Al Hakam - 20 May 2022

Promises made to minorities when Pakistan was created must be fulfilled Hazrat Musleh-e-Maud’s guidance for Pakistani laws Page 7

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The story of ‘The Martyr of Kabul’ by an eyewitness – Part IV

The Islamic Economic System Fundamental ideas of Ahmadiyya-Islamic economics – Part VI

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Historical moment for Islam in Argentina during Eid-ul-Fitr 2022

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THE WEEKLY

www.alhakam.org AL HAKAM | Friday 20 May 2022 | Issue CCXVIII Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL, UK info@alhakam.org | ISSN 2754-7396

Waqifaat-e-nau must bring about a spiritual revolution Lajna waqifaat-e-nau UK meet Hazrat Khalifatul Masih V On 15 May 2022, Lajna members of Waqf-eNau UK were given the opportunity to meet Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa through a virtual class. The waqifaat-e-nau had gathered in Baitul Futuh Mosque, London.

Observing the great number of Lajna members seated in Baitul Futuh, Huzooraa said, “It seems Lajna members from all over the UK have come together instead of just the waqifaat-e-nau.” Huzooraa was informed that all the Lajna members seated were waqifaat-e-nau. Alluding to the vast number of waqifaat-e-nau members, Hazrat Amirul Momineenaa said that a revolution must be brought about in the UK through their efforts.

Huzooraa then called Mariah Rana Sahiba to recite a portion from the Holy Quran. After the recitation, Sabah Un Noor Sahiba presented the Urdu and English translations. Then, Sameena Ahmad Sahiba presented a hadith. Following this, Dania Ahmad presented an extract from the writings of the Promised Messiahas after which Kashifa Qamar Sahiba recited a poem.

Hazrat Khalifatul Masih Vaa asked Kashifa Sahiba what her profession was. She replied that she was working as a pharmacist in a hospital. Huzooraa then asked Dania Sahiba, Sameena Sahiba, Sabah Un Noor Sahiba and Mariah Sahiba about their professions and studies.

Dania Sahiba replied that she was currently in her last year studying biomedical science. Sameena Sahiba said that she had, some years ago, attained a degree in Arabic and French. Sabah Un Noor Sahiba said she was serving as the Urdu editor for the Continued on next page >>

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

Prayer for faith and guidance

َ​َ ّ ٰ َّ ّٰ َ َّ َ ْ َ �ُ ��‫ أ ّن َر ُﺳ ْﻮل ا�� ِ� َﺻﻠﻰ ا‬،‫ﺎس‬ ٍ ‫ﻋ ِﻦ اﺑ ِﻦ ﻋﺒ‬ ُ َ َ َ َ ّ ٰ ُ ُ َ َ َ َّ َ َ ْ َ َ ‫ﺎن ﻳَﻘ ْﻮل ا�� ُ� َّﻢ ﻟﻚ أ ْﺳﻠ ْﻤﺖ‬ � ‫�ﻠﻴ ِﻪ وﺳﻠﻢ‬ َ َ ُ َ َ َ ُ ّْ َ َ َ ُ َ َ َ ‫آ� ْﻨﺖ َو َ�ﻠ ْﻴﻚ ﺗ َﻮ�ﻠﺖ َو ِإﻟ ْﻴﻚ أﻧ ْﺒﺖ‬ ‫وﺑِﻚ‬ ٰ َ ّ ُ َ َ َ َ َ َ َ َ ُ ُ ّ ‫وﺑِﻚ ﺧ‬ �َ �‫ﺎﺻ ْﻤﺖ ا�� ُ� َّﻢ ِإ�ِ� أﻋﻮذ ﺑِ ِ� ّ�ﺗِﻚ �� ِإ‬ َ َ َ َ ْ َ ّ ُ َ ْ ّ ُ َ ْ َ َّ ‫ِإ�� أﻧﺖ أ ْن ﺗ ِﻀﻠ ِ� ْ� أﻧﺖ ا��َ ُّﻰ اﻟ ِﺬ ْي �� ﻳ َ ُﻤ ْﻮت‬ ْ ْ ُ ْ ُ ‫َوا� ِ� ّﻦ َوا� ِ�� ُﺲ ﻳ َ ُﻤ ْﻮﺗ ْﻮ َن‬ Hazrat Ibn Abbasra narrates that the Holy Prophetsa used to recite this prayer: “O Allah, I have entrusted everything unto You, I believe in You, I trust in You and am inclined towards You. With Your name I face the enemy. O Allah, I seek refuge in Your Honour. There is none worthy of worship except You. Do not lead me astray. You are the Ever Living Being Who is Immortal, while human beings and jinns will perish ultimately.”

(Sahih Muslim, Kitab al-Zikr wa al-Du‘a wa alTaubah wa al-Istighfar, Hadith 2717)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

Seeking forgiveness from Allah– the cure for spiritual contraction Man undergoes a state of both spiritual contraction (qabz) and spiritual expansion (bast). In the state of spiritual expansion, one’s pleasure and delight in worship heightens, the heart is opened, one’s inclination towards God increases, Continued on page 2 Photo courtesy of Suhaib Ahmad

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<< Continued from previous page

and warmth and comfort is derived from the Prayer. However, on certain occasions, man experiences a state in which this passion and eagerness is lost and the heart becomes constricted. When this state of affairs arises, one should seek forgiveness from Allah profusely, invoke salutations upon the Holy Prophetsa abundantly, and offer Prayer again and again. This is the only way to do away with one’s state of spiritual contraction of the heart.

(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 2, p. 15) Photo courtesy of Suhaib Ahmad

<< Continued from page 1

Maryam magazine. Mariah Sahiba replied that she was currently doing her GCSEs. Thereafter, the waqifaat-e-nau had the opportunity to ask Hazrat Amirul Momineenaa any questions they had.

Sofia Muhammad Sahiba, from Mosque East Jamaat, said that although Islam was our religion, some people desired to merge their culture and their religion. She asked what one should do to return to religion as opposed to culture and tradition.

Hazrat Khalifatul Masih Vaa answered that our religion was Islam. Through the Holy Quran, sunnah and hadith we learned about Islam, and the Holy Prophetsa explained Islam to Muslims by following the commandments of the Holy Quran.

The Holy Prophetsa explained some things through his actions or instructions which were also found in the ahadith.

Being Muslim and adhering to Islam fundamentally was to “establish a relationship with Allah the Almighty, to worship Him and to fulfil His rights. The second thing was to fulfil the rights of

one another and the rights of mankind,” Huzooraa said.

Hazrat Khalifatul Masih Vaa explained that some aspects had taken root among certain Muslims that stemmed from cultural practices and not Islamic teachings. Some South Asians, due to the influence of Sikhism and Hinduism, adopted some of their cultural traditions, for example in marriage ceremonies. Huzooraa said that Allah taught Muslims that the nikah announcement was the declaration of marriage. However, some had adopted other traditions. It was not necessary to hold separate extravagant functions for mehndi and shadi, etc. In Islam, Huzooraa reiterated, there was the nikah announcement and walima.

There were so many Muslims around the world from different continents who all had their own traditions. Huzooraa added, “That which clashes with the commandments of God must be abandoned.”

The main aspect, Huzooraa emphasised, was that traditions that people adhered to should not become a means of committing shirk – associating partners with Allah.

“The fundamental teaching is to

establish the sanctity of Allah the Almighty and not to commit shirk.”

Hazrat Amirul Momineenaa added that there were some good things in different cultures which could be adopted if they did not contradict with the teachings of Islam.

Shamama Dogar Sahiba, from Bournemouth Jamaat, presented a verse of Surah Yunus in which Allah says, “And We spoke to Moses and his brother, saying, ‘Take, ye twain, some houses for your people in the town, and make your houses to face one another, and observe Prayer.

And give glad tidings to the believers.’” She said that Hazrat Khalifatul Masih IVrh, in the commentary of this verse, had stated that the study of archaeology proved the houses of the Israelites were facing their qibla.

She said Hazrat Khalifatul Masih IIra had taken the verse to mean that their houses should face each other. She asked Huzooraa whether, considering the commentary of Hazrat Khalifatul Masih IVrh, Masjid Aqsa could be taken to mean the qibla referred to and if Allah gave Masjid Aqsa the rank of the first qibla.

Hazrat Amirul Momineenaa first explained that Muslims used to face Masjid Aqsa during prayers. Allah had later instructed the Holy Prophetsa to turn his face towards the Holy Ka‘bah, and this had been mentioned in the Holy Quran.

Huzooraa further explained that as far as Hazrat Khalifatul Masih II’sra interpretation was concerned, that interpretation was given according to the knowledge available at his time and he explained that it could mean the houses should be facing each other to create unity and unite them by the bonds of brotherhood. However, through archaeology, it was found that the houses were facing Masjid Aqsa and thus Hazrat Khalifatul Masih IVrh had noted this in his interpretation of the verse.

“The Holy Quran is such a treasure of knowledge that in every age, as more research is conducted, new things will be discovered. Many matters are expounded upon, explained and interpreted accordingly,” Huzooraa said.

Huzooraa highlighted again that Hazrat Khalifatul Masih IIra, according to the circumstances at the time and the knowledge available in that era, explained this accordingly. And Hazrat Khalifatul Masih IVrh explained the matter accordingly also.

Qaanita Faheem Sahiba, from Putney

Heath Jamaat, asked Huzooraa how he felt when Ahmadi Muslims waved at him during ijtemas, jalsas and gatherings.

Hazrat Amirul Momineenaa answered: “When you become happy, I am also happy, and then I also wave my hand back.

What you feel is also what I feel. [In such gatherings, I see] that good people are seated [before me], sincere Ahmadis are seated, loving Ahmadis are seated, loyal Ahmadis of Khilafat are seated. This is what I feel.”

Rofia Mubashar Sahiba, studying at the Aisha academy in London, asked Huzooraa to what extent one should make compromises in a relationship to avoid quarrels and disputes, and when to give priority to their self-respect.

Huzooraa explained that there were many types of relationships such as siblings, parents, uncles and aunts, husband and wife, in-laws, etc. Every relation, Huzooraa said, had a different nature. As far as parents were concerned, they should be respected at all times unless they called one towards shirk or drive one away from religion. And this, Huzooraa said, was a commandment of the Holy Quran. Regarding siblings, even if one must give up their right to establish peace with their brothers and sisters, they should do so. Islam commanded to take care of the rights of others. Thirdly, Huzooraa said, as far as relations with relatives and uncles and cousins were concerned, as they were elders, they should be shown respect. Greet them well, and treat them with good manners; these are high morals.

As for the relationship between a mother-in-law and daughter-in-law, there should also be a level of respect.

“It is the teaching of Islam to consider each other’s feelings and emotions,” Huzooraa said.

Hazrat Khalifatul Masih Vaa said that the Holy Quran stated that even if enemies were treated with respect, they eventually would become friends.

Anam Ahmedi Sahiba stated that history showed that the way people used to dress according to their gender had changed and she gave the example of the ancient Egyptians, where men usually used makeup and it was considered a symbol of their masculinity and wealth; however, now it was considered against the norm. She said that it was mentioned in a hadith that the Holy Prophetsa said that in the Latter Days, men would start dressing as women and women would dress like men. She asked how this hadith could be interpreted in modern times.

Huzooraa answered, referring to her statement, that it could not be generalised that men used to try to beautify themselves and wear makeup. There were some traditions of old tribes that used to wear special makeup in special festivals they used to have, and in the same way, women also used to wear make-up and wear dresses. Huzooraa added that ancient tribes, such as the Aborigines of Australia and tribes of other countries, all had their own customs and traditions; and so too did the tribes of Arabia. But to say that the men, in general, wore what women wore and became like women, was wrong.

Masculinity was the sign of men. Therefore, the Holy Prophetsa had said that a man should appear like a man.

The Holy Prophetsa had said that there would come a time when it would be difficult to recognise and differentiate between men

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and women, meaning that preferences and priorities would change.

Huzooraa said that now, the custom of changing genders had been created. When such a custom was formed, everyone’s opinion also changed and the environment seemed to affect people; a girl would say that she wanted to be a boy and vice versa.

The Holy Prophetsa said that there should be a visible difference between a man and a woman. When such situations changed and mankind moved away from the natural order and created disorder, Allah the Almighty sent His messengers for the betterment of the world. And in this age, the Promised Messiahas has been sent to teach people and draw them back to the right path.

The Promised Messiahas said that he was sent for two purposes: one was to unite man with God and the other was to offer the rights one owed to other human beings.

Naima Clarke Sahiba, from Islamabad Jamaat, said that sometimes the family of blessed people of Allah, such as prophets, khulafa, martyrs and the righteous, despite receiving prayers and seeing good examples before them, deviated from the right path.

She asked why this happened.

Hazrat Amirul Momineenaa said: “To each belong their own deeds.

Prophet Noah’sas son did not believe, so Allah the Almighty punished him and he drowned. […] The Promised Messiahas has written, and it is found in a hadith which I have cited in my previous sermon, that the Holy Prophetsa said, ‘Fatima, do not think that because you are the daughter of the Prophet, you will be forgiven. Your own actions will lead you to forgiveness. […]

“Thus, the prophets and righteous people set good examples; however, if one does not follow their example, does not walk [on the path they have set], one is obstinate or stubborn by nature and does not inculcate

the advice even after seeing the example, then the law of Allah the Almighty is set in motion. Allah does not see whether so or so is the son or daughter of a good man.

Then, Allah looks at what their own actions are and whether ‘they have followed My teachings or not’. And if they have not, then they are punished in this world or the next, Allah the Almighty knows best.”

Huzooraa added, “If they are wise human beings, they take heed from others; [and] after seeing good examples, begin to act upon them.”

Huzooraa highlighted that it depended on the individual. Huzooraa said that it was not compulsory for a righteous person’s offspring to be noble. “Yes, they are generally good; however”, if one treaded towards bad things, they would eventually become engulfed in bad deeds.

Mashal Chaudhry Sahiba, from Baitul Futuh South Jamaat, said that nowadays, it was commonly seen that when a person gave their opinion on a subject, such as religion, which was contrary to popular trends, people began to ostracise such individuals.

With such conditions, people tended not to express their views and agreed with what the norm was. She asked what Huzoor’saa advice was for waqifaat-e-nau on this matter.

Hazrat Amirul Momineenaa said, alluding to what he mentioned at the beginning of the mulaqat, that Lajna waqifaat-e-nau were to bring about a revolution. One should not be affected by such influences. Huzooraa explained that when Allah sent a prophet, He sent him at a time when people had become corrupt. When the Holy Prophetsa was sent by Allah, people were corrupt everywhere. Christians and Jews also believed, Huzooraa said, that that time was extremely immoral as people were distant from religion. Allah sent the Holy Prophetsa to bring people back to religion. Then, after 1,300 years had elapsed, corruption crept in.

“

The Holy Quran is such a treasure of knowledge that in every age, as more research is conducted, new things will be discovered.

Muslims and people of other religions lost their ways, Huzooraa explained. Nowadays, 65% of people did not believe in God. In this age, Allah had sent the Promised Messiahas according to His promise and had enabled us to accept him.

So, Huzooraa added, as people moved away from religion, they would make fun of religion; not only religion, but also the prophets. Huzooraa said that some people violated the sanctity of the Holy Quran and mocked Islam. Similarly, other countries saw Islam in the wrong light. Hazrat Amirul Momineenaa said that some actions and wrong types of traditions adopted by Muslims were also being made fun of. In such a situation, Huzooraa said: “It is we, Ahmadis, who must inform people of the correct Islamic teachings. If we have exemplary conduct, good morals and possess knowledge on world matters, then people will listen to us.”

Huzooraa said, “We must neither fear nor stop [our work in spreading the true Islam].”

Huzooraa said that by our deeds, good morals and knowledge – which one must continue to increase – we should preach to people. Huzooraa highlighted that above all, one must supplicate and bow before Allah the Almighty for help. We should strive to fulfil the promise we have made and lead the world on the right path.

Aliya Sadaf Sahiba, from Hayes Jamaat, asked Hazrat Amirul Momineenaa about veganism and diet.

