain protected until the end of times. And so that, through the Ahmadiyya Muslim Community, the propagation of Islam may continue until the last day. And so that the flag of the Holy Prophet Muhammadsa may be raised far higher than any other flag in this world.
“O God, enable us to fulfil this pledge. Allah-humma Amin, Allah-humma Amin, Allah-humma Amin.”
Huzooraa then repeated the same pledge in Urdu, and everyone repeated it after him.
After taking this pledge, Hazrat Muslehe-Maudra said that this pledge should be repeated regularly, Huzooraa said. This pledge has some additional words and is more elaborated than the general Khuddamul-Ahmadiyya pledge.
Huzooraa said, “Having made this pledge, you must strive to live up to this. […] Pay heed to your obligations to your faith, knowing that you cannot rest easy until that day when the true and peaceful teachings of Islam have reached each village, town, city, and nation of the world. And its truth is accepted by the vast majority of people worldwide.”
Huzooraa said that those living in Western countries should never be consumed by the desire to earn money or become affluent. Instead, always place your trust in Allah. He
will remove all of your difficulties. You must strive to fulfil your pledge and prioritise your faith over the world. Stay free from all forms of greed and lust for material things. Strive to raise the spiritual flag of Prophet Muhammadsa all around the world.
It is the promise of Allah the Almighty to the Promised Messiahas that our Jamaat will prosper, the flag of the Holy Prophetsa will be raised worldwide, and the Oneness of God will be established with great majesty. The only question is whether we fulfilled our divine duties for this cause.
In light of the Holy Quran, Huzooraa said that Allah decreed that the great weight of responsibility was passed unto mankind and placed upon the shoulders of the Holy Prophetsa. In this era, it has been passed down to the most devoted servant, the Promised Messiahas and through him to us, his members of the Jamaat. So, we must understand our responsibilities.
At the end, Huzooraa said:
“The members of Majlis Khuddam-ulAhmadiyya should never lose sight of their great objectives and mission. Furthermore, I pray that each and every one of you comes to fulfil the pledge that you have taken before me today and prove to be sincere servants of the Promised Messiahas and the Khilafat-e-Ahmadiyya.”
Then, Huzooraa led everyone in a silent prayer to conclude the event.
(Report prepared by Al Hakam)
Missionary New Zealand
Jamaat-e-Ahmadiyya Waikato, New Zealand, hosted a Seeratun Nabi Jalsa on 30 September 2023. The event was attended by many external guests, including professors from Waikato University and a parliamentary candidate. Profound speeches were delivered on the day, highlighting the blessed character and teachings of the Holy Prophet Muhammadsa
The event commenced with a warm welcome by Ansar Mahmood Sahib, who
extended a heartfelt greeting to the guests, emphasising the importance of coming together as a community to celebrate the blessed life and character of the Holy Prophetsa
The formal programme commenced with a recitation from the Holy Quran, followed by an Urdu poem with its translation.
In his introductory remarks, Ansar Mahmood Sahib shed light on the purpose of celebrating the Seeratun Nabi Jalsa and its historical importance in our Jamaat.
Adeel Ahmad Sahib delivered a speech focusing on the Holy Prophet’ssa life as the
perfect exemplar. He emphasised how the Holy Prophetsa would balance his worldly affairs with religious obligations, offering invaluable lessons for contemporary society.
I also had the opportunity to deliver a speech, highlighting Prophet Muhammad’ssa role as the “Prince of Peace”, and shedding light on the fact that his teachings can surely pave the way for inner peace, domestic tranquillity, and international harmony.
Qamar Bilal Sahib, President of the Waikato Jamaat, addressed the audience on the importance of prophets as sources
of guidance for humanity. He also touched upon the status of women in Islam, shedding light on the religion’s emphasis on women’s dignity, rights, and respect.
The event concluded with a silent prayer. Then, an Arabic qaseedah was presented.
This Seeratun Nabi Jalsa not only celebrated the life and teachings of the Holy Prophet Muhammadsa, but also served as a platform for fostering understanding, unity, and a shared commitment to peace and compassion within the community.
and the following day, during his Europe trip, Hazrat Muslehe-Maudra visited the House of Commons in London to observe the proceedings there. According to the report, Huzoorra visited the House of Commons at 12:30 pm. He was invited by a member of parliament. (Al Fazl, 11 November 1924, p. 6)
9 October 1910: On this day, Hazrat Khalifatul Masih Ira prepared and sent a delegation of Ahmadi Muslim scholars on a tour of Uttar Pradesh, upon the invitation of Madrasa Ilahiyat, Kanpur, and Anjuman Hidayat-e-Muslimeen, Utawa. (Tarikh-e-Ahmadiyyat, Vol. 3, p. 327)
6 October 1902: The Promised Messiah’sas book, Tuhfat-unNadwa, was published on this day. This treatise was written for the upcoming conference of elite scholars of divinity on the Indian subcontinent. (Tarikh-eAhmadiyyat, Vol. 2, p. 219)
6 October 1942: Hazrat Musleh-e-Maudra announced an exclusive scheme for tabligh in India on this day. The first objective of the scheme was to send 1,000 issues of Al Fazl that contained the transcript of his weekly Friday Sermon to all Muslim scholars. He also instructed for 1,000 copies of The Moslem Sunrise to be sent to them. Secondly, he urged that the message of Islam be conveyed to influential personalities of the country on a regular basis. (Tarikhe-Ahmadiyyat, Vol. 8, p. 349)
6 October 2015: On this day, Hazrat Khalifatul Masih Vaa was interviewed by the Reformatorisch Dagblad newspaper at the Baitun Nur Mosque complex in Nunspeet, the Netherlands.
On the same day, Huzooraa delivered a historic address at a special session of the Standing Committee for Foreign Affairs at the Netherlands National Parliament in the country’s
capital city of the Hague in front of an audience of more than 100 dignitaries and guests. (“Head of Ahmadiyya Muslim Community delivers historic address at Dutch National Parliament”, and “Help genuine refugees but remain vigilant to threat of extremism – Head of Ahmadiyya Muslim Community”, www.pressahmadiyya.com)
7 October 1966: During his Friday Sermon on this day, Hazrat Khalifatul Masih IIIrh announced the establishment of Daftar Atfal of Waqf-e-Jadid so that the Ahmadi children could also get the blessings of participating in this financial sacrifice. For more details, see “A chronology of Waqf-e-Jadid’s early years (1965-1982)”, Al Hakam, 31 December 2021, Issue 198, pp. 18-20.
7 October 1982: On this day, Hazrat Khalifatul Masih IVrh inaugurated the Croydon mission in the UK. (Silsila Ahmadiyya, Vol. 4, p. 817)
7 October 2016: On this day, Hazrat Khalifatul Masih Vaa held a press conference with representatives of the Canadian print, broadcast and ethnic media, including CTV and the Toronto Star. (“‘One day we
will win the hearts of people’ – Head of Ahmadiyya Muslim Community”, www.pressahmadiyya. com)
8 October 1897: On this day, the first issue of Al Hakam was published, under the editorship of Hazrat Sheikh Yaqub Ali Irfanira. In his editorial in the very first issue of Al Hakam, explaining the objectives of this periodical, he wrote:
“Al Hakam comes to the stage of journalism to fulfil its duty, declaring ہللا ىلع تلکوﺗ [‘In Allah We Trust’]. [...] The method that is closest to human nature, as suggested by sound reasoning and experience, is Islam. Therefore, Al Hakam will be a true servant of Islam.”
For more details, see “Al Hakam: A glimpse into its history and relaunch during the blessed era of Khilafat-eKhamisa”, Al Hakam, 24 March 2023, Issue 262, p. 12-14.
8 October 1905: The Promised Messiahas sent out a message to his community on this day. It was regarding the esteemed stature of Hazrat Imam Hussainra. (Majmu‘ahe-Ishtiharat [2019], Vol. 3, pp. 374377)
8 October 1924: On this
9 October 1980: After a period of 500 years, the foundation stone of the first mosque in Spain was laid by Hazrat Khalifatul Masih IIIrh on this day. In addition to Huzoorrh, various elders of the Jamaat from Pedro Abad also placed bricks. Among the Spanish Ahmadis, Abdul Karim Sahib and Jose Lope Sahib laid the foundation stone.
After laying the foundation stone, Huzoorrh gave a short speech in which he narrated the objectives of building mosques. There was a lot of media coverage for this event. Both TV and radio stations broadcast news of the event, which was prominently published in newspapers. (Silsila Ahmadiyya, Vol. 3, p. 638)
9 October 1987: On this day, Hazrat Khalifatul Masih IVrh laid the foundation of the new headquarters and the Baitur Rehman Mosque near Washington. (Silsila Ahmadiyya, Vol. 4, p. 843)
9 October 2015: On this day, Hazrat Khalifatul Masih Vaa was interviewed by the Dutch media outlet De Correspondent at the Baitun Noor Mosque complex in Nunspeet, the Netherlands. (“Governments should take firm measures against extremist clerics – Head of Ahmadiyya Muslim Community”, www.pressahmadiyya.com)
10 October 2017: On this day, the Archbishop of Canterbury, Justin Welby, visited the Fazl Mosque, where he met with Hazrat Khalifatul Masih Vaa. (“Archbishop of Canterbury Visits Head of Ahmadiyya Muslim Community”, www.pressahmadiyya.com)
11 October 1946: During his Friday Sermon on this day, Hazrat Muslehe-Maudra instructed Ahmadis to especially pray for peace and harmony within the country.
For more details, see “The deadlock over Interim Government and Constituent Assembly for India: Its background and Hazrat Mirza Bashiruddin Mahmud Ahmad’s guidance”, Al Hakam, 15 July 2022, Issue 226, pp. 17-20.
11 October 2013: Hazrat Khalifatul
Masih Vaa delivered the keynote address on this day, at a special reception held at the Princess Court Reception Centre in Melbourne. The event was attended by more than 100 non-Muslim dignitaries and guests. (“Head of Ahmadiyya Muslim Community Delivers Historic Address in Melbourne”, www. pressahmadiyya.com)
15-day training classes were organised by Jamaat-e-Ahmadiyya Guinea-Bissau for atfal and nasirat. Taking advantage of the holidays in educational institutions, the classes took place in 59 different places across Guinea-Bissau. A total of 16,644 atfal and nasirat participated in these classes.
Special attention was given to reading and learning the Holy Quran, Qaida Yassarnal Quran, and Tartil-ul-Quran during the morning classes. After the Maghrib prayer, children were taught
about the blessed lives of the Holy Prophet Muhammadsa and the Promised Messiahas through easy-to-understand stories. Introductions to Khulafa-e-Rashideen and Khulafa of the Promised Messiahas were also presented. Besides the five daily prayers, regular Tahajjud prayer and dars of the Holy Quran and Hadith were organised during the training classes.
Sports activities were held every day after Asr prayer to promote physical health.
At the end of the 15-day classes, prizes were distributed among all the children to motivate them.
addressing the ijtema of Majlis Khuddam-ul-Ahmadiyya, Hazrat Musleh-e-Maudra said:
“Even in this era, it is only the Holy Quran which can fulfil the needs of this world. The world tried hard for the establishment of peace –established the League of Nations and the United Nations – however, they are proving to be unsuccessful since these efforts are not based on spirituality, rather personal interests and rights have been kept in mind. In reality, the solution to the world’s problems lies in the establishment of pure morals, and pure morals cannot be established through worldly efforts, but rather in accordance with the teaching presented by the Holy Quran.” (“‘God has given you an opportunity for sacrifices which no one else will ever have’: Hazrat Musleh-e-Maud’s advice to Ahmadi youth”, Al Hakam, 9 September 2022, Issue 234, pp. 12-13)
12 October 2012: On this day, Canada’s Minister for Citizenship, Immigration and Multiculturalism, Jason Kenney MP, visited Hazrat Khalifatul Masih Vaa at the Fazl Mosque, London. (“Canada’s Government Minister calls on Head of Ahmadiyya Muslim Jamaat in London’’, www.pressahmadiyya.com)
From 28 August to 12 September 2023, seven students from Jamia Ahmadiyya Canada had the opportunity to do Waqfe-Arzi in the small Central American nation of Belize. Belize is the only nation in South America with English as the official language, which provides ease for many volunteers coming from outside.
Arsalan Warraich Sahib, Amir and the Missionary-in-Charge of Belize warmly received the students and planned their itinerary for the two weeks. They had the opportunity to engage in a number of Jamaat activities, such as propagating the message of Islam, distributing water to local residents near the mosque, teaching local Jamaat members about Islam, distributing food pantry bags to those in need, and making posters and booklets teaching basic Islamic fundamentals.
Students of Jamia Ahmadiyya were
also able to spend time with Rony Sho, an upcoming missionary-in-training. Rony is from the humble Mopan Mayan village of Bladen in the south of Belize, where he lives with his father and his many siblings. Rony’s father graciously gave the Jamaat a plot of land in front of his home to be used as the site for a new mosque, and his son devoted his life to becoming a missionary. In the past five months, Rony has learned how to offer salat, its translation, how to read the Holy Quran, and basic Islamic fundamentals, as well as the teachings of Ahmadiyyat. Students were instructed by Murabbi Sahib to hold daily classes with him, and students were able to bond with him on the number of excursions they went on. He is to be the second Belizean to become a missionary, insha-Allah, following Ata-ul-Haq Sahib. Belize, as well as other countries in South America and the Caribbean, have many new jamaats with a lot of work to do. Hence, Arsalan Warraich Sahib was very grateful to the students for offering some of their time to help out in whatever way they could.
12 October 1951: On this day,
International Ghana
We recently published an article addressing the allegation that Islam instructs Muslims to punish apostates by putting them to death. In response, Brother Rachid, one of the ex-Muslim, Christian guests on the PBD podcast, asked online which version of Islam people should follow; the one that the Muslim guests on the PBD podcast presented, or the Ahmadi Muslim viewpoint presented by us.
Our answer is simple. We presented the teachings of Islam from the fundamental sources: the Holy Quran and the practice of the Holy Prophetsa. We even showed why believing apostates should be punished with death was a logical fallacy. We did not hide the fact that many Muslims today are misguided in their belief that apostates should be tried and killed for their ‘crime’.
In this article, we will address many of the allegations raised by Rachid Hammami and Robert Spencer against Islam and Prophet Muhammadsa, and show how shallow their understanding of Islam really is.
The Christians on the podcast were quick to disown the Old Testament and its harsh commandments for apostates and other guilty people, citing the fact that the New Testament and Jesus came to cancel out those laws and that Jesus was a peaceful preacher.
However, the New Testament records Jesusas stating:
“Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.” (The Holy Bible KJV, Matthew 23:17)
In any case, it is still pertinent to discuss a few excerpts from both the Old Testament and the New for the benefit of our readers. In Deuteronomy 13:6-12, we read:
“If your brother, the son of your mother, or your son or your daughter or the wife you embrace or your friend who is as your own soul entices you secretly, saying, “let us go and serve other gods,” which neither you nor your fathers have known, some of the gods or the peoples who are around you, whether near you or far off from you, from one end of the earth to the other, you shall not yield to him or listen to him, nor shall your eye pity him, nor shall you spare him, nor shall you conceal him. But you shall kill him. Your hand shall be first against him to put him to death, and afterwards the hand of all the people.
“You shall stone him to death with stones, because he sought to draw you away from the Lord your God, who brought you out of the land of Egypt, out of the house of slavery. And all Israel shall hear and fear and never again do any such wickedness as this among you.”
Similarly, we read:
“And they entered into a covenant to seek the Lord God of their fathers with all their heart and with all their soul; that whosoever would not seek the Lord God of
Israel should be put to death, whether small or great, whether man or woman.” (The Holy Bible KJV, 2 Chronicles 15:13)
In Christian tradition, apostates were to be shunned by other members of the church. Titus 3:10 indicates that an apostate or heretic needs to be “rejected after the first and second admonition.” Hebrews 6:46 affirms the impossibility of those who have fallen away “to be brought back to repentance.”
As Christians claim that the Bible is their primary source of guidance, perhaps that is why we read in the Catholic Encyclopedia that:
“When the Roman Empire became Christian, apostates were punished by deprivation of all civil rights. They could not give evidence in a court of law, and could neither bequeath nor inherit property. To induce anyone to apostatize was an offence punishable with death.”
The entry “Apostasy” further goes on to state that in the Middle Ages, both civil and canon law classed apostates with heretics. Pope Boniface VIII, head of the Catholic Church from 1294-1303, classed apostates with heretics in respect of the penalties which they incurred. This decretal, which only mentions apostate Jews by name, was applied indifferently to all.
“The Spanish Inquisition was directed, at the end of the fifteenth century, chiefly against apostates, the Maranos, or new Christians, Jews converted by force rather than by conviction; while in 1609 it dealt severely with the Moriscos, or professedly-
converted Moors of Spain.” (The Catholic Encyclopedia, Vol. 1, pp. 624-625 [1907] New York: Robert Appleton Company under “Apostasy”)
From another source, we read:
“Medieval Christians believed that the first apostates were fallen angels. According to the influential theologian Hostiensis (c. 1250), there were three forms of apostasy.
“The first was converting to another faith and was considered traitorous and worse than never having been Christian in the first place; it could bring confiscation of property and even the death penalty.
“The second form of apostasy was breaking major commandments (such as ‘you shall not kill’), and the third form was the breaking of holy vows for those who had taken religious orders. Culprits were expelled from home and imprisoned.” (The Middle Ages Unlocked: A Guide to Life in Medieval England 1050-1300 by Gillian Polack and Katrin Kania, p. 112)
We could make statements based on facts, but it is far more effective to directly quote what others have written, to prevent bias. In New World Encyclopedia, we read:
“Many of the early martyrs died for their faith rather than apostasizing, but others gave in to the persecutors and offered sacrifice to the Roman gods. It is difficult to know how many quietly returned to pagan beliefs or to Judaism during the first centuries of Christian history.
“For more than a millennium after Julian’s [Emperor Julianus II (331363 C.E.)—known to history as Julian the
Apostate for his policy of divorcing the Roman state from its recent union with the Christian Church] death, Christian states used the power of the sword to protect the Church against apostasy and heresy. Apostates were deprived of their civil as well as their religious rights. Torture was freely employed to extract confessions and to encourage recantations. Apostates and schismatics were not only excommunicated from the Church but persecuted by the state.” (Apostasy, (2023, August 11), New World Encyclopedia. Retrieved September 25, 2023, www.newworldencyclopedia.org/p/ index.php?title=Apostasy&oldid=1119829)
Having described what Christianity teaches concerning apostates, it is once again necessary to quote what Brother Rachid stated just a few days ago. He states that when Muslims “fail to defend” the “law” concerning apostasy, they tend to attack Christians and point out that they too have such laws (as we admittedly just did).
He challenges Muslims to produce any instance where Jesusas killed an apostate, or ordered the killing of an apostate. Drawing a comparison between Jesus and Prophet Muhammadsa, he writes:
“However they fail to prove that Jesus killed anybody for apostasy nor His disciples; even Judas who betrayed Jesus He didn’t order His disciples to kill him. Mohamed ordered the apostate to be killed and his companions carried it. The difference is clear but they keep spinning it.” (See the full post on X here: https://x.com/BrotherRasheed/ status/1706074855286689882)
We would like to directly address his claim. We provided all these aforementioned references to prove to our readers that Christianity has traditionally been harsh in its dealings with apostates. We do not suggest even for a moment that Jesusas, who we believe to be a prophet of God and therefore worthy of enormous respect, killed apostates, or even ordered the killing of apostates.
As we stated in our previous piece, Allah the Almighty affirms in the Holy Quran that no prophet ever did such a thing.
However, it is worth pointing out that Christians believe him to be co-equal with God by attaching divinity to him. This inadvertently means that it was the same “God”, i.e., Jesus, who revealed the harsh commandments in the Old Testament.
Brother Rachid, whose clarity apparently did not fail him when it came to Jesusas, seems to have failed him when it comes to the Holy Prophetsa. The “apostate” he is referring to in his post is Ka‘b bin Ashraf; we know this for a fact because he stated it in the PBD podcast. (See timestamp 36:45 at www. youtube.com/watch?v=VzjoHtYN05k)
Let us delve into this allegation, and see where the truth resides. In describing the events surrounding the killing of Ka‘b bin Ashraf, it is important to remember that many conflicting narratives must be reconciled.
Thus, in 2020, the Journal of the Royal Asiatic Society published a detailed paper on this issue and critically analysed different accounts of the assassination. The author states:
“Aside from the conflicting scholarly opinion as to the authenticity of some details of the story, and the inconsistent chronological indications in the source material with which previous studies took issue, the contemporary scholarship does not seem to have thrown serious doubt on the historicity of the assassination of Ka‘b b. al-Ashraf.
“However, there still seem to be some contradictory elements and vague accounts that have been, either utterly ignored, or for which a satisfactory explanation is lacking. To begin with, the exact nature of the assassins’ relationship with their victim is shrouded in obscurity and controversy.”
(The Murder of the Jewish Chieftain Ka‘b b. al-Ashraf: A Re-Examination by Ehsan Roohi, Journal of the Royal Asiatic Society, Series 3, 2020, p. 2)
Therefore, instead of reanalysing the issue ourselves by citing the entire body of work done by various venerated Islamic scholars, we refer our readers to the aforementioned research paper to merely demonstrate just how most narratives concerning this issue are muddled.
A very detailed and comprehensive research done on this issue discusses how various Islamic texts have presented this issue, and delivers a reasonable account of what really occurred with complete citations. This research was conducted by Hazrat Mirza Bashir Ahmadra, the son of the Promised Messiahas who wrote a biography of the Holy Prophetsa, published in English under the title: The Life & Character of the Seal of Prophets
The reader is invited to delve into this treatise to better understand this matter, which is dealt with in brevity below. (For a full discussion on this subject and the Ahmadiyya point of view on this matter, please refer to The Life & Character of the Seal of Prophets, Vol. 2, pp. 297-311, available here: www.alislam.org/library/books/Seal-ofProphets-Vol-2.pdf)
Who was Ka‘b bin Ashraf?
Ka‘b was not an apostate. He was Jewish by religion, not by descent. Rather, he was an Arab. His father exerted great influence within the Medinite Jewish tribe of Banu Nadir. As a result, he married the daughter of the head chief of the Banu Nadir, from whom Ka‘b bin Ashraf was born. Since the Jewish faith is generally inherited matriarchally, Ka‘b is commonly recognized as Jewish.
Ka‘b came to attain an even greater status than his father, such that all the Jews of Arabia began to accept him as their chief. In addition to being a well-built and attractive man, Ka‘b was also an eloquent poet and a very wealthy man.
