Master writing and speaking for the spread of Islam:
Hazrat Musleh-e-Maud’s advice to Ahmadis
8
Quran and Science: Evolution, Big Bang, Embryology, ET Life and Beyond
www.alhakam.org
AL HAKAM | Friday 3 February 2023 | Issue CCLV
AAhmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL, UK info@alhakam.org | ISSN 2754-7388
‘The broken compass’: Analysing atheistic ethics
Members of Majlis Ansarullah Norway were blessed with the opportunity of meeting Hazrat Amirul Momineen, Khalifatul Masih V, may Allah be his Helper, in a virtual mulaqat held on 29 January 2023.
The members assembled at the Baitul Nasr complex, the headquarters of the Ahmadiyya Muslim Jamaat in Norway.
After conveying salaam, Hazrat Amirul Momineenaa led everyone in silent prayer. Observing the ansar seated in the hall,
Huzooraa asked Ahmad Rizwan Sadiq Sahib, Sadr Majlis Ansarullah whether only amila members – or all of the ansar – were present. Sadr sahib responded that all the ansar were present, to which Huzooraa said that in that case the silent prayer should have come in the end.
Huzooraa called Rana Mubashar Sahib to recite a portion of the Holy Quran, followed by its Urdu translation.
Sadr sahib then presented a brief
background of Norway Jamaat and Majlis Ansarullah Norway. He said that there are 329 ansar in Norway, with a total of 12 majalis. He added that since 2010, a magazine titled Ansarullah Norway is being published annually.
Thereafter, members of Majlis Ansarullah Norway had the opportunity to ask Huzooraa questions on an array of matters.
Hadith-e-Rasul – Sayings of the Holy Prophet Muhammadsa Holy Prophet’ssa letter to Heraclius
“In the name of Allah, the Gracious, the Merciful.
“From Muhammad, the servant of Allah and His Messenger
“To Heraclius, the emperor of Byzantine “Peace be upon those who follow the guidance!
“Furthermore, I invite you to Islam; embrace Islam and you will find salvation, and Allah will reward you twofold. However, if you turn away [and reject this invitation], you will also bear the sin of ’Arisiyyin [your subjects].
“And ‘O People of the Book! come to a word equal between us and you —
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that we worship none but Allah, and that we associate no partner with Him, and that some of us take not others for Lords beside Allah.’ But if they turn away, then say, ‘Bear witness that we have submitted [to God].’ [Surah Aal-eImran, Ch.3: V65].” (Sahih al-Bukhari, Kitab bad’i l-wahy, Hadith 7)
Hazrat Mirza Ghulam Ahmadas, In His Own“The mindset and strength of faith possessed by those that I have just mentioned is such that they claim that a person who denies a Prophet is a disbeliever, but that rejecting a saint does not necessitate disbelief. They feel there is no harm in denying one man. These people think that rejecting the saints of Allah is inconsequential and they assert that there is no harm in doing so. However, the fact of the matter is that rejecting the saints of Allah results in one losing their faith. A person who reflects on this issue will clearly see the truth; in fact, they will see the truth as clearly as one sees their face in the mirror.
“It ought to be borne in mind that one loses faith in two ways. Firstly, by rejecting the Prophets, on whom be peace, and this is something that no one can deny and is an accepted fact. Secondly, rejecting the saints of Allah and those divinely commissioned by Him results in a loss of faith.
“A loss of faith through the rejection of Prophets is a clear matter of which everyone is aware. However, I should still like to elaborate that a denial of the Prophets results in a loss of faith because the Prophets declare that they have been sent from God. Moreover, God states: ‘Whatever the Prophets announce are My words, I have sent this Prophet so believe in him, accept My book and act upon My commandments.’ A person who does not accept the Book of Allah Almighty, and who does not act upon the guidance and injunctions stipulated therein, becomes a disbeliever by denying them. However, the means by which a person loses their faith when they deny the saints of Allah is different. It is mentioned in a Hadith that Allah the Exalted states:
grief upon the child, how can a parent like such a person? How can a father love the individual who prays against his child and repeats such painful words? In the same manner, the saints of Allah the Exalted are like His children, because they discard the mantle of their adult independence, as it were, and hand themselves over to God in complete submission so that they may be nurtured in the mercy of God’s lap. Allah the Exalted is their Guardian and Protector, and is Jealous for them. When an individual—irrespective of how regular they may be in Prayer and fasting—opposes them and becomes adamant in causing them grief, the jealousy of God is incensed and His wrath surges forth against those who oppose them. For such people have sought to inflict grief upon the beloved of God and at that time, neither do the Prayers of such an opponent serve any benefit, nor their fasting. For through the observance of Prayer and fasting, they sought to please God, but now they have displeased Him through another action. How then can such a person receive the pleasure of God when the cause for His displeasure still exists? Foolish people of this nature are uneducated as to the means that arouse God’s wrath; in fact, they are conceited and pride themselves over the observance of their Prayers and fasting. As a result, the wrath of God Almighty continues to swell day after day, and instead of attaining His nearness, Allah the Exalted only moves further and further away from them each day, until finally, such a one becomes truly accursed in heaven.