Huzooraa said that the teaching of Islam prescribed a balanced approach. It does not say to eat meat only, nor does it say to eat only vegetables. Both kinds of foods should be consumed. A balanced diet should be eaten and it was nutritionally proven that a balanced diet fulfilled the needs of the human body.

Hazrat Khalifatul Masihaa then conveyed his salaam to everyone and the mulaqat came to a close.

(Report prepared by Al Hakam)

Friday 20 May 2022 | AL HAKAM

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This Week 20 -

20 May

21 May

20 May 2005: Hazrat Khalifatul Masih Vaa delivered a Friday Sermon in Uganda, during his tour. This was the first Friday Sermon delivered by a Khalifatul Masih in Uganda, which was also broadcast live on MTA. Later, Huzooraa delivered an address at the concluding session of Jalsa Salana Uganda. (Al Fazl International, 24 June 2005)

21 May 2004: Hazrat Khalifatul Masih Vaa delivered a Friday Sermon from Bad-Kreuznach, Germany.

Huzooraa said that a Khalifa was appointed by Allah alone. No matter how hard opponents and hypocrites stood in opposition, Huzooraa said, the Khalifa was from Allah and Khilafat would remain as long as Allah willed.

20 May 2016: Hazrat Khalifatul Masih Vaa delivered his weekly Friday Sermon from the Nasir Mosque in Gothenburg, Sweden.

21 May 2005: During his tour of Uganda, Hazrat Khalifatul Masih Vaa inaugurated a mosque in Busia. Upon reaching this city, Huzooraa gave instructions regarding the mosque and the adjoining mission house.

Later, Huzooraa went to Mbale to inspect an Ahmadiyya hospital there.

(Al Fazl International, 24 June 2005)

While explaining the Islamic command of hijab, Huzooraa said that it was a form of modesty taught by the Holy Quran and that many young Ahmadi Muslim women took great pride in wearing headscarves and were not perturbed if they were mocked or ridiculed. Huzooraa said that such women considered observing hijab as their personal choice, freedom and right.

22 May 22 May 2013: Hazrat Khalifatul Masih Vaa arrived in Calgary during his historic tour of North America.

Huzooraa arrived at Calgary International Airport at 7:20 pm after a short flight from Vancouver.

At the airport, Huzooraa was greeted by four members of Alberta’s Legislative Assembly (MLAs) and by Calgary’s Deputy-Mayor Ray Jones.

After departing the airport, Huzooraa and his entourage were given a 10car police escort to the Baitun Nur Mosque.

22 May 2007: On this day, an extremist suicide bomber detonated a shrapnel-laden homemade bomb as people were leaving the Manchester Arena following a concert. 23 people died, including the attacker, and 1,017 were injured, many of them children.

Regarding this incident, Hazrat Khalifatul Masih Vaa said: “Earlier this week, 22 innocent people, including young children were brutally and senselessly murdered in Manchester. This was an utterly barbaric act and such heinous acts are completely opposed to the teachings of Islam. As Muslims, we are devastated and grief-stricken by

this attack and condemn it in the strongest possible terms.” (“Head of Ahmadiyya Muslim Community condemns ‘utterly barbaric’ Manchester terror attack”, www. pressahmadiyya.com, 27 May 2017)

23 May 23 May 2015: Hazrat Khailfatul Masih Vaa inaugurated the Mansoor Mosque in the German city of Aachen.

Upon arrival, Huzooraa officially inaugurated the mosque by unveiling a commemorative plaque and offering a silent prayer. He then led the Zuhr and Asr prayers at the new mosque before planting a tree at the premises to further mark the occasion.

In the evening, a special reception, attended by more than 210 dignitaries and guests, was held to mark the opening of the mosque.

In his address, Huzooraa said: “The main purpose of a mosque is to act as a place to worship God and to serve His creation and fulfil their rights. There are so many people who are suffering in the world through poverty, who are ill or who cannot afford education and so helping them is a means of fulfilling the rights of a Mosque.” (“New Ahmadiyya Mosque opened in Aachen, Germany by Head of Ahmadiyya Muslim Community”, www.pressahmadiyya.com, 25 May 2015)

24 May 24 May 2013: Hazrat Khalifatul Masih Vaa delivered a Friday Sermon from the Baitun Nur Mosque in Calgary, Canada.

Huzooraa explained that 27 May 1908 was a day when the fear and panic that had gripped the members of the Ahmadiyya Muslim Jamaat were replaced by peace, comfort and contentment. This was why Ahmadi Hazrat Khalifatul Masih Vaa delivering the Friday Sermon in Baitun Nur Mosque Calgary, Canada

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in History 26 May 27 May, Huzooraa mentioned Dawood Ahmad Sahib and offered his funeral prayer in absentia.

25 May Hazrat Khalifatul Masih Vaa unveiling Masjid Mansoor’s plaque

Muslims celebrated 27 May as Khilafat Day each year.

Huzooraa said: “The progress of Islam is now destined to take place through the Promised Messiahas. The flag of the Holy Prophet of Islam will now be raised in the world through the servants of the Promised Messiah […] So no effort of yours, and no misdeed or attack that you carry out, even if it be with the help of any worldly power, will be able to stop Khilafat-e-Ahmadiyya from achieving its purpose, nor will any such effort be able to stop the progress of the Ahmadiyya Muslim Jamaat.” (“Muslim Community to celebrate ‘Khilafat Day’”, www. pressahmadiyya.com, 27 May 2013) 24 May 2016: Dawood Ahmad Sahib of Karachi, son of Haji Ghulam Muhyuddin Sahib, was martyred at the age of 60 by opponents of Ahmadiyyat outside his house at around 9 pm. In his Friday Sermon on

25 May 2013: Hazrat Khalifatul Masih Vaa was visited by the Mayor of Calgary, Naheed Nenshi and various other dignitaries at the Baitun Nur Mosque in Calgary. Huzooraa also answered questions during a media conference.

Huzooraa said: “It is a dire need of the time to respond to all forms of fanaticism and extremism with Islam’s true message of peace and harmony.” (“Calgary Mayor comes to meet Head of Ahmadiyya Muslim Jamaat”, www. pressahmadiyya.com, 26 May 2013) 25 May 2015: Die Zeit, the German national weekly, interviewed Hazrat Khalifatul Masih Vaa. He was interviewed by reporter Tahir Chaudhry about the role of Islam in the modern world, the threat of extremism and various other global issues. During the interview, Huzooraa was asked about the greatest threat to civilization, to which he replied: “I believe that the biggest threat today is the increasing distance between mankind and God Almighty.

Naheed Nenshi, Mayor of Calgary, with Hazrat Khalifatul Masih Vaa

We are seeing fairness and justice decrease, whilst cruelty and hatreds rise. Such behaviour and trends can only lead to the punishment of God Almighty.” (“Head of Ahmadiyya Muslim Community says Germany should protect integrity and unity of Europe”, www.pressahmadiyya.com, 29 May 2015)

26 May 26 May 2014: The 6th Masroor International Cricket Tournament concluded on this day. The highlight of the tournament was the presence of Hazrat Khalifatul Masih Vaa at the final.

26 May 2014: Dr Mehdi Ali Bashirud-Din Qamar, of USA, was martyred in Rabwah on this day at the age 51 Years. Hazrat Khalifatul Masih Vaa spoke about the deceased in his sermon on Friday, 30 May 2014 and offered his funeral prayer in absentia.

26 May 2015: Hazrat Khalifatul Masih Vaa inaugurated the newly acquired administrative headquarters of Majlis Ansarullah Germany and Lajna Imaillah Germany.

Huzooraa named the five-storey building Baitul Aafiyyat.

Hazrat Khalifatul Masih Vaa at the 6th Masroor International Cricket tournament, 2014

Friday 20 May 2022 | AL HAKAM

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Historical moment for Islam in Argentina during Eid-ul-Fitr 2022 Marwan Sarwar Gill Missionary, Argentina

This year, the celebration of Eid-ul-Fitr in Argentina was a special moment where all the local members witnessed the blessings of Allah the Almighty in support of His Community.

Despite being a very small and young community, which was established just a few years ago, the Council of La Plata made special arrangements regarding our Eid celebrations.

A “Happy Eid” banner was placed on the council hall and the mayor of the city of La Plata, which is the capital of the province of Buenos Aires, personally welcomed the delegation of Jamaat-e-Ahmadiyya Argentina. Furthermore, the representatives

of the council and the members of the interfaith commission of the city organised an interfaith event, whose purpose was to accompany the Muslims on their special day and to express the tolerance and respect towards Muslims in their city.

Thereafter, we were invited to the prestigious palace of the council to offer the Eid prayer which was a very historical moment as it was the very first time that a Muslim group was allowed to pray in the palace hall of the city.

As a gesture of appreciation from our side, the mayor of La Plata was presented a special copy of the Holy Quran, whereas different Eid souvenirs and gifts were presented to the members of the interfaith committee and the representatives of the council.

Scenes from the historical moment for Islam in Argentina during Eid-ul-Fitr

“I respect your caliph, whose leadership always positively drives you to serve the human race”: Eid reception in Scotland Arshad Mehmood Khan Secretary Ishaat Glasgow

On 7 May 2022, Jamaat-e-Ahmadiyya Glasgow held a virtual Eid reception. Like every year, local Scottish Muslim and nonMuslim guests, politicians and community leaders were invited to this online event.

A committee was formed a month ago and different tasks were allocated to each member to start work on. The chairman of the committee was Ahmed Owusu-Konadu Sahib. The programme was broadcast live via YouTube, Zoom and Facebook and had an audience of more than 500 participants worldwide, from all walks of life.

Ahmed Owusu-Konadu Sahib, Outreach Secretary of Jamaat Glasgow welcomed all guests. This was followed by a

short introduction of Eid celebrations and the holy month of Ramadan by Rawahuddin Arif Khan Sahib, a missionary. A video introduction of the Ahmadiyya Muslim Community was played to the audience.

After this, Yousuf Ashraf Sahib, Assistant President of Glasgow Jamaat, gave a presentation titled, “The Year in Focus (Ramadan and Charity)”. He presented pictures and details of where our community in Scotland has been involved in charitable works.

Rt Hon Kirsten Oswald, MP for East Renfrewshire remarked: “Your community is doing incredible work for the community by helping them donate so many essential items to local communities and homeless shelters for a long time. I have not seen these examples

anywhere in any community group, and I respect your caliph, whose leadership always positively drives you to serve the human race.”

Rt Hon Alison Thewliss, MP for Glasgow Central is our old friend who also joined. She always supports our projects, highlighting the importance of peace.

A video on some of the works of Hazrat Khalifatul Masih Vaa was then shown, highlighting his efforts for establishing world peace.

Hon Paul Sweeney, MSP for Glasgow, who attended our event for the first time, thanked the Jamaat for holding such an important event. He conveyed Eid greetings to all and showed great interest in the topic.

HRH Naa Tsotsoo Soyoo I, Queen Mother and President NCGU UK and Ireland also joined the programme and

conveyed Eid greetings to everyone and echoed the sentiment of the need for all to follow the teachings of the Jamaat as we always promote peace.

After this, Ayyaz Mahmood Khan Sahib, a missionary, delivered a speech and highlighted how the world could follow the peaceful teachings of Islam to maintain harmony and freedom, especially in relation to the Ukraine-Russian war.

This was followed by an interesting question and answer session where Ayyaz Mahmood Khan Sahib answered the questions.

The vote of thanks was delivered

by Mohammad Ahsan Ahmad Sahib, President of Jamaat Scotland, where he thanked all guests for attending the session.

He also thanked the organisers for holding a successful event.

After the event, attendees and speakers tweeted in appreciation of the programme and thus the message of Islam Ahmadiyyat reached thousands in Scotland and worldwide. A recording of the programme can be found at: https://youtu.be/ HIBmPNRvkPk.

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AL HAKAM | Friday 20 May 2022

Promises made to minorities when Pakistan was created must be fulfilled: Hazrat Musleh-e-Maud’s guidance for Pakistani laws Ata-ul-Haye Nasir Al Hakam

The Sindh Muslim Government Law College had launched a quarterly magazine from Karachi titled “Pakistan Law Review”.

Upon its request, Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra wrote an article in July 1952, titled “Pakistan me qaanoon ka mustaqbil” (The Future of Law in Pakistan), which was published in the August 1952 issue of the magazine.

The Sindh Muslim Government Law College is one of the oldest law schools in Pakistan, established by its first principal, Hassanally A Rahman, a leading advocate of Sindh.

At the beginning of his article, Hazrat Khalifatul Masih IIra stated: “I am extremely pleased to know that the Sindh Muslim Law College is launching a quarterly magazine very soon to guide its readers to study law scientifically and specifically to debate the matters about the improvement of legislation in Pakistan, so that a consensus and harmony could be created among the ideologies and thoughts of the general public and law experts, and the law experts may execute their important responsibilities in a better way.” (Al Fazl, 20 September 1952, p. 5) Huzoorra further said that the discipline of law required it to be collated in light of the human process and experience so that it could guide mankind in the best possible way.

“But unfortunately, the Asians have become completely oblivious of this important discipline, due to being ruled by foreigners for centuries. Now – as the sun of absolute freedom has dawned upon the Asians at least and its people have learned to live on their own just like [other] independent nations of the world – it has become even more important now to pay more attention and time towards studying the discipline of law on par with Western countries.

“The sovereign nations of the world – after thorough study and experience – have at last manufactured a certain path and framework for their respective country’s legislation, which perfectly fulfils their individual and national needs. Moreover, they have law experts with deep and extensive knowledge who assist in solving the new legal difficulties and complexities which arise when the [responsible] people work according to old methods.

“Anyway, the Asians face a difficulty that those who study law and have enough knowledge as well, do not have any previous

experience and national traditions which could help them in drafting new laws.

Therefore, the only possible way for them is to develop a new way and then face all those difficulties and hurdles which are confronted by beginners, and finally overpower them.”

(Ibid) Huzoorra continued: “I believe that the biggest problem Pakistani people will have to face is that they have a huge majority of Muslims, and the government of Pakistan has not been established as a result of a military or national victory, rather it has been established through a consensus [among its people]. Therefore, despite having a huge Muslim majority, Pakistan will have to consider that consensus while drafting its legislation, otherwise, it will be rightly blamed for breaking a collective consensus.

“Although passion and enthusiasm are commendable traits, they can lead towards wrong actions if limits are exceeded. The separation of religion from politics in Turkey was a reaction to a similar kind of misguided religious passion. The love for Islam and desire for its establishment in one’s country are excellent sentiments but if the same sentiments are permitted to exceed the appropriate boundaries, it will cause us to move away from Islam.

“Our Holy Prophetsa had also made an accord with the Meccans, which is known in history as “Sulh Hudaibiyyah” [The Treaty of Hudaibiyyah]. One of its conditions was that if a Muslim became a disbeliever, they would be returned to Mecca; but if a disbeliever accepted Islam, they could not live in the Islamic State of Medina, rather they would be returned to their guardians and relatives [in Mecca]. This condition seemed to be harmful and humiliating for the Muslims and they also felt disrespected – even a leader like Hazrat Umarra was hesitant for a while.

“The treaty was just signed that a youngster named [Hazrat] Abu Jandalra came staggering [to Medina] whilst still shackled in chains. Whereas, his father Suhail [bin Amr] – who had just signed the treaty on behalf of the Meccans – demanded that Abu Jandalra be returned to Mecca as per the treaty. When the Muslims witnessed the practical aspect of this treaty, they considered it to be very dangerous and humiliating and raised their swords in the protection of Abu Jandalra. But the Holy Prophetsa advised them and stated: “‘The prophets of God never break their accord.’ [Tabari, Vol. 2] “And handed over Abu Jandalra to his father despite the Muslims’ requests full of

sentiments. [Sahih al-Bukhari, Kitab al-Shurut, Bab alShurut fi al-Jihad, Hadith 27312732] “Therefore, no matter how much sincerity and religious passion is instilled in a Pakistani Muslim, they can never claim to be immersed in the love and sincerity for Islam equal to the Holy Prophetsa. And the Holy Prophetsa has taught us a great example in this regard himself.