Through generous spending, he would always keep the scholars and other influential personalities of his nation under his own control. This is a notable point.
When the Holy Prophetsa migrated to Medina, it is reported that despite participating in the treaty which the Holy Prophetsa drafted between the Jews with regard to mutual friendship, peace and security, Ka‘b would use his money to control the prevailing opinion of the scholars against the truthfulness of the Holy Prophetsa
This he would do by withholding their regular stipends until they professed
their disbelief that the Holy Prophetsa was the same prophet prophesied in their scriptures. (Sharh al-Mawahib alLadunniyyah (Arabic) by Muhammad alZurqani (1996), Vol. 2, p. 368)
His treason grows
However, up until this time, i.e., prior to the Battle of Badr, Ka‘b thought this religious zeal was a temporary one, and that the message of Islam would die down. However, when the Muslims were granted an extraordinary victory on the occasion of Badr, and most of the chieftains of the Quraish were slain, he began seeing matters differently.
Hence, after Badr, he resolved to exert his best efforts to abolish and utterly destroy Islam. The first expression of his heartfelt rancour and jealousy was at the occasion when news of the victory of Badr reached Medina. Upon hearing this news, from the outset, Ka‘b said the news seemed to be false. This was because, according to him, it was impossible for Muhammad[sa] to triumph over such a large army of the Quraish, and for such renowned chieftains of Mecca to be mixed to dust; if the news was true, then death was better than such a life. (The History of al-Tabari (1987), Vol. 7, p. 94)
When this news had been confirmed, Ka‘b was filled with anger and rage. This is apparent since it is reported that he immediately prepared for the journey and took to Mecca, and upon reaching there, by the power of his persuasive speech and poetic tongue, inflamed the fire that was kindling in the hearts of the Quraish.
He filled their hearts with sentiments of revenge and enmity. Then, when their emotions had become immensely sparked as a result of his incitement, Ka‘b took them to the courtyard of the Ka‘bah, and handing them the drapes of the Ka‘bah, had them swear that they would not rest until Islam and the Prophetsa had been wiped out from the face of the earth. The Arabic words are:
It literally means that “he took their oaths by the curtains of the Ka‘ba that they would kill the Muslims.” (Fathul-Bari by Ibn-e-Hijr (1959), Vol. 7, p. 337)
After creating this fiery atmosphere in Mecca, he turned to the other tribes of Arabia. Travelling tribe to tribe, he incited people against the Muslims. Then, he returned to Medina and whilst composing tashbib [evocative poetry], he alluded to the Muslim women in a very filthy and obscene manner in his provocative couplets.
In doing so, he did not even spare the women from the household of the Holy Prophetsa in his amorous couplets and had these couplets widely publicised throughout the country. We wish to make this matter clear to readers that these verses are so sickening that they cannot be repeated here.
It is also important to bear in mind that Ka‘b bin Ashraf’s poetry, with its blatant derogation of Muslim women, served not merely as personal insult but aimed to diminish the wider Muslim community’s reputation. His verses, crafted to manipulate public opinion, risked portraying Muslims as unworthy of any respect and rendering their societal rights and covenants void. Such denigration, especially in the politically charged environment of the time,
could easily embolden acts of violence and war against Muslims. Thus, it was not just poetry but an insidious call to violence. Otherwise, the Holy Prophetsa did not punish individuals for personal insults, as is evident from the case of Abdullah ibn Ubayy ibn Salul.
At this juncture, it is also important to remind the reader that the Holy Prophetsa was the Head of the State of Medina. Even today, insulting a head of state (or in some cases, members of the Royal Family), can land you in prison or cost you a fortune in fines in 13 European countries alone. (www.politico.eu/article/ european-countries-where-insulting-headof-state-can-land-prison-belgium-denmarkfrance-germany/)
Someone might object that although there might be laws against insulting a head of state, none of them involve killing the convicted person. To answer this, we need to look no further than the condition of Europe during the later Middle Ages. During this time, the sort of laws that governed most of Europe were so severe that one wonders how people could object to the killing of Ka‘b, which was done with great justice.
For example, in France in the 1500s and 1600s, torture was freely employed to elicit confessions for crimes like treason and rebellion. Almost without exception, the depositions of witnesses were hidden from the accused.
If torture failed to elicit a confession, and if witnesses failed to convict him, the accused could “be imprisoned for a long time and by ‘exclamasse,’ [meaning proclamation by public hue and cry] to ascertain if any [evidence] will appear against him.” (The Continental Legal History Series, Vol. 5, A History of Continental Criminal Procedure by A. Esmein [Boston, 1913], p. 128)
As such, one eye-opening reference is shared with the readers below:
“In England, conspirators were held equally guilty with those who committed overt treasonable acts. He who had knowledge of any traitorous design was expected to reveal it immediately, on pain of sharing in the guilt. The punishment meted out to traitors was more severe than that inflicted on other convicted criminals.
“In France, they might be flayed alive or
hanged and quartered, first being dragged, as in England, to execution at the horse’s tail. All their goods were generally forfeited, usually to the king, and their fiefs went to their feudal lords.
“Punishment did not necessarily cease with the traitor’s death and the forfeiture of his possessions. His children might also lose their lives. The argument was that the crime of treason was so horrible that the traitor’s offspring were contaminated by his misdeed and ought to be destroyed with him. If in fact the lives of the children were spared they might still suffer civil death.
“The severity of the punishment was only moderated in regard to daughters: they were supposed to be allowed a quarter of the property of their mother. Some details of emphasis were slightly different, but in general, the punishment of traitors, like the scope of high treason, was similar all over Europe at this time.” (The Law of Treason in England in the Later Middle Ages by J. G. Bellamy [Cambridge University Press, 1970), p. 13)
Thus, when the state of affairs escalated to such an extent, and charges of infraction of treaty, rebellion, inciting war, sedition, use of foul language and conspiracy to assassinate the Holy Prophetsa had been established, he issued the verdict that Ka‘b bin Ashraf was liable to be put to death due to his actions. The Holy Prophetsa, therefore, instructed some of his Companions to execute him.
However, because of Ka‘b, the atmosphere of Medina at the time was such that if a formal announcement had been made before his execution, there was a possibility that civil war may have erupted in Medina.
If a civil war had erupted, Medina would be in a dangerously vulnerable position from the Meccans, who had already sworn revenge for the Muslim victory at the battle of Badr. Due to the inflammatory actions of Ka‘b, the tribes surrounding Medina were also hostile to the Muslims at the time. There was no telling how much massacre and carnage would have ensued as a result.
It is also interesting to observe the reaction the Jews had to the killing of Ka‘b. Naturally, they were deeply enraged. The next morning, they sent a delegation to the Holy Prophetsa, and submitted to him that Ka‘b had been killed.
The Holy Prophetsa did not deny their statement, nor did he profess ignorance on the matter. Instead, he reminded them of the criminal activities of Ka‘b, which made it apparent that he was indeed liable to be killed. The delegation had no reply to this, for the list of crimes of their leader was rather long. The Arabic words of the narration are:
Meaning, “They became fearful, and did not speak.” (Fathul-Bari by Ibn-e-Hijr (1959), Vol. 7, p. 340)
Upon this, the Muslims and the Jews came to an agreement and renewed their treaty with the Holy Prophetsa. (Sunan Abi
It must be apparent to the reader at this time that if the Holy Prophetsa had been wrong to have Ka‘b killed, the Jews would not have exhibited such a tame reaction.
An important clarification by Hazrat Mirza Masroor Ahmadaa
Hazrat Khalifatul Masih Vaa, the current head of the worldwide Ahmadiyya Muslim Community, narrated this incident in great detail in his Friday Sermon on 20 July 2018, and concluded with this necessary clarification:
“However, it should also be made clear that nowadays, extremists and governments misinterpret such incidents and believe that it is justified to execute people in this manner.
“First of all, disorder is not being spread in the manner it was being done then. Those people who are executed, are not among those who spread disorder.
“Secondly, on that occasion, it was only the criminal who was punished, not his family or anyone else. When these people carry out executions, they kill innocent people, women and children, leaving many others handicapped and disabled.
“Nevertheless, according to the rules and laws of today, this is not permissible. However, this form of punishment was applicable and compulsory at that time and it was prescribed by the government.” (Al
A vile and completely fabricated allegation of rape was raised by Rachid against the Holy Prophetsa regarding a woman named Raihana. Various historians have mentioned that among the prisoners of Banu Quraizah, there was a lady named Raihana. Notably, even Sir William Muir, who has expressed negative views about the Holy Prophetsa in his writings, references Raihana in his book. However, it’s important to clarify that Muir did not make any allegations of physical coercion or force regarding the Holy Prophet’ssa relationship with Raihana.
Some historical accounts suggest that Raihana was captured as a slave during that time and that the Holy Prophetsa freed her and married her. However, what sets apart the Holy Prophet’ssa conduct is his compassionate and kind treatment of her. He emancipated Raihana, an act of generosity and empathy. Subsequently, she chose to leave Madinah and return to her parents, a fact mentioned by Ibn Hajr in his records. (Al-Isabah fi Tamizis-Sahabah, Vol. 8, pp. 146-147)
It is worth noting that while there are historical accounts that suggest the Holy Prophetsa freed and then married Raihana, there is a significant degree of ambiguity and contradiction surrounding her name, genealogy, and tribe in various historical
records. (Sharhul-Allamatiz-Zarqani AlalMawahibil-Ladunniyah by Shihabuddin AlQustalani, Vol. 3, p. 88)
This uncertainty can raise questions about whether she existed or not, in the context of the well-documented life of the Holy Prophetsa
The Holy Prophet Muhammadsa is one of the most well-documented historical figures in the world. His Companions memorised and preserved every detail about him such as his actions and his sayings. This commitment to preserving history is demonstrated by the second Khalifa, Hazrat Umarra, who initiated the Hijri calendar to ensure that all the significant dates and events in the life of the Holy Prophetsa were accurately remembered and commemorated.
In light of this rigorous historical documentation, Rachid’s severe allegations against our Prophetsa appear not only absurd but also lacking in credibility and honesty. It is important to critically assess the sources and evidence when discussing such sensitive matters involving the life of the Holy Prophet’ssa, rather than making such statements which stem from pure emotion.
In fact, many of the allegations raised by Rachid are not new but rather recycled claims. From these are the marriage to Hazrat Safiyyara, and the age of Hazrat Aishara at the time of her marriage. These allegations have been examined and academically refuted. I encourage you to read these articles for a better understanding of these topics:
Marriage of Hazrat Safiyyara: www. alhakam.org/islam-today-did-prophetmuhammad-force-safiyya-bint-huyayy-intomarriage-after-killing-her-father/
Age of Hazrat Aishara: www.alhakam. org/age-of-hazrat-aisha/
It is indeed a pitiable state of Muslims today that they harbour delusions about the alleged punishment for apostates in Islam. Hazrat Mirza Tahir Ahmadrh was the fourth head of the Ahmadiyya Muslim Community. In 1986, he delivered an incredibly detailed address titled The Truth about the Alleged Punishment for Apostasy in Islam, which was later published as a book.
We would like to end with an excerpt from this magnificent treatise in defence of Islam. He states:
“Today even the Christians say with reference to their historical past that if they had killed their fellow Christians mercilessly for the crime of apostasy then they have greatly wronged themselves and are now embarrassed to note that history.
“They say that their heads hang in shame reading the history of the Spanish Inquisition or the details of the punishments meted out in England for apostasy and say that they now renounce all that. Similarly, various other faiths that once held this belief, have now relinquished it.
“What a warped scenario is this that today among those who claim death penalty to be the punishment of apostasy, are none other than those who are associated with the Holy Prophetsa. Can a scenario more agonizing than this be imagined?” (The Truth about the Alleged Punishment for Apostasy in Islam, pp. 170-171)
Teacher strikes in France have brought attention to a struggling school system that is causing exhaustion among teachers and school administrators while also negatively impacting students’ potential and mental well-being.
Instead of addressing these urgent concerns, which governments often ignore, the newly-elected Education Minister, Gabriel Attal, has chosen to implement a controversial populist policy that specifically targets Muslim girls.
It is no longer a mystery that “back to school” means another controversy for Muslims in France. After the hijab and the burkini, it is now the abaya, a traditional long dress worn mainly in North Africa, that has hit the headlines. The newly elected Education Minister, Gabriel Attal, described the garment as a religious dress posing a serious threat to French secularism in public schools. This decision sparked outrage, as many Muslim women came to defend their right to dress modestly and felt this new ban was a direct attack on their identity and religious freedom.
During a podcast interview on the YouTube channel HugoDecrypte, French President Emmanuel Macron was asked to give his views on the new policy. The latter commended his Education Minister for his courage and clarity, stating that the abaya is a clear display of religious affirmation to the Islamic faith, which poses a threat to the principle of neutrality desired to be achieved in schools. Macron said the abaya ban was not implemented to “target” a specific religion, but in a positive spirit to avoid any discrimination and/or sense of separatism in schools.
He contended that there is undeniably a presence of separatism within schools, emphasising the need for robust government actions in response, particularly in the aftermath of the tragic assassination of Samuel Paty, a teacher who was brutally killed by an 18-year-old student outside his school.
However, this candid interview with the president, marked by ambiguous language, unfortunately, leaves viewers with a perilous oversimplification: abaya = religious attire = Islam = separatism = the motive behind Samuel Paty’s murder.
Under the guise of dealing with discrimination, the French government has in fact enacted a sexist, discriminatory
policy that is having the opposite effect of what it claims to be. In the name of secularism and the desire to enforce equality, young girls have been discriminated against at the entrance of schools and told to go back home.
From the videos circulating online, it is clear that some girls are not even wearing an abaya, and even those who chose to come to school in a long floral dress have been told to change and wear appropriate “republican clothing”. Instead of creating a comfortable, harmonious atmosphere for pupils getting back to school, this ban has invited a divisive start to school, favouring ethnic profiling and unjust control and restrictions.
To be sure, the abaya is not an inherently Islamic symbol, and thus, the abaya ban is not a religious freedom issue; many non-Muslim women in North Africa and elsewhere also wear it as they enjoy the loose cut and comfort it provides.
It is important to mention that while the 2004 ban on the headscarf was a serious issue pertaining to religious freedom, the abaya ban is not. Claiming that the abaya ban restricts religious freedom would mean falling into the trap of the dangerous equation the French government would like its citizens to believe.
Having said that, it is very clear that this ban is felt as an attack on Islam, as the abaya is also worn culturally in Muslim countries in North Africa. Nonetheless, there is no explicit reference to the abaya in the Islamic tradition or the Quran. Islam, being a universally followed religion, has embraced a significant number of cultures that have appropriated the verses on modesty instructed to women (and men) according to their specific societal needs and practices. The abaya is nothing more than any other piece of clothing with a loose fit and a straight cut, and Muslim women can absolutely dress modestly without an abaya.
Considering the alarming state of teachers and state schools in France, it is evident that the abaya ban by the French government is the new smokescreen presented to divert attention.
If I recall my own experience growing up in Banlieue, I certainly did not have the same resources as any student growing up in the centre of Paris. Schools in Banlieue are mostly underfunded and overcrowded with students from less privileged economic backgrounds. For this reason, the teacher’s role in Banlieue schools was not merely
limited to giving a lesson and going back home; they were asked to connect with students emotionally and understand their personal situations, which often explained the occasional disrupted behaviour in classrooms. This resulted in more teachers leaving suburb schools for better-funded and better-resourced schools, leaving us with temporary teachers.
While the priority of the Education Minister should be to seriously address these practical issues and focus on improving the standard and quality of a
deteriorating and unfair school system in France, school administrations, who have been given the authority to judge what falls or does not fall in the category of an “abaya” – are currently wasting time looking for girls in long dresses and randomly expelling students, depriving them of the education they need.
In the name of equality, the government is favouring more discrimination, and in the name of education, the government is favouring more school dropouts, equating to less liberté, less égalité and less fraternité
This article is in response to a recent blog post by Scott Galloway titled “Losing my Religion”. (https://medium. com/@profgalloway/losing-my-religion49f9378a2058)
Scott Galloway is a Professor of Marketing at NYU Stern School of Business, a New York Times Bestselling author, and a well-known podcaster.
His article highlights that the displacement of religion from the centre of culture has been one of the most significant changes in the American experience over the past century. He draws heavily from his experiences with Christianity and Judaism, but not Islam per se.
To him, religion works (sometimes), but other times it fails to deliver. He believes it is in decline, and there is nothing in its place right now.
His belief in atheism as a result of his experiences is stronger, and with age, his need to want to serve in the agency of others is ever-growing; he is losing his religion.
I would like to invite Scott and any other readers of his blog post to find their religion and look at the ideas of Islam, particularly the Ahmadiyya Muslim Community.
I think his views stem from a misunderstanding of the purpose of religion, hence his point that religion works (sometimes).
Take the analogy of a clock; it either works by telling the time or it does not work. It either fulfils its objective or it doesn’t.
In the same way, religion should be fulfilling its objective; it appears the author explains religion through the lens of a good experience vs. a bad experience. In Islam, it is very clear in the Holy Quran, as it says:
“[…] Who has created death and life that He might try you — which of you is best in deeds; and He is the Mighty, the Most Forgiving.” (Surah al-Mulk, Ch.67:3)
It is clear that a believer may have some bad experiences, but that is to bring you closer to God. It cannot therefore be used to show how religion works, as we need to identify its objective and see if it meets that.
According to Islam, all religions, at their core, taught man to worship God; this is the purpose of religion. Religion gives a purpose to man and in its absence, there will always be a vacuum.
In Islam, it is very clear, that God says in the Holy Quran, “And I have created Jinn and men so that they should worship me”
(Surah adh-Dhariyat, Ch.51: V.57).
So how does one achieve the purpose of worship?
According to Islam, to achieve that, one should act upon the commandments of Allah and follow Him, seeking His pleasure.
Hazrat Mirza Ghulam Ahmadas of Qadian, the Founder of the Ahmadiyya Muslim Community, has said that the purpose of religion “is that one should cleanse one’s self of all evil, enable one’s spirit to lie forever prostrate at the threshold of God Almighty.” (Lecture Sialkot [English], p. 47)
Scott says, “Religion is successful because it works. Participation in religious services is correlated with a reduction in mortality by a third, depression by 25%, and suicide rates by 3 to 6 times.” He highlights the positive benefits of religion and presents statistics that show religious Americans are 44% more likely to be “very happy”. Scott’s figures come from the Pew Research Centre.
However, he further states, “Much of religious experience has been insular, hostile to change, riven with corruption and abuse of power.” I firmly believe that all these points are heavily linked to his experiences in Christianity and Judaism. I will address these point by point.
I will try my best to infer what Scott meant by insularity, a religion that looks inwards and seeks to benefit its own cause and people. He does highlight the violent nature
of the early English settlers in America to those who opposed their interpretation of the Bible.
If we look at Islam, some Muslims have a belief that exists today that endorses the concept of the death penalty as a punishment for apostasy within Islamic law. This was highlighted in a recent PBD podcast. However, this is not the true teaching of Islam. Ahmadi Muslims do not believe in any punishment for apostasy; rather, it goes against the Holy Quran. In Surah alBaqarah, Ch.2: V. 257, the Quran states there should be “no compulsion in religion”.
(Our full analysis of apostasy in Islam can be read at www.alhakam.org/apostasy-pbd/)
As Ahmadi Muslims, we believe Islam is far from insular. Hazrat Mirza Ghulam
Ahmadas, the Founder of the Ahmadiyya Muslim Community, says: “It is worth remembering that religion is based on two rights. The first is the right owed to God. This includes how one should believe and have faith in God and the manner in which He should be worshipped. The second is the rights that must be discharged to God’s creation. This comprises how one should display compassion, love, kind treatment and benevolence to God’s creation and must alleviate their afflictions, pain and sorrow.”
(Malfuzat [1984], Vol. 3, p. 119, www. alislam.org/articles/need-for-religion/)
A focus on God’s rights and God’s creation is fundamental to Islam. The fulfilment of God’s creation is one where the religion thinks beyond its believers; for example, 1.8 million meals were served to the most vulnerable in society in 2022 by Ahmadiyya Muslim Youth in the UK alone.
The Ahmadiyya Muslim Community organises regular peace symposiums to establish dialogue with other faith groups, civic leaders and parliamentarians. Islam, as followed by Ahmadi Muslims, is clearly not insular.
I believe the premise of this point is completely wrong; a desire for religion to constantly change means that it doesn’t work for all times and needs to change to fit the time of the age. I would also argue that the original teachings of most religions have actually changed to fit the needs of the time, and we have seen a decline in morality.
Gallup’s Values and Beliefs poll shows that 50% of Americans think the state of moral values in the US is “poor”. This is up 10% from 2002; that figure is worrying. This statistic clearly indicates that people are in search of higher morals.
While Scott argues that most religions are hostile to change, I would argue that most religions cannot categorically say their scriptures have been preserved, so they have changed from their true teachings, according to Islam.
Islam is the only faith that claims it has been perfected. In the Holy Quran, it states:
“This day have I perfected your religion for you and completed My favour upon you and have chosen for you Islam as religion.” (5:4)
One way of its perfection is by preserving the text of the Holy Quran. In 2015, at the University of Birmingham, one of the oldest manuscripts of the Holy Quran was found. It dates from the period of 568 CE to 645 CE, which makes it a possible manuscript from the time of the Holy Prophetsa himself.
As Muslims, we have ahadith (sayings of the Holy Prophetsa) and his sunnah to interpret the teachings. To eliminate innovations and misunderstandings, Ahmadi Muslims, believe that Hazrat Mirza Ghulam Ahmadas, came to eliminate the erroneous interpretations from Muslims, to provide knowledge and understanding of the guidance required in this era and to display the right paths to achieve this. For example, to clarify the punishment of apostasy in Islam as mentioned above.
Today, Islam is attracting many wellknown figures in the West, who see a decline in morality and are lost, with no purpose, and it is they that illustrate that other religions have changed to suit the needs
of the time and Islam alone provides the higher morals they are searching for.
His second point is that the religious experience is rife with corruption and abuse of power. For example, last year, Pope Francis apologised for the Catholic Church’s cooperation with Canada’s “catastrophic” policy of Indigenous residential schools, saying the forced assimilation of Native Peoples into Christian society destroyed their cultures, severed families, and marginalised generations.
However, there must be a distinction between an individual who commits wrongdoing and an authoritative body. If an individual has abused power or committed corruption, it is not necessarily the entire religion that is corrupt and abuses power.