“If a [Pakistani] Muslim desires to be declared a good Muslim in the sight of Allah the Almighty, just as they consider themselves, then they must fulfil all those accords and promises in a true spirit, which were made to the minorities and other communities at the time of Pakistan’s establishment. If anyone draws away from fulfilling those accords, in reality, they are moving away from Islam.” (Ibid) Then Huzoorra outlined the following points to be considered while drafting Pakistan’s laws: “1. The spirit of Islamic teachings should always be in our mind.

“2. Our laws need to be purely compatible with human nature.

“3. We need to fulfil all promises from every aspect which have been made to the minorities.” (Ibid) Huzoorra continued: “According to a saying of the Holy Prophetsa, every child is born on Islamic Faith. (Sahih al-Bukhari, Kitab al-Qadar [Hadith 6599]) “Neither can Islamic laws ever be against human nature nor can human nature ever be against Islamic laws. Therefore, it is our sacred obligation to remember the abovementioned hadith and believe in this reality that whatever Islam has taught is according to human nature. [...]

“If we have correctly understood the Islamic teaching, human nature can never be against it and certainly we might ourselves

Hazrat Musleh-e-Maudra

be at fault [in understanding Islam]. In such a situation we need to look into this matter deeply and put effort into understanding the reality. If we consider this strong foundation, then certainly we will reach the truth very soon and succeed in drafting the best laws for our country.” (Ibid) Towards the end, Huzoorra stated: “Indeed, we can never satisfy all classes of the country – meaning maulvis, Westerninfluenced educated people, the poor and rich – but by acting on the above mentioned wise foundation, we can certainly fulfil the needs of human nature and succeed in attaining the love of Allah the Almighty.

“I pray that may Allah the Almighty enable Pakistan’s law-makers, authorities, lawyers and authors and commentators of the law books to adopt the path prescribed

by Islam. And may this beneficial magazine – which is being launched by the Sindh Muslim Law College – prove to be a beneficial organ for achieving this goal.”

(Ibid) Had the government and the people of Pakistan acted on Hazrat Musleh-e-Maud’sra valuable guidance in regards to legislations, the country would have progressed immensely, and it could have avoided many setbacks – which were faced in the following years and in present-day Pakistan – due to the unjust laws.

Friday 20 May 2022 | AL HAKAM

8

100 Years Ago...

The story of ‘The Martyr of Kabul’ by an eyewitness – Part IV The Review of Religions [English], March, April & May, 1922

[Syed Ahmad Nur, the eyewitness]

[The passing of the blessed martyr of Kabul] From Kabul, I [Syed Ahmad Nur] came to my own house which is at the distance of 30 miles. After some three months, while I was reciting the Quran in the mosque, I received the following revelation: “They cut off the hem strings of the she-camel of God – had they been buried under earth and not born, it would have been better for them and this deed of theirs was not good.” I also received the revelation that by the she-camel of God was meant Sahibzada Abdul Latif, the blessed “Martyr of Kabul.” Then, I told some of my friends that Sahibzada Abdul Latif was murdered but all of them replied that it was not possible that such a man should be killed.

My native village is on the bank of the river Judran in the Yuni tribe near the confine of Aryue. The name of my father was Allah Nur. I am a Sayad by caste. My father was also a singular man. In his lifetime, he used to say that Afghanistan was a dark country and that we should go to the east where a light had come down from heaven and he also used to say that we will have to leave this place and that if he were living, he would by that time also migrate.

I went to Shum-Khel, the merchants of which place often go to Kabul and asked them about Sahibzada Abdul Latif. They informed me that he was stoned to death and his corpse was lying underneath a heap of stones as high as a tree.

On hearing this, I made up my mind either to take out the dead body of the blessed martyr from underneath the heap of stones, no matter how high the heap may be, or be myself stoned to death like the blessed martyr. With this idea in my mind, I left for Kabul, and when I reached ShumKhel the ruler of that place ordered me to go back to my home threatening to inflict condign punishment on me in case of noncompliance. I refused to comply with these orders and then the Hakim [ruler] bound me down for 200 rupees and then released me.

I left that way and reached Kabul by another way. I met some of my friends in Kabul and told them of my object and asked them to show me the place where the blessed martyr was stoned to death.

They were all very much frightened and told me that the blessed “Martyr of Kabul” was stoned to death in Hindu Sozan, i.e., the cremation ground of the Hindus.

From that place, I came back and began to reflect whether the blessed martyr of Kabul was pleased at this undertaking of mine. I prayed to God at night and solicited Him to reveal to me whether my master, the blessed

martyr of Kabul, liked this action of mine or disapproved of it. Then I saw in a dream that the Sahibzada Sahib, the blessed martyr of Kabul, was lying in a room, He opened the door and allowed me to come. When I went in and began to press his feet, I saw that he was wounded and that his condition had become worse. When I awoke, I became certain that the blessed martyr approved of my action of taking him out of that place.

After this, I thought out a plan of taking out the martyr from underneath those stones. I saw in the army a friend of the blessed martyr and revealed to him the plan of taking him out. He was a Havaldar by rank. When he heard of the plan, he wept and said that he had thought of this beforehand many times, but he could not see in himself the power to undertake it and now as I had come, he will most certainly lend him a helping hand in carrying it out.

Then, I told him to bring as many men as he could at the dead of night to the heap of the stones underneath which the blessed martyr lay and that I will bring the coffin and the scent at the appointed time. Then I got someone to carry the coffin and other necessary things to a graveyard nearby. In those days cholera was raging with so great a virulence that the people had become bewildered and so many dead bodies were brought to the graveyard that no one asked me how I had come there or what was in the coffin box.

I kept on waiting for the Havaldar till mid-night, but he did not appear. Then I thought of taking the martyr out myself single handed. A short while after, the Havaldar came with his men and I then went to the Hindu cremation ground with the necessary things. When the blessed martyr was stoned to death, a guard was stationed there for the first three days. After this, the place was put in charge of the persons who guarded the magazine nearby lest anyone should take out the body of the blessed martyr. By way of precaution, we put one person on guard and the rest of us began to remove the stones. When all the stones were removed, the body of the blessed martyr appeared and it gave out such a sweet smell that it far exceeded in fragrance the scent provided by me. The Havaldar’s companions began to say that this person seems to be the same man whom the Amir had stoned to death and therefore the sweet scent was coming out of his body.

I told them that the blessed martyr always used to recite the Quran and remembered God and this was the same odour which was coming out of his body. When we placed the dead body of the blessed martyr in the coffin, I learnt in a revelation that 50 persons with one sawar [horseman] were coming from behind a hillock on patrol duty. In those days the patrol used to walk round and no

Hazrat Sahibzada Abdul Latif Shaheedra

one was allowed to go out of the city and whoever was found walking out at night was killed without being called on to explain.

Then I told those persons to be off and hide themselves as the night was moon-lit and the Government patrol was out. When we removed ourselves to a distance, then one sawar with 50 persons passed on that road to the magazine and stopping there for a while went back on the same road. After the patrol had gone, we came there and placed the dead body of the blessed martyr of Kabul in the coffin box. When we tried to raise the coffin, it became so heavy that we could not lift it. Then I addressed the body as follows: “Dear Sir, it is not the time to become so heavy; we are already in great trouble and there is no one to lift the coffin, therefore I beseech you to become light.”

After this, when we lifted the coffin, it had become so light that I said, I could lift it alone. But the Havaldar said the he would also help in doing this and taking off my turban he lifted the coffin with it. We took the coffin to a graveyard nearby and then placing the coffin box there I allowed the Havaldar and his men to go as he was a government servant.

When the day dawned, I paid some money to the man in-charge of a ziarat (shrine) and with his help I took the coffin through the city of Kabul to the other side of a hillock named Balai Sar where there was the graveyard of the blessed martyr’s fore fathers and there I buried the martyr of Kabul with great solemnity. After his burial, I stopped at Kabul for a month so that if an arrest was to be made it was I who should be arrested and that the members of my family should not suffer any hardship on that account. But no arrest was made and then I returned home and told my people that I wished to leave the place for Qadian. Meanwhile, someone informed

the Governor of the place that I wished to go to Mirza Sahib at Qadian and that I had given out that I was going on a pilgrimage to Mecca. The Governor sent his men for my arrest. They took me and my uncle to him. On reaching there, I told him that the report was made against me and therefore it was I who was to be arrested and not my uncle. I therefore requested that my uncle be allowed to go. The Governor was my acquaintance; he released my uncle and kept me in custody. Then I told the Governor that if I were going on a pilgrimage, I would have sold my property for the expenses of the way, but on enquiry it will be found that my property was intact and that I being a mere Zimindar [landlord] have got no money to proceed on a pilgrimage to Mecca. On hearing this, the Hakim kept me in custody for four days. Meanwhile, some persons came to me to stand surety for me but I refused this and told them that I did not wish to put them in trouble. As I was bent upon leaving the country and even if there were iron walls round me, I was determined to break through them, therefore I did not wish to entangle other persons for my sake.

Some days after, I was released and went home and at midnight I determined to leave the country with the permission of my family. At night the numberdar [headman] of the village came to me and told me that he will not let me go because by my so doing they will be subjected to tortures.

When I made up my mind to leave my native place, the whole land and my property appeared before me in a vision and addressed me whether I will thus leave them. I replied that I will weigh them and see whether the grace of God was better or the land and property. Then the whole vision disappeared and I addressed the numberdars of the village: “I and my forefathers taught you the word of God and now do you wish that the Governor may put me to trouble.”

They replied that they did not wish that I should be put to trouble but in return they asked me whether I wished that the whole village be put to trouble. I replied that they had done their duty by informing the Governor of my intention to depart and that I was released after being kept in custody.

Therefore, they could not be blamed by the Governor on the score of my leaving the country.

But the numberdars persisted in not allowing me to depart. On seeing this, I was eventually so filled with rage that had I ordered the earth at that time to swallow them up, I thought it would have certainly taken them into its bowels. Then, I called on the numberdars to sit in the way to catch me and I challenged them that if I were the son of my own father, I would certainly pass by them. When the numberdars found out my determination, they fell at my feet and asked

9

AL HAKAM | Friday 20 May 2022

Syed Abdul Hasan Sahib and Syed Muhammad Tayyab Sahib, sons of Hazrat Sahibzada Abdul Latif Shaheedra

me not to utter any evil prayer against them, but they requested me to forgive them. I replied that they would only be forgiven if they would take me and my whole family and pass it across their frontier. Then the numberdars and these men took me and my whole family across their frontier and then I sent them back, and myself proceeded with my family.

I had carried along with me a lock of hair of the blessed martyr of Kabul by way of memento and presented it to the Promised Messiah, peace be with him, who was very much pleased and put the hair in a phial and kept them in his Baituddah (prayer closet).

Sahibzada Abdul Latif, martyr of the blessed memory, was a man of great learning and was paid by the Amir of Kabul 1100 rupees per annum. He was also the owner of much landed property and was the great Rais [chief] of his ilaqa [region].

But for the sake of truth, he sacrificed all his wealth, honour and glory. He accepted the Promised Messiah, peace be on him, and he did not spare even his precious life. The Promised Messiah[sa] often used to say about the blessed martyr that had he not come as the Promised Messiah[sa] of these times, the blessed martyr of Kabul would have come in his stead.

How they came to decide upon his manner of death, I have picked up as follows: When the term of his imprisonment which was three or four months expired, the blessed martyr was called to Shariat (a

Board of Mullahs) and the Amir ordered the Mullahs that they should put questions to the blessed martyr and that he should answer those questions but he should not put any question in return. Then the Mullahs asked him many questions which he answered very well. In the end, it was asked what he considered of the Mirza Sahib who had laid claim to the Promised Messiahship. The blessed martyr replied that he considered him a true man sent from God as the Reformer of this age and that he had come at the proper time according to the Book of God, i.e., Quran.

Then the Mullahs asked him about Jesus of Nazareth. The blessed martyr replied that he considered him as dead because the Quran included him among the dead. Then the Mullahs cried out that he had become a renegade, because the Quran pronounced Jesus as living while he called him as dead.

Then all the Mullahs of that dark country called Afghanistan gave a unanimous verdict of a Kafir and so deserving of being stoned to death. The Amir was very much afraid of the Mullahs as he had very recently ascended the throne (viz., in 1901 and this horrible occurrence took place in 1903), therefore he made the blessed martyr over to the Mullahs who took him to the east of the city of Kabul where the Hindus burn their dead. The blessed martyr was going quickly and cheerfully to the spot where he was to be stoned to death. In the way, one of the Mullahs asked him why he was so

happy and going at a quicker pace while he was chained and handcuffed, and was very soon to be put to death. The blessed martyr replied that these chains and handcuffs were nothing but the ornaments of the religion of Mohammad, the prophet, may peace and the blessings of God be upon him, and though he was seeing the spot where he was to be stoned to death yet he was happy because he thought he will soon go to God. After a little stoning, the martyr of blessed memory was asked by the Governor to repent for there was still time and he promised to let him free but the martyr told the Governor that he was a satan or devil who wished to turn him aside from the right path. Then the Mullahs showered stones on him and thus they stoned him to death.

A year after the blessed martyr had been stoned to death and buried by me in the north side of Kabul in the graveyard of his forefathers opposite the Balaisar hillock, one of his disciples named Miro thought of carrying the dead body of the martyr to Saidgah. Accordingly, Miro secretly brought the coffin from Kabul to the residence of the blessed martyr and buried him there and made a very modest tomb over it. But Khan Ajab Khan, Tehsildar, resident of Zaida, proposed that a good sepulchre be raised over the coffin of the blessed martyr and [that he be] sent some money by way of aid for the purpose. The disciples of the blessed martyr prepared a good tomb over the tomb of the blessed martyr. After a time, when the people came to know of the sepulchre, they came to visit it from very distant places. At last, a report was made to the king that the remains of the blessed martyr who had been stoned to death were carried to Saidgah and were buried in a big sepulchre and that the people came to visit it from far and distant places and poured offerings over it. Sardar Nasrullah Khan, the brother of the Amir of Kabul, sent orders to the Governor of the Khost that the dead body of the blessed martyr be exhumed and thrown into water or burnt in fire and that the man who took the dead body from Kabul be punished.

On the receipt of this order, the men of the Governor of Khost took out the bones of the blessed martyr from Saidgah and it is said that they were thrown into a river.

Some people say that the bones were buried in some graveyard. Miro who had brought the dead body from Kabul to Saidgah was made to walk round the village with the people shouting: “This is the person who has

brought the dead body of the Kafir who was stoned to death, and this is the punishment of him who had brought his remains.”

In short, God saved the blessed martyr from his grave being worshipped. May God pour his blessings over the Great Soul of the blessed “Martyr of Kabul,” and keep him near the throne of His mercy. Amen, Amen.

Once the “Martyr of Kabul” in a fit of ecstasy gave utterances to the following verses:

‫��� راہ �م �م‬ � ‫از � در‬ ‫����� �ج � �� �م �م‬

[“I have travelled the path of ‘adam (to lose oneself) many times and I have surged like a wave in the ocean of fana (to annihilate oneself).”]

� ‫���ر � � و �ہ �اب‬ � ‫�ن و‬ � ‫��ش �م‬ ‫��ت �ء و � �م‬

[“I have been intoxicated with the goblet of life and death where sometimes I was mad [in love of God], at times I was conscious and yet at other occasions I was unconscious and anxious.”]

�� � � � � �� ‫� أوج �ر ���� ���� ���ن‬ � ‫�رغ �م ز �ت �ش‬ � ���

[“I have been relieved of the longing for the silken throne of sorrow through the greatness of my sharp [uncomfortable] garment.”]

� ������ ‫ارض و �� �� ز �ج‬ � ‫ذرہ � �����ۃ در�� � زدم‬

[“The skies and the earth were created by the sacrifice of the saints. I have described the beauty of a single particle [of this universe] in the form of a river.”]

[Translated by]: Ghulam Mohammad Ahmadi, Campbellpur, [Attock]. 5 May 1922.