In Islam, weakness and committing mistakes are part of the God-given nature of man. In the Holy Quran, Allah the Almighty says:
“And man has been created weak.” (Surah an-Nisa, Ch.4: V.29)
Also, the Prophet Muhammadsa says:
“Every son of Adam [i.e., human being] commits mistakes, and the best of those who commit mistakes are those who repent.” (Sunan Ibn Majah, Hadith 4251)
The beauty of Islam, unlike other faiths, which might warrant turning the other cheek, is one of reformation. It is inherent in man to sin, but he must repent, arising from a sincere apology and a just punishment in accordance with their wrongdoing, to establish reformation in such an individual.
Naturally, the next question that arises is how does this mean that religion is free from corruption and abuse of power?
As I stated above, to prove that religion has corruption and abuse of power, one must assess the authoritative bodies of that religion and determine when such corruption and abuse of power exist.
I already mentioned above the Pope’s apology for the mistakes of the church in the past, and the Pope in Catholicism would be
seen as the authoritative body of the faith.
For most Muslims, the authoritative body is the ulema (a body of Muslim scholars who are recognised as having specialist knowledge of Islamic sacred law and theology). However, for most Muslims, there is never any unity, and various sects are prone to being open to corruption and abuse of power as they are not divinely guided and accusations are constantly thrown at each other.
It is only in Islam Ahmadiyya that the authoritative power lies with the Khalifah (spiritual leader), following the demise of the Founder, and in line with this hadith (saying of the Prophet Muhammadsa);
“Prophethood shall remain among you as long as Allah wills. He will bring about its end and follow it with Khilafat (spiritual leadership), on the precepts of prophethood for as long as He wills, and then bring about its end. Kingship shall then follow, to remain as long as Allah wills and then come to an end. There shall then be monarchical despotism, which shall remain as long as Allah wills and come to an end upon His decree. There will then emerge Khilafat on the precepts of prophethood.” Prophet Muhammadsa then became silent.” (Musnad Ahmad bin Hanbal, Kitab ar-riqaq, Bab alandhar wa al-tahdhir)
With Khilafat re-established, the Khalifah of the time is a legitimate decisionmaker guided by Allah. It is not a position that is inherited but is appointed through elections, guiding the members towards the election of a righteous and able person as Khalifah.
The millions of Ahmadi Muslims around the world are then united behind their Khalifah.
He is solely focused on the spiritual progress of the community through conveying the true teachings of Islam vs. worldly progress.
The decisions he makes cannot create corruption or abuse of power, as he is divinely appointed by God and is following Allah’s law. The absence of such divine
guidance would allow for impurity and take man away from his worship of God.
According to Scott “Religion, like old actors, doesn’t die — it’s just fading away”, with figures from Gallup that he shares, one could be compelled to agree.
The data does include mosques and synagogues, but it collects its data from a survey of 6,000 US adults. The issue I have is that today Muslims account for 3.45 million people in the US of a total population of 331.4 million (both figures come from the Pew Research Centre), which is 1% of the US population. The chart is inherently biassed towards church memberships as the overwhelming religion in the US is still Christianity, and the 6,000 poll represents this bias.
In Islam Ahmadiyya, last year more than 217,100 people joined the Community and Ahmadis participated in activities all year in our mosques, which seems to contradict the statistic Scott provided.
Scott highlights that religion has long provided the foundation and framework of society and highlights the decline, leaving a vacuum. He says “Our species hasn’t known a time when religion played such a small role in our lives”.
In the absence of religions, he believes that the human desire for meaning, craving stories and higher explanations for things is why Google has been so successful. He shares a statistic that people spend less than 30 minutes on religious and spiritual activities on the weekend vs. 3.5 hours watching TV. These statistics are from the Bureau of Labor Statistics. Watching TV does not answer a person’s desire for meaning but keeps him occupied with worldly affairs.
Interestingly, the weekend is used as a statistic, likely again linked to the fact that Christians go to church on Sundays and, in the Jewish tradition of the Sabbath, on
a Saturday. Both of these occur only on one day of the week. Although Jews are obligated to pray three times a day, it seems that only Orthodox Jews practise this today. It is therefore easy for people to forget God because of the lack of remembrance of Him, especially in a majority Christian America.
For Muslims, praying five times a day is obligatory. Moreover, able-bodied Muslim men pray in congregation at the mosques. Both of these help to constantly remind people of their purpose and meaning in life.
The remembrance of God gives a believer purpose and meaning. There should be no doubt left that people will move closer to God should they practise Islam.
Scott acknowledges that religion matters but is fading, and there is a vacuum left. He never actually provides an alternative solution to religion to fill the vacuum of purpose; he simply states that he is a devout atheist despite believing that the “Big Bang” without a purpose is not fulfilling.
His belief in death and knowing that he will die allow him to be bolder in life. For a Muslim, this life is also temporary, but the hereafter is eternal, and we can reach paradise as long as we follow what the Holy Quran teaches.
“Guide us in the straight path” (1:6)
He concludes by stating his longing for “wanting to serve in the agency of others”. I would say to Scott instead of losing your religion, find your religion in Islam. Look at this beautiful verse of the Holy Quran. “Aye! It is in the remembrance of Allah that hearts can find comfort.” (13:29)
It is through the teachings of Islam that you can fulfil the rights of God and also God’s creation, which you truly want. It is Islam Ahmadiyyat that will show you a living God, a religion that gives you the purpose and guidance to live your life, and one that will enrich your religious experience.
Ata-ul-Haye
Nasir Al HakamSome Muslim political activists in the AllIndia National Congress, who later broke away from the Congress due to some differences, joined hands and formed the Majlis-i-Ahrar-i-Islam on 29 December 1929. It “was a religious-cum-political organisation founded on the ruins of the Khilafat Movement in Punjab. It was a group of Muslim leaders who had participated in Khilafat Movement of India,” and “very often cooperated with Indian National Congress in its normal activities.” (Kashmir’s Struggle for Independence (1931-1939), Muhammad Yusuf Ganai, Gulshan Books, 2003, p. 102)
The founding members of the Ahrar were Maulvi Zafar Ali Khan, Maulvi Dawood Ghaznavi, Syed Ataullah Shah Bukhari, Chaudhry Afzal Haq, Maulvi Mazhar Ali Azhar, Khwaja Abdur Rahman Ghazi, and Maulvi Habib-ur-Rahman Ludhianvi.
The Ahrar movement was started “by a group of Indian nationalists of the Moslem faith, who had found it unpalatable to work with the ‘Congress’ party.” (Coll 6/11 ‘HejazNejd Affairs: Economic Development in the Hejaz’ [27r] (54/504), British Library: India Office Records and Private Papers, IOR/L/ PS/12/2077, in Qatar Digital Library, www. qdl.qa [accessed 22 September 2023])
Although the Ahrari leaders were proCongress, “they felt the need to establish a separate party, because they deemed it wise
for them to be identified as a Muslim party from its name. Thus, on the suggestion of Maulana Abul Kalam Azad, the nationalist ulema laid the foundation of the Majlise-Ahrar-e-Islam.” (Khuli Chitthi Banaam Jamiat Ulema-e-Hind wa Majlis-e-Ahrar-eIslam [Taqdim by Muhammad Jalaluddin Qadri], Maktaba-e-Rizwiyyah, Lahore)
Hence, “Syed Ataullah Shah Bukhari was elected its first president. In December 1929, the Congress passed the resolution of complete self-government, and in April 1930, it initiated the Salt Satyagraha. The Ahrar were mentally consorted with the Congress, they left their own organisation unattended, and accompanied the Congress in the civil disobedience.” (Syed Ataullah Shah Bukhari: Sawaneh wa Afkar, by Agha Shorish Kashmiri, Matbu‘at-e-Chitan, Lahore, p. 98)
Maulvi Mazhar Ali Azhar states that initially, the Ahrar had “no disagreement with the Congress,” and their prominent leaders “endured imprisonment during the civil disobedience movement in 1930,” which was led by the Congress. (Khutbate-Ahrar, Vol. 1, compiled by Agha Shorish Kashmiri, Maktaba-e-Ahrar, Lahore, 1944, p. 145)
In May 1930, Hazrat Musleh-e-Maud, Mirza Bashir-ud-Din Mahmud Ahmadra advised Muslims to refrain from such unlawful acts:
“The best option for the Muslims is to oppose any breach of the law and to urge the government to fulfil their demands.” The Muslims “ought to prove that they also desire the country’s freedom, just like the Hindus.” Ahmadi Muslims “should support Muslim rights in particular and the country’s rights in general,” and ought to “confront those who disrespect the law. Such people are not the country’s well-wishers, but rather, they are its enemies. They must be confronted in order to discourage the ideology that undermines the country’s freedom.” (A letter to the Viceroy, 1930: Hazrat Musleh-eMaud’s efforts in preventing Indian Muslims from indulging in agitation and violence”, Al Hakam, 5 May 2023, Issue 268, pp. 14-17)
Chaudhry Afzal Haq, known as the Mufakkir-e-Ahrar, has stated that opposition to Ahmadiyyat “was an important part of the Ahrar’s tabligh.” (Tarikh-e-Ahrar, Maktaba-e-Majlis Ahrar-e-Islam Pakistan, 1968, p. 198)
The Ahrar initiated the anti-Ahmadiyya campaign, and as soon as this propaganda emerged as one of their strongest sentiments, they started to gain popularity amongst
the Indian Muslims. While the Ahrar were taking gradual steps in their opposition to Ahmadiyyat, Hazrat Musleh-e-Maudra expressed:
“There is no doubt that we are less in number, however, being in the minority can never be a cause for fear. It is mentioned in the Holy Quran:
[‘How many a small party has triumphed over a large party’ (Surah al-Baqarah, Ch. 2: V. 250)], meaning that it has always been a practice in the world that the small truthful communities became victorious over hugely large parties. If it is true that we are a community that has been established by God Almighty, we will certainly be victorious in the world despite being in the minority.” (Khutbat-e-Mahmud, Vol. 12, p. 396)
The Ahmadiyya Muslim Jamaat, since its beginning, has been at the forefront of
serving the Muslim cause. Thus, when the plight of the Kashmiri Muslims reached its peak, Ahmadis were seen at the forefront of striving for their rights, and the Ahrar considered it a great ‘threat’ to their political aspirations. Thus, the Ahrar harboured an agitation against Ahmadiyyat.
In 1931, prominent Muslim leaders gathered in Simla and formed the All-India Kashmir Committee, and Hazrat Mirza Bashir-udDin Mahmud Ahmadra was unanimously elected as its president.
As soon as the charge of this committee was handed over to Hazrat Musleh-eMaudra, a new wave of awareness and awakening regarding the rights of Kashmiri Muslims spread across India. Kashmir Day started to be celebrated all over India with the participation of people belonging to every Islamic school of thought. Huzoorra himself offered the most generous financial
help. Upon Huzoor’sra encouragement, Muslims all over India began funding the Kashmir movement. Huzoor’sra efforts proved unparalleled, even at the level of negotiations and dialogue with the authorities.
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).
Ahrar’s reaction
Upon seeing the situation, Majlis-e-Ahrare-Islam realised that Jamaat-e-Ahmadiyya was a force against whom they would never be able to achieve their nefarious goals:
“To the chagrin of the Ahrars, Bashiruddin Mahmud[ra], leader of the Qadian section of the Ahmadis, was appointed president of the committee on Iqbal’s recommendation. [...] The fact of an Ahmadi at the helm was an excuse to damn the All-India Kashmir Committee as a British plan to sabotage efforts to enlist Kashmir into a larger Muslim whole.” The Ahrar’s act of “discrediting the committee as an outpost of Qadian proved ineffective,” because “even the Jamiat-ul-Ulema-i-Hind decided to cooperate with the Kashmir Committee.” (Self and Sovereignty: Individual and Community in South Asian Islam Since 1850, Ayesha Jalal, Routledge, 2000, p. 356)
The Al-Adl of Gujranwala, dated 9 August 1931, alleged that the Kashmir Committee had been formed at British insistence since “the Ahmadis never participate in movements that criticise the policy of Government.” (Ibid, p. 358)
“The Ahrar leaders did not endorse the constitution of this Kashmir Committee,” in fact, “they were against Mirza Bashirud-Din[ra], who was chief of the Ahmadiya sect. The Ahrar, considering the people belonging to the Ahmadiya sect to be nonMuslims, felt that they had no right to speak for the Muslim community. Secondly, Ahrar leaders considered Ahmadiyas to be planted by the British, and therefore, they felt that Ahmadiya would serve the interests of the British in Kashmir. They also feared that the Ahmadiyas might establish an Ahmadiya state with the aid of the British in Kashmir.”
(Pakistaniaat: A Journal of Pakistan Studies,
Vol. 3, No. 2 (2011), p. 92)
This baseless and false idea has been floated by Shorish Kashmiri as well, who states that the British Government “convinced Allama Iqbal to join their ranks, and laid the foundation of the All-India Kashmir Committee. [...] Mirza Mahmud Ahmad[ra] became its president; however, the Ahrar protested it [and] naturally found a political ground which they were in need of to build up their stature as a separate party.”
(Syed Ataullah Shah Bukhari: Sawaneh wa Afkar, Matbu’at-e-Chitan, Lahore, pp. 101102)
An official letter from Andrew Ryan to the then Undersecretary of Saudi Arabian Foreign Affairs, His Excellency Fuad Bey Hamza – dated 28 February 1936 – mentions the Ahrar’s opposition to Ahmadiyyat:
“The Ahrar movement at one time achieved much publicity in Kashmir and later became notorious for its attacks on the Ahmadiya Community.” (Coll 6/11 ‘HejazNejd Affairs: Economic Development in the Hejaz’ [27r] (54/504), British Library: India Office Records and Private Papers, IOR/L/ PS/12/2077, in Qatar Digital Library, www. qdl.qa [accessed 22 September 2023])
In addition to the agitational politics, another plank of Ahrar’s ideology was “their move to declare Ahmadis as non-Muslims.” And “the Ahmadi involvement in the movement for Muslim rights in Kashmir intensified the Ahrar’s opposition to the Ahmadiya community.” (“The Pre-History of Religious Exclusionism in Contemporary Pakistan: ‘Khatam-e-Nubuwwat’ 1889–1953.” Modern Asian Studies 49, no. 6 (2015): 1840–74. www.jstor.org/stable/24734820.)
Ahrar create disorder in Sialkot
Following a session of the All-India Kashmir Committee, a public jalsa was organised by the Committee on 13 September 1931, where Hazrat Musleh-e-Maudra was to deliver the keynote address.
While the president of the session began his welcome address, some mischievous individuals belonging to the Ahrar started making a hue, and police asked them to move away from the gathering. However, they began throwing stones at the gathering. Huzoorra was yet to arrive at the venue, and the administration of the jalsa informed Huzoorra about the situation and requested to not come to the jalsa. However, Huzoorra did not agree and came to the stage while the stones were still being thrown at the jalsa
Upon seeing Huzoorra on the stage, the Ahrar intensified their vile act, and since most of the Ahmadis were seated around the stage, they were affected the most. The young Ahmadis made a circle around Huzoorra, but the Ahrar were throwing stones with such intensity that three stones hit Huzoor’s hand as well. Around 25 to 30 Ahmadis were seriously injured, and many others received minor injuries.
After an hour or so, once the situation calmed, Huzoorra delivered his speech. (Al Fazl, 20 September 1931, pp. 3-4)
Huzoorra narrated the details of the establishment of the Kashmir Committee, and stated that he wrote letters to the Ahrar leaders, such as Maulvi Mazhar Ali Azhar and Chaudhry Afzal Haq, and invited them to join the Committee. They did not even respond; however, Huzoorra came to know from other sources that they did not want to work with Ahmadis. Later on, when
they were invited to cooperate in relation to Kashmir Day on 14 August 1931, they objected that since the president of the AllIndia Kashmir Committee was the Imam of the Ahmadiyya Jamaat, they were not willing to work along with it.
Upon this, Huzoorra wrote letters to Allama Iqbal, Maulvi Muhammad Ismail Ghaznavi, and Maulvi Ghulam Rasul Mehr, and said that if his being the president was the only cause of concern for the Ahrar, he was ready to resign from the presidency, provided they convinced the Ahrar to join the Committee and act according to the strategy of the Muslim majority. However, the Ahrar responded that they would work separately. (Al Fazl, 24 September 1931, p. 4)
Towards the end, Huzoorra said:
“I advise the Ahrar that – if anyone is present here from them, they ought to convey to their fellows – I do not care about these stones and do not hold any reactionary anger against them. There is still time; they ought to refrain from such acts for the sake of the oppressed brethren of Kashmir. They should come [to make peace], and I am ready to leave the presidency, but they must promise to obey the decisions of the Muslim majority. We have witnessed their morals today, and they can come to witness ours. I assure them that even after leaving the presidency, myself and my Jamaat will support them more than their own people. Presidency does not hold any significance to me; honour is attained by serving, [as it is stated by the Holy Prophetsa:] موقلا دیس مھمداخ. [...] I already have immense responsibilities. I am the Imam of such a great Jamaat and have to work so much that I rarely get the opportunity to sleep before 12 or 1 at night. I have accepted this duty [Kashmir Committee’s presidency] only with the thought that the future generations of Kashmir would pray for us, and say that may Allah the Almighty bless those through whose efforts we are living a peaceful life. They [Ahrars] also have this opportunity to be the recipients of the prayers of Kashmiris.” (Ibid, p. 9)
Hazrat Musleh-e-Maud’sra article in response to Inqilab
On 23 September 1931, a newspaper, Inqilab, wrote an article about the Kashmir Committee and the Ahrar. In response, Hazrat Musleh-e-Maudra wrote an article on 24 September and expressed his views on the points mentioned by Inqilab. Huzoorra mentioned the Ahrar’s anti-Ahmadiyya propaganda and stated that they had spread a false notion during their speeches at
Sialkot and other cities that the president of the Committee was using his office to preach Ahmadiyyat. (Al Fazl, 29 September 1931, pp. 3-4)
Ahrar’s campaign to declare Ahmadis as non-Muslims
Ayesha Jalal mentions that the Ahrar began a propaganda campaign among the Muslim masses that Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra was “discriminating” against the non-Ahmadi Muslims, and thus, the Ahrars “embarked upon a public campaign to expel the sect from Islam.” (Self and Sovereignty: Individual and Community in South Asian Islam Since 1850, Routledge, 2000, p. 293)
Arjun Singh, editor of the newspaper Rangeen, states in his book Sair-e-Qadian: “Majlis-e-Ahrar [...] has set aside all its previous principles just to engage in antagonistic activities against Ahmadis without any reason. Moreover, nowadays, they desire to expel Ahmadi Muslims from Islam, and perhaps in the future, they will try to banish them from their homeland and subsequently from the rest of the world. However, we firmly believe that if there is any living group among Muslims, it is the Ahmadiyya Jamaat. As we have established before, the organisation and way of life of Ahmadis ensure their protection and safety. [...] As their fellow countrymen, it is our duty to tell the Ahrar that a community can never be effaced with religious compulsion. We wish to categorically tell the Ahrar that their behaviour is causing great disturbance for the neighbouring communities as well, and the non-Muslims are thinking that in the presence of people favouring religious compulsion, it is difficult and impossible for the country to attain freedom.” (Sair-eQadian, Sardar Press, Amritsar, pp. 29-31)
Baseless ‘fear’ which scared the Ahrar
Aziz-ur-Rahman Ludhianvi, son of Habibur-Rahman Ludhianvi (one of the founding members of the Ahrar), states that “the Ahrar leaders felt that through the Kashmir Committee, all Muslims would convert to” Ahmadiyyat. They even wrote to the Maharaja, assuring him of their loyalty, and alleged that the Kashmir Committee was “preparing grounds to dethrone” the Maharaja “on the behest of the British.” (Raees-ul-Ahrar Maulana Habib-urRahman Ludhianvi aur Hindustan ki Jang-eAzadi, 1961, p. 159)
Janbaz Mirza, the official historian of the
Ahrar, writes that Majlis-e-Ahrar believed that the Ahmadis and the British were “harmful to Islam and the freedom of India.” Hence, “in case the leadership of Bashirud-Din Mahmud[ra] was acknowledged, it would have harmed not only the Faith of the 3.2 million Kashmiri Muslims, but rather, the non-Indian Muslims would also be harmed by its impact. As a consequence,” Ahmadiyyat “would have engulfed the whole of Islam.” (Karwan-e-Ahrar, Vol. 1, 1975, Maktabah Tabsarah, Lahore, p. 182)
Chaudhry Afzal Haq, known as the Mufakkir-e-Ahrar, mentions that the most surprising fact for them was that the “Jamiat-ul-Ulema announced to cooperate” with the Kashmir Committee, and “the well-aware religious people felt the danger that the Muslims of Kashmir would become apostates through the” Ahmadi Muslim missionaries. (Tarikh-e-Ahrar, Maktaba-eMajlis Ahrar-e-Islam Pakistan, 1968, p. 94)
In relation to the members of the Kashmir Committee, Ravinderjit Kaur has cited an excerpt from the newspaper Siasat, which stated that the “Ahrars failed to realize that the six persons were themselves followers of different creeds. One of them is a Shia, another is Wahabi, the third is a Suni-Wahabi, the fourth is Hanafi, the fifth is a follower of the doctrine of naturalism, and the sixth has no religion at all. From this strong heterogenous body, an objection against Qadianism was very funny.” (Political Awakening in Kashmir, APH Publishing Corporation, New Delhi, 1996, p. 179)
Hazrat Musleh-e-Maud’sra response to such assumptions
Addressing a gathering of the All-India Kashmir Committee in Sialkot, on 13 September 1931, Hazrat Musleh-e-Maudra responded to such false notions and said:
“One must ponder as to what really went wrong that all of these people – which included leaders, religious scholars, flagbearers of freedom and liberation, wellversed in philosophy – joined together and [supposedly] suddenly decided, ‘Let us betray everyone so that the whole world could become Ahmadi.’ What magic did I possess that I managed to include all of them in this ‘conspiracy’? [...] Only a mad person can assert that all of these leaders have carried out this collective ‘conspiracy’, and they have joined me despite being aware that ‘I will convert the non-Ahmadis to Ahmadiyyat’. The truth is that they presume that all of the wise people are among them, and the rest are mad. These people consider me an enemy of Islam; however, what is their loss if Islam can be helped through me? [...] Maulvi Meerak Shah Sahib knows that Ahmadis are not even one per cent in Kashmir, but still, the rumour was spread there that ‘I wish to gain its kingdom.’ [...] These are all provocative and unwise thoughts.” (Al Fazl, 24 September 1931, pp. 7-8)
During his Friday Sermon on 13 November 1931, Huzoorra mentioned the plight of the Muslims in Kashmir, and said, “I extended my help to these 3 million people, who were weak and helpless like orphans, and I did so without thinking about the progress of Ahmadiyyat through this [service].” (Al Fazl, 19 November 1931, p. 6)
Then, during a speech on 27 December 1931, Huzoorra mentioned that Ahmadis
were selflessly helping the oppressed Muslims of Kashmir, and “if God Almighty inculcates love in someone’s heart towards us due to this service, we cannot deny this blessing of God Almighty, however, we cannot make it a tool to preach Ahmadiyyat.”