(The original is by Syed Ahmad Nur who is altogether unacquainted with the art of writing. He has therefore nothing but a simple, unvarnished tale which we hope will be all the more appealing accompanied though it be by a crudeness born of simplicity.

Our thanks are due to the translator [Ghulam Mohammad Ahmadi] who in spite of his multifarious duties attached to a person of his position has found time to give it the English garb, adhering as far as possible to the original. Editor, The Review of Religions, 1922) (Transcribed by Al Hakam from the original published in The Review of Religions, March, April & May, 1922)

Friday 20 May 2022 | AL HAKAM

10

Eid-ul-Fitr celebrations in Mexico Amen Aqeel Haider Mexico Correspondent

Jamaat-e-Ahmadiyya Mexico celebrated Eid-ul-Fitr on 2 May 2022. The day started with listening to the Eid sermon on MTA International delivered by Hazrat Khalifatul Masih Vaa from the Mubarak Mosque in Islamabad, UK. As Huzooraa highlighted how Eid should be celebrated and what Ahmadi Muslims should focus on during Eid, this message was echoed in sermons held in every local Jamaat in Mexico. The summary of the Eid Sermon delivered by Huzooraa was translated into Spanish and sent to members of the Mexico Jamaat.

As always, Ahmadis and friends of the Jamaat were invited to celebrate Eid together. In Mexico City, which is the capital of the country, Eid-ul-Fitr celebrations were organised at the Baitul Afiyat Mosque, which also serves as the headquarters of Jamaat-e-Ahmadiyya Mexico.

The local jamaat of San Cristóbal de las Casas, which is located in the state of Chiapas, also held Eid-ul-Fitr celebrations.

This jamaat is mainly comprised of indigenous Mexican people who speak Spanish and Tsotsil, therefore, a translation of the sermon was also given in the local language. Eid-ul-Fitr gatherings also took place in the mission centres of Queretaro and Merida jamaats.

Revitalising UK Jamaat during Ramadan

The Fazl Mosque, also known as the London Mosque

Tahir Selby Missionary, Hartlepool

Ahmadis in Mexico gather for Eid

Ahmadis in Penang invited to ‘Sambutan Hari Raya Aidilfitri’ (Eid event) at the Peace Children Care Centre Abdul Aziz Bin Mohd Ibrahim President Jamaat Penang, Malaysia

On 11 May 2022, the “Sambutan Hari Raya Aidilfitri” (Eid Mubarak) event was held at the Peace Children Care Centre, in Penang, which was attended by the state assemblyman, NGO leaders and orphanage children as well. YAB Tuan Chow Kon Yeow, Chief Minister of Penang was the guest of honour. Jamaat-e-Ahmadiyya Penang was also invited to the programme. Following this, Jamaat Penang sponsored food and money for the orphans.

Eid event at the Peace Children Care Centre

Prior to the holy month of Ramadan, Ataul Mujeeb Rashed Sahib, Missionaryin-Charge UK held a monthly meeting with the UK missionaries and stressed the importance of developing the tarbiyat of the members during Ramadan. All the missionaries acted on this guidance and in every mosque throughout the UK, darses of hadith were held after Fajr prayer and darses of the Holy Quran were held later in the day.

Ataul Mujeeb Rashed Sahib himself gave darses every morning, which were recorded and sent to every jamaat for distribution to the members. Likewise, he instructed the missionaries to encourage the members to listen to Hazrat Khalifatul Masih IV’srh dars of the Holy Quran on MTA every afternoon.

Ataul Mujeeb Rashed Sahib also gave an online dars every day to different jamaats in the UK and was able to hold 28 darses in different places. Often this was recorded and uploaded on YouTube for members to watch and benefit from.

Likewise, many missionaries also delivered darses in different locations or arranged for guest speakers to give dars.

Whilst some Covid-19 restrictions like wearing facemasks, social distancing etc. were in place at the mosque, alhamdulillah there was still a good attendance for the daily prayers.

Ataul Mujeeb Rashed Sahib was concerned that the missionaries should keep in contact with members who were ill or having difficulties, either by visiting them or by phoning them. This is something that all the missionaries have been doing and will continue to do throughout the year, insha-Allah. Collections were made for the Humanity First Food Bank in Mirfield by the members throughout Ramadan.

The UK Tabligh Department encouraged

jamaats to organise a “Big Iftar” and invited guests to join them at a hired hall. In the Midlands, our mosque was visited by the Bishop of Dudley and a Pastor, who had iftar with the members. Another initiative was to hold open days at the mosque which some jamaats held, and some will do after Ramadan, insha-Allah. Also, some jamaats held bookstalls to deliver the message of Islam Ahmadiyyat.

Allah the Almighty rewarded our efforts during the blessed month of Ramadan with several bai‘ats from people of different nationalities.

Talim classes continued throughout this blessed month, where classes were held online or at the mosques. Often nowadays, both the classes were held in the mosque and online to ensure maximum attendance.

The online classes have been one of the blessings of the Covid-19 lockdown, that being forced to hold the classes online, meant a much wider attendance. Now that we have become used to this method of teaching, we have continued to have classes online, whilst still allowing people to come to the mosque.

Throughout this blessed month, the missionaries held Atfal, Waqf-e-Nau, talim and tabligh classes every week to ensure that our members are being properly trained.

New Ahmadi classes were also being held and some missionaries held a special Iftar for them.

A tree was planted at the Hartlepool Mosque Garden in memory of the late Syed Taalay Ahmad Shaheed.

Ataul Mujeeb Rashed Sahib, at the missionary meeting held towards the end of Ramadan, was pleased to hear the reports of the various activities of the missionaries during this blessed month and felt there was an awakening in the Jamaat and that we should try to continue these efforts throughout the year.

AL HAKAM | Friday 20 May 2022

11

The Islamic Economic System Fundamental ideas of Ahmadiyya-Islamic economics – Part VI Fazal Masood Malik and Farhan Khokhar Canada

Note: The reader should bear in mind that Hazrat Khalifatul Masih IIra was not an economist. He was a religious leader tasked with the guidance of the Ahmadiyya Muslim Jamaat. As a leader, he taught the principles of economics mentioned in the Holy Quran and Islamic exegesis. These principles are important for Ahmadi economists to understand and develop economic thought that will drive the community and its purpose forward.

Hazrat Khalifatul Masih IIra played an essential role in the evolution of Islamic economic thought. The fundamental values and message of Islam he presented were built upon the teachings of the Holy Prophet Muhammadsa. What is unique is the approach and method based on the fundamental condition presented by the Promised Messiahas in Al-Wasiyyat (The Will): Selflessness. As the moral condition of the world is far from the selflessnessclause of the scheme of Wasiyyat, a bridge was needed to help humanity reach that goal. The establishment of Tahrik-e-Jadid is that bridge. It is a critical step towards

establishing a society that will adhere to the principles of Wasiyyat and bring about the change so desired in the world today.

The first two premises to establish an Islamic economic framework, as emphasised

by Hazrat Musleh-e-Maudra, are the concept of ownership (Surah al-Zukhruf, Ch.43: V.86, The Economic System of Islam, p. 2) and stewardship, wrapped in the ethical fabric of Islam.

Ownership in Islam means that everything, no matter how intangible, belongs to God; our role is that of a steward. Ultimately, it will be returned to the rightful owner. Stewardship comes with an understanding that we, as humans, have to be responsible for all things under our possession and ensure reasonable use that is not in conflict with ethical teachings. This core belief helps define the framework for economic development. It ensures that all advancement is directed towards creating a God-conscious society.

These are the ground rules set forth by Islam and known to all Muslims. In practice, unfortunately, personal greed and lack of belief come into play, thus rendering the teachings incomplete. This is the core reason why Al-Wasiyyat (The Will) plays a critical

role in building a world that contributes immensely towards selflessness. It creates a society that is self-reflective and conscious of its deeds. It is a society that can rise to protect itself from elements that seek to destroy its wellbeing.

Hazrat Musleh-e-Maudra understood that competition and self-interest are central drivers of current economic models.

“It should be remembered that some of the defects that are associated with the economic competition are rooted in certain selfish streaks in human nature [...]” (The Economic System of Islam, p. 40) he reminded us.

Understanding this statement requires an in-depth study that a mere article cannot afford. Readers can gain profound insight into the human condition through the writings of the Promised Messiahas and Hazrat Musleh-e-Maudra.

The economic systems prevalent in the world today demonstrate three classifications. The first type is “not governed by any specified rules and regulations [...]”, the second would be nationalistic, “where nations seek only to maximize their collective national interests.”

The third system is based on the fact that a person has the right to “struggle for their rights and pursue their self-interest.” This type can be termed individualistic. Purpose and wisdom form the cornerstone of every Islamic teaching; hence it would follow that a system that does not follow any law cannot be appropriate for the collective society.

Therefore, the type of Islamic economics defined by the Ahmadiyya Muslim Jamaat is both nationalistic and individualistic.

Having defined the type of economy Islam propagates, it would be prudent to review the components that form the framework. Suppose the economy is viewed as an independent entity, separate from the human condition. In that case, the problems of current capitalistic models come into play. However, if one considers the economy as crucial to human survival, just like air, then a different picture arises.

The central component of the Islamic economy, outside of ownership and stewardship, is charity. It forms the third pillar of Islam and is much wider in scope, beyond the comprehension of a layman.

Even a smile is considered charity, as per the teachings of the Holy Prophetsa, but how does that form the basis of the Islamic economy? Charity in Islam invites all people, regardless of faith, to work together as a community towards the betterment of the community itself. It requires self-sacrifice on many levels and demands equality for all beings from our ego. Only then, as per the doctrine of Islam, can true happiness be achieved. Sharing with the less fortunate is key to the distribution of wealth. The Ahmadiyya Muslim Jamaat has, since its inception, developed an extensive system of wealth collection and wealth distribution which is both measurable and transparent.

It allows the community to “promote and advance the welfare and wellbeing of people

at large.” (www.amjinternational.org/aimsobjectives/) Under the Islamic governance model, the responsibilities of the government or the governing body increase manifold. In the most basic form, an Islamic government is responsible for the overall well-being of its citizens, rich or poor. This well-being includes institutions for health, education and general welfare. It also dictates that every citizen is eligible for food, clothes and housing regardless of financial status.

A distinction cannot be made in this regard because doing so can ill-afford the feelings of the poorer citizens.

A discussion on Islamic economics would be incomplete without describing the concept of interest (riba). A detailed discussion of interest is beyond the scope of this article. It can be described in the words of Imam al-Ghazali as follows: “Riba is prohibited because it prevents people from undertaking real economic activities. This is because when a person having money is allowed to earn more money on the basis of interest, either in spot or deferred transactions, it becomes easy for him to earn without bothering himself to take pains in real economic activities. This leads to hampering the real interests of humanity because the interests of humanity cannot be safeguarded without real trade skills, industry and construction.”

(Philosophy and practice of Islamic economics and finance by Shaikh A Hamid) It follows that Islam is strictly against the rise of free money, money that is promised to the lender regardless of the borrower’s circumstances. While a share in the profit and loss is advocated in Islam, the current world model of interest disregards loss and only advocates obtaining the profit from the money lent. This method takes away from innovation and lends to hoarding of money (Quran Surah at-Taubah, Ch.9: V.34–35, The Economic System of Islam, p. 50-52). This practice of blocking the free flow of money is forbidden in Islam and discussed in many lectures of Hazrat Musleh-e-Maudra. (see Anwarul Ulum references below) In the coming two concluding articles, we discuss how the Ahmadiyya Muslim Community applies these principles to numerous projects worldwide. The intent is to demonstrate that an economic model can be developed by economists that can bring about a much-needed reformation in the world.

Bibliography: • • • • • •

The Will (Al-Wasiyyat) by Hazrat Mirza Ghulam Ahmadas The New World Order by Hazrat Mirza Bashiruddin Mahmud Ahmadra The Economic System of Islam by Hazrat Mirza Bashiruddin Mahmud Ahmadra The Future of Pakistan by Hazrat Mirza Bashiruddin Mahmud Ahmadra, Anwar-ulUlum, Vol. 19, pp. 353-360 Suggestions Regarding the Growth of Pakistan by Hazrat Mirza Bashiruddin Mahmud Ahmadra, Anwar-ul-Ulum, Vol. 21, pp. 295-322 Philosophy and Practice of Islamic Economics and Finance by Shaikh A Hamid

Friday 20 May 2022 | AL HAKAM

12 The first ever Shura of the UK Jamaat was held not only under the instruction of Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra but was also graced by his august presence. The research took us back to 1924 when this historic Shura of the UK Jamaat took place in London – 6 Chesham Place in Belgravia, London, to be precise. The first ever Shura of the UK Jamaat was held not only under the instruction of Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra but was also graced by his august presence. The research took us back to 1924 when this historic Shura of the UK Jamaat took place in London – 6 Chesham Place in Belgravia, London, to be precise. The first ever Shura of the UK Jamaat was held not only under the instruction of Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra but was also graced by his august presence. The research took us back to 1924 when this historic Shura of the UK Jamaat took place in London – 6 Chesham Place in Belgravia, London, to be precise. The first ever Shura of the UK Jamaat was held not only under the instruction of Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra but was also graced by his august presence. The research took us back to 1924 when this historic Shura of the UK Jamaat took place in London – 6 Chesham Place in Belgravia, London, to be precise. The first ever Shura of the UK Jamaat was held not only under the instruction of Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra but was also graced by his august presence. The research took us back to 1924 when this historic Shura of the UK Jamaat took place in London – 6 Chesham Place in Belgravia, London, to be precise. The first ever Shura of the UK Jamaat was held not only under the instruction of Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra but was also graced by his august presence. The research took us back to 1924 when this historic Shura of the UK Jamaat took place in London – 6 Chesham Place in Belgravia, London, to be precise. The first ever Shura of the UK Jamaat was held not only under the instruction of Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra but was also graced by his august presence. The research took us back to 1924 when this historic Shura of the UK Jamaat took place in London – 6 Chesham Place in Belgravia, London, to be precise. The first ever Shura of the UK Jamaat was held not only under the instruction of Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra but was also graced by his august presence. The research took us back to 1924 when this historic Shura of the UK Jamaat took place in London – 6 Chesham Place in Belgravia, London, to be precise. The first ever Shura of the UK Jamaat was held not only under the instruction of Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra but was also graced by his august presence. The research took us back to 1924 when this historic Shura of the UK Jamaat took place in London – 6 Chesham Place in Belgravia, London, to be precise. The first ever Shura of the UK Jamaat was held not only under the instruction of Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra but was also graced by his august presence. The research took us back to 1924 when this historic Shura of the UK Jamaat took place in London – 6 Chesham Place in Belgravia, London, to be precise. The first ever Shura of the UK Jamaat was held not only under the instruction of Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra but was also graced by his august presence. The research took us back to 1924 when this historic Shura of the UK Jamaat took place in London – 6 Chesham Place in Belgravia, London, to be precise. The first ever Shura of the UK Jamaat was held not only under the instruction of Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra but was also graced by his august presence. The research took us back to 1924 when this historic Shura of the UK Jamaat took place in London – 6 Chesham Place in Belgravia, London, to be precise. The first ever Shura of the UK Jamaat was held not only under the instruction of Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra but was also graced by his august presence. The research took us back to 1924 when this historic Shura of the UK Jamaat took place in London – 6 Chesham Place in Belgravia, London, to be precise. The first ever Shura of the UK Jamaat was held not only under the instruction of Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra but was also graced by his august presence. The research took us back to 1924 when this historic Shura of the UK Jamaat took place in London – 6 Chesham Place in Belgravia, London, to be precise. The first ever Shura of the UK Jamaat was held not only under the instruction of Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra but was also graced by his august presence. The research took us back to 1924 when this historic Shura of the UK Jamaat took place in London – 6 Chesham Place in Belgravia, London, to be precise. The first ever Shura of the UK Jamaat was held not only under the instruction of Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra but was also graced by his august presence. The research took us back to 1924 when this historic Shura of the UK Jamaat took place in London – 6 Chesham Place in Belgravia, London, to be precise. The first ever Shura of the UK Jamaat was held not only under the instruction of Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra but was also graced by his august presence. The research took us back to 1924 when this historic Shura of the UK Jamaat took place in London – 6 Chesham Place in Belgravia, London, to be precise. The first ever Shura of the UK Jamaat was held not only under the instruction of Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra but was also graced by his august presence. 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The research took us back to 1924 Shura tookof place when this historic Shura of the UK Jamaat took place in London – 6 Chesham Place in Belgravia, London, to be precise. The first ever Shura of the UK Jamaat was held not only under the instruction of Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra but was also graced by his august presence. The research took us back to 1924 when this historic Shura of the UK Jamaat took place in London – 6 Chesham Place in Belgravia, London, to be precise. The first ever Shura of the UK Jamaat was held not only under the instruction of Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra but was also graced by his august presence. The research took us back to 1924 when this historic Shura of the UK Jamaat took place in London – 6 Chesham Place in Belgravia, London, to be precise. The first ever Shura of the UK Jamaat was held not only under the instruction of Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra but was also graced by his august presence. The research took us back to 1924 when this historic Shura of the UK Jamaat took place in London – 6 Chesham Place in Belgravia, London, to be precise. The first ever Shura of the UK Jamaat was held not only under the instruction of Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra but was also graced by his august presence. The research took us back to 1924 when this historic Shura of the UK Jamaat took place in London – 6 Chesham Place in Belgravia, London, to be precise. The first ever Shura of the UK Jamaat was held not only under the instruction of Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra but was also graced by his august presence. The research took us back to 1924 when this historic Shura of the UK Jamaat took place in London – 6 Chesham Place in Belgravia, London, to be precise. The first ever Shura of the UK Jamaat was held not only under the instruction ra of Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra but was also graced by his august presence. The research took us back to 1924 when this historic Shura of the UK Jamaat took place in London – 6 Chesham Place in Belgravia, London, to be precise. The first ever Shura of the UK Jamaat was held not only under the instruction of Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra but was also graced by his august presence. The research took us back to 1924 when this historic Shura of the UK Jamaat took place in London – 6 Chesham Place in Belgravia, London, to be precise. The first ever Shura of the UK Jamaat was held not only under the instruction of Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra but was also graced by his august presence. The research took us back to 1924 when this historic Shura of the UK Jamaat took place in London – 6 Chesham Place in Belgravia, London, to be precise. The first ever Shura of the UK Jamaat was held not only under the instruction of Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra but was also graced by his august presence. The research took us back to 1924 when this historic Shura of the UK Jamaat took place in London – 6 Chesham Place in Belgravia, London, to be precise. The first ever Shura of the UK Jamaat was held not only under the instruction of Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra but was also graced by his august presence. The research took us back to 1924 when this historic Shura of the UK Jamaat took place in London – 6 Chesham Place in Belgravia, London, to be precise. The first ever Shura of the UK Jamaat was held not only under the instruction of Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra but was also graced by his august presence. The research took us back to 1924 when this historic Shura of the UK Jamaat took place in London – 6 Chesham Place in Belgravia, London, to be precise. The first ever Shura of the UK Jamaat was held not only under the instruction of Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra but was also graced by his august presence. The research took us back to 1924 when this historic Shura of the UK Jamaat took place in London – 6 Chesham Place in Belgravia, London, to be precise. The first ever Shura of the UK Jamaat was held not only under the instruction of Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra but was also graced by his august presence. The research took us back to 1924 when this historic Shura of the UK Jamaat took place in London – 6 Chesham Place in Belgravia, London, to be precise. The first ever Shura of the UK Jamaat was held not only under the instruction of Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra but was also graced by his august presence. The research took us back to 1924 when this historic Shura of the UK Jamaat took place in London – 6 Chesham Place in Belgravia, London, to be precise. The first ever Shura of the UK Jamaat was held not only under the instruction of Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra but was also graced by his august presence. The research took us back to 1924 when this historic Shura of the UK Jamaat took place in London – 6 Chesham Place in Belgravia, London, to be precise. The first ever Shura of the UK Jamaat was held not only under the instruction of Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra but was also graced by his august presence. The research took us back to 1924 when this historic Shura of the UK Jamaat took place in London – 6 Chesham Place in Belgravia, London, to be precise. The first ever Shura of the UK Jamaat was held not only under the instruction of Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra but was also graced by his august presence. The research took us back to 1924 when this historic Shura of the UK Jamaat took place in London – 6 Chesham Place in Belgravia, London, to be precise. The first ever Shura of the UK Jamaat was held not only under the instruction of Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra but was also graced by his august presence. The research took us back to 1924 when this historic Shura of the UK Jamaat took place in London – 6 Chesham Place in Belgravia, London, to be precise. The first ever Shura of the UK Jamaat was held not only under the instruction

First UK

Shura called

by Hazrat Khalifatul Masih II

The first ever Shura of the UK Jamaat was held not only under the instruction of Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih II but was also graced by his august presence. The research took us back to 1924 when this historic Shura of the UK Jamaat took place in London – 6 Chesham Place in Belgravia, London, to be of Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra but was also graced by his august presence. The research took us back to 1924 when this historic Shura of the UK Jamaat took place in London – 6 Chesham Place in Belgravia, precise.

London, to be precise. The first ever Shura of the UK Jamaat was held not only under the instruction of Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra but was also graced by his august presence. The research took us back to 1924 when this historic Shura of the UK Jamaat took place in London – 6 Chesham Place in Belgravia, London, to be precise. The first ever Shura of the UK Jamaat was held not only under the instruction of Hazrat Mirza Bashiruddin Mahmud Ahmad,

Humanitarian services on Eid-ul-Fitr in DRC Shahid Mahmood Khan Missionary, Congo Kinshasa

The distribution of Eid gifts among the needy people has now become a salient feature of both the Eids in the Democratic Republic of the Congo. Jamaat-e-Ahmadiyya DRC is leaving no stone unturned to bring joy and happiness to the faces of the deprived ones in this part of the African continent.

On the occasion of Eid-ul-Fitr, more than 3,000 families were served food items.

The teams of khuddam worked day and night to prepare the packets of the food items and distribute them among the people of the remote areas. These acts of charity took place in the regions of Kinshasa, Bandundu, Kikwit, Central Congo, Inongo, Lubumbashi, Bukavu and Kananga.

The regions of Bandundu and Inongo, situated in the Western part of the country, lack the means of transportation and in many parts of the regions, small wooden boats are used to cross the rivers and reach the distant jamaats of the regions. The pressure of river currents and the fragility of the wooden boats never weakened the passion of our khuddam.

The Bukavu region lies in the east of the

country. This war-stricken area is full of rebels who are renowned for merciless killings and kidnappings of locals and foreigners.

The ambassador of Italy was assassinated in this area in February 2021. Despite all these difficulties, Jamaat-e-Ahmadiyya has a regional mission in the area to propagate

the message of true Islam. Humanity First Congo organised ceremonies in the villages of Uvira, Mudaka and Botembo to distribute Eid gifts. A gathering was also held in the SOS orphanage where the orphans were given the Eid gifts.

Eid gifts ready to be distributed among the needy

100 Years Ago...

Daily d Knowle of Syed mujadd

20 March 1922 Knowledge of stars Maulvi Ghulam Ahmad Sahib Akhtar asked permission to recite some couplets [of his poem]. Hazrat Khalifatul Masih II[ra] granted permission. Akhtar Sahib stood up and said [in Punjabi language]: “Budha shaa‘ir aur raati shaa‘iri [old poet and night poetry].” Then, he said that the accounts he was about to present were not his own and he had only penned some of the discussion being held in the sky at night.

There were some astrological terms in the poem. At the end of the poem, Hazrat Khalifatul Masih said to Maulvi Sahib, “Are you also acquainted with the knowledge of stars?” Maulvi Sahib replied that he was Akhtar [the star of one’s fate and fortune] only by name [and had no proper knowledge of astrology]. Then Huzoor[ra] said: “I have only read about it in English, which is basically the modern research, and not the ancient knowledge. However, the books of the Promised Messiah[as] show that he knew the ancient knowledge [of stars].”

Effects of stars On the mention of good and bad effects of stars, Hazrat Khalifatul Masih[ra] said: “The fact is that people generally understand the point when it reaches the conclusion. Understanding something in the middle [of a discourse] is not possible for everyone and is only the work of the scholars whether it is a religious matter or worldly. Therefore, the people take matters to the extreme for their own understanding and take them according to their own comprehension. The stars impact in certain ways, but unless someone or something does not possess the ability to accept that effect, they cannot cause any good or bad effect on anyone. It is for this reason that the prophets are not negatively affected by them.

“Medicine causes an effect, and eating bread and curry also cause an effect. All these things have an impact on health.

Now a simple-minded person will wonder why medicine is taken if bread, food, etc., also affect health. Likewise, the question may arise that when the body automatically revives its strength and removes the disease, then what is the need for treatment. The fact of the matter is that if the body overpowers the disease, then the disease is automatically defeated and it goes away. The same is the case with medicine and food; if the body accepts their influence, it will prevail,

13

AL HAKAM | Friday 20 May 2022

diary of Hazrat Khalifatul Masih II: edge and effects of stars, remembrance d Abdul Qadir Jilani and attributes of dids Al Fazl, 17 & 20 April 1922

Hazrat Musleh-e-Maudra seated amongst members of the Jamaat

otherwise the disease will prevail.

“Regarding disease, we observe that when two people come into contact with a sick person, it affects one but not the other. It is also wrong to say that a disease is contagious by nature because if someone does not have the ability to accept its effect, a contagious disease will not have an impact.

It is said that a doctor drank a bottle of cholera germs but it did not cause any effect on him.”

The reality of the works of the sufis Hazrat Khalifatul Masih[ra] said: “The key to knowledge has been lost by people. We are surprised how they ascribe the concept of wahdat al-wujud [unity of existence] to sufis, even though the origin of the ideas is not found in their books. In the book Al-Futuhat al-Makkiyya, I have observed that the refutation of the said ideas is found in every single chapter. However, it is also true that there is not a single chapter in that [book] which does not cause doubts in the minds of the people. I have come to the conclusion that the example of those kind of works of the sufis is that just as an animal has a habit of regurgitation, that it

takes the eaten fodder out of its stomach and tastes it again, so is the habit of a human being. That is, when he gets some intellectual pleasure [from somewhere or something], he repeats it again and again and enjoys it. In the same way, sufis, when they come back after visiting the court of Allah, enjoy mentioning their accounts again and again in the gatherings. Consequently, sufis have expressed some points according to the extent of their abilities. However, they did not know that there would be a time when their books would fall into the hands of every able and ineligible person because of the press, where their meanings would be taken out of context. They would have thought that no one would study their books except for their close devotees.”

Goodly remembrance of Syed Abdul Qadir Jilani Hazrat Khalifatul Masih[ra] said: “The books of Syed Abdul Qadir Jilanirh leave very little room for doubt. It is for this reason that if the Promised Messiahas has been likened to any of the saints, it is Syed Abdul Qadir Sahib Jilanirh. He used every word very careful and wrote very little about

his inner feelings. After him is the rank of Shah Waliullah Sahibrh and the special thing in his books is that his works are zu-ma‘ni [open to two interpretations].”

Attributes of a mujaddid Hazrat Khalifatul Masih [IIra] said: “Some people say that the attributes of a mujaddid [reformer] presented by the Promised Messiahas that they should be such and such, as are mentioned in the Persian poem of his book, Tiryaq-ul-Quloob, must be present in each one [of the mujaddids].

However, in these writings, the Promised Messiahas was referring to himself. Likewise, the accounts and ranks written in the book, Al-Futuhat al-Makkiyya are in fact his [Hazrat Muhyiddin Ibn Arabi’srh] own accounts on which he urged his disciples to attain.”

How Maulvi Burhanuddin Sahib taught a lesson to a fortune-teller At the mention of astrologers and fortunetellers, Hazrat Khalifatul Masih[ra] said: “Maulvi Burhanuddin Sahib Jhelami was a very good-natured man. He recounted an incident that once, a fortune-teller appeared

in his neighbourhood. He used to tell people about their fate. Maulvi Sahib wanted to stop him and intended to somehow teach him a lesson so that he would stop coming. One day, Maulvi Sahib, who was not very tall, sat down with a veil over himself and showed him his hand and said, ‘Please have look at my fate.’ The fortune-teller considered him a woman and said that, ‘Your luck is very bad.

Your husband who is abroad has married another woman and now he does not intend to return.’ He [Maulvi Sahib] made a weeping face and said to him, ‘Then tell me a way out of it, what should I do now and how do I get rid of this bad patch of mine.’ The fortune-teller asked for some clothes, etc., that if he would be given them, the husband would come back soon, otherwise he did not intend to return at all. Upon this, Maulvi Sahib immediately lifted the veil from his face and showed his long beard. Holding the hand of the fortune-teller tightly, he said, ‘Will he never return now?’ After going through that situation, the fortune-teller was so embarrassed that he never came to that neighbourhood again. In fact, he might have announced in his whole community that no one should go there, and therefore no one came to that neighbourhood again.”

Maulvi Burhanuddin Sahib’s first meeting with the Promised Messiah Hazrat Khalifatul Masih[ra] said: “His (Maulvi Burhanuddin Sahib’s) first encounter with the Promised Messiahas was also quite amusing. He said, ‘I went to Qadian but the Promised Messiahas was in Gurdaspur. So, I went to the house where the Promised Messiahas was staying in Gurdaspur. On one side of it was a garden.

The late Hamid Ali Sahib was sitting at the door. He did not allow me to enter, but I snuck in through the garden and reached the door. I slowly opened the door and saw the Promised Messiahas pacing and taking long strides. I immediately turned around and understood that this person was honest who was walking fast. He must have to reach a distant destination and for that he is moving at a fast pace.’”

Huzoor[ra] said, “Being a Wahhabi, it is strange for Maulvi Sahib to think like that because these people are usually conservatives.”

(Translated by Al Hakam from the original Urdu published in the 17 and 20 April 1922 issue of Al Fazl)

Friday 20 May 2022 | AL HAKAM

14

100 Years Ago...

Expressions of appreciation for Mufti Sahib The Moslem Sunrise, April 1922

Hazrat Mufti Muhammad Sadiqra (1872-1957)

The Ahmadiyya order is the strongest and the most forceful circle of all-around prayers and helping thoughts daily sent by its members to each other. Their mutual prayers and wishes are most sincere, unselfish and full of true enthusiasm and real sympathy. All our success and safety in this country is due to the Brethren’s Prayers.

Many of Sadiq’s lovers are busy in praying for him and therein lies the secret of his welfare and prosperity. Allah-ho-Akbar – God is the greatest of all. Alhmado-Lillah – Allah be praised. It is a great boon to belong to such an order.

Muhammad Mohsin: “I offer prayers for you five times daily.”

Mirza Mubarik Beg: “Daily goes to his Hazrat Khalifa-tul-Masih my request to offer prayers for you, my respected Hazrat Mufti Sahib.”

Muhammad Ali Khan, Shah Jahanpur: “The seed of Islam sowed by you in America will someday grow up a big strong tree. I see an illustrious future before you.”

Mrs Strasser, Singapore: “The very interesting little journal, The Moslem Sunrise, found its way through Europe and finally reached me here in Singapore. I have read every word and cannot tell you how very interesting I have found it.

“We had a very interesting trip to the East. Port Said was our first stop. I visited the Mosque there and said a little prayer for dear Mufti struggling so bravely out in America.

The Mosque was, oh, so beautifully clean, and all the members of your wonderful religion looked so Islam-like; peace was written on their faces. They looked so clean, and the Mosque was perfect in cleanliness.

“We met (what shall I say) the Mufti of the Mosque. I told him that I knew you and of your splendid work in the [United] States [of America]. He showed us several wonderful books which were Greek to me but I knew that they must have been holy books by the way he held them and the expression in his eyes.

“Before I return, I may have the honour of meeting the leader of the Ahmadia Movement. It will give me such pleasure to tell him that if he had looked all over India, he could not have found a more worthy person for America than yourself. May God bless you and your work.”