(Anwar-ul-Ulum, Vol. 12, pp. 405)
The peaceful movement for the rights of Kashmiri Muslims was achieving great success under the leadership of Hazrat Musleh-e-Maudra, however, “On 1 October 1931, the Working Committee of the Majlise-Ahrar held its emergency meeting in Lahore, where” they “decided to initiate the civil disobedience movement in Kashmir.”
(Karwan-e-Ahrar, Vol. 1, 1975, Maktabah Tabsarah, Lahore, p. 193)
of Belonging: Islam, Regional Identity, and the Making of Kashmir, Chitralekha Zutshi, Oxford University Press, 2004, p. 220)
It was feared that these acts of the Ahrar would “embroil the whole Muslim community with the Government of India, and it is common knowledge that some of their elders urge that the Ahrar sect should be disowned if they refuse to cease the recruitment and dispatch of jathas (bands of men).” (Aberdeen Press and Journal, 7 November 1931, p. 7)
It was due to their unconstitutional and unlawful methods that the Ahrar leaders failed to attract the support of decent Muslim opinion for themselves in order to satisfy their ambition to exist as an individual entity. (Political Awakening in Kashmir, Ravinderjit Kaur, APH Publishing Corporation, New Delhi, 1996,
In October 1931, a delegation of the Ahrar leaders presented certain demands to the Maharaja, such as the establishment of a Responsible Government in Kashmir, however, it was rejected. “The return of the Ahrar-i-Islam leaders from Kashmir in a bad temper led to renewed agitation. This took the form at first of very bitter and organized attacks on the” Ahmadi “leaders. The Ahrars thought that the” Ahmadis, “through their influence on the constitutionally inclined All India Kashmir Committee, had secured several points over the Ahrar leaders in Kashmir itself.” (Political Awakening in Kashmir, Ravinderjit Kaur, APH Publishing Corporation, New Delhi, 1996, p. 178)
Kaur further states:
“The Syasat of 31st October, 1931, criticizing the policies of the Ahrars, wrote that if Mazhar Ali’s party had been honest, it should have in the first place worked in cooperation with the Kashmir Committee; and if this had not been possible, it should have given an opportunity to the Committee to carry on its work and should not have come into the field until it had been proved that the Kashmir Committee did not want to do work. If the Ahrars were of the opinion that the work regarding Kashmir should not be entrusted to the Kashmir Committee, it was their duty to invite the Muslims of different schools of thought and form a united party after placing their views before them. But in this way, they would not have been able to collect funds and subscriptions which was their real object. ‘If there had not been an opportunity of making money out of it, surely the Ahrar would not have interfered with this work.’” (Ibid, p. 179)
In fact, “the success of the constitutional methods of,” Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra “who also saw his way to sympathise with the State subjects, made Ahrars green with jealousy. Some prominent Punjab leaders admired the peaceful intervention of the Qadian community and made its head the President of the Kashmir Committee. That the head of the Ahmadiyya community should earn the tributes of the sober Muslim leaders was another thorn in the sides of the Ahrars. It was because their own extremist methods were deprecated. This is the primary cause of the Ahrar campaign against Qadian, while political jealousy was shelved, religious sentiments were roused. New-fangled schemes were propounded to exclude Ahmadias from the Muslim community. [...] It was under the garb of religion that they approached the masses, who reacted to their tactics. But the expected success did not come, even though they sent so far as to launch their thunder in Qadian. Their hostilities were met with a calm policy of constructive work.” (The Civil and Military Gazette, 14 December 1937, p. 10)
A complicated situation which was faced by “both the British and the Dogra government was that the Ahrar party, watching Kashmir slipping through their fingers into the hands of the Kashmir Committee, decided to send jathas (bands of volunteers) into state territory through the Jammu province. They claimed that the Kashmir Committee was run by Ahmadiyyas for the propagation of their ‘sacrilegious’ sect in Kashmir.” (Languages
p. 158)
Baseless accusation by Ahrar and Hazrat Musleh-e-Maud’sra response
Janbaz Mirza narrates that since Syed Ataullah Shah Bukhari was expressing certain opinions against the British policy in India, the Government arrested him from Delhi under Section 124. As a protest against his arrest, Maulvi Mazhar Ali Azhar sent a letter to the Viceroy of India, stating that “it is generally believed that Mirza Bashir-ud-Din Mahmud[ra] is the factor behind the arrest of Syed Ataullah Shah Bukhari under Section 124. I have information that the Delhi government is not alone in approving the action against Shah Ji.” (Karwan-e-Ahrar, Vol. 1, 1975, Maktabah Tabsarah, Lahore, pp. 221-222)
Refuting this false allegation, Al Fazl wrote on 27 October 1931:
“Another false notion that is being spread nowadays is that the arrest of Syed Ataullah Shah Bukhari during his activities in Mughalpura occurred at the behest of Hazrat Khalifatul Masih II, may Allah be his Helper. Due to the fact that this incorrect statement is being spread widely and an attempt is being made to misguide the public, we announce that this is a completely incorrect and false statement. In this relation, Hazrat Khalifatul Masih II has stated, ‘I consider it to be against decency to hatch conspiracies of arrest and imprisonment against those with whom one has some disagreements.’ It is hoped that after this statement, no one will have any kind of misunderstanding.”
During his Friday Sermon on 13 November 1931, Hazrat Musleh-e-Maudra said that generally, the non-Ahmadi Muslim members of the All-India Kashmir Committee provided him with great support as the president of the Committee; however, “there is another group [Ahrar] that opposed us well, and in some areas they opposed us with such severity that the local Ahmadis found it difficult to even visit the markets. In some places, they even physically beat the [Ahmadi] women, children, and elderly, and it is said that they announced, ‘We would crush Ahmadiyyat, send mobs to Qadian, and make lives difficult for Ahmadis.’ However, if this Community is from God, and we firmly believe it to be so, no one can ever dare destroy it. [...] It is time for us to instil diligence, wakefulness, and a spirit of faith within us, and not to frighten ourselves from these hardships, but rather, we ought to be happy that Allah the Almighty has provided means for bringing us closer to Him.
“Moreover, despite the people’s animosity towards us, it is our duty to treat them with benevolence and kindness. Ignorant is the one who says, ‘We should mistreat a certain person since they are opposing us.’ [...] Thus, it is our duty to treat them in a good manner, despite them being our opponents, and not to commit any act that holds any aspect of animosity. [...] Hence, the need of the time is for us to exhibit the same examples that have been taught to us by the Promised Messiahas:
“[‘If they abuse you, pray for them; if they hurt you, comfort them; If they show arrogance, you show humility.’ (Barahin-eAhmadiyya [English], Part 5, p. 201)] [...]
“If we exhibit such examples, their hearts will also feel the anguish, and the sentiments of love will be inculcated in their hearts. At last, a day will come when Allah the Almighty will create perfect unity within the Muslims for their progress, and Satan will be disappointed in its efforts to create division and anxiety and will know that it is impossible to instil disunity within this community. [...] So, we should never be disappointed and need to have firm faith that Allah the Almighty will create means for the betterment of the Muslims and will inculcate unity among them for their progress. Only those people who are followers of Satan get disappointed, whereas the beloved ones of God are always those who never get disappointed in His mercy.” (Khutbat-e-Mahmud, Vol. 13, pp. 285-287)
On 12 November 1931, the Maharaja of Kashmir made an announcement and promised the Kashmiri Muslims to accept certain demands of them. The Maharajah “ordered that matters of immediate concern are to be inquired into before the handling of the question of constitutional reform by the Commission over which Sir Reginald Glancy is to preside.” (The Yorkshire Post, 13 November 1931, p. 9)
The next day, on 13 November, more than 20,000 Muslims gathered in Srinagar and passed a resolution to welcome this step from the Maharaja. However, it was “expressed by Muslim leaders that a continuation of the civil disobedience campaign by the Ahrars will only complicate a problem that is now in a fair way towards [a] satisfactory solution.
“Mirza Bashir-ud-Din Mahmud Ahmad, President of the All-India Kashmir Committee, after expressing his satisfaction at the announcement, added:
“‘In my opinion, the Government of India and also His Excellency the Governor of the Punjab deserve our thanks for their choice of Mr. Middleton to inquire into the causes of the disturbances, for no better man could be chosen, but it must be pointed out that the scope of this commission has been limited to the time not covered by the Dalal report, which is a serious defect and must be remedied.” (The Civil and Military Gazette, 15 November 1931, p. 1)
It was believed that the “Ahrars have lost the little sympathy they ever had by their unreasonable behaviour, and except in the Nationalist section of the Urdu Press, they can find support in no Muslim paper. Indeed, their manifestos are definitely excluded from publication in the two English organs of the community.” (The Civil and Military Gazette, 16 November 1931, p. 3)
Chiragh Hassan Hasrat states that “the inquiry commission had been announced, and the Kashmiris seemed to be satisfied to a great extent. When the movement of the Ahrar intensified, the people feared that these agitated youngsters might spoil all the efforts.” (Kashmir, Qaumi Kutub Khana, 1948, p. 165)
Chaudhry Afzal Haq’s statement
Janbaz Mirza has mentioned that after the appointment of the Glancy Commission, a meeting took place at the house of Sir Sikandar Hayat Khan, where Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra was also present. Janbaz Mirza states that Hazrat Musleh-e-Maudra “validated the appointment of the Glancy Commission; however, Chaudhry Afzal Haq did not support any decision of the Glancy Commission and declared its appointment to be fruitless for the Kashmiris. On the same day, Sheikh Abdullah accepted the Glancy Commission in his statement issued from Kashmir. After these developments, Ahrar’s civil disobedience took a new turn, and in addition to the Maharaja of Kashmir, this battle began to be fought directly against the Hindu Press, toady Muslims,” Ahmadi Muslims, “and Britain.” (Karwane-Ahrar, Vol. 1, 1975, Maktabah Tabsarah, Lahore, p. 221)
Mentioning the meeting, Chaudhry Afzal Haq states that he addressed Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra and said:
“With the grace of God, we have made a resolve that we will try our utmost to efface this Jamaat [Ahmadiyyat].” (Tarikh-e-Ahrar, Maktaba-e-Majlis Ahrar-e-Islam Pakistan, 1968, p. 126)
During a speech on 28 December 1944, Huzoorra stated that during the abovementioned meeting, Chaudhry Afzal Haq said that since Ahmadis did not support him in the elections, “we have made a firm resolve to crush Ahmadiyyat.” Upon this, “I
smiled and said that if it was possible for a human to crush Jamaat-e-Ahmadiyya, it would have been crushed a long time ago, and even now, if it can really be crushed by a human, it surely does not deserve to live on.” Sir Sikandar tried calming down Afzal Haq; however, he repeated, “I have been disrespected, and now I am determined to crush Ahmadiyyat.” (Al Maud, Anwar-ulUlum, Vol. 17, pp. 591-592)
During a speech on 27 December 1931, Hazrat Musleh-e-Maudra said that the Ahrar are “opposing Ahmadiyyat everywhere. One of their leaders has stated that their opposition to Ahmadiyyat holds great benefit for them since they could never achieve fame among the public without it.” Now, “such circumstances have occurred in Punjab that upon witnessing them, one is reminded of the Promised Messiah’sas time. Particularly, the opposition in Sialkot is very serious, and Ahmadis are being made subject to hardships,” and they are threatening to bring mobs to Qadian.
“Our response to them is, ‘What is your significance? If you wish, bring along all the governments and nations of the world and try to overpower us, and if you succeed in your attempt, you would have the right to call us liars.’ If these people made such an attempt, they would come to know what power they were confronting. [...] This is a Divine Community and it is His desire and Will to make it successful; no human power can ever do anything against it.” However, “we do not say, ‘We will crush them’, but rather, we say, ‘God will crush them, regardless of how great armies they gather along with them against us. In Islamic terminology, the synonym for the word ‘animosity’ is ‘fire’, and the Promised Messiahas had received a revelation:
“[Do not threaten us with fire, for fire is our servant and indeed, the servant of our servants. (Tadhkirah [English], p. 537)]
“Thus, it is merely their imaginary thought that they could overpower us. Even if they kill us all and then burn us and throw the ashes in the air, Ahmadiyyat will still remain established in the world, spread to every nation and continent, and be seen in all corners of the world. This is a seed that has been planted by God,” and even if
all nations joined together, they would be unable to harm Ahmadiyyat. (Anwar-ulUlum, Vol. 12, pp. 405-407)
To express their hate towards Ahmadiyyat, the Ahrar held a series of ‘Anti-Qadian Days’, such as on 17 January 1932. This act of the Ahrar was emphatically condemned by a newspaper, “Rahnuma” of Rawalpindi, on 21 January 1932. The article described their acts as an attempt to harm Muslim unity.
During his Friday Sermon on 22 January 1932, Hazrat Musleh-e-Maudra advised Ahmadis that though the Ahrar were spreading hate against the Jamaat and fueling the anti-Ahmadiyya sentiments within the Muslim Community, they were required not to fear this opposition and continue to help the oppressed Muslims of Kashmir through prayers and financial sacrifices. (Khutbat-eMahmud, Vol. 13, p. 341)
During his Friday Sermon on 5 February 1932, Hazrat Musleh-e-Maudra said that the Ahrar were spreading hate and mischief against Ahmadis and holding public gatherings, where they “used abusive language against the Promised Messiahas and carried out various kinds of mischief.” Ahmadis are required to respond to such acts through tabligh with more zeal, “and to show to the opponents that we cannot abandon the name of the Promised Messiahas with the fear or fright of anyone.” (Khutbate-Mahmud, Vol. 13, p. 358)
Gradually, the reality of Ahrar began to unfold. The religious veil was used merely to attract the attention of the Muslim masses; however, the goals were completely political:
“The Ahrars in Lahore” are now “turning to the Congress campaign and initiating civil disobedience. [...] These incidents are opening the eyes of all thinking Muslims to what we ourselves have maintained from the beginning, namely, that the so-called Ahrar Muslims were nothing other than a section of Congress, detached to entrap their brethren into the Congress fold.
The chronicles and character of Allah’s prophets bear witness to their unflinching confidence in God Almighty. These messengers of Allah the Almighty also possess absolute faith in Divine revelation, and their hearts are thus filled with unwavering trust in His Supreme Being. Consequently, they convey God’s message word for word and guide mankind with profound conviction.
They endure hardships and face challenges throughout their lives, but all these things only increase their steadfastness and belief in Allah the Almighty. Prophets caution their foes that whether they use all kinds of methods to plot against messengers of God, they will never succeed, for they do not have absolute faith in Him, and without it, their schemes are of no avail, as it is mentioned in the Holy Quran:
honoured with the status of leader and Seal of all Prophets.
When the persecution and opposition of idolaters of Mecca grew stronger and Hazrat Abu Talibra requested his nephew to abandon his mission of Islam, Hazrat Mirza Bashir Ahmadra MA narrates, “The Holy Prophetsa exhibited no discontent in the least. With great composure, he said:
‘[…] If I must die in this cause, I delightedly accept my fate. My life is devoted to this cause, and I shall not abstain from the expression of the truth out of fear of death. O Uncle! If you are worried on account of your weakness and distress, then by all means relinquish your protection of me. I shall never refrain from the conveyance of divine injunctions. By God! If these people put the sun on my one hand and the moon on the other, even then I shall not refrain from fulfilling my responsibility. I shall continue my work until God completes it or I die in this endeavour.’” (The Life & Character of the Seal of Prophets, Vol. I, p. 192)
developed an aloofness to worldly matters, his father used to express great despondence at his state that their son was not capable of doing any work.
“A Sikh told me that he had a brother, and their father used to visit the elder Mirza Sahib (i.e., Hazrat Mirza Ghulam Murtaza Sahib). At times, the [two brothers] would accompany their father as well. Once Mirza [Ghulam Murtaza] Sahib said to their father, ‘Your sons frequently meet Ghulam Ahmad (peace be upon him), so tell them to go and counsel him.’ When the two brothers got ready to visit him, Mirza [Ghulam Murtaza] Sahib told them to say this to Ghulam Ahmad (peace be upon him) in person, ‘Your father is greatly distressed by the thought that his young boy is dependent on his elder brother for his provisions.’ [Mirza Sahib said], ‘Tell him to start working in my life. I am trying to help him secure a good job, but all these means will come to an end if I pass away.’
who were ready to sacrifice themselves for him. The Promised Messiahas himself said:
ناک دﰱاوملا تاﻇافل
ماعطم مویلا ت�� و
‘There was a time when leftovers from other people’s dinner tables were my food, but today, by the grace of Allah the Almighty, countless families are eating at my table.’ (Aina-e-Kamalat-e-Islam, Ruhani Khazain, Vol. 5, p. 596) […]
“Thus, when Allah the Almighty starts a work, its beginning does not appear grand, but the world is astonished when it reaches its culmination.” (Tafsir-e-Kabir [2023], Vol. 9, p. 362-63)
“When he [Prophet Noah] said to his people, ‘O my people, if my station with God and my reminding you of your duty through the Signs of Allah offend you – and in Allah do I put my trust – muster then all your designs, you and your “partners”; then let not your course of action be obscure to you; then carry out your designs against me and give me no respite.’” (Surah Yunus, Ch.10: V.72)
The Holy Prophet Muhammad, peace and blessings of Allah be upon him, is the most venerated of those prophets whose resolute faith in God serves as a profound illustration of perfect devotion and submission to Allah the Almighty. His mission was founded on absolute trust in God, which led him through all the trials, setting unprecedented examples of faith in Allah the Almighty and hence being
From his unparalleled example of showing perfect faith in God in the cave of Thawr during his migration to Medina (Sahih al-Bukhari, Kitab at-tafsir, Hadith 4663) to leading a hand full of Muslims to victories in defensive wars (Aal-e-Imran, Ch.3: V.124), the entire life of the Holy Prophetsa manifests absolute confidence and trust in the All-Powerful and Supreme Being of Allah the Almighty.
In the continuum of his legacy, Hazrat Mirza Ghulam Ahmadas, the Promised Messiah and Imam Mahdi also set profound examples of faith in Allah the Almighty.
Providing some insight on the early days of the Promised Messiahas and his father’s concern for his employment, Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra, Khalifatul Masih IIra narrates:
“When the Promised Messiahas was born, his parents must have rejoiced at his birth. However, as he grew older and
“This Sikh told me that they went to Mirza Ghulam Ahmad Sahib (peace be upon him) and said, ‘Your father greatly cares for you. Seeing that you are not doing any work makes him sad. He is worried about what would happen to you if he died? Why don’t you listen to your father?’ His father was trying [for his employment] in Kapurthala at the time and they had decided to appoint him as the State Education Officer.
“The Sikh said that when they requested him to listen to his father and do some work, he said, ‘My father worries too much about me, why is he concerned about my future? I have already taken up employment with Whom I was supposed to work.’ They came back and told everything to Mirza Ghulam Murtaza Sahib. He expressed, ‘If he [Ahmadas] has said these words, then it must be the truth because he never lies.’
“This was the beginning of his [Prophet Ahmad’sas] time and it has not yet reached its culmination, but what appears to be a transient culminant is that at the time of his passing, there were thousands of people
After his father fell ill and was destined to breathe his last, the Promised Messiahas received a message of condolence from God Almighty in the words, قراطلاو ءﺂمسلاو [i.e., “We call to witness the heaven where all decrees originate, and We call to witness the event that will happen after the setting of the sun.” (Tadhkirah [English], p. 30)]
The Promised Messiahas said:
“When I was apprised of the news that my father would pass away after sunset, I, being human, was distressed upon hearing this news. Moreover, most of the means of our livelihood were contingent upon his life. He received a pension from the British Government as well as a large sum of gratuity, which was contingent upon his being alive. Therefore, the thought crossed my mind as to what would happen after his demise. The anxiety surfaced in my heart that perhaps we would face days of deprivation and hardship. All this concern flashed across my mind in a fraction of a second, quite like lightning.
“At that very moment, I felt drowsy and received the second revelation:
ہدبع فا�ﺑ ہللا ﺲیلأ
“Meaning that, ‘Is not God sufficient for His servant?’
“My heart was strengthened by this revelation from Allah as a gravely painful wound is instantly healed with a balm. The fact is that it has been verified repeatedly that divine revelation has an intrinsic quality to grant comfort.” (The Philosophy of Divine Revelation [Haqiqatul Wahi], Ruhani Khazain, Vol. 22, pp. 266-267)
The above incident shows that if someone puts their complete trust in God, Allah the Almighty not only comes to strengthen their faith but also provides for them.
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.
“One day, His Holiness, [Prophet Ahmadas] said, ‘If the people possessed righteousness, they would set out of their homes like birds, with an empty stomach, and return with their bellies full.’
“In actuality, the people of this world seek fire, which has turned the sons of man into dogs that continuously go on panting. A burning from within consumes them. The root on which they stand is an utter lack of belief and trust in God’s promises, and to deem their own faculties to be the centre of their hopes and apprehensions.” (Life of the Promised Messiahas, p. 45)
Recalling an occasion manifesting complete trust of the Promised Messiahas in Allah the Almighty, Hazrat Khalifatul Masih IIra states:
“God Almighty raised the Promised Messiahas in our midst, and his existence became a manifest sign for us. Whoever sat before him witnessed the verities of the Holy Quran and the Holy Prophetsa, and there remained nothing that would deter such a person from Islam.
“When a case about Karam Din Bheen was filed against the Promised Messiahas, the magistrate at the time was a Hindu. The Aryas persuaded him to sentence the Promised Messiahas, and he promised them to do so. Khawaja Kamaluddin Sahib became worried when he heard of this. He visited the Promised Messiahas in Gurdaspur, where he was staying during the trial, and stated, ‘Huzooras, I have news of great concern! The Aryas have swayed the magistrate, and he has taken an oath to sentence you.’
“At the time, the Promised Messiahas was lying down; he sat up straightaway and stated, ‘Khawaja Sahib! Who can place their hands on the Lion of God? I am the Lion of God; let him try to put his hands on me.’