Sister Salma (England): “[The] Moslem Sunrise is such an interesting magazine and will undoubtedly meet with the success it deserves. The January number is packed full of good things. The photograph brings home to us in England a fuller realization of your work and busy days for Islam.”

Sufi Nabi Baksh (India): “According

Cutting from The Philadelphia Inquirer (14 March 1920) in which news was given on Hazrat Mufti Sahib’s detention upon arrival in the USA | Ahmadiyya ARC

to one of my visions, your name has been inserted in the Book of Life – Thank Allah.”

Mrs M Treas (Detroit): “God bless the kind letter I received from you. Words will not express my thoughts and appreciation.

I have accepted your advice with the best of thoughts in every way.”

LEA Hamilton, London: “[The] Moslem Sunrise is very interesting and quite a new light.”

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Review of Religions The only magazine of its kind published in India every month dealing with important religious questions, offering a fair and impartial review of the prominent religions of the world, and removing misunderstandings about Islam. Subscription 2 dollars per annum; for free sample copy write to The Manager, [The] Review of Religions, Qadian, Punjab, India.

(Transcribed by Al Hakam from the original published in The Moslem Sunrise, April 1922)

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AL HAKAM | Friday 20 May 2022

Friday Sermon 22 April 2022 Essence of taqwa After reciting the tashahud, ta‘awuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa said:

We are currently passing through the month of Ramadan and approximately two ashras [a period of 10 days each] have passed.

By the grace of Allah the Almighty, every believer tries to partake of the blessings of this month as much as possible.

When Allah the Almighty made fasting obligatory, He outlined the objective of fasting at the very outset in that fasting has been prescribed so that one may become righteous. Hence, we are only able to partake of the blessings of fasting and the month of Ramadan when we elevate the standards of our righteousness along with fasting, and when we try to seek the refuge of Allah the Almighty from all forms vices.

The Holy Prophetsa has said, “Fasting is a shield.” (Sahih Al-Bukhari, Kitab-ul-Tauhid, Hadith

no. 7492)

However, is it sufficient for us to merely observe the fast superficially? Is it sufficient to merely eat the suhoor [predawn meal] and iftar [meal to break the fast]? Will these deeds of eating suhoor and iftar be enough to place us behind the shield of fasting?

Certainly not! We must consider all of its prerequisites and the principal objective which Allah the Almighty states:

َ ُ‫ل َ َع َّل ُك ۡم تَ َّتق‬ ‎‫ون‬

“So that one may become righteous.”

(Ch.2: V.184) Hence, if we want to transform our fasting and our Ramadan into one that is observed for the sake of Allah the Almighty and for the sake of acquiring the pleasure of Allah the Almighty, the reward of which is

Allah the Almighty Himself, then we must raise it to the standard which God Almighty desires from us and for which fasting has been made obligatory. As I mentioned, Allah the Almighty has clearly stated that the objective is to become righteous. We call ourselves believers and Muslims and claim that we have acted in accordance with the guidance of the Holy Prophetsa and whilst perfecting our belief in him we have accepted the Messiah and Mahdi, who has appeared in accordance with his prophecy in the person of Hazrat Mirza Ghulam Ahmadas of Qadian. In accordance with the promise of Allah the Almighty, the task of the rejuvenation of Islam would now take place through this Messiah and Mahdi.

Hence, it is our responsibility to seek

guidance from the Promised Messiahas in order to maintain the spirit of Islam within us. When we take a look at what the Promised Messiahas has said in relation to taqwa [righteousness], then we truly come to know what taqwa is. As I mentioned, we claim to be Muslims and claim to be among those who have believed. Hence, the Promised Messiahas stated, “Listen! The first stage of faith is that a person develops taqwa.”

Following this, he explained what taqwa is and stated, “The answer to this is to refrain oneself from every form of evil.”

If we ponder over this, we realise that this is not an ordinary matter. By reflecting upon our own conditions, we will come to know as to whether we are fulfilling the due

Friday 20 May 2022 | AL HAKAM

16 rights of taqwa, which in fact are the due rights of Allah. Similarly, are we treading on the path of taqwa and fulfilling the rights of the creation of Allah the Almighty? The Promised Messiahas stated: “You can only truly understand what taqwa is when you gain complete knowledge of these matters. It is important to acquire knowledge as nothing can be accomplished and attained without knowledge.”

The Promised Messiahas further stated: “To gain an understanding of what are the rights of Allah the Almighty and His creation and to gain an understanding of that which Allah the Almighty has prohibited us from and that which He has commanded us to do you should regularly read the Holy Quran.”

The Promised Messiahas states: “When you read the Holy Quran, you should write down the details of [all] vices.

Subsequently, you should try to abstain from these vices with the grace and help of God Almighty.”

The Promised Messiahas stated that this is the first stage of taqwa.

Hence, during this Ramadan we are reading the Holy Quran, and usually greater attention is given to its recitation. We should read it with this thought in mind to concentrate on its commandments and prohibitions, we must strive to refrain from evil deeds and act upon good deeds. The Promised Messiahas stated: “The Holy Quran is replete from beginning to end with the details of its injunctions, prohibitions and divine commandments.”

Therefore, we must focus on these matters and act upon them, for this indeed is the sign of a believer. The Promised Messiahas very strongly emphasised that for as long as one did not become righteous, their worship and prayers were not imbued with acceptance, for Allah the Almighty has stated:

ّٰ َ َ َ َّ َ ‫الل ُه م َن ال ۡ ُم َّت ِق‬ ‎‫ين‬ ِ ‫إِن َما يَتق ّب ُل‬

“Allah the Almighty accepts the worship only from the righteous.” (Ch.5: V.28) The Promised Messiahas has stated: “In truth, it is only the prayers and fasting of the righteous that are accepted.”

The Promised Messiahas then explained what the acceptance of worship is, and what is meant by it. In explaining what acceptance is, the Promised Messiahas states: “When we say that a prayer has been accepted, what it means is that the effects and blessings of the prayer have been brought about in the one who offered the prayer. Until these effects and blessings are not brought about, these are simply movements.”

Thus, we must see as to whether this month of Ramadan and our fasting is elevating us to this standard.

The Promised Messiahas states: “If one embroiled in ills and troubles continues to suffer in such a state, then tell me what benefit have they derived from their prayer? It should have been the case that the ills and troubles they were suffering from decreased with the prayer, and the prayer should have been a perfect means for him to achieve this.”

The Promised Messiahas then states: “The first step – which is difficult for one who wishes to become a believer – is that they refrain from evils deeds, and this is

what is called righteousness.” (Malfuzat, Vol. 8, pp. 374-377)

Hence, if our worship, our fasts and our reading of the Holy Quran does not bring about a practical change in us, and if we have not strived to adopt taqwa, which is the purpose of fasting, we will not have fulfilled the objective of fasting. We may have spoken of this shield, regarding which the Holy Prophetsa has stated that fasting is a shield, but we will not have made efforts in learning the method to use this shield.

We may have observed the sehri and iftari, but have we fulfilled the actual purpose of observing them? We may have spent the entire day without eating or drinking, but have we fulfilled its actual objective, which is to attain taqwa? Therefore, we must analyse if we have done this or not.

I shall present some excerpts from the writings of the Promised Messiahas regarding taqwa, from which we can attain guidance as to what righteousness truly is, and what standard of taqwa the Promised Messiahas desired to bring about in us. In relation to this, he states in one instance: “True taqwa, which cleanses and purifies a person – for which the prophets were sent to the world – has disappeared from the earth. There are very few for whom the following can be applied to:

ّٰ َ َ َۡ َ ‫ا‬‎ ‫ق ۡد أفل َح َمن زك َه‬

“‘Verily he truly prospers who purifies himself.’” (Ch.91: V.10) The Promised Messiahas states: “There are very few who fulfil the words:

ّٰ َ َ َۡ َ ‫ا‬‎ ‫ق ۡد أفل َح َمن زك َه‬

“Being holy and pure are excellent qualities. If one is pure and holy, then angels greet him. However, people hold no regard for this, otherwise they would be able to attain all their pleasures through means that are lawful. A thief steals money to acquire wealth; however, if a thief observes patience, then God Almighty will make him wealthy through other means”. This does not only refer to literal theft, but some businesspeople who profit from wrongful tactics also fall under this category.

“Similarly, a fornicator commits fornication; however, if he observes patience then God Almighty will fulfil his desire through means that will also attain the pleasure of God. It is recorded in a hadith that a thief commits theft only in a state of disbelief, and a fornicator commits fornication only in a state of disbelief.”

In other words, a person only begins to indulge in such deeds at the time when faith leaves their heart. The Promised Messiahas further states: “A goat cannot graze when a lion is stood over it, and the faith of the people today cannot even compare to the faith of that goat.”

When a person commits sin and vice, they should realise that God Almighty is always watching them. The Promised Messiahas further states: “The true objective and essence is taqwa [righteousness]; whoever is granted it can attain anything; without it, one cannot safeguard against all minor and grievous sins. The laws of man-made governments cannot save you from sin. The ruling authorities do not remain with you so that they may establish their fear in you. A person only sins when he knows himself to

be alone, otherwise he would never sin, and when he does consider himself to be alone, then at that moment, he is an atheist” – he becomes devoid of faith, God is removed from his heart, and at that moment, he becomes an atheist. “He does not entertain the thought that his God is with him and is watching him. If he truly believed that God was watching him, he would never sin.

Everything is dependent upon taqwa.

“The Quran speaks of this right from the beginning; the words:

َ َ َ ْ َ َ َ ‎‫إِ ّياك ن ۡع ُب ُد َوإِ ّياك ن ۡس َت ِعي ُن‬

“[Thee Alone do we worship and Thee Alone do we implore for help (Ch.1: V.5)].

This [verse] in actual fact alludes to taqwa in that although a person may be capable of an action, but out of fear, one would never attribute the [ability to perform that] action to themselves and instead, would consider it a result of the help sought from God. In this way, one continues to further seek divine help” – he seeks help from Allah the Almighty, and if he performs a good deed, then he does not consider it to be a result of his own greatness, or that his heart is pure or he has reached a lofty standard of goodness, but he recognises it to be the grace of Allah the Almighty through which he was enabled to do good, worship and pray.

“The second chapter mentions right in the beginning:

َ ‫ُه ًدى لّ ِۡل ُم َّت ِق‬ ‎‫ين‬

“[It is a guidance for the righteous (Ch.2: V.3)]. Prayer, fasting, Zakat and so on – all worship is granted acceptance when one becomes righteous. At that moment, God removes all such factors which could lead to sin.” In other words, if one is righteous, then Allah the Almighty removes all those aspects which lead one towards sin.

“If one is in need of a wife, then He grants him a wife; if one is in need of medicine, then He bestows him with medicine; whatever it may be that one requires, He provides him with it and grants him sustenance through means he is unaware of.”

The Promised Messiahas further states: “There is another verse in the Holy Quran:

ُ َ َ ۡ َ َّ َ َ ُ َ َ ۡ َّ ُ ُ ّٰ َ ُّ َ ْ ُ َ َ ْ َّ َّ ‫اموْا ت َتنز ُل َعل ۡي ِه ُم ال َمل ٰٓـ ِئكة‬ ‫ِإن ال ِذين قالوا ربنا الله ثم استق‬ ُْ َ ۡ َ َ َ ْ ُ َ َ َّ َ ‎‫ألا تخافوا ولا تحزنوا‬

“[As for those who say, ‘Our Lord is Allah,’ and then remain steadfast, the angels descend on them, saying: ‘Fear ye not, nor grieve’ (Ch.41: V.31)]. This verse also refers to those who are righteous.

ُ َ‫اس َتق‬ ۡ ‫ثُ َّم‬ ‫اموْا‬

“In other words, they weathered earthquakes, hardships and storms, but they never faltered from the pledge they had made to God.” They upheld their relationship with God with loyalty; once they had established their belief, they continued to strengthen their faith, and it was not so that their faith became unsteady and wavered due to small things.

“Then, Allah the Almighty further states that when they adhered to this and demonstrated sincerity and loyalty, their reward was:

ُ َ َ ۡ َ َّ َ َ ‫ت َتنز ُل َعل ۡي ِه ُم ال َمل ٰٓـ ِئكة‬

“That is, the angels descend upon them and tell them ‘Do not fear or worry, for your

God is your guardian.’

َ ُ ْ ُ َّ َّ ۡ ‎‫َوأ ۡب ِش ُر ْوا ِبال َجن ِة التِ ْي كن ُت ۡم توْ َع ُد ْو َن‬

“[The angels] give them glad tidings to rejoice for Paradise [Ch.41: V.31], and what is meant by this Paradise is the Paradise of this world, as it is mentioned in the Holy Quran:

َ َّ ّ َ َ َ‫اف َمق‬ َ ‫َول َِم ۡن َخ‬ ‎‫ان‬ ِ ‫ام ر ِب ِه َجنت‬

“[But for him who fears to stand before his Lord there are two Gardens. (Ch.55: V.47)] “Furthermore, it is stated:

ٓ ۡ ُّ ٰ َ َ ۡ ۡ ُ ُ َ ۡ َ ُ ۡ َ ‎ۖ ‫الدن َيا َوفِي الۡأخ َِر ِة‬ ‫نحن أول ِيٓاؤكم فِي الحيو ِة‬

“That is, ‘We are your friends and guardians in this world, and in the Hereafter.

[Ch.41: V.32]’” (Malfuzat, Vol. 4, pp. 251-253) Thus, how fortunate are those for whom Allah the Almighty becomes their friend and guardian, and those whose every action is solely for deriving the pleasure of God. Then, whilst elaborating on the difference between the success of a believer and the success of a disbeliever – how a believer perceives his success compared to a disbeliever – the Promised Messiahas states: “Always keep the principle in mind that the task of a believer is to feel humbled for any success that they are blessed with.”

Why are they humbled? This is an expression from them to demonstrate that “I am not capable of such an achievement and that everything has been bestowed to me through the grace of Allah the Almighty.

Whatever I have received is by virtue of the grace of Allah the Almighty and not because of any of my personal qualities, my knowledge, my intelligence, my wealth, or my physical abilities. On the contrary, it is due solely to the grace of God Almighty.

When one comes upon such a realisation, then one praises God Almighty that He has bestowed His grace upon them. In this manner, one continues to tread forward and remains steadfast in each and every trial and acquires faith. The Promised Messiahas further states: “Remember that the success of a disbeliever is a way that leads to misguidance, whereas the success of a believer opens for them the door of divine blessing.”

Because a disbeliever takes pride in everything and takes the credit upon themselves, they fall further and further into misguidance. However, when a true believer attributes everything to the grace of Allah the Almighty, then the door to Divine blessings continues to open wider for them.

The Promised Messiahas further states: “The success of a disbeliever leads to misguidance because in turn they do not incline towards God; rather, they take their own effort, intelligence and capability to be god. A believer, however, turns to God and gains a new understanding of Him. In this way, after every success, a new relationship between them and God is forged and a transformation begins to take place. God Almighty states:

َّ َ ّٰ َ َ َّ ‎‫ِإ ّن الل َه َمع ال ِذيْ َن اتقوْا‬

“‘Verily, Allah is with those who are righteous.’ (Ch.16: V.129) “It ought to be borne in mind that the word taqwa [or righteousness] has appeared in the Holy Quran many a time”. It has appeared more than 100 times. “This word is understood in light of the word ma‘a [with],

AL HAKAM | Friday 20 May 2022 which appears before it. That is to say that those who give precedence to God, in return are given precedence by God and He saves such people from every kind of disgrace in this world.”

The Promised Messiahas further states: “It is my belief that if an individual desires to be safeguarded from every kind of disgrace and hardship in this world, there is only one way and that is to become righteous. After this, such a one lacks nothing. Hence, the success of a believer moves them further ahead and they never remain stagnant.” (Malfuzat Vol.1, pp. 155-156) The Promised Messiahas further states: “The impact of taqwa of a righteous person begins to take effect in this very world. God Almighty does not hold anything back, but rewards straight away.