“Hence, this is precisely what followed. This case was presented in the courts of two magistrates, one after the other, and both of them were severely punished. One
of them, who wanted to take action against the Promised Messiahas, was suspended. The other magistrate lost his son, who drowned in a river, and this incident affected him so much that he became partially insane.”
(Tafsir-e-Kabir [2004], Vol. 6, p. 359; Friday Sermon, Al Hakam, Vol. 2, Issue 57)
Witnessing the wrath of Allah the Almighty, Pandit Lekhram met his demise. Probing his death, the authorities came to the house of Prophet Ahmadas and “[…] On the day when the district superintendent came to Qadian to search the home of the Promised Messiahas, there was no prior news or knowledge of the impending search, nor could there have been. On that morning, our respected Mir [Nasir Nawab] Sahib heard from somewhere that today a warrant would be coming along with handcuffs as well. Mir Sahib was shocked and became extremely anxious. He hurried in to inform the Promised Messiahas and as he was overcome by emotion, he expressed the matter at hand with grave difficulty.
“His Holiness, [Prophet Ahmadas] was writing Nur-ul-Quran at the time and was engaged in a very subtle and delicate subject. The Promised Messiahas raised his head, smiled, and said, ‘Mir Sahib! People wear bangles of silver and gold on occasions of worldly joy. I shall deem that I have put on bangles of iron in the way of Allah Almighty.’
“Then, after a pause, the Promised Messiahas said, ‘But this will never happen, because the government of God Almighty has its own ways of wisdom. God does not allow His divinely commissioned vicegerents to be humiliated.’” (Malfuzat [English], Vol. 2, pp. 25-26)
Long before the ferocity of the plague outbreak, the Promised Messiahas had predicted that it would be a sign of God Almighty. The people mocked him, as there was not the slightest indication that it would spread like wildfire.
At the time when the plague was ravaging the sub-continent and cities were being emptied all over India, the British government arranged vaccination to save people’s lives. Allah the Almighty revealed to the Promised Messiahas:
“I shall safeguard all those who dwell within the four walls of your house from plague.” (Tadhkirah [English], p. 546)
In light of the above revelation and countless other assurances of protection by God Almighty, the Promised Messiahas manifested unwavering faith in Divine promises and said:
“I consider it a sin to throw doubt on this sign by recourse to inoculation, for it is a sign which God, for our sake, wishes to demonstrate clearly in the world. I dare not demean His true sign and His true promise by resorting to inoculation. If I did, I would be accountable for the sin of not believing in the promise that God has given to me. If I were to benefit from inoculation, then I should be grateful to the doctor who invented the vaccine and not to God Who promised me that He would protect everyone dwelling in this house.” (Noah’s Ark, p. 5)
Prophet Ahmadas further said:
“It should also be kept in mind that, on account of this divine promise, it is necessary for me to eschew any human contingencies, lest our enemies attribute this divine sign to other agencies. However, in addition to this, should God Almighty Himself disclose any other means or remedy to me through His word, then such means or remedy would not contravene this sign, for they emanate from God who has manifested this sign.” (Noah’s Ark, p. 8)
Consequently, God Almighty not only safeguarded him from the plague but also protected those who dwelled in the spiritual house of the Promised Messiahas.
An incident of his firm belief in Allah the Almighty was also witnessed when one of his companions fell ill during the plague epidemic. Prophet Ahmadas states:
“Once during the days of rampant
plague, when Qadian was also affected, Maulawi Muhammad Ali MA developed a severe fever. He believed that most probably it was a plague, and, like a dying person, he made a will and apprised Mufti Muhammad Sadiq of everything. He was living in a part of my house about which God had revealed:
[I shall safeguard all those who dwell in this house.]
“At that time, I visited him to inquire about his health. Finding him anxious and worried, I said to him, ‘If you have contracted plague, then I am a liar and my claim to be the recipient of revelation is false.’ Having said this, I put my hand on his pulse. I witnessed this magnificent example of the providence of God that as soon as I touched him, I found his body to be cool without any trace of fever.” (The Philosophy of Divine Revelation, p. 323)
The examples of Prophets demonstrate how faith and trust in Allah the Almighty help one overcome trials in life, impart divine wisdom, and draw them closer to God. The believers should thus place their full confidence in Allah and also guide their generations to first solely put their trust in Him and then effectively make use of their capabilities. As Prophet Ahmadas says, “Those people who trust in their own power and strength and forsake God Almighty do not meet with a good end. This does not mean that to trust in God is to sit on one’s hands and do nothing. To make use of means and to employ the faculties that God Almighty has granted us is also a manner in which we show gratitude to God. Those people who do not make use of their abilities and only verbally claim that they trust in God speak falsehood. Such people do not appreciate God. In fact, they test God and essentially suggest that the faculties and powers granted by Him are futile.” (Malfuzat [English], Vol. 2, p. 82)
<< Continued from page 15
The same tactics, the same slogans, have been evidenced throughout the Maclagan Engineering College dispute, the contest with the Ahmadiyyas at Sialkot, the later phases of the Kashmir campaign and now openly in the civil disobedience movement.” (The Civil and Military Gazette, 3 March 1932, p. 2)
“Kashmir’s political and religious circles always remained suspicious of Ahrar’s support or help so they refrained from helping Ahrar emerge as a forceful political party in Kashmir.” (Pakistaniaat: A Journal of Pakistan Studies, Vol. 3, No. 2 (2011), p. 99)
According to Ayesha Jalal, “the story of the Congress’s unofficial support of Ahrars in the Punjab for the most part has been kept under wraps. Needing something of a base among Muslims in the province, the Ahrars were an obvious choice.” On the other hand, “having survived the ignominy of being
bested by the Ahmadis in the contest for Kashmir, the Ahrars were not prepared to be dictated to by others.” When Sheikh Abdullah formally dissociated himself with the civil disobedience campaign, “the Ahrars charged him for being on the payroll of the Kashmir Committee and, more damagingly, a henchman of the Ahmadis. Refuting the accusations as plainly sinister, the Kashmiri leader maintained that he was proud of being a member of a non-sectarian organization devoted to the welfare of the persecuted.” (Self and Sovereignty: Individual and Community in South Asian Islam Since 1850, Routledge, 2000, pp. 361-362)
Chiragh Hassan Hasrat states that the Kashmiri leaders “were very hesitant to cooperate with the Ahrar. It had several multiple reasons. First, the Ahrar had a blemish for being a by-product of the Congress, which was not completely cleaned yet.” On the other hand, the Ahrar “did not respect the young Kashmiri leaders, and insisted that whatever is decided on the issue of Kashmir, must be done after
consulting them. Whereas the stance of the young Kashmiri leaders was, ‘If you can help us like the Kashmir Committee is doing, you are most welcome, otherwise, do not interfere in our matters.’” (Kashmir, Qaumi Kutub Khana, 1948, pp. 165-166)
A Kashmiri leader, Sheikh Abdullah, wrote in his book Aatish-e-Chinar that “the All-India Majlis-i-Ahrar saw our misery as a good opportunity to build up their political stature.” (Aatish-e-Chinar, p. 139, Published by Ali Muhammad & Sons, Srinagar)
The Ahrar began spreading rumours about Kashmiri leaders, about which Sheikh Abdullah writes, “In order to put veil on their shortcomings, they gave currency to the story that Sheikh Abdullah has become an Ahmadi,” however, “I had no links at all with Ahmadiyyat in terms of beliefs.” (Ibid, p. 143)
It was believed that “the whole Ahrar agitation” was “un-Islamic, and undesirable in the interests of the community. The
agitation began, for a purely sectional reason, in order to attack the lead of a sect, with which the Ahrars were not in sympathy.” (The Civil and Military Gazette, 7 March 1932, p. 3)
In an interview in Lahore, in 1932, Sheikh Abdullah “paid high tribute to the services rendered to the Kashmir Muslim cause by the Kashmir Muslim Committee and particularly by its president, the head of the Ahmadiyya community of Qadian. As for the Ahrars,” he “considered that the policy of their leaders had been illadvised and certainly too dictatorial for the Kashmiris, and had done more harm than good.” (Ibid, 11 July 1932, p. 3)
By the end of 1932, witnessing their failure in various attempts to sabotage the peaceful movement for the oppressed Kashmiri Muslims, the Ahrar hatched a vicious plan to initiate a much stronger and dangerous campaign against Ahmadiyyat. Its details will be presented in the second part of the article, insha-Allah (To be continued)
Ataul
Naib
Everyone has certain days in his or her life that can never be forgotten. The memory of such days does not fade with the passage of time, and their details are permanently etched on the mind. On reflection, among the unforgettable, historic days of my life, one is 30 April 1984. This is the day Hazrat Khalifatul Masih IVra migrated from Pakistan and arrived in Britain. It was a Monday. It was indeed a historical and momentous day that had a profound influence on the future of Ahmadiyyat and shall always be remembered as a significant milestone in the history of the Jamaat.
Before I go into the details of the day, I will mention a few key matters. In compliance with the instructions of Hazrat Khalifatul Masih IVrh, I arrived in Britain on 16 November 1983. On 26 November, I took over the charge from the late Maulana Sheikh Mubarak Sahib and began my services as Amir Jamaat-e-Ahmadiyya UK, missionary-in-charge and imam of the Fazl Mosque. In accordance with Huzoor’srh
instructions that he had given me in my farewell meeting at Rabwah, I began my task by studying the files of the mission, familiarising myself with other Jamaatrelated tasks, and commencing visits to various local Jamaats. In the first week of January 1984, I suffered from deep vein thrombosis on my right leg, a condition that required immediate hospitalisation. My treatment in the hospital lasted 18 days, after which the doctors advised complete rest and to avoid travel. When Huzoorrh came to know, he prayed and counselled me to fully comply with the doctor’s advice. With Allah’s grace, when I felt better and the doctors allowed a little work, my first day back in the office after the illness was 1 April.
In those days, opposition against the Jamaat was at its height in Pakistan. There were reports of the possibility of some ordinance being issued against the Jamaat. Instructions were issued from the Markaz, and as a result, our office activities increased.
I remember that on 26 April, I gave a speech on Islam at Warwick University in the Midlands. It was followed by a question and answer session. In the evening, as we sat for dinner at the house of Rashid Ahmad Sahib, there was a call from London. Mubarak
Ahmad Saqi Sahib, who was working as deputy imam with me at the time, informed me that Ordinance XX had been issued against the Ahmadiyya Muslim Jamaat in Pakistan. Upon hearing this, I felt that instead of staying the night in the Midlands, I needed to return to London. I arrived back in London at midnight. The next morning, activities increased in response to the new ordinance. Although the sensitivity of the situation was apparent, it was difficult to predict what would happen next. Along with feeling anxious, fervent prayers were being offered, and the entire Jamaat was being counselled to remain steadfast and to pray.
On the night of 29 April, various engagements lasted late into the evening, and it was around midnight when I went to bed. At about 2:30 am, the phone rang. I was astonished as to who would be calling at such a late hour. Upon picking up the telephone, I heard Masood Ahmad Jhelumi Sahib’s voice on the other end, who was working as the Wakil-ut-Tabshir in those days.
He asked me whether I had recognised him, and upon my affirmative answer, he asked me to get ready. I replied that I was
ready but asked for what purpose. He then informed me that Hazrat Khalifatul Masih IVrh was coming to London. Curious, I inquired about the arrival date, assuming it would be in the next few days. In response, he asked me for the current time in London. After providing the time, he explained that Huzoorrh had departed from Karachi four hours ago and would arrive in London at around 8 am local time, and he said to make all necessary arrangements accordingly. He also provided some specific instructions, and after that, the conversation ended. When the call concluded, my wife, Qanita Rashed, who had been awakened and was anxious due to the sudden telephone call, asked what the matter was. I simply stated that Huzoorrh was arriving in London in the next few hours. In reality, I was deeply anxious and worried because of the sudden news and the idea of the tremendous responsibilities it placed on my weak shoulders. This sudden news had completely stunned me. My wife was in a similar state. We both decided that, before doing anything else, we needed to submit to Allah and seek help from the Almighty God, asking Him to assist us at every step of the way and cover our weaknesses. So, first of all, we offered nawafil and in our acute anxiety, we recited whichever prayers came to mind. In Allah’s name, we began the task at hand.
The information received indicated that Huzoorrh would arrive via KLM, first in Amsterdam, Holland, and then, with a change of flight, take another KLM aeroplane to London, arriving at around 8 am. In accordance with the instructions received, I informed the missionary-in-charge of Holland, Abdul Hakeem Akmal Sahib, about Huzoor’srh arrival and requested him to make all the necessary arrangements to receive Huzoorrh at the airport. Additionally, I requested that a responsible person be on duty at the Mission House to promptly inform us in London of Huzoor’srh arrival in Holland.
After this, we became involved in various other arrangements. My wife promptly started gathering all the household items because that very house was to be Huzoor’srh residence. In those days, I lived in the flat on the first floor above the offices, and Naseem Ahmad Bajwa Sahib, who was working with me as the Naib Amir, resided in the flat on the second floor. It was decided that I would move with my family to the Jamaat guesthouse situated at 49 Gressenhall Road, and Bajwa Sahib would relocate to an empty house belonging to an Ahmadi friend at
The reminiscences shared in this piece are rooted in the author’s personal experiences. While care has been taken to convey these events accurately, personal memories can naturally vary in detail or sequence. —The Editor
11 Gressenhall Road. It was a coincidence that this empty house was located near the mosque at that time, and the Jamaat guesthouse was also vacant. My wife swiftly gathered all the household goods, creating large bundles using bed sheets. This was done in such a hurry that we could not remember what was packed in which bundle. For quite some time afterwards, we would open bundles based on guesswork and search for whatever was needed in the house. The house was gradually emptied, room by room.
While this was happening at the house, I promptly went to my office. The desk was cluttered with papers. I began to collect all the papers, documents, and other office materials because Huzoorrh was going to grace this very basic and small office in a few hours. Due to the situation at that time, some khuddam had been on duty at the Mission House. They assisted me with my tasks, packing all the official files into boxes or bundles. In this way, all the items in the house and the office were ready to be transferred within two hours. The office was also fully prepared for Huzoorrh
In those days, the Fajr prayer was offered at 5 am. At 4 am, I informed Anwer Ahmad Kahlon Sahib about Huzoor’srh arrival and asked him to notify all the amila members that there would be an emergency meeting after Fajr prayer at the mosque, and that everyone should attend.
With the assistance of khuddam, all the items from the house and the office were transferred to the guest house. In the meantime, my wife contacted Amatul Hafiz Salam Sahiba, Sadr Lajna Imaillah UK, and a few other ladies, who provided significant help in cleaning and preparing the house for Huzoorrh. The entire house was organised neatly, and arrangements for food were made. Alhamdulillah, all these tasks had been completed by 8 am.
Soon after leading the Fajr prayer at the Fazl Mosque in London, I chaired the emergency amila meeting. After informing the members about the details of the situation, I requested special prayers. After consulting with all of them, I prepared a modus operandi. I assigned a range of duties to various members and sent them off to their tasks right away.
I provided important instructions regarding the departments of security, catering, transport, airport reception, etc., and, with the assistance of friends, prepared a duty chart. The meeting concluded at around 7 am with a silent prayer, and all the members began their assigned duties.
A matter that was brought to our attention during the meeting was that the two cars the London Mission had at that time were both old and were not in an appropriate or reliable condition to transport Huzoorrh from the airport to the Mission House. Somehow, this information reached some sincere people who, shortly after the meeting, offered their cars for Huzoor’srh service. Without any delay, more than one sincere member sent their cars to the London Mission with the offer to keep them available for as long as needed. With Allah’s grace, this concern was resolved effortlessly. Another concern was related to any potential issues or delays during Huzoor’srh entry into the country. Choudhry
Anwer Ahmad Kahlon Sahib contacted certain authorities regarding this and had a
satisfactory arrangement in place for their support if needed, ensuring there would be no problems in this regard.
It is worth mentioning here that, at the time of Huzoor’srh arrival, the immigration rules allowed Pakistani passport holders to enter the UK without a visa. They were issued a visa at the airport at the discretion of the immigration officer present. I believe that among the Divine blessings, this was an extraordinary gift. If the restriction on obtaining a visa prior to coming to the UK had been in place at that time, there would have been a real risk of facing many difficulties and obstacles. It was through Divine intervention that this restriction was not in place at the time of Huzoor’srh arrival and became effective only a few months later. This is indeed a sign of Divine assistance.
By the morning, people had come to know about Huzoor’srh arrival through word of mouth, and this news had even reached abroad. Consequently, the London Mission
for Huzoor’srh exclusive use. When Huzoorrh arrived in the office for the first time, and I mentioned the new phone line to him, providing him with the number, and explaining that it was not known to anyone else, Huzoorrh was delighted. In practical terms, the line proved to be very useful. It appeared to me that Allah had arranged all of this in advance for His beloved Khalifa.
A reassuring call from Huzoorrh
Huzoor’srh arrival in Holland was expected at 7 am, but the plane arrived an hour late. The reason for this, which we later came to know, was its delayed departure from Karachi. However, as we were unaware of this at the time, there was great anxiety. During this time, many calls were made to the Netherlands to enquire, but they had no information. I was becoming increasingly anxious by the minute, and it became very difficult for me to sit in the office under these circumstances. I left the office and went into the yard, pacing back and forth in anticipation of the news. I kept thinking that Masood Jhelumi Sahib had informed me on
incredibly moving experience to hear the affectionate voice of my beloved master. With a voice filled with emotion, I assured Huzoorrh that I was fine and asked how he was. Huzoorrh replied in a calm manner, stating that, alhamdulillah, he was well. He then asked if all the preparations were complete, to which I replied in the affirmative. Huzoorrh informed me that they had changed the flight, and one of his companions provided me with the new flight details. I felt extremely relieved and delighted after this conversation.
I do not know the reason or the wisdom behind the change in the flight. However, it was advantageous for us as it provided some extra time for preparation. The extended stay in Holland also had its advantages. Although Huzoorrh did not have the opportunity to rest, it allowed him a break in the journey during which he could meet the Ahmadis living in Holland. In the VIP room, he had a detailed conversation in English with the members of the local Jamaat, explaining the background of his migration to them over a cup of tea. It is worth mentioning that the Holland Jamaat prepared a video of Huzoor’srh arrival, which includes all these details. I am briefly recounting a few points from my memory.
After his brief stay in Holland, Huzoorrh departed from Amsterdam and arrived at Heathrow at around 11 am local time. In this historic migration, Huzoorrh was accompanied by his wife, Syeda Asifa Begum Sahiba, and their two daughters, Brigadier Waqi-uz-Zaman Khan, and Choudhary Hameed Nasrullah Khan Sahib. The members of the Community were instructed to receive Huzoorrh at the London Mission House. Only a few members went to the airport where the khuddam were present, fulfilling their duties with great proficiency.
was inundated with phone calls. In those days, the Mission had only two telephone lines, and they were both constantly receiving calls. The members of the telephone department were working very efficiently in handling this. All the other departments were also fully operational. This reminds me of another incident of Divine assistance.
Approximately two months before Huzoor’srh arrival, I realised that the two telephone lines at the mission would be completely inadequate in case of an emergency. If incoming calls were constant, there would be no way to make an external call. Therefore, I decided to have another phone line installed in the Mission, with its number kept somewhat private. We encountered some difficulties, but with Allah’s grace, a few days before Huzoor’srh arrival, the line was installed, with extensions in the office and the upstairs bedroom. At that time, there was no plan or even an inkling of Huzoorrh arriving in London in this manner. However, Allah had placed this idea in my mind, and with His grace, this facility was arranged. Once Huzoorrh had arrived, the situation was such that, with only the two existing lines, the volume of incoming calls was so high that making an outbound call became impossible. In this situation, the new line proved to be extremely useful. The greatest advantage was that this line was reserved
the phone the night before that outside of Pakistan, the first information regarding Huzoor’srh travel was given to me only after Huzoor’srh plane had crossed the border of Turkey and entered the European zone. Considering this, I was greatly concerned about the security aspect. In my state of concern, I engaged in prayers when news finally arrived from Holland that Huzoorrh had safely arrived there. This news gave me a new lease of life, and I thanked Allah that our beloved master had completed the first stage of his journey.
It was getting close to the time to go to the airport to receive Huzoorrh. I inspected all the arrangements in this regard. Khuddam had already been sent to the airport early in the morning for the reception. The cars that were to depart for the airport were being organised, and I was overseeing all the preparations outside the Mission House when a young man came running to me and informed me that Huzoorrh was on the telephone and wanted to speak with me. I hurried inside and discovered that when a colleague had answered Huzoor’srh call, Huzoorrh had asked for me. He then spoke to another colleague and again inquired about my whereabouts, not realising that I was inside at the time.
I greeted Huzoorrh with “assalamu alaikum.” After responding to my greeting, Huzoorrh inquired about my well-being. I was overwhelmed with emotion. It was an
With the cooperation of KLM, special permission was granted to three members to proceed further to receive Huzoorrh. These individuals were Choudhary Hidayatullah Banghvi Sahib, Aslam Javed Sahib, and myself. Just as the ‘landed status’ of the flight appeared on the screen in the airport, there was a tremendous sense of gratitude to Allah. Now, the eagerness to set eyes on our beloved master became unbearable. The wait felt arduous as if time had stood still. A KLM representative was with us. As our eyes searched for Huzoorrh, our hearts were engaged in prayers, supplicating to Allah to assist us every step of the way and to enable us to fulfil the great responsibility that had been placed on these weak shoulders by Huzoor’srh arrival in Britain. Amidst this cycle of prayers, I suddenly caught sight of Huzoor’srh blessed face! Just as Huzoorrh emerged, I had the privilege of being the first person to embrace him, kiss his blessed hand, and shake his hand. The KLM representative came forward to greet Huzoorrh, and then my two colleagues met Huzoorrh. Next, this small entourage moved towards immigration. I vividly remember Huzoorrh conversing with the KLM representative in a relaxed manner. The first thing Huzoorrh asked was, ‘How is the weather?’ The weather was delightful that day. It was sunny with a clear blue sky. It was springtime, and for us, in particular, with Huzoor’srh safe arrival in London, it
was truly a season of renewal!