In fact, just as poison and its antidote take immediate effect on the body, so too does righteousness.” (Malfuzat, Vol. 2, p. 324) Thus, if, despite performing good works, offering worship and performing virtues, one’s condition is not impacted, then this is a cause for concern. People write many questions to me asking how this can be ascertained. This can only be ascertained if one is being more inclined towards good deeds and Allah, and if one is performing those good deeds for the sake of Allah the Almighty and is being blessed by Allah the Almighty for their good deeds.

Whilst outlining the paths of taqwa [righteousness], the Promised Messiahas states: “The entire spiritual beauty of a person lies in him treading on all the subtle paths of taqwa. The subtle paths of taqwa are the minute details and pleasant features of spiritual beauty.” In other words, these subtle aspects of taqwa lead to one’s spiritual beauty. “It is evident [that this is achieved through] upholding the trusts of God Almighty and to act in accordance with one’s spiritual pledges to the best of one’s abilities.

It is achieved through utilising every faculty and limb from head to toe, which are outwardly visible in the form of eyes, ears, hands, feet and other limbs, as well as those that are internal such as the heart and other faculties and moral qualities, on their appropriate occasion and to the best of one’s ability. Furthermore, this is achieved through restraining one’s faculties from unlawful use and to remain mindful of their subtle attacks. On the other hand, he should also be mindful of the rights of mankind.”

These are all the pledges we have made with Allah the Almighty pertaining to our faith. For example, to use the faculty of our sight at its proper occasion and to refrain from the trespass of the eye and its immoral use. We also have to safeguard our ears from listening to wrongful things. We are to carry out virtuous deeds through our hands and feet. We have to remove the evil or immoral thoughts from within our hearts and for this, one should recite istighfar [prayer to seek forgiveness] as much as possible. There are various other faculties which one ought to utilise and elevate their moral standards to the highest level. These are the spiritual pledges which one makes with Allah the Almighty. The Promised Messiahas has stated that one has to fulfil these pledges. Similarly, one has to be mindful of the rights they owe to God’s creation. One has to be mindful of the rights they owe to fellow humans. The initial [pledges] were in relation to one’s

“

17

[...] if we want to transform our fasting and our

Ramadan into one that is observed for the sake of

Allah the Almighty and for the sake of acquiring the

pleasure of Allah the Almighty, the reward of which is Allah the Almighty Himself, then we must raise it to the standard which God Almighty desires from us and for which fasting has been made obligatory. own self; however, one should also fulfil the due rights of others as well. When one fulfils all of these rights, the Promised Messiahas states: “The entire spiritual beauty of a person is attached to this aspect.” In other words, when one fulfils the rights owed to Allah and the rights owed to fellow humans, then one develops spiritual beauty. “Furthermore, God Almighty has defined taqwa as a garment in the Holy Quran. Hence, libasul-taqwa [garment of righteousness] is an expression from the Holy Quran. This indicates towards the fact that spiritual beauty and elegance can only be attained through righteousness. Furthermore, taqwa is that a person upholds and fulfils every trust of God and spiritual covenant made with Him, as well as the trusts and covenants made with His creation to the best of one’s abilities. In other words, he should uphold and fulfil even the minutest aspects of it to the best of his abilities.” (Zameema Barahin-eAhmadiyya, Part 5, Ruhani Khazain, Vol. 21, pp. 209210)

Whatever commandments there are of Allah the Almighty; whether they be regarding worship, or reforming oneself, or fulfilling the rights of others, one ought to delve into its minutest aspects and seek to fulfil them.

The Promised Messiahas states that until one does not strive to act upon the finest aspects of fulfilling the rights of Allah and the rights of His creation, they cannot attain the ranks of taqwa. This is a very important point which we must keep in mind. Our worship will be of no benefit if it is not accompanied with the fulfilment of the rights owed to our fellow people, nor will only fulfilling some rights of people while forgetting about God Almighty – like some people who claim that they fulfil the rights owed to people – enable them to be deemed as those who tread the path of righteousness.

It is necessary for a true believer to remain mindful of both rights.

Then, whilst mentioning the spread of innovations and detachment from taqwa, the Promised Messiahas states: “Thousands of innovations in the faith have taken root in countless forms among every sect and community. Taqwa and purity, which are the fundamental

objectives and purposes of Islam, and for which the Holy Prophetsa bore perilous calamities – things which could not have been shouldered by anyone except for one who possessed the heart of a Prophet – have now been lost and are non-existent. If you visit the jails, you will be able to see which group of people constitutes the majority of criminals.”

In other words, the Promised Messiahas said that the majority of convicted criminals were Muslims.

I have narrated before that there was a minister in Ghana who mentioned that it was said in a meeting that the majority of the people in their jails were Muslims. He was an Ahmadi, and gave the challenge that among those Muslims not a single Ahmadi would be found and even if there were any Ahmadis they would be so only in name.

When this was investigated, it proved to be true. Hence, this is the hallmark of a true believer and a true Ahmadi which then proves to be an excellent source of propagation [tabligh]. If we remain mindful of this and exhibit the highest moral in all facets and actions in our lives, whether in our businesses, our jobs, our daily dealings with people and also raise the standards of our worship, strive to inculcate righteousness in our hearts and inculcate the fear of Allah in our hearts, then not only will these things be a means for our own reformation, but they will also prove to be a means of silent propagation of the faith.

The Promised Messiahas further stated: “Fornication, drinking, injustice, and other crimes are so rampant that the world believes as though there is no such thing as God. If a detailed exposition was provided on the ills and evils existent within the various classes of society, this would make for a voluminous book. On reflecting over the state of the various people within our nation, any intelligent and contemplative individual will reach the true and categorical conclusion that taqwa, which was the ultimate cause of the Holy Quran, and which was the true basis for honour and the means of nobility, is nowhere to be found today.”

The Holy Quran’s primary objective was to establish taqwa, but this objective has been abandoned by the Muslims.

The Promised Messiahas continues:

“A good practical state which was sorely needed in this age – an example of which would serve as a distinction between Muslims and others – has deteriorated and decayed.” (Malfuzat, Vol. 4, p. 4) How can tabligh be carried out if this is the condition? What influence can Muslims have on the world? These in fact are the very consequences which we are witnessing in the world today for which Ahmadis have the solution. If our condition also deteriorates, who will take up this task? By the grace of Allah the Almighty, the promises made to the Promised Messiahas will certainly be fulfilled and if we do not take part, then Allah the Almighty will raise other groups of people through whom He will fulfil these promises. When the state of our society comes to the point described by the Promised Messiahas, how much should we fear for the standards of our own piety and taqwa and that of our future generations?

The Promised Messiahas explains: “Taqwa does not mean that one should not benefit from the bounties granted by Allah the Almighty; in fact not benefitting them constitutes being distant from righteousness.” Certain so-called “elders”, “peers” and “faqeers” don simple attire and eat distasteful food merely as a form of ostentation in an attempt to show that they are righteous and pious. The Promised Messiahas continues, “Bear in mind that one ought to always and in every state remain a seeker by way of supplication to God. “Secondly, one ought to act upon the following:

ۡ َ َ َ​َ ‎‫أ ّما ِب ِن ۡع َم ِة َر ِّبك ف َح ِّدث‬

“[The bounty of thy Lord, proclaim.

(Ch.93: V.12)] “One ought to proclaim the favours, which are conferred upon a person from God Almighty, for this increases a person’s love for God and fosters a zeal in them to be obedient and dutiful to Him. The word ‘proclaim’ does not only mean that a person should verbally speak of these blessings; these blessings should be apparent on their body as well. For example, if Allah the Exalted has granted someone the ability to wear elegant clothes, but they always wear spoiled and dirty clothes so that people will look at them with sympathy or so that the

Friday 20 May 2022 | AL HAKAM

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which will accompany you wherever you go.’

[Ch.57: V.29] “That is to say, that that light would illumine all their actions and words and faculties and senses. Their intellect would be illumined and there would be light in all that they utter.”

A person who follows the will of God can never commit any inappropriate action and if they do, Allah the Almighty would immediately guide them to reform themselves. Allah would guide them towards istighfar [seeking forgiveness].

The Promised Messiahas says: “Their intellect would be illumined and there would be light in all that they utter.

There would be light in their eyes and in their ears and in their tongues and in their speech and in all their movements. The ways along which they walk would be lit up. All their ways, the ways of their faculties and their senses will be filled with light, and they will walk altogether in light.” (Aina-e-Kamalate-Islam, Ruhani Khazain, Vol. 5, pp. 177-178)

individual’s affluence remains hidden from the people, such an individual commits a sin. For such a one seeks to hide the grace and bounty of God Almighty, and follows a way of hypocrisy; such a one deceives the people, and seeks to mislead them, and this is not the hallmark of a believer.” A believer does not act in this manner.

“The way of the Holy Prophetsa was always to embrace both aspects.” Meaning, the Holy Prophetsa would utilise whatever was available and did not incline more towards one as opposed to the other. If he had elegant clothes, he would wear them and if not, then he would wear ordinary clothes.

The Promised Messiahas states: “The Holy Prophetsa would wear whatever was available to him and would not reject anything; he would accept whatever clothing was presented to him. However, after the Holy Prophetsa, certain people saw humility in adopting the way of asceticism.

Certain dervishes have been known to mix dust with their meat before consuming it. Once a man went to see a dervish. The dervish said, ‘Present him with some food.’”

He told his followers to offer food to the guest. “The man, however, insisted that he would eat with the dervish. Finally, when the man sat with the dervish to eat, balls of neem were prepared for him and presented.”

Neem is the name of a tree that has very bitter leaves and the fruit it bears is also very bitter. Hence this bitter food was prepared and presented to him. This food was not at all delicious, in fact it was dangerously bitter. The Promised Messiahas continues, “Certain people adopt such a practice and the purpose is to make others believe that

they are people of excellence.

“However, Islam does not consider such practices to be a sign of excellence; excellence in Islam is gauged by taqwa, which transforms a person into a saint, with whom the angels converse and to whom God Almighty gives glad tidings. I do not teach such ascetic practices because they are at odds with the objective of Islamic teachings. The Holy Quran gives the following teaching:

ُ​ُ َ ‫ات‬ ِ ‫�لوْا ِم ْن ﻃ ِّي َب‬

“‘Eat good things.’ (Ch.2: V.58) “Yet, these people turn an excellent, pure thing and mix it with dust to turn it into something that is impure. Such beliefs developed a long time after the establishment of Islam.

“Such people add their own innovations to the teachings of the Holy Prophetsa for they have nothing to do with Islam or the Holy Quran; these people invent their own Shariah. I view this with utter contempt and disgust. The Messengersa of Allah is a perfect example for us all. Our betterment and merit lies in following his footsteps, insofar as possible, and not deviating even in the least.”

This is the case with eating and drinking, and as far as one’s morals in daily life are concerned the Promised Messiahas states with regards to one’s conduct in the home: “People have committed mistakes in their relationship and conduct with their wives and children and have deviated from the right path. It is written in the Holy Quran:

ۡ ‫َعا ِ� ُر ْو ُه َّن ِبال َم ۡعﺮُ ْو ِف‬

[“Consort with them in kindness” (Ch.4: V.20)] but people’s actions are currently contrary to this teaching.” (Malfuzat, Vol.4, pp.

43-44)

Rather than being kind, there are cruelties being perpetrated in certain homes.

Hence, if one has been granted the ability to wear nice clothes and the opportunity to eat good food, then these things do not hinder a person’s taqwa, in fact they help to increase it. The Promised Messiahas has also outlined that in terms of one’s moral conduct in the home, it is necessary for one to treat their wife in a kind manner, care for their children, tend to their needs, and see to their proper upbringing. This too falls under taqwa and is commanded by the Holy Quran.

Thus, both fulfilling the rights of Allah and fulfilling the rights of His creation are vital. In another instance, the Promised Messiahas has stated that a righteous person is bestowed a light from Allah the Almighty.

Regarding this, the Promised Messiahas states: “True taqwa and ignorance cannot subsist together. True taqwa is accompanied by a light, as Allah, the Glorious, has said:

ّ َ ً َ ُ ُ َّ ّٰ ُ َّ َ ْ ُ َ َ َ ْ َّ َ ُّ َ ٰٓ َ �ۡ �ِ ‫امنوٓا ِإ ْن تتقوا الل َه يَ ۡج َع ْل لك ۡم � ۡرقانا َويُك‬ ‫يـﺄيها ال ِذين ء‬ ۡ‫َع ْن ُك ۡم َس ّيـَٔا ِت ُكم‬ ِ ُ َ ُ ُ َّ ‫َويَ ۡج َع ْل لك ۡم ن ًورا ت ۡمﺸوْ َن ِب ِه‬

“That is, ‘O ye who believe, if you remain steadfast in taqwa and hold fast to it for the sake of Allah, with firmness and perseverance, He will single you out from among your detractors with marked distinction. [Ch.8: V.30] “‘That is, you shall be blessed with a light

These paths would lead towards piety, their faculties will be used for pious deeds, their thinking and ideas will also be virtuous and the thought of sin would be removed from them. When such a society is established, then it is a society wherein every person adheres to righteousness.

The Promised Messiahas says: “Such is the eternal law, that all this is granted only after man has attained perfect awareness of God – the source of all fear, love and appreciation. He who is granted perfect awareness is also granted perfect love and fear, and he who is granted these is granted salvation, for he is saved from all sins that result from audacity. In order to attain this kind of salvation, we do not need the blood of Christ, or Crucifixion, or Redemption; all we require is a sacrifice – the sacrifice of our own selves which our very nature demands.

This sacrifice is otherwise known as ‘Islam’” – to sacrifice one’s own desires enables one to adopt the path of taqwa, and this is called Islam – “which, literally, means to offer oneself to be sacrificed, or to willingly and completely submit oneself at the threshold of God Almighty. The beautiful name ‘Islam’ is the soul of the Shariah and essence of all its commandments. It requires perfect love to readily offer oneself for sacrifice, and perfect love requires perfect cognisance [of God]”, until one develops an understanding of something, one cannot develop love for it, “and this is what the word ‘Islam’ signifies, in that true sacrifice requires perfect cognisance and perfect love of God and does not require anything else. God Almighty indicates towards this in the Holy Quran:

ُْ ۡ َّ ُ َ ُ ّٰ َ َ َّ ْ َ ُ ‫الل َه ل ُ ُح‬ � ‫وم َها َولَا ِد َمٓاؤ َها َولٰ ِك ْن يَنال ُه التق ٰوى ِمنك ۡم‬ ‫لن ينال‬

“‘Neither the flesh nor the blood of your sacrifices reaches Me; the only sacrifice that reaches Me is that you fear Me and adopt righteousness for My sake’ [Ch.22: V.38].”

(Lecture Lahore, Ruhani Khazain, Vol. 20, pp. 151-152)

Thus, this is the level of taqwa that God Almighty and Allah’s Messengersa wish for us to attain. This is also the level of taqwa expected of us by the Imam of the Age. This has been repeatedly mentioned in the Holy Quran and fasting has been prescribed in the month of Ramadan in order to attain this.

Those of us who try to spend the remaining days of Ramadan striving to attain this level of taqwa will be the fortunate ones from

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AL HAKAM | Friday 20 May 2022 among us, or for the days that have passed, may Allah ensure that they have spent it in this way and that may we ensure our every action and word is in line with the will of God. A person once came to the Promised Messiahas and said that people raise the allegation that the he had claimed to be the Promised Messiahas, but he was not a “Sayyid” [from among the progeny of the Holy Prophetsa] so how could a Sayyid pledge allegiance to an [ordinary] follower of the Holy Prophetsa? Some Sayyids and others who elevate Sayyids to a high rank even today make this claim that Sayyids have an extraordinary status, and so how can a Sayyid pledge allegiance to a non-Sayyid?

Similarly, today certain Arabs also have this concept that if the Promised Messiahas was to appear, then he ought to have appeared from amongst the Arabs; why was he a nonArab and how could they accept him? They read the Holy Quran but do not ponder over its meaning. The answer is present there from before. Allah the Almighty states that it is He Who will bestow this rank and not people who award these ranks.