Huzoor’srh resilient and radiant presence
I would like to mention here that when Huzoorrh arrived in London, the expression on his face was unforgettable. Indeed, there were signs of the long journey and lack of sleep on his face; however, he exuded a most amazing calm, glow, and resolve. I lack the words to adequately describe what I witnessed. Huzoorrh had a striking smile on his face that concealed all signs of tiredness. Despite the long journey and many sleepless nights, Huzoor’srh eyes were tired and had redness in them, but his countenance remained fresh and resolute. He appeared as a great leader who was prepared for a special expedition or mission and, despite facing various impediments, resolved to move forward and beyond. This fervour was most evident on Huzoor’srh face. Huzoor’srh turban, his achkan, and his clothes bore witness to his long travels. The signs of the long journey were also apparent to his companions. Yet, despite all the situations through which Huzoorrh had passed to arrive in London, his unwavering resolve and his determination to sacrifice everything in the way of God had bestowed upon him extraordinary strength. He walked with a swiftness that reflected his inner determination.
I would like to add here that Abdul Baqi Arshad Sahib was designated to go to Holland to receive Huzoorrh upon his arrival there. Ch. Mansoor Ahmad BT Sahib was also present at the airport to receive Huzoorrh when he arrived in London.
With Allah’s grace, no problems arose at immigration. The KLM representative presented all the passports at the counter, and the immigration officer allowed entry without asking any questions. These proceedings occurred so swiftly that Huzoorrh emerged from the airport earlier than expected. Khuddam rushed to retrieve the cars from the car park while Huzoorrh came out and met some friends of the Jamaat who were there to receive him. These individuals included Choudhry Anwer Kahlon Sahib and Mubarak Ahmad Saqi Sahib. Four ladies had the privilege of greeting Huzoorrh and Begum Sahiba at the airport. These included my wife, Qanita Shahida Rashed Sahiba, Amatul Hafiz Salam Sahiba, Sadr Lajna Imaillah UK, Majeeda Shahnawaz Sahiba, Sadr Lajna Imaillah London, and Amina Kahlon Sahiba. Huzoorrh conversed with the ladies for a short while, and some photographs were taken at this point, which are now in the Jamaat records. Huzoorrh carried very light luggage on this journey, which can be seen in one of the photographs.
Fazl Mosque graced with the presence of Khalifatul Masih IVrh Huzoorrh waited for a while outside the terminal as the khuddam brought the cars, and then the convoy left the airport. Khalifa Falahuddin Ahmad Sahib had the privilege of driving the car in which Huzoorrh and Begum Sahiba sat in the back seat, and I had the privilege of sitting in the front. As soon as the car left the airport, Huzoorrh checked his watch, and I distinctly remember him asking how soon we would reach the mosque and what time Zuhr salat was. I replied that
Zuhr was at 1 pm, and we would arrive about thirty minutes before that. To the best of my recollection, Huzoorrh arrived around 12:30 pm at the Fazl Mosque. Alhamdulillah
By this time, the news of Huzoor’srh arrival had spread everywhere, and a large number of members of the Jamaat had gathered in the London Mosque enclosure to greet Huzoorrh. Monday is a working day, and despite the suddenness of the arrival, numerous members of the Jamaat stood in queues most lovingly, waiting for Huzoorrh. Huzoorrh emerged from the car and began shaking hands, starting with those who stood on the right-hand side. Huzoorrh adhered to a method of meeting that required everyone to stay in their place while Huzoorrh approached them. He would stop and have a brief chat as he moved along the line of people, often inquiring about the health of those who were not feeling well. After meeting everyone, Huzoorrh went upstairs to his residence.
The first salat: A heartfelt Zuhr prayer
After his migration to London, the first salat that Huzoorrh led in the Fazl Mosque was Zuhr. The mosque was filled with worshippers, while a large number offered their prayers outside. Huzoorrh had a sore throat brought on by the necessity of speaking loudly at public meetings and on the journey, so he could not speak very clearly. However, Huzoorrh led the salat in a most heart-rending and moving way. After the salat, Huzoorrh informed me that he wished to address the members in the evening, and I should inform everyone and make the necessary arrangements. Huzoorrh then went to his residence, had his meal, and took some rest.
It was after leading the Asr salat that Huzoorrh came to his office, which was fully prepared, for the first time. The office
was very basic and small, but it became blessed by Huzoor’srh arrival. Huzoorrh inquired about certain matters relating to the office and gave some instructions. At that time, Huzoorrh did not have a regular private secretary with him. Therefore, the responsibility fell on me to take instructions from Huzoorrh and implement them. This continued for about a month.
Historic address at Mahmood Hall: Huzoor’s message to the Jamaat
In the evening, Huzoorrh addressed the members of the Jamaat in the Mahmood Hall. This was a historic address that lasted for over an hour. Huzoorrh began by speaking in Urdu and also addressed the audience in English. Huzoorrh spoke while seated on the stage, with myself and Anwer Kahlon Sahib on either side. Mahmood Hall was packed with people, and members from many jamaats outside London had also attended.
An audio recording was made of the entire proceedings. It is regrettable that a video could not be recorded at the time; however, a film has been created using still photographs, and this has been shown on MTA. In this historic address, Huzoorrh provided a detailed insight into the situation in Pakistan and explained the reasons behind his decision to come to London. In a deeply emotional tone, Huzoorrh clarified that he was willing to make the greatest sacrifice for this cause, but it was for the benefit of the Jamaat that he had sought Divine guidance through supplication before arriving at this decision.
Huzoorrh also mentioned the evil plans of the government of Pakistan at that time. He touched upon certain dreams that some members had regarding the migration. He talked about some of his own dreams, through which Allah had given him glad
tidings. Huzoorrh stated that it was time for the entire Jamaat to be ready; there were many great achievements that we needed to accomplish, and we were not to yield to any opposition at all. Huzoorrh mentioned that he was very busy and had highly significant planning to undertake. Therefore, he requested that no mulaqat (personal meetings) be sought in those days. He reminded everyone that each member of the Jamaat would be asked to render their services to the utmost of their capacity, and if Huzoorrh required any help or consultation, he would personally invite that person for a mulaqat. (This historic address has been broadcast on MTA many times.)
In the beginning, Huzoorrh explained the reason for his sore throat and mentioned that due to the government of Pakistan prohibiting the use of a loudspeaker in Rabwah, he had to speak extremely loudly to members of the Community. Huzoorrh requested some tea and emphasised several times that it should be made very light. However, the person making the tea was unable to prepare it as Huzoorrh had wished. Huzoor’srh gracious comment on this matter was that it did not appear to be the fault of the person making the tea; it was the murky water of London!
At the end of the address, Huzoorrh led a heart-rending and solemn silent prayer. He then asked Dr Abdus Salam, who sat in the front row in front of Huzoorrh, to come and see him in the office for a mulaqat. Thus, Dr Salam had the distinct honour of being the first person to be invited for a mulaqat by Huzoorrh after his migration.
This is a small detail of the historic day of 30 April 1984, based on my personal recollections. Nevertheless, it is a milestone in the history of Islam Ahmadiyyat, and its memory shall always be preserved in the pages of history.
of responsibilities spanned the entire Indian subcontinent.
After leaving the subcontinent, new horizons awaited him.
At that time, the four East African countries under British colonial rule were Kenya, Uganda, Tanganyika (now part of Tanzania), and Zanzibar.
Just as in West Africa, where Hazrat Maulana Abdul Rahim Nayyarra and Hazrat Maulvi Nazir Ahmad Alira were among the first missionaries to set foot, similarly, in East Africa, the honour of being the initial missionary was granted to Maulana Sheikh Mubarak Ahmad Sahib.
The message of Ahmadiyyat reached the aforementioned countries of East Africa in 1896 when, at that time, some companions of the Promised Messiahas were given jobs in the construction and operation of the Uganda Railway project. However, the establishment of a permanent mission occurred with the arrival of the respected Maulana Sheikh Mubarak Ahmad. He departed from Qadian on 11 November 1934, and reached Nairobi on 27 November. For the next 28 years, he achieved success and blessings through a series of services and endeavours in the lands of Hazrat Bilalra
During this period, he also witnessed the various ups and downs of this region. The events of gaining independence from British colonial rule and the partition of these nations all unfolded before him. Prior to their independence, he was entrusted with the missions in these four countries.
In his own written memoirs, he states:
mosques in Tabora and Dar-es-Salaam in Tanzania, Jinja and Kampala in Uganda, and Nairobi, Mombasa, and Kisumu in Kenya were all completed under his guidance and supervision. Furthermore, he also initiated the establishment of the first Majlis Khuddam-ul-Ahmadiyya in Nairobi
A significant achievement that became part of respected Sheikh Sahib’s legacy is the publication of the Swahili translation of the Holy Quran. Swahili is still one of the most widely spoken and understood languages in the world today, particularly in various parts of East Africa, and ranks among the top ten most spoken languages globally. The work on the Swahili translation of the Holy Quran began in November 1939, under the guidance of Hazrat Khalifatul Masih IIra, during the blessed month of Ramadan. This effort reached its completion milestone in March 1953. The preface to this translation of the Quran was personally penned by Hazrat Musleh-e-Maudra
The publication of the Swahili translation
During the years 1961-1962, when Kenya and Uganda gained independence and Tanganyika and Zanzibar merged to form Tanzania on the world map, individual Jamaat systems were implemented in these countries. Respected Maulana Sheikh Mubarak Ahmad Sahib was appointed as the Amir and Regional Missionary of Kenya alone, and after fulfilling these duties until 30 April 1962, he returned to Pakistan.
After the establishment of the mission in East Africa, his headquarters were located in the city of Nairobi, Kenya. The Ahmadiyya Mosque in Nairobi contained a small room with only a desk, which served as the entirety of his office space. All missionrelated matters were concluded here, and all programmes were finalised in this space.
During this period, his famous debates with Lal Hussain Akhtar in East Africa became well-known, resulting in the inclusion of several sincere families into the fold of Ahmadiyyat. Similarly, the challenge he posed to the renowned American preacher Dr. Billy Graham and his subsequent evasion continued to make headlines in African newspapers.
Respected Sheikh Umri Ubaidi (former Minister of Justice, Tanzania), in November 1936, through the efforts of the esteemed Maulana Sheikh Mubarak Ahmad Sahib, took the bai‘at and joined the Ahmadiyya fold.
In East Africa, Maulana Sheikh Mubarak Ahmad Sahib was granted the opportunity to serve in various capacities. The construction of mission houses and
period are a significant part of the history of Ahmadiyyat, documented in the relevant volumes of the history of Ahmadiyyat.
Upon his return to Pakistan in 1962, he held important positions such as Deputy Nazir Islah-o-Irshad, Additional Nazir Islah-
o-Irshad (Taleem al-Quran), Secretary Fazle-Umar Foundation, and Secretary Hadiqatul-Mubashireen. Furthermore, he managed the construction of the grand buildings of Masjid Aqsa Rabwah, Khilafat Library Rabwah, and Fazl-e-Umar Foundation Rabwah offices with great dedication and grace.
After rendering significant services for 13 years at the Rabwah, he was appointed as the Amir and Murabbi in charge of the UK in 1979. He continued his service in the UK until December 1983; during this time, he achieved notable success. Over these four years, he established new mission houses in nine different locations across the UK, including Oxford, Southall, Birmingham, Croydon, Manchester, Bradford, Huddersfield, Gillingham, and East London. Undoubtedly, this was an extraordinary achievement.
In 1983, he was appointed as the missionary-in-charge of the United States, where he served in this capacity for more than seven years. During this time, he
may He continue to bless Ahmadiyyat with selfless missionaries until the Day of Judgement.
(In preparation for the above-mentioned materials, the content was extracted from the newspaper Al Fazl, 22 February 1992.)
A series looking at pioneer missionaries and devotees of the Ahmadiyya Muslim Jamaat who gave precedence to faith over the world.
Amatul Bari Nasir USA
In life’s intricate web, some individuals stand out as pillars of kindness and mentorship. This is the tale of Omar, a young boy who faced challenges early in life, and Hazrat Chaudhry Muhammad Zafrulla Khanra, a figure of unwavering kindness and support. It is a story that underscores how a simple act of goodwill can forever change the course of one’s life.
In Daska, district Sialkot, now Paklistan, resided the esteemed Hazrat Chaudhry Nasrullah Khanra, a companion of the Promised Messiahas. Hazrat Sir Chaudhry
Muhammad Zafrulla Khanra and Chaudhry
Muhammad Shukrullah Khan Sahib were two of his sons. The younger of the two, Shukrullah Khan Sahib, had six children –four sons and two daughters. One of these sons was Chaudhry Mahmud Nasrullah Khanra, who married Amatush Shafi Sahiba, the daughter of Chaudhry Nazir Hussain from Dullam Kahalwan, now Pakistan. Their family, also based in Daska, was blessed with seven children – four sons and three daughters. Of these, the fourth son, Omar Nasrullah Khan, is the focus of this piece. The article sheds light on the affection and kindness shown by Hazrat Chaudhry
Muhammad Zafrulla Khanra towards his extended family, particularly Omar.
When Omar Nasrullah was just six months old, he contracted typhoid fever, posing a grave threat to his life. In response, his family turned to prayers, remedies, sadaqah, and charity. Over time, with the combined efforts of medical treatments and divine grace, Omar recovered, growing into a healthy child who quickly became the apple of everyone’s eye. However, between the ages of one and two, while playing with Sahibzadi Amatul Haye, the daughter of Hazrat Chaudhry Zafrulla Khanra (affectionately known by the family as ‘Baba Ji’), it became apparent that Omar did not respond to sounds. This observation deeply saddened his mother. Upon consulting a doctor, it was confirmed that the typhoid had impaired Omar’s hearing. Such a condition often means the child might not develop speech either, making treatment complex. Given the limited facilities for treating and educating hearing-impaired children in their region, Omar’s parents frequently grappled with
anxiety, continuously seeking God’s help for their son’s well-being.
Hazrat Chaudhry Zafrulla Khan’sra role: Anwar Kahlon Sahib’s testimony
Anwar Kahlon Sahib, the former National President and Amir of Jamaat-e-Ahmadiyya UK, enlightened me about the divine provisions made by Allah the Almighty to ease the concerns of Omar’s parents regarding their child’s education and wellbeing. Anwar Sahib was deeply connected to the family. He was the maternal uncle [mamu] of Omar’s father and had a close kinship with Hazrat Baba Ji, may Allah be pleased with him. From the tender age of 18, Anwar Sahib had been entrusted as Hazrat Baba Ji’s secretary. He journeyed with him on numerous occasions and dedicated a significant portion of his life to his service. This close association enabled Anwar Sahib to witness many intriguing and faithstrengthening episodes from Hazrat Baba Ji’s life. He would often recount these tales, each steeped in historical significance, and I would listen, absorbing every word with keen interest and reverence.
During one such conversation, Anwar Sahib shared the story of Omar’s journey to London, highlighting yet another instance of Baba Ji’s profound generosity.
An act of compassion: Omar’s life-changing journey to and adaptation in the UK
Anwar Sahib recounted that once while strolling alongside Baba Ji, they were discussing financial assistance for various individuals in need — widows, students, and the less fortunate. As Hazrat Baba Ji was detailing the stipends to be allocated, Kahlon Sahib’s thoughts turned to Omar. He remarked, ‘You extend your help to so many; wouldn’t it be fitting to assist your own paternal nephew, Omar? Regrettably, he cannot hear, and suitable facilities for treatment and education are lacking in Pakistan.’ Without hesitation, Hazrat Baba Ji replied that he would organise for Omar to travel to London. Soon the search began for schools that catered to deaf children, and he took a particular interest in one named ‘Margate Cantt’ [The Royal School for Deaf Children, Margate].
The preparations to facilitate Omar’s journey to London were set in motion. Omar reminisced about a particular memory: “Hazrat Baba Ji once visited our home. I was on his lap as my mother greeted him. He looked at me with a gentle smile, lifted me into his arms, and held me close. In his hands were some official documents, onto which he took my thumb impressions. Those were the papers for my passport application.”
In 1964, Baba Ji’s paternal nephew, Mahmud Nasrullah Khan, escorted Omar to England. Upon arrival, they headed to the residence of Saeed Bajwa Sahib, where Omar initially stayed with Uncle Saeed and his wife.
Curious about his memories of the moving to UK, I asked Omar, “Do you recall your arrival in London?” He responded affirmatively, “Indeed, I distinctly remember visiting that first house in England. The unfamiliarity of it all was quite overwhelming – the unique architectural styles, the often deserted streets, and the omnipresence of British citizens; it was nothing like Daska. Uncle Saeed introduced me to the Fazl Mosque on the occasion of the Jalsa Salana. Back then, the area had fewer buildings, with many plots lying vacant. During the event, I had the privilege to meet Huzoorrh [Hazrat Khalifatul Masih IVrh]. Upon seeing me, Huzoorrh greeted me with a warm smile and a handshake. Later, it was Saeed Sahib who enrolled me at the Royal School in Margate, a branch of The Royal School for Deaf Children, which traces its roots back to 1792, with the Margate establishment inaugurated in 1876.”
Omar continued, “Hazrat Baba Ji was always considerate of my well-being. He ensured that during the lengthy school
vacations, when other students returned to their families, I was accommodated with a caring household, so I would not feel the void of missing my own family. Initially, I stayed with Uncle Ijaz. I fondly recall playing with their three children. On another occasion, during a break, Baba Ji arranged for me to stay with Uncle Bashir Rafiq Sahib.”
Omar’s mention of Bashir Rafiq Sahib brought a smile to my face, as I had known his benevolent and patient disposition. Sadly, he has since passed away; may Allah shower His mercy upon him. Keen to understand more, I posed a question to his wife, Salima Sahiba, regarding why Hazrat Baba Ji chose their residence for Omar and her recollections of the young boy. She responded:
“Truly, it is an immense blessing of Allah the Almighty that Hazrat Chaudhry Muhammad Zafrulla Khanra always showed us kindness and shared a close bond with our family. During his tenure as the president of the International Court of Justice in the Hague, the Netherlands, he would often visit England and chose to stay with us at the mission house. He and my husband shared a warm camaraderie, almost familial in nature, and he held affection for every member of our household, particularly our children. Perhaps it was this bond that led him to choose our home for Omar, ensuring the boy had a nurturing family environment. I cannot recall Omar’s exact age during his
initial stay with us, but he was quite young, possibly around six.
“Hazrat Chaudhry Sahibra displayed a remarkable personal commitment to Omar’s welfare. Whenever Omar was in Chaudhry Sahib’sra company, it was evident how much joy and solace he derived from the love and attention he received. Chaudhry Sahibra would personally ensure Omar was awake for Fajr, and they would pray side by side. There is no denying the profound affection Chaudhry Sahib held for Omar. He was deeply invested in Omar’s life, showing genuine concern for his education and overall well-being.”
Following this enlightening conversation, I enquired further about Omar’s accommodation during his holiday periods, beyond his stay at Bashir Rafiq Sahib’s. Omar said, “I had the privilege of staying with seven families in total. Although I could not comprehend their words due to my hearing impairment, their facial expressions conveyed volumes. I owe them a great debt of gratitude and pray that Allah rewards them abundantly. Amin.”
Curious about his journey back to Pakistan, I probed further, asking when he first returned to Pakistan and his reunion with his family. He informed me:
“In October 1969, my paternal uncle, Ijaz Nasrullah Khan Sahib, collected me from school to take me to Gatwick airport. Baba Ji had arranged my ticket to Pakistan. I was on the same plane as Baba Ji. Throughout the flight, I pondered how my mother might appear after all these years. As we approached Lahore airport, I was met by Baba Ji’s daughter, Amatul Haye, and another lady whom I couldn’t recognise. This stranger embraced me tightly, her tears flowing freely. Although she spoke to me in Urdu, I could not decipher her lip movements. It then dawned on me: this was my mother. The last memory I had of her was when I was merely four, and now I was returning at nine. My four-month stay with my family in Pakistan was incredibly heartwarming. I relished the moments there, often asking my mother for fresh cow’s milk. As I played with my siblings, my occasional English utterances would tickle them.
“During one visit to Baba Ji’s residence with my brother, Asad, I encountered other children. He taught us prayers and salat, but I was weaker among the children. Due to my childhood, I started to laugh for some reason during the salat, Baba Ji did not allow anyone to say anything to me and told them that I could not hear and thus made a mistake.”
After completing his education in 1979, Omar became skilled in woodwork and carpentry, earning accolades and a vocational training certificate. He secured employment as a carpenter in the UK, visited Pakistan multiple times, passed his driving exam in 1983, and even had the honour of doing carpentry work for Hazrat Chaudhry Muhammad Zafrulla Khanra when he relocated to Kingston.
Omar also told me:
“Baba Ji gifted me a book on the blessed life of the Holy Prophet Muhammadsa. He was always kind to me. He was not able to speak sign language, but I was able to understand his facial expressions. He would smile very beautifully. He would be very pleased to meet me. Uncle Anwar told me that Baba Ji would say that Omar is very good. [...] He would travel to the UK many times and meet me. At school, the fees of all the students would be given by the city authorities, but my annual fee was paid by Baba Ji himself. He would take care of my tarbiyat. Once the buttons of my shirt were open from the top, and he did not like it. He would like the cuffs to be buttoned and the hair to be cut nicely and well set. I remember him a lot. He has done many benevolences upon me. If he had not decided to bring me to London, my life would have been different. I am happy that I am related to such a great personality. This relationship has given me respect. May Allah grant him a great reward. Amin.”
Anwar Kahlon Sahib’s account from Zafarullah Khan: My Mentor
Anwar Kahloon Sahib has narrated the incident of Omar being in the care of Hazrat Baba Ji in his book “Zafarullah Khan: My Mentor”:
“Deep Compassion
“Baba Ji’s nephew, Mahmood Nasrulla’s second son, Omar, became deaf in his infancy as a result of an affliction. A very handsome, healthy young child was beginning to languish as there were no arrangements for educating him adequately in Pakistan. He received inexhaustible love from his seniors and was denied nothing.
[ ...] Around 1964, one Friday afternoon after the Friday service, Baba Ji and I were walking back to his apartment through a park for which The Hague is famous. I said to him, ‘You finance the education of a large number of students. On your behalf, I send stipends to about twenty-five students every month. Can you not do something for your brother’s grandson, who is deaf and dumb?’ His enthusiastic response was to do everything that lay in his power. He became desperately impatient to help and could barely wait for the following week to begin in order to set the ball rolling. First thing on Monday morning, he was in touch with the High Commission in London. By midday, he had secured admission for the boy to a Deaf and Dumb School in Ramsgate. A cable was sent to my father, asking him to make an immediate arrangement to send Omar to London. Mohammad, the eldest son of Baba Ji’s brother Abdulla, escorted Omar to London. The fees were phenomenal and daunted me. He said to me, ‘What better use of money?’ Omar completed his studies in Ramsgate, and then Baba Ji and I drove him to Manchester, where, with the assistance of Rasheed Bhatti, he was admitted to a Joinery Training College. After he completed the course successfully, he was back in London. Baba Ji and I accompanied him for interviews with potential employers. He has held several jobs, each one better than the previous one. Not far from the Mosque in London, a grandson of his sister, Fayyaz Kahlon, arranged to buy a one-bedroom flat for Omar, for which Baba Ji put down the initial twenty-five per cent.” (Zafarullah Khan: My Mentor, pp. 89-90)
Guided by wisdom: Letters from Hazrat Chaudhry Zafrulla
“London, 24 September 1979
“Dear Amatush Shafi, “Assalamu alaikum warahmatullah wabarakatuhu
“Omar, sallamahu, arrived in London on 2 September and stayed with Anwar Ahmad. I had written to you that I will inform you about his programme soon after 3 September. My delay in writing was due to the fact that after Omar arrived here, he had to register his name in several government and non-government departments. And also had to enrol in a speech training institute. Now, with the grace of Allah, these tasks have been completed. After enrolling in the speech institution, Omar has even attended one class as well. He has to go to class once a week (Thursday evening). At the end of the first class, the teacher said that Omar is the most enthusiastic and attentive in all the classes and, insha-Allah, he will progress very swiftly. Alhamdulillah. Omar now focuses outside the class as well. As a result of the cooperation of the concerned department, Omar was offered to start working at two places on a trial basis. By the grace of Allah, the work has started today at the place that was preferred by Omar. Omar has also shown great interest in the work and it is hoped that, insha-Allah, after the trial work, Omar will be permanently employed. Keep on praying that Allah the Almighty grants Omar great success in every aspect with His grace and mercy, amin. Omar has been able to stand on his own two feet now, by the grace of Allah, in terms of completing the stages of education and training with respect to his age at this time. He will not be in any financial need once he is employed permanently and will be able to set his own programme and hobbies himself. May Allah grant him with his grace and mercy the ability to speak; then his religious tarbiyat will also be done, which cannot be done right now. قفوملا ہللاو. At this time, i.e., from yesterday evening, his accommodation has been arranged with Afzal Turki Sahib, very close to his place of work. Turki Sahib knows Omar Mahmud Nasrullah very well. After a month, Omar himself will decide about coming to Pakistan. May Allah be the Protector and Helper of all, amin
“Wassalam “Khaksar, “ Zafrulla Khan”
In another letter, he wrote:
“London, 27 April 1981
“Dear Amatush Shafi, “Assalamu alaikum warahmatullah wabarakatuhu
“Anwar Ahmad and Fayaz Ahmad regularly focus on finding a better job for Omar. May Allah the Almighty provide him with a better job with His grace and mercy, amin. A lot of people are unemployed in this country right now. Omar is very lucky that he has got a job. Insha-Allah, when the situation improves, better work will be available for him.
“The doctor to whom Anwar Ahmad took Omar is an expert in a certain art. It was an experiment that could be expected to benefit. But that hope was not fulfilled. It is possible that Allah the Almighty will open another way for improvement. وھو ناعتسملا وھ
“I pray for you all. May Allah protect you all with His grace and mercy. May he remove all troubles and bless you with religious and worldly blessings. Amin. My salaam and love to all.
“Wassalam, “Khaksar
“Zafrulla Khan”
My daughter, Amatus Sabur, tragically lost her ability to hear at just one year old due to a severe fever. As she grew, she learned to communicate through lip-reading and later excelled in her studies and the arts. She even secured the top position in her matriculation exams. While studying at the Fine Arts College, she was approached with a marriage proposal from Omar’s family. After seeking blessings and advice from Hazrat Khalifatul Masih IVrh, the two married in Karachi and later settled in London. Allah also blessed them with children.
Alhamdulillah, at the request of the Sadr Lajna Imaillah UK, Omar and Amatus Sabur made the shelves of the Lajna library at the Bait-ul-Futuh Mosque together, which Hazrat Khalifatul Masih Vaa also inspected. They received a certificate of excellence from the Sadr Lajna Imaillah UK. Amatus Sabur also received an academic gold medal from Hazrat Khalifatul Masih Vaa, at the Jalsa Salana.
The enduring legacy of Hazrat Chaudhry Muhammad Zafrulla Khanra is a testament to the transformative power of genuine kindness and mentorship. Through his unwavering support, Omar’s life was profoundly shaped, leading him not only to personal growth but also to a union with my daughter, Amatus Sabur. Their combined journey, marked by resilience and faith, underscores the ripple effect of a single act of compassion, reminding us all of the profound impact we can have on others’ lives. As we honour the legacy of Hazrat Chaudhry Muhammad Zafrulla Khanra, may we continue to be inspired by such stalwarts of the Jamaat and pray that we too tread on the path they laid out for us. Amin
After reciting the tashahhud, ta‘awwuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:
It is a great blessing and favour of Allah the Almighty that the Jalsa Salana of Jamaate-Ahmadiyya Germany was successfully held last week. Hence, first and foremost, we should be grateful to Allah the Almighty that, after a gap [of some years], He enabled us to hold the Jalsa once again on a large scale, as we usually do. All of the organisers as well as the participants of the Jalsa should express their gratitude to Allah the Almighty for this. The workers should be particularly grateful to Allah the Almighty that He enabled them to serve the guests of the Promised Messiahas. Similarly, the participants should be thankful to these workers for striving to serve them during the days of the Jalsa. There may have been many shortcomings in making such vast arrangements, due to the fact that it was a new site. In fact, there were many shortcomings, and some guests may have experienced some inconveniences as well. From what I have been told, they did face inconveniences. However, since they came for a religious purpose, the guests generally did not complain. Nevertheless, after enquiring, I came to know that some arrangements were not adequate. Indeed I personally noticed this as well. As far as the workers are concerned, they generally fulfilled their responsibilities with great diligence. As for any shortcoming on the part of the muavineen [helpers] and other workers, or of departments, it was generally the result of not being guided properly by their respective officers. Therefore, wherever guests experienced any difficulties, the heads of the departments of the Jalsa administration are responsible. The National Amir should particularly make a note of and monitor this, as it is also his responsibility. They should seek forgiveness, note their shortcomings in their red book
and try to reform them for the future. They should also consider whether or not they can even improve the arrangements at this site, or if they have to find another place. Generally speaking, some of the difficulties that were experienced are as follows: Someone wrote to me that the escalators were not working and that this caused difficulties in going up and down. The elevator was not working, and this also caused difficulties. The [organisers] provided accommodation, but there was a great shortage of washrooms, or the water supply was inadequate. When they acquired the site in Karlsruhe, they took me there in the beginning, and I observed the place and drew their attention towards making adequate arrangements for washrooms and water. Similarly, I checked the sound, standing in various places, and despite the halls being smaller there, I noticed that there were shortcomings. They tried to fix it and managed to do so to some extent. However, they did not properly assess these aspects here. This time, they did not tell me the details of this place. They just sent me positive reports, saying that this was a very good site. Similarly, at times, due to misguidance from the heads of department, the security department created unnecessary hindrances. Generally speaking, however, they performed their duties well. Nevertheless, on some occasions, there were certain individual cases. Due to this, a complaint from the Lajna [ladies] has also been received that this caused a delay in delivering the food as well. Those on security should remember that their job is not limited to stopping people [for checking], but [it is also their duty] to guide them. Moreover, this department should have a team, that comfortably takes the guests to their designated areas and creates ease for them. Similarly, in relation to the
translation service, a report was received that the Lajna was experiencing difficulties on the first day. I was not told of this by the Lajna; rather, the translation department of MTA informed me that the translation service was not done properly. Afterwards, some external guests complained that they were unable to listen to the Friday sermon
due to the translation service not being available.
There were issues with the audio, especially in the men’s hall. I also drew the organisers’ attention to this matter during the Jalsa. The Afsar Jalsa Salana, Afsar Jalsa Gah and the in-charge of the Audio Department are responsible for this.
People come to listen to the Jalsa; if proper arrangements for them to be able to hear the proceedings are not made, then what is the benefit of the Jalsa? Shortcomings in other administrative matters can be tolerated; however, deficiencies in the arrangements for hearing the Jalsa proceedings cannot be tolerated. The Promised Messiahas has stated that this is not some festival where people gather. (Shahadatul Quran, Ruhani Khazain, Vol. 6, p. 395).
His purpose was also not to merely have people congregate so that he may explain his superiority to them. However, due to not being able to hear [the proceedings], the atmosphere in certain areas at the back of the hall was like a festival. Some people made videos of this, and I have seen them. In no way did they depict the atmosphere of a Jalsa. In my estimation, there are at least seven to eight thousand people who were unable to properly hear the Jalsa. The organisers blame the people for talking [during the proceedings], but according to me, the Afsar Jalsa Gah, the sound system team, and the Tarbiyyat department are responsible, and they should ponder over this matter. It was embarrassing for me to see such a state and I expect that they will also have felt embarrassed. If people were talking, then it is due to a lack of Tarbiyyat [moral training], for which the Missionary In-Charge and the missionaries are responsible; why do they not ensure that Tarbiyyat is done throughout the year and inculcate consideration for the sanctity of such gatherings? They should not simply blame others. If the attention of Ahmadis is drawn to a matter, then they generally have a positive reaction. These people came to attend the Jalsa, and it could never be the case that if their attention was drawn towards a matter, they would not immediately rectify themselves. In any case, these were shortcomings on their part, which led to further issues.
I have observed that whenever the head of a department works with humility and effort, the entire department improves. Otherwise, even if a worker desires to do good work, they are unable to do so because of those in charge. This is why I have no issue with the workers. I am thankful to every member of Khuddam, Ansar and Lajna for doing their part in working very hard. However, the heads of departments must focus on their own reformation. I mentioned before as well; I observed that the discipline shown by the women to be better than that of the men, which shows that the men’s department of Tarbiyyat should be concerned about themselves. Progressive nations are only successful when they remain mindful of their weaknesses. Do not hinder the paths to success by simply saying that everything is fine, nor is there any shame in admitting to this. May Allah the Almighty enable the heads of every department to reform themselves.
Despite all of these shortcomings, Allah the Almighty bestowed a great favour upon us by covering our faults. The non-Ahmadi guests who attended the Jalsa generally took away a positive impression. As I said, if the Jalsa was successful, it was only because Allah the Almighty greatly concealed our shortcomings. People gave extraordinary feedback. Similarly, wherever in the world the Jalsa was viewed on MTA, people generally praised the Jalsa. At this time, I will
present before you the impressions of some guests. People have generally expressed positive sentiments. Hence, the Ahmadiyya Community in Germany should be very grateful to Allah the Almighty for enabling them to spread the true teachings of Islam to people through the Jalsa.
A Christian lady from Bulgaria, Dr Veronika Stoilova, who is a lawyer and university lecturer as well as a PhD holder, says, “An excellent Jalsa was organised. I did not see any sort of worry or anger on any of the faces I saw. Everyone was very sincere and ready to help in any way. Everyone was content with how they were. Without a doubt, this event has spiritually revived me. All the departments — men, women and even children — were organised. During these days, I had the opportunity to learn many interesting things about the Ahmadiyya Community, such as tolerance and accepting others despite their differences. No doubt I was deeply moved to learn that the Berlin Mosque was built with the [donations of] jewellery and money by women. I also liked the organisation of the women’s side very much. I attend many conventions; however, I can say that I have never seen anything like this. There are very few who can establish such examples.”
Then, regarding my speeches, she says, “The concepts of spirituality, humanity and peace had a profound impact on me. It is my belief that first and foremost, we are all humans, then citizens of a country and then members of the brotherhood of faith. We should search for similarities between one another, rather than differences that move us apart.”
Then, a Christian lady from Bulgaria named Natalia attended the Jalsa for the very first time. She says, “I will never forget the Jalsa. For the first time, I saw thousands of Muslims worshipping together. This was a beautiful sight to behold. I am a Christian and it was my first time attending such a convention. Everyone treated us very respectfully and politely, which fostered a unique sense of happiness. I very much liked the concluding session of the Jalsa, during which the speech delivered by the Caliph was full of lessons. The thing that impacted me the most was that everyone treated us with such respect, as if we were special. Those on duty made certain that no guest faced any sort of difficulty.” She then says, “On the first day, we experienced some difficulty with the translation (she has made a complaint in very subtle words, but in reality, she was unable to listen to the sermon). However, this was later resolved”.
Then there is a guest from Macedonia, who is a Christian journalist named Ljubinka Ajtovska, who says, “The organisation of the Jalsa was of an excellent standard. It is a significant honour for me to have taken part in such a large-scale and organised event that was attended by people of different faiths and nations. This was a testament to the claim that love alone can make the world a better place.”
Another guest from Macedonia, a Muslim journalist named Senad Rasimov, says, “I was impressed by the speeches delivered by the Caliph of the time on various topics.” As a journalist from Macedonia, he says, “At the Jalsa, I had the opportunity of speaking with many Ahmadi Muslims who always spoke to me with a smile. I was very impressed with the
cleanliness and organisation of the Jalsa. Your motto, ‘Love for all, hatred for none’ could practically be seen, and it is this very motto that can establish peace.” Not only did the conduct of duty holders impact the guests, but so too did the conduct of the attendees.
A lady attending from Slovakia who is a teacher named Martina says, “I am grateful to have been able to attend the Jalsa for the first time. I witnessed such hospitality that cannot be seen anywhere else in the world. Everyone met me with kindness and a smiling face. This entire Jalsa has left a deep imprint on my heart. Especially during the bai‘at [initiation ceremony] and the prayers, I was unable to control my emotions. I cried throughout the entire bai‘at ceremony. I will never forget this moment for the rest of my life, when all the Ahmadis joined as one at the hand of the Caliph and pledged allegiance. I will also never forget my meeting with the Ahmadiyya Caliph. This meeting still has an effect on me even a day after it happened.” She says, “I definitely wish to meet the Caliph of the time (with me) again and wish to obtain information about Islam directly from him.” She is not a Muslim, but this is the impact it had on her.
A guest from Slovakia named Ondriska, who is a businessman, says, “Before the Jalsa Salana, I did not know anything about Islam. My knowledge was such that I thought Muslims considered the Holy Prophet Muhammadsa to be God (Godforbid). Upon attending the Jalsa, I learned about the true teachings of Islam, the true status of Allah the Almighty and the Holy Prophetsa, and that Islam is a peaceful religion. Here, the media especially promotes the wrong image of Islam. I was astonished at the fact that the entire Jalsa is organised by Ahmadis themselves and the dedication, passion and zeal with which they serve the guests.” He says, “When I saw the Caliph of the time, I felt peace within my heart and it had a positive impact upon my soul.” He says, “I have firm faith that it was God Almighty Who brought me to attend this Jalsa.”
Then, there was another guest from Slovakia named Judr Martin – there were large groups that came from different countries – he says, “I attended the Jalsa Salana for the first time. I was very happy to see the morals and hospitality of Ahmadis. I learned many things at the Jalsa Salana. Muslims, especially Ahmadis, are peaceful and act according to their teachings. I liked the exhibition, which was prepared by the Community. I learned a great deal about Islam and its beautiful teachings. I noticed that every Ahmadi has a lot of love for their Caliph and the Caliph loves them. Such brotherhood and love are hard to find in this world.” With regards to the map of Serbia and Bosnia that was displayed at the exhibition, I believe the Serbians had some complaints about their map not being correct. This should be looked into by the organisers of the exhibition.
Professor Dr Rexhep Shaurti, a guest from Albania who is a professor at the Faculty of Natural Science at the University of Tirana, attended along with his wife. He says, “The Jalsa was wonderful (he is a Muslim). I have been observing [the commandment of] fasting for 10 years and act upon the other injunctions of Islam, if not all, but I have witnessed Islam here
at this Jalsa. The main difference between you and other Muslims is that you have the Caliphate, and for this reason, you have unity.”
A guest from Albania named Ermira, who is a nurse, says, “I have also attended the Jalsa prior to this, but I came once again this year as a result of the same spiritual yearning. (After a person has attended once, it becomes a habit, even if they are nonAhmadis). This was the first time I offered the prayer. My friend was with me; I would watch her and pray along. For the first time, it was as if every particle of my soul was moving. I was weeping in prostration and it seemed as if all my animosities were melting away. I pray that Allah Almighty firmly establishes me in my faith.” She met me later and told me, “I shall always remember this moment.”
Hence, when the atmosphere of the Jalsa has an effect on non-Ahmadis, how can it not have an effect on Ahmadis? Thus, if office bearers have any complaints about Ahmadis, they should adopt the correct measures for their reformation. First of all, they must reform themselves and present their own example, and then they will be able to explain to others.
Drite Shkurti, an Albanian guest and high school teacher who was in attendance, says, “The organisation of the Jalsa was extremely good. I am a school teacher and know how aggressive children these days can be, yet here, the children were so calm that they were immersed in their duties (the children thus also opened avenues to tabligh through their good examples). This was astonishing to me. My curiosity during the Jalsa brought me to the general food hall, which was just before the bazaar. I witnessed there that, despite thousands of men eating their food, I couldn’t see anyone arguing, snatching or jostling, etc. It seemed as though all were honey bees who were only concerned with their tasks. The people were prepared for any task, and their behaviour was so excellent that even if there was a slight push, they would apologise right away.”
Xhaferr Kuci, an Albanian guest who has an MA in economics, pledged allegiance after four years of research. He says that the Jalsa was very inspiring for him, and it gave him a lot of positive energy. He says, “During the prayers behind the Caliph of the time in the Jalsa hall, I was unable to control my tears. Likewise, the bai‘at [initiation] ceremony was extremely emotional. I will always remember the feeling of protection whilst sitting with the Caliph of the time, and I felt as though he alone is my dear friend and leader. Aside from this, there is one thing I did not like (this in fact is in relation to the people, therefore people should note this down. He says,) It happened on many occasions during the Jalsa proceedings that people would stand up and leave before the speeches were over.” Thus, we must be concerned about this, as it is having a negative effect on new converts.
Harith, a professor in history who came from Bosnia, says, “Before coming to the Jalsa, I was aware that there would be thousands of people, and that the Caliph would also address us. I was slightly fearful and had some reservations. I had doubts about everything. This is because I was not aware in detail of Ahmadis and about such a large-scale gathering, and their religious
customs, and I was stuck on the basic points. However, prior to this, I never had an opportunity to spend time with such good people. At first, this was the opinion I had, but what happened after I arrived? I never had the opportunity to spend time with such wonderful people prior to this. Everything was organised during the Jalsa. (He expected one thing, but witnessed in practice quite another – that everything was organised.) Everyone was occupied in their duties. Great organisation, and beautifully arranged. After the first address of the Caliph, my mind was purified. I would follow people and see how they spoke, what they would say, and what kind of relationship they had. (He was curious, so he would follow people). I listened to all this and watched it all. I found myself to be safe among the Muslim brothers. I noticed that neither did anyone say anything bad to me, or look at me in envy or as a stranger, nor did anyone criticise me over anything. Of all these points, the one thing that was the biggest privilege and unique for me, which I had never before experienced in my life, was meeting the Caliph of the time. I felt such a comfort, as though a rock had fallen from my back. I was nervous but then became free from worry. I return satisfied, and undoubtedly brimming with knowledge and with the good people that I met.”
Indira Haidar, a Bosnian woman who attended and is a secretary of the Red Cross, whilst mentioning her meeting with me in Frankfurt, says, “It was a very joyous moment because you make excellent points. I had the opportunity to listen to the Caliph of the time directly. Despite various hardships, the sincerity with which the Ahmadiyya Community and Humanity
First work and serve humanity in our country, I came to know that the source of the selfless passion to serve mankind of these volunteers is the Caliphate.” This is indeed the reality. She then says, “The Ahmadiyya Community has connected people from different parts of the world into a chain of unity. I felt that my experience of the Community playing its role in uniting all of mankind, and making the world a better place has made me more determined and deepened my understanding. This event not only increased my pride in being a Muslim, but also encouraged me to make efforts to show compassion to humanity, and further participate in interreligious dialogue.”
Amina, a Bosnian guest who attended, says, “The organisation of the volunteers was very good. Due to some translation issues, we were unable to follow some of the programme on the ladies’ side as there was no translation on the women’s side.” She is also confirming what I said at the beginning. She says, “The leader of our women’s group translated the address of the Caliph of the time for us. I liked that every programme commences with the recitation of the Holy Quran and its translation. I believe that the advice of the Caliph of the time – that the Muslims should educate themselves as much as possible, and transform their knowledge into practice – is the only way for the Ummah to change from its current state. There were translation issues once again on the second day, so our women went to the men’s side to listen to the translation.” She said that I, however, was on the women’s
side, but in any case, she says, “The address to the ladies was very helpful, and I really liked the examples given of women from the time of the Holy Prophetsa. Then, during the programme on Sunday, the fundamental Islamic principles of safeguarding the rights of others, and how we must improve in every aspect were mentioned. This deeply impressed me. It was also mentioned that only if we act in accordance with justice can we make progress and establish peace in society. I will take all of these points with me as a guiding principle.”
Lia, who is from Georgia, was also in attendance. She says, “Currently, I am completing my master’s in theology and religious studies (she is studying in Holland, but she is from Georgia). I participated in the Jalsa for the first time. I witnessed how everyone – the youth and elderly – was rendering services with extraordinary zeal. Upon witnessing the international bai‘at, I could not control my emotions. This pledge on the final day was a promise being made by everyone that they would spend the rest of their lives in light of the teachings of Islam.” This is the lesson she has learned upon witnessing the pledge of allegiance. She further says, “One important thing has impressed itself into my mind; the Caliph of the Ahmadiyya Community has presented the concept of the jihad of the pen before us, which I completely agree with. I was very delighted to learn that Islam also urges women to propagate its teachings. I have firm faith that in the future, the world will ponder and contemplate over Islam and thereby come to recognise their Creator.”
A Sunni scholar from Georgia by the name of Mr Veisel was also in attendance. He says, “I live in Georgia. At the age of 15, I left Christianity and accepted Islam. After that, I spent around 15 years in Madinah learning about Islam and the Arabic language. During my studies, I heard many negative things about your community; that you call us disbelievers and that your beliefs are completely different. I met your missionary in Georgia and was introduced to the Community. You distributed meat from sacrificed animals in various villages and also contacted us, and we supported you.” He further says, “Before coming to the Jalsa, I looked into the edicts from Jamiatul Azhar regarding the Community (since he was going to visit Ahmadis, he looked into what Jamiatul Azhar says about us). I read into the entire Muslim Ummah’s views about the Community. After going through all the edicts, I decided that I would like to see the Ahmadiyya Community up close.” Others call us disbelievers, but he wanted to find out for himself. After attending the Jalsa and witnessing the Jamaat first-hand, he says, “The Ahmadiyya Community is undoubtedly a part of Islam. I listened carefully to the addresses of the Caliph, and I have reached the conclusion that it is utterly wrong to refer to you as disbelievers. Just like other sects, you are also a sect of Islam.” He further says, “I greatly respect the Caliph. I had many questions in my mind that were answered during various sittings during the three days of Jalsa. I got the opportunity to speak about your Community and its founder in great detail. Upon returning to Georgia, I will start to read your Community’s literature. I am delighted to have had the opportunity to meet you.”