Nonetheless, the Promised Messiahas further says: “Allah the Almighty is neither pleased with one’s physical body nor of any one nation, but rather Allah only values taqwa.

ُ ٰ ۡ َ ّٰ ْ ُ ۡ َ َ � ‫إِ ّن أ� َر َمك ۡم ِعن َد الل ِه أتقك ۡم‬

“This means, ‘Verily, the most honourable among you, in the sight of Allah, is he who is the most righteous among you’ [Ch.49: V.14]. To say one is a Sayyid or Mughal, Pathan or a Sheikh is utterly false and holds no significance. If one is conceited because of the cast or nation they belong to, then such conceit is futile, for after death, there is no concept of belonging to any nation.

In the sight of God Almighty, a particular nationality bears no significance and a person cannot be guaranteed salvation because they belong to a noble family. The Holy Prophetsa told Hazrat Fatimahra, ‘O Fatimah! Do not pride yourself over the fact that you are the daughter of the Messengersa.

In the sight of God, belonging to a particular nation is of no significance.’” Thus, if this is the command for Hazrat Fatimahra, then in comparison, what status does anyone else hold? “One will be given a rank based on their level of taqwa. Division into different nations and tribes is a part of the tradition and organisation associated with this world but for God they hold no value. One can develop the love of Allah by adopting taqwa, and in turn, taqwa is the key to attaining the most excellent ranks. If a Sayyid becomes a Christian and hurls abuse at the Holy Prophetsa and completely disregards the commands of God, can anyone say that such a person would be granted salvation and enter heaven simply because they are a descendent of the Holy Prophetsa?

ّٰ َ َ ْ ّ َّ ُ َ �‫الل ِه الۡ� ۡس‬ ‫الدين ِعند‬ � ‫ام‬ ِ ‫إِن‬ ِ

“‘Verily, the true religion in the sight of God, which is the means of attaining salvation, is Islam.’ (Ch.3: V.20) “If a person becomes a Christian, a Jew or an Arya, such a person is not worthy of being bestowed honour. God Almighty has abolished all cast systems and division of nations. Division in the form of tribes is an organisation and tradition of this world.

However, after pondering deeply over this

matter, we have come to realise that in the court of God Almighty, the true basis for attaining a lofty rank is righteousness.

God Almighty has already decreed that a righteous person will enter paradise.

According to God Almighty, the most honourable person is the one who is most righteous. Furthermore, Allah the Almighty states:

ّٰ َ َّ ْ َّ ۡ ‫إِن َما يَ َتق َّب ُل الل ُه ِم َن ال ُمت ِقي َن‬

“Meaning that the prayers and deeds of the righteous find acceptance, Allah has not stated that the deeds and prayers of the Sayyid are accepted. In addition to this, Allah states regarding the righteous:

ُۡ ۡ َّ ُ ّٰ َّ َ ‫َو َم ْن ّيت ِﻖ الل َه يَ ۡج َع ْل ل ُه َم� َر ًجا َويَ ۡﺮزق ُه ِم ۡن َﺣ ۡيﺚ لَا يَ ۡح َت ِس ُﺐ‬

“Meaning that the righteous will be granted a way out of every difficulty, and that person will be granted provisions from places where they could not even imagine.

Now tell me, has this promise been made with Sayyids or the righteous? Allah has further stated that a righteous person is a friend of Allah. Once again, this promise was not regarding Sayyids. What greater rank is there than wilayat [sainthood]? And this too will be endowed only to a righteous one.

“Some people have stated that wilayat is a greater rank than prophethood and have said that a prophet’s wilayat is greater than his status of prophethood. In reality, a prophet’s being consists of two components: prophethood and wilayat. Through his prophethood, he presents the injunctions and teachings of the Shariah to God’s creation; and through his wilayat he ensures that God’s creation forges a bond with their Creator.

“Allah the Almighty then states:

ْ َّ ۡ ّ ۛ َ ۡ‫اب لَا َري‬ ُ ‫ٰذل َِك الۡك َت‬ ‫ﺐ فِ ْي ِه� ُه ًدى ل ِل ُمت ِقي َن‬ ِ

[This is a perfect Book; there is no doubt in it; it is a guidance for the righteous]. It is not mentioned: َّ ّ ً ُ ‫ِﻠﺴ ِّﻴ ِﺪﻳْ َﻦ‬ ‫ﻫﺪى ﻟ‬ “That it is a ‘guidance for all Sayyids’. In short, Allah the Almighty desires taqwa.

Indeed, the Sayyid ought to particularly adopt this [taqwa] because they are the descendants of a righteous person. The Promised Messiahas has stated that it is their responsibility to strive in order to attain taqwa, as opposed to them thinking that being a Sayyid will give them a special rank.

The Promised Messiahas has stated that they should be the first ones to come forward [and accept the Promised Messiahas] rather than quarrelling with God Almighty that it is their right as a Sayyid. God bestows upon whom He pleases.

ۡ ۡ َ ۡ ُ ّٰ ُ َ َّ ْ َ ْ ۡ ُ ّٰ ُ ۡ َ َ ٰ ‫ذل ِك فﻀل الل ِه يﺆ ِتي ِه من يﺸ‬ ‫ٓاء � َوالل ُه ذو الﻔﻀ ِل ال َع ِﻈ ْي ِم‬

This is the same case like the Jews who say why was prophethood bestowed to the children of Ishmael. They do not know:

َّ َ ۡ َ َ ُ َ ُ ُ َّ َ ۡ َ ۡ ‫اس‬ ِ ‫ِتلك الأيام ندا ِولها بين الن‬

“Whosoever comes up against God Almighty will be abandoned. The meaning of this verse [mentioned above] is ‘And such days We cause to alternate among people [Ch.3: V.141]’. Therefore, this is the decree of God Almighty.”

The Promised Messiahas has stated, “Whoever contests against God will be discarded. God can question every single

person but none can question Him.” (Malfuzat, Vol. 3, pp. 343-245)

Refuting this allegation with respect to his claim, the Promised Messiahas says: “When the Holy Prophetsa began his ministry and made his claim, at the time, Jewish scholars were considered virtuous and moral. However, it is not necessary that they would be considered righteous in the sight of God Almighty. God Almighty speaks of those righteous individuals who are truly virtuous and pure. When these people heard the claim of the Holy Prophetsa, upon seeing their own honour and respect diminish among the people owing to it, they rejected him due to their arrogance and chose not to accept the truth.

“Now ponder over the fact that they were deemed righteous in the eyes of the people, but they were not righteous in the true sense. A truly righteous person is one who never conceals the truth even if one has to lose their honour, endure all kinds of humiliation, face the threat of losing their life and reach a point where one becomes completely destitute, however owing to the fear of Allah the Almighty they are willing to bear all these losses. The meaning of righteousness is certainly not how today’s maulvis [clerics] define it as, which is that one is righteous as long as one professes their belief verbally even if they do not practically adhere to it and speak falsehood and steal. In other words, to simply claim to be a Muslim is not enough to be righteous.

In fact, taqwa entails many stages and until one does not completely attain these stages, they cannot be deemed as being completely righteous. One can only truly benefit from something when it is taken in its right quantity. A person who is hungry and thirsty will not be satiated if they were to only take a small piece of a flatbread and a drop of water.”

If the maulvis express their knowledge it does not mean that they are righteous, in fact taqwa develops through one’s actions.

Simply being called a maulvi or being a highly scholarly person does not develop righteousness within that person.

The Promised Messiahas states: “A person who is hungry and thirsty will not be satiated, nor will it save their life if they were to only take a small piece of a flatbread and a drop of water. They would have to intake the adequate quantity of food and drink. So too is the case with taqwa; one has to completely adopt every aspect of taqwa in order to be truly considered as being righteous. If this is not the case then even a disbeliever could be referred to as being righteous because they would certainly possess at least some aspect of a quality of righteousness within them and they must be performing some kind of virtue, but that does not lead one to become righteous. Allah the Almighty has not created anyone who is completely full of ills, they have some aspect of virtue in them as well but this amount of taqwa within a disbeliever is of no benefit. There has to be adequate amount of virtue which will enable one’s heart to become illuminated.”

As it was mentioned earlier that for this one has to fulfil the rights of Allah and the rights of His creation; one should possess every kind of virtue within them.

The Promised Messiahas further states: “If God Almighty is pleased with a person, they would be safeguarded from

every kind of evil. There are many Muslims who claim that they observe the fasts, offer prayers, etc., but this does not make them righteous. Taqwa is something completely different. In order to become righteous, one has to give precedence to God Almighty, and owing to the fear of God Almighty, be willing to sever his ties whether they be one’s family, tribe, friends or leaders of their city and be ready to endure every kind of humiliation for the sake of God Almighty.

The grand promises which have been made to the righteous people in the Holy Quran are for such righteous people, who have done their absolute in fulfilling the prerequisites of taqwa. They remained steadfast upon taqwa as much as they could physically do according to their human faculties to the point that they could physically do no more.

Subsequently, they beseeched God Almighty to be bestowed with further strength, as is evident from:

َ َ َ ۡ َ َ َ ‫ِا ّياك ن ۡع ُب ُد َو ِا ّياك ن ۡس َت ِعي ُن‬

“[‘Thee alone do we worship and Thee alone do we implore for help’] َ َ َ “ ‫ ِا ّياك ن ۡع ُب ُد‬signifies that that we have tried to the best of our abilities and not left any ۡ َ َ َ stone unturned. And ‫ ِا ّياك ن ۡس َتعِي ُن‬means that to proceed further ahead we seek further strength from God Almighty, just as the poet, Hafiz has stated: �

� � ِ �� َ �� ‫� �َاں �ل‬ � �‫�ا‬ ��‫ر‬ � �� � � ِ� �‫�ں ا‬ � �� ���� َ ِ � �

“Meaning, ‘We cannot attain that lofty stage unless You bestow Your blessings.’

Thus, one ought to bear in mind that to be considered righteous in the sight of God Almighty and to be considered righteous in the eyes of people are two completely distinct things. The opponents that gathered in hordes in the time of Jesusas were those who were considered as believers and righteous people in the eyes of the Jews. If they did not oppose then such crowds of opposition would never have formed. This was exactly the case in the time of the Holy Prophetsa as well. Pride, miserliness, ostentatiousness, excessive pride in one’s honour, etc. were all those aspects which stopped the people of that time from accepting the truth.

Thus, righteousness is not easy to attain and when one is granted righteousness by Allah the Almighty, then He also instils the characteristics [of righteousness] within that person as well.

“The truth is that how can one become righteous if after the truth has been revealed they then unnecessarily reject the sound arguments and the signs of Allah the Almighty? The fact is that when the truth manifests and one refutes the sound arguments and signs of Allah the Almighty, they can never be considered righteous. A righteous person ought to be completely humble.”

With regard to his advent, the Promised Messiahas states: “Has it ever happened in the world wherein a person continuously for 24 years plans in the night and the next morning claims that this was revealed to him by God Almighty and God Almighty did not punish him? If that was the case then the world would become engulfed in darkness and people would be destroyed. For a righteous person, even a single sign is enough to derive benefit from, but in my case there are thousands of signs. The condition of the

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world is calling [for a reformer]; the hadith states that the [imam] will be ‘from among you’ and the words ‘from among you’ is also mentioned in Surah al-Nur and also the condition of people’s hearts and them living a life like animals is also signifying the need [for a reformer]. It was claimed that the mujaddid [reformer] would appear at the beginning of each century.” This was at the time when the Promised Messiahas was mentioning this. “The eclipse of the sun and the moon has taken place, the plague has emerged and the Hajj was also stopped.

If people still do not accept after witnessing all of this, then how can we believe that they are righteous.”

This is a response to those who issue edicts of disbelief against the Promised Messiahas and consider themselves to be righteous and virtuous. Such people lead others to go astray.

The Promised Messiahas states: “We have repeatedly invited them to come and ask those questions which they have the right to ask. Indeed, it cannot be that the Holy Quran states one thing and you say something completely different.

They claim that Jesusas will descend bodily from the heavens; however, that can only be considered true if he ascended in the first place. The Quran speaks of the death of Jesusas and yet it claims that he ascended to the heavens. Is it righteous to abandon the truth and simply follow what they claim? The true concept of taqwa has been mentioned in the Holy Quran and the works of those who possessed righteousness.” (Malfuzat, Vol. 7, pp. 73-76)

Whilst advising the community in relation to taqwa, the Promised Messiahas states: “One who is righteous witnesses a manifestation of God. Such a one rests in the shade of God. However, one ought to ensure that their taqwa is pure and free from any part of Satan; for associating partners with God displeases Him. If one’s righteousness is adulterated even in part by Satan, in the estimation of God Almighty, Satan has corrupted it entirely.”

The Promised Messiahas continues: “I advise my community that they should not pride themselves merely on the fact that they offer the Prayer, they fast, and abstain from obvious sins such as fornication, theft and so on. In these qualities, even nonbelievers such as idolaters and the like are similar to you. The subject of taqwa is a delicate one. Strive to attain taqwa and instil in your heart the greatness of God. A person whose deed is tainted with even the slightest ostentation will have that deed thrown back in their face by God.” One’s actions should not be done to show others.

“It is a difficult task to be righteous. For example, if someone alleges that you have stolen a pen, why would you show anger?” If someone claims that you have stolen a pen, then why do you become so angry? This is not the characteristic of one who possesses righteousness; rather, one ought to show patience and steadfastness.

“Your virtue of showing patience is merely for the sake of God.” In other words, one ought to refrain from becoming angry.

“Such a one shows rage because they do

not completely stand by the truth. Until one truly experiences many deaths, they do not become a righteous person. Miracles and revelations are also branches of taqwa.

The actual root is taqwa. Therefore, do not be obsessed with revelations and dreams; rather, strive persistently to attain righteousness.” Do not focus on whether one has received a revelation or a dream; rather, look at their standard of taqwa.

“Only the revelations of a person who is righteous are true. If one is devoid of taqwa, their revelations also are not credible either; they can be corrupted by Satan. Do not judge a person’s taqwa by their revelations; rather, gauge and assess their revelations by the state of their righteousness. Shut your eyes to everything else and first traverse the stages of righteousness”.

The Promised Messiahas states: “The objective of each and every one of the prophets who appeared was to lead people to the path of taqwa. [The Holy Quran states:]

ُ َّ ۡ َّ ُ َ ‫إِ ۡن أ ۡول َِيٓاؤ ُه إِلا ال ُمتقوْ َن‬

“[‘His friends are only those who are righteous.’ (Ch.8: V.35)] “It is the Holy Quran that has taught the finer ways of taqwa. A perfect Prophet demands a perfect community. Since the Holy Prophet, peace and blessings of Allah be upon him, was the Seal of Prophets – may the peace and blessings of Allah be upon him – for this reason, the excellences of prophethood culminated in him. When the excellences of prophethood reached

their final point of perfection, it was then that a seal was set on the institution of prophethood. An individual who desires to please God Almighty, and to witness miracles and extraordinary happenings, ought to make their life extraordinary as well. You observe that people who are set to give examinations undertake such strenuous efforts that they become ill and frail like victims of tuberculosis. Therefore, to pass the examination of taqwa, prepare yourself to bear any and all hardship. When a person advances on this path, Satan wages powerful and fierce onslaughts, but at one point, Satan finally stops. This is when a death overtakes a person’s base life and they begin to rest under the shade of God […]

A brief summary of my teaching is that one should devote all of one’s strengths to God.” (Malfuzat, Vol. 2, pp. 301-302)

I have presented various extracts of the Promised Messiahas wherein he has advised us from various perspectives so that we understand the meaning of taqwa and its deeper essence. The Promised Messiahas stated that after entering his community we ought to understand the true spirit of taqwa and adhere to it.

In the remaining days of Ramadan, we should strive as much as we possibly can to understand the true essence of righteousness and fulfil the rights of Allah and His creation. May Allah the Almighty grant us the ability to do this.

(Official Urdu transcript published in Al Fazl International, 13 May 2022, pp. 5-10. Translated by The Review of Religions.)

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