There was also a guest from Kosovo who is the Official Director of Education for the Ikan Municipality. He says, “During the Jalsa, I listened to lectures and other talks. I will forever preserve them in my memory. I am anxiously awaiting to tell my friends and co-workers in Kosovo about this Jalsa. I will especially abide by the teachings imparted by the Caliph of the time. Moreover, the extraordinary love with which I and my colleagues were looked after will always remain in our hearts. May Allah grant you all immense happiness.”
There was another guest from Kosovo, Avni Jashari, who is from the Lipjan municipality and head of the mayor’s cabinet there. He says, “This was an extraordinary and truly impactful experience for me. I listened to the Caliph of the time’s addresses and other speeches and acquired a treasure full of interesting and inspiring information that will always remain with me.” He says, “I would like to emphasise that this experience has left a deep impression on me. For me, the Jalsa Salana is such a garden amongst the world of knowledge that fosters teamwork and brotherhood. Furthermore, this is such an occasion where your community’s exemplary accomplishments and efforts have been highlighted. This shows how the Ahmadiyya Community is making plans and taking steps towards benefiting society.”
The mayor of Elez Han, Kosovo, Mr Mahmat says, “This extraordinary Jalsa had a profound impact on me. I have been inspired by this spirit of unity, peace and brotherhood that is apparent in all aspects of this gathering. The speeches during the programme were excellent. In particular, the speech of the Caliph of the time was astonishing and faith-inspiring. I have now come to understand Islam in its true form. I should also praise the hospitality of the organisers who were all excellent hosts.”
A guest who came from Tajikistan, Arzu Karim, is an expert in the Arabic and Tajik languages and has acquired his education from Jamiatul Azhar. He has translated many Arabic books into Tajik and is the author of many books in Tajik. He says, “I have listened attentively to the Jalsa and have observed the people. I would like to mention the qualities of the Ahmadiyya Community that are now fading from other religious communities. These qualities are the high moral values of Ahmadis (thus, every Ahmadi must demonstrate the highest standard of morals). I have researched many sects of Islam. At this time, if the rest of the sects are abiding by even one per cent of Islam’s teachings, then this community is surely following 99 per cent of Islam’s teachings. The books in various languages at the bookstall are a testament to your efforts in spreading Islam.” He says, “I will stay in contact and wish to learn more about the Community. I do not fear anyone except God. I also enjoyed meeting with the Caliph of the time. I agree with the Caliph of the time when he said that there are weaknesses in us, and yet we continue to criticise the government and regime. I hope that I get to meet [the Caliph] again and take benefit.”
A non-Ahmadi guest from the Tajikistan delegation says, “We had a very good discussion on the political issues and religious restrictions in Tajikistan with the Caliph of the time. I was very happy that the Caliph had great concern for all mankind.”
He says, “Before coming here, I was given negative information about the Ahmadiyya Community. However, I have had the opportunity to learn about brotherhood and humanity from your community.”
The missionary of Tajikistan writes that there was a guest from the Tajikistan delegation who was very contentious. During the first two days of Jalsa, he was constantly raising allegations. He would raise allegation after allegation without giving ear to any response. His colleagues told him that instead of raising allegations, he should try to witness everything with his own eyes. Nonetheless, during the second day of Jalsa, the delegations had the opportunity to meet me, and he also met me. The missionary started by introducing him first, and he was wearing a mask, and so I asked him to lower it and reveal his face. I spoke to him in great detail. After the meeting, the missionary says that he was very happy to have met the Caliph of the time and also gave prayers to me. However, it was astonishing that he did not raise any allegations after that for the next two days and by Allah the Almighty’s grace, his heart has been cleansed of all objections.
There are also the sentiments of some Arab guests who attended the Jalsa. Muhammad Ali was also in attendance, who is originally from Syria. He says, “I was introduced to Ahmadiyyat by a friend. My friend brought me to the Jalsa and I had intended that as the day concluded, I would return to my home because it is close by and [the accommodation] did not seem to be comfortable. The atmosphere and discipline I witnessed was such that everyone was smiling and creating an amazing atmosphere as though everyone knew each other.” He says, “I have never witnessed such an atmosphere in my life. I changed my mind and thought that I do not even mind sleeping on the floor at this Jalsa, where mattresses had been placed. It was only the second day of Jalsa when the truthfulness of Ahmadiyyat dawned upon my heart. I decided to take the pledge of allegiance and Allah the Almighty enabled me to do so.” He says, “I have been deeply impacted by Ahmadis and their obedience to the Nizam [the administration], their discipline and their willingness to stay together. Everyone is aware of their responsibilities, whether they are organisers or guests.” Abdul Rehman Ismail writes, “I attended the Jalsa Salana for the first time. There is no other group in the world doing work like this. There were attendees from all across the world; however, I did not see any conflict at all. I witnessed the highest standard of love, affection and brotherhood.” He says, “There was a greater number of attendees than anticipated and I took great benefit.”
Abdullah Izzat Aqeeli, who is from Egypt and is currently completing his Masters in Physics from France says, “Everything in physics is regarded with a shadow of doubt, and so I have now come to naturally doubt everything. I had taken the pledge of allegiance some time ago, and I had a relationship with the Jamaat and the Caliph; however, in certain issues, I began to harbour doubts and complaints about the Jamaat and become distanced from it. This year, I came to attend the Jalsa Salana Germany; however, there was a delay in the registration.” This was a common complaint about the registration, that it was not
happening in a timely manner and causing delays and people faced great difficulty. Nonetheless, this delay benefitted him in this way, as he says, “When I arrived, the Friday Sermon had already begun. When I entered the main Jalsa hall, I heard the following words of the sermon: ‘If a person thinks negatively about everything, he would not be able to take a single breath in this world; (At the time, I was reading an extract of the Promised Messiahas wherein it stated that); such a person would not even be able to drink water for fear that poison has been mixed into it; such a person would not eat anything from the market for fear that it would bring him death. How can such a person stay alive?’” (Malfuzat [1984], Vol. 3, p. 73)
He continues, “I was shaken to the core upon hearing these words. It seems as though God had decreed for me to enter the Jalsa at that time, because the first sentence I heard was the cure to my illness. It seemed as though it was addressed directly to me. This was not a mere coincidence and this has left a deep impact on my heart. By the grace of God Almighty, my doubts and reservations have been removed. All praise belongs to Allah Who granted me salvation from doubts and ill-thinking by attending the Jalsa.” He has also personally told me this incident.
A chief imam from Cameroon attended the Jalsa. He is a very prominent imam from Douala city and is the chairman of the Ulema [scholars] Council of two regions – he is not an Ahmadi. He writes: “I have attended such a large gathering for the first time. It was surprising for me to see that people belonging to different races and ethnicities were greeting each other happily. They were meeting each other with joy and happiness, as if they were members of the same family. In the three days, I did not see any quarrel.” He further says: “Seeing the exhibitions greatly increased my knowledge and I am very impressed by the services rendered by the Jamaat.” He says: “The addresses of the Imam of the Ahmadiyya Community were full of wisdom. They were an exceptional portrayal of the teachings of Islam. I was captivated by the address delivered to the women. If we all live our lives in accordance with these precious pieces of guidance, then our lives will be like paradise.” He further says: “During the Jalsa, the address of the Imam of the Ahmadiyya Community to the non-Ahmadi guests was based on Islamic teachings. The way the Imam of the Ahmadiyya Community presented the teachings of Islam was such that it would make every Muslim proud of their own faith. We should spread these teachings to the entire world by acting on them. At present, Allah the Almighty has entrusted the Caliph of the Ahmadiyya Muslim Community to present the beautiful teachings of Islam before the world.” He then said that he learnt a lot from the other speeches as well, the speeches delivered by the scholars.
Daniel, a retired professor attended the Jalsa for the first time this year. He says: “This is my first time attending the Jalsa and there were many things that impressed me greatly. One thing was that during the prayers, the members of the Jamaat were praying alongside the Caliph in a manner whereby it felt as though they were even breathing in unison with him. It was as
though they were one entity. I have seen many races, religions and different people in the world, but I saw such unity and harmony for the first time and seeing this had a profound effect on me.” He further says: “I have had the opportunity to visit various exhibitions around the world. Whenever I have met security officials, I have found their demeanour to be unpleasant. However, at the Jalsa Salana, every worker, including those in security, had a smile on their faces and they were polite. Undoubtedly, this had a positive effect on the whole Jalsa atmosphere and created a peaceful environment. To organise such a big gathering without any hurdles was an astonishing feat.”
Some Ahmadis had grievances about the security workers, but thankfully, the non-Ahmadis were pleased with the conduct of the security teams. Perhaps it was an isolated incident, or they stopped someone from going into a certain area. But on the whole they carried out their duty to a good standard.
Then, mentioning a meeting with me, he said, “I was greatly impressed, and I am very grateful for it.” He said: “This meeting was a beautiful moment in my life, and I have derived great benefit from our discussions.”
Another youth from the Czech Republic says: “Through Ahmadis at this Jalsa Salana, I witnessed God. Many people try to explain things about God. However, upon witnessing the beautiful morals of the people resonating silently, I saw proof of God’s existence through your community.” This is a form of silent tabligh
Gintare Serekaite is an Arabic professor from a university in Lithuania who attended the Jalsa. She voluntarily translated The Philosophy of the Teachings of Islam into Lithuanian. She says: “The Ahmadiyya Community has a unique status within the Islamic world. No other community establishes connections with non-Ahmadis and non-Muslims like the Ahmadiyya Community does. In my capacity as a researcher, I take an interest in Islamic culture and Islamic traditions. However, in Lithuania, it is very difficult to meet or keep in contact with any other Muslim Community, except for the Ahmadiyya
Community. The Jalsa Salana has given me an excellent opportunity to assess the Ahmadiyya Community in every way. Indeed, the Ahmadiyya Community acts on its motto: ‘Love for All, Hatred for None’. Amongst the 47,000 people here, I did not feel like an outsider.”
Jeronimaas, an author and journalist from Lithuania, says: “I am very worried about the great unrest and extreme poverty in the world. I always think that, given the extreme circumstances, what can a single individual do? However, I asked this question to the Caliph, to which I received a very satisfactory answer; that the purpose of man’s creation which has been outlined by the Holy Quran is that mankind has been created for the worship of Allah the Almighty. People should bear in mind that there is a life to come after their demise. If people do not bear this in mind then there will always be turmoil in the world. It pleased me greatly to know that the Caliph of the time is already mindful of these issues and is explaining the solutions to these problems in his addresses and sermons.”
Kachiev from Kyrgyzstan says: “During the Jalsa, I learnt a lot about my religion and the community. I got the answers to many of my questions. I attended the Jalsa for the first time in my life and this is the first time I have been somewhere abroad. I had no idea that there would be this many people at the Jalsa. I listened to everything at the Jalsa and found it very interesting. Everything was outstanding.”
Ali Baig, an Ahmadi guest from Kazakhstan, says: “I really enjoyed attending the Jalsa. Taking part in the bai‘at was an altogether unique experience and when I met with the Caliph of the time, all of my sentiments and emotions reached their utmost limit. I have attained the purpose of attending the Jalsa. Attending the Jalsa has had such an impact on me that my wife and children have said that I have completely changed. God-willing, next year I will attend with my wife and children.”
Yasmin, a Turkish lady who lives in Germany and is a teacher by profession attended the Jalsa. She says: “The address of the Caliph of the time answered all the questions I had. I really liked the
atmosphere of the Jalsa. Despite such a large gathering, for everything to run peacefully and without any issues gave great comfort to my heart. For so many people to gather together simply for the pleasure of Allah and for them to all be threaded into one string of love is something extraordinary.”
She further says: “In short, all that was said there [at the Jalsa] and whatever ideas were discussed is what I had been in search of. On that day, I saw every piece of a puzzle fit perfectly in its place.”
A journalist from Serbia, Stanislav, expresses his sentiments as follows: “Despite being an orthodox Christian and seeing many hateful things against the Community on the internet, I am greatly impressed by your Community. Your organisation and [administrative] system has impressed me greatly. It saddens me that I am not able to spread the true teachings of Ahmadiyyat extensively throughout the world. I saw your motto everywhere: ‘Love for All, Hatred for None.’ I have not seen anything disagreeable amongst the organisation, nor the 46,000 people. There was peace everywhere. Everyone was treating one another with respect, as is your teaching.” He also said it was impossible for him to put his sentiments into words.
Mia, a journalist who came from Serbia said: “I have positive sentiments for the organisers of the Jalsa, the speakers and all those who attended. What impressed me the most was the address of the Caliph to the ladies. I am very grateful to all of the organisers.”
A local Polish Ahmadi lady says that three years ago she saw in a dream that she was in a meeting with me and that she wished to ask me a question. She says: “However, I was unable to ask the question and this troubled me greatly. My question was very important. This year I attended the Jalsa Salana in Germany and had the opportunity to have a meeting [with His Holiness]. This time I had the opportunity to ask my question and I received a reply from the Caliph, which satisfied me completely. After this, an extraordinary tranquillity came over me. I am very grateful.”
A German guest, Gunter Moar, says: “I view Islam with a critical eye. Despite this
I listened to the addresses of the Caliph attentively, to the extent that I even checked the references the Caliph used in his addresses.”
Some people go to such details and check whether the verses of the Holy Quran that were quoted were correct and they weren’t just quoted for the sake of it. He went and checked the Holy Quran He further says: “I am compelled to admit the fact that the speeches of the Caliph have left me astounded at the fact that the Caliph gives so much emphasis on peace and brotherhood. Undoubtedly, the Caliph delivered an excellent speech and I am compelled to say this again and again that you cannot gauge my astonishment. This is because the Caliph has presented a peaceful image of Islam, which is usually not found here.
Indeed, today there has been a great change in my perception of Islam. Previously, I would not even consider Islam to be a religion of peace and I was completely unaware of its teachings. I first saw the Caliph on the screen from the men’s hall whilst he was delivering his address to the ladies. I was not aware that he was the Caliph, but I was greatly impressed by his address and I only came to know about him when he came onto the stage during the session with the guests and I was extremely happy to see him in person.”
Kevin, a German guest, says, “I am left astonished upon listening to the address of the Caliph. I do not have the words to describe this. All I know is that everyone needs to adhere to what he says and what the Caliph said about the importance of smiling is extremely important because this is greatly lacking in Germany. (He himself mentioned about the German people that they need to always be smiling, which they do not do, yet our people become impressed by them.) I completely agree with his speech regarding the status of women and I believe that whatever the Caliph stated was indeed true.”
Another German guest, Christian, who is a representative of a Catholic TV station, said, “The address of the Caliph was very impressive. The scope of his speech was in accordance with the understanding of the listeners. The Caliph mentioned the fundamental principles and also explained that these fundamental principles have in fact been taught by God as opposed to being established by the United Nations or any other organisation. I believe that the other religious leaders should also deliver their addresses with similar explanations.”
She further said, “To simply listen to the address of the Caliph is not enough, rather one ought to greatly ponder and reflect over the deeper meanings of what he said. I have done a lot of research about the true teachings of Islam and I have a very positive view of Islam. The teachings outlined by the Caliph regarding women were extremely interesting and I wish that people should remember that these rights were not established by any NGO or institutions; rather, God Almighty has established these through religion.”
Another German guest, Julian says regarding us, “They were very open and I
felt a lot of kindness in their gathering. [The Caliph] gave very profound insights based on his vast experience and he mentioned that whatever country one resides in they should serve that country. To widen the scope of one’s neighbours to 40 houses whilst elaborating on the meaning of a neighbour was an extraordinary point for me because it is only in this way that one can truly take care of one another. Christianity also teaches about the rights of neighbours but it does not mention who is among one’s neighbours and hence only the person who lives next door to someone is considered a neighbour, whereas Islam has presented an even better teaching.” These were the comments of a Christian guest.
A lady from Georgia said, “Today, I heard two addresses of the Caliph. I was greatly impressed and from these addresses, I came to learn that true integration is to serve one’s faith, nation and humanity. I really liked the atmosphere of the Jalsa Salana because there were people from different nations and ethnicities and they were all gathered together in a spirit of love, cooperation and in a peaceful manner which one cannot find anywhere else. I heard the address to the Lajna and I learnt for the first time the vast teachings about the status of women in Islam and that in the past there have been Muslim women who participated in battles. This was a very astonishing fact for me.”
Ali Bakr, who is a spokesperson for the Green Muslim Party said, “The address of the Caliph was very interesting and impressive. The points he mentioned are not just important for Muslims to adopt, in fact, they should be adopted by every section of the society. Also, he mentioned that it is not just the Muslim countries where there is no peace, but in fact we should strive to establish peace in the entire world. I found this to be a very interesting point.”
A German lady, Marie, who although is not a Muslim was wearing a headscarf out of respect whilst seated [at the Jalsa]. She said, “I am a Christian and during the address I felt as if there was very little difference between us and we could live together in a very peaceful manner. I am very impressed. I felt so moved during the address that I had tears in my eyes. In his address, the Caliph spoke about the teachings [of Islam] regarding women and that Islam grants all those rights that other communities also speak of. At the Jalsa Salana, I have personally observed that these teachings are also acted upon as well; it is not merely a teaching.”
She further said, “His words were very impactful and I have seen people become emotional upon listening to his address.”
There were 39 people from a total of 7 countries, who had the opportunity to take part in the bai‘at after becoming greatly impressed [by the Community] during these days. A guest from Serbia, Uros, says, “The Jalsa Salana is an international event that unites the members of the Ahmadiyya Community from across the world. The bai‘at ceremony had the most spiritual and emotional impact on me. Right from the start, we placed our hands on one another’s shoulders. I did not understand a single word, but whatever was being said passed
through my body and mind and I began to tremble and I felt as though I was spiritually being brought closer to Allah the Almighty. I had tears in my eyes during the bai‘at ceremony.”
A young man from Turkey, Jan Mert, who lives in Hamburg, said, “After attending the Jalsa, I have witnessed that the Promised Messiahas has kindled an everlasting fire in the hearts of the Ahmadis for the victory of Islam.”
On the final day of Jalsa, Jan Mert had pledged allegiance in writing and then later also pledged allegiance at my hand.
These were some of the sentiments of the people which I have mentioned.
By the grace of Allah the Almighty, there was also very good coverage of Germany Jalsa by the media. There were four TV channels; ARD, RTL, RegioTV, SWR; and according to the report, news of the Jalsa reached 41 million people through these TV channels. 11 newspapers in Germany published articles and news reports about the Jalsa and the message of the Jamaat and news of the Jalsa were conveyed to over 50 million people through them. Five radio stations aired news of the Jalsa and our message reached 14 million people through this. Two million people received the message of the Jamaat through the online media coverage. They have estimated that, based on all the various figures and statistics, coverage of the Jalsa Salana reached more than 108 million people. May Allah the Almighty enable these efforts to bear even better results in the future. These were just brief details, and, as I mentioned earlier, there were many comments and impressions by the people of which I only selected some. We are thankful to Allah the Almighty and this is His great blessing that He continues to cover our shortcomings.
Similarly, people have expressed very positive comments during the inaugural receptions of the various mosques. Some even mentioned that they were not previously aware of Ahmadiyyat and the teachings of Islam and how Islam draws our attention towards fulfilling the rights of Allah and the rights of His creation. People expressed this in the various functions that they have learnt about the teachings of Islam and that their views [about Islam] have now changed.
Some of the people also complained that their Ahmadi acquaintances did not inform them about the beautiful teachings of Islam. Thus, there is a need to make an effective plan for tabligh [outreach] in this regard. Every Ahmadi, without any kind of inferiority complex, should introduce Islam and the Promised Messiahas. For example, one of the Ahmadis had brought his friend to the Jalsa, who was a young Iranian man. Whilst speaking to one of our Ahmadis he said that he was very upset upon coming here. He was asked the reason for this and he said that he only found out today that we believe in Mirza Ghulam Ahmadas Qadiani to be a prophet. In any case, he was informed in detail as to what kind of prophet he was and that he appeared in the subservience of the Holy Prophetsa, who came to spread his faith and came in accordance to his prophecies and the prophecy of Jesusas to
appear [in the Latter Days] is in fact fulfilled through him. He then said, “This is all fine and I agree with your concept of the Mahdi and Jesusas and it is very logical as well but why did my friend not inform me of this? We have been friends for many years.”
Hence, without falling prey to any kind of inferiority complex, we have to preach to our friends and acquaintances and we have to preach in a very effective manner. Simply distributing pamphlets or leaflets or putting leaflets inside people’s letterboxes does not fulfil the objective of the Department of Tabligh. We have spoken about the fact that Islam is a religion of peace but we now have to move onto the next stage as to how this peace is to be established, which is by accepting the Promised Messiah and Mahdias. We should try and derive benefit from every opportunity of tabligh. I have noticed that there is still a section of society here [in Germany] that has an interest in learning about faith. Therefore, we should organise such events and invite these people and inform them in this regard.
In any case, we need to assess ourselves in every aspect. We should particularly focus on all the shortcomings in the administration of the Jalsa and in any other department as well. Not just the administration of the Jalsa, but in fact every department needs to make an assessment. By the grace of Allah the Almighty, the department of tabligh is doing good work but there is still room for improvement. We should always try to excel further. You should carry out your work through good planning, seeking help from Allah the Almighty and through supplications. As I mentioned, some people had some complaints, and so they should be addressed in the future. The organisers as well as the participants should always make the effort to, God-willing, try and fulfil the objectives of the Jalsa. As I mentioned earlier, one of the guests mentioned that the attendees would get up and leave during the Jalsa session and they did not like this. Therefore, the tarbiyat department should particularly ponder over this and fulfil their duties in a better way. May Allah the Almighty bestow His mercy upon us and enable everyone to fulfil the objectives of the Jalsa in an even better manner in the future.
(Official Urdu transcript published in the Daily Al Fazl International, 29 September 2023, pp. 2-10. Translated by The Review of Religions.)