“How can one who opposes a person, whose inner self is annihilated in God, and who lays prostrate upon the divine threshold, and who is being nurtured in the lap of God’s providence, and who is covered by the mercy of God Almighty, to the extent that his words are as though God speaks, and his friend is a friend of God, and his enemy becomes an enemy of God, ever be a believer? How can one be an enemy of God Almighty and still be a true believer? Such a one loses their faith and incurs the wrath of God. To show hostility towards and inflict grief upon those appointed by God Almighty and the saints of Allah can never bring good fruits. Anyone who surmises that they can rest in peace after inflicting grief and suffering upon the beloved of God is gravely mistaken and only deceives their own soul.
anywhere near such a person. As a matter of fact, this darkness is burnt into ashes and then this individual can see everything. All the words of such a person are divine verities and insights. His interpretations of the Hadith are correct, because he is able to hear them himself directly from the Holy Prophet, peace and blessings of Allah be upon him, and those narrations are as if his own, whereas others must quote the same narration through a chain extending 1300 years. Again, what relation do these two classes of people have with one another? The beloved of God possess a treasure that is based entirely on pure insights and divine light, but an individual who opposes him, and rejects everything that he says, and who, as if, becomes determined to deny every point of wisdom that he expounds, goes on denying everything until their wall of faith and understanding begins to crumble. When a certain person speaks of the straight path, and lucidly expounds divine insights and verities, while another rejects him, what will be the ultimate result of this encounter? Obviously that the latter has rejected and will continue to reject the overall beliefs of the Holy Quran. It is by virtue of this that such a person ultimately rejects God Almighty and finally loses his faith.
“In short, there is no doubt whatsoever that rejecting the saints of Allah causes one to lose one’s faith. As such, one must always refrain from denying the saints of Allah. A major factor behind the misfortune of the Jews and their incurring the wrath of God was the fact that they continuously rejected the divinely commissioned ones of God Almighty and His Messengers, and continued to partake in opposing them and causing them grief. Ultimately, this resulted in the wrath of Allah Almighty descending upon them.” (Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. II, pp. 60-63)
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Mats Hamza Sahib, who converted to Ahmadiyyat three months ago, said he had been a Sunni Muslim for 18 years before converting to Islam Ahmadiyyat. He said he and his wife did bai‘at three months ago. Hearing this, Hazrat Amirul Momineenaa said, “There are quite a number of common things between us and Sunnis. We also believe in the Hanafi fiqh.” Huzooraa then told him to proceed to ask his question.
Mats Hamza Sahib asked Hazrat Amirul Momineenaa about how the institution of Khilafat was necessary for the reform of Muslims and the propagation of Islam following the advent of the Promised Messiahas. He also sought guidance on how to aid and assist in the spread of Islam and cultivate a positive relationship with the Khalifa.
Hazrat Khalifatul Masihaa said:
“The first thing is that your own action has proved there is a need for the Khilafat, and that Khilafat is necessary for the spread of Islam; this is why you have joined Ahmadiyyat from the Sunni sect.
“It was a prophecy of the Holy Prophet, peace and blessings of Allah be upon him, that after a dark age of 1,000 years within Muslims, the Promised Messiah will appear, and he will claim [to be] the Promised Messiah and the Mahdi – the Guided One. […] The Promised Messiah, upon whom be peace, is the Khalifah of the Holy Prophet, peace and blessings of Allah be upon him. And after that, it was also the prophecy of the Holy Prophet of Islam, peace and blessings of Allah be upon him, that the system of Khilafat will continue to spread the message of Islam because that will be the right time when all the facilities will be available for the spread of Islam and Ahmadiyyat.
“Now, you can see the media and other sources are available; and the Khilafat will work in the footsteps of the Promised Messiah, upon whom be peace, and will further spread the message of Islam and Ahmadiyyat to all corners of the world and this will be an organised system. In other sects, you won’t see this system. Here, under the banner of Khilafat, Ahmadiyyat is spreading the message of Islam to all corners of the world. So, this is why it is necessary, in short.
“Meaning, an individual who harbours enmity towards a friend of Mine, as if becomes prepared to war with Me. It is a matter of principle that when a certain individual loves another, in the manner that one loves their own child, if someone were to say again and again: ‘May this child die’, and repeat other such hurtful things, and inflict
“A person who opposes a saint of Allah also loses their faith because a saint (wali) enjoys nearness to God; the very word ‘wali’ means ‘to be near.’ These people as if behold God before their eyes, whereas others are separated from God, as if a wall stands between them and God. How can these two classes of people be equal? One from among them has no veil before him; God Almighty has granted him eyes and bestowed upon him insight, and therefore, every word and action of such a one is based on certainty. A person of this nature is not like one who is blind, or one who stumbles here and there and knocks into things. In fact, God descends upon the heart of such a one and He becomes his Guide and Guardian at every step. The darkness of Satan’s mischief cannot come
“Otherwise, if you don’t have one leadership, you are just like a herd without a person who is looking after them. So, now that under the system of Khilafate-Ahmadiyya, our system is streamlined and you are guided by one person, whom according to our belief, Allah the Almighty’s favour is always given and he is guided by Allah the Almighty. This is what we believe. And whenever he sees or deems it necessary that a certain thing should happen, he asks the Jamaat to do accordingly. This is why there is a system of Khilafat. This is why the Holy Prophet, peace and blessings of Allah be upon him, said that ‘after my demise, there will be a proper Khilafat, a truly guided Khilafat – Khilafat-e-Rashida – and then there will be a period of some mulukiyyat [monarchy] and then the dark age, and after that, as I have already said, ‘the person will appear as the Promised Messiah and the Mahdi’. He [Holy Prophetsa] said that that Khilafat will continue till the end of the days, that is what we believe – that Khilafate-Ahmadiyya shall continue till the Last
Day and Allah the Almighty will guide the Khilafat and help the Khilafat. And through the guidance of the Khilafat, the community will progress and flourish and that is what we have also been seeing nowadays. Every year, thousands and thousands of people are joining Ahmadiyyat. That one man who claimed to be the Promised Messiah, upon whom be peace, in a small town or small village, is now known almost all across the world, so this is the system through which Allah the Almighty is helping us to spread the message of Islam.”
In light of the second part of his question, Hazrat Khalifatul Masih Vaa said:
“I think part of the answer has already been given by me in my previous reply that if you attach yourself to the Khilafat, and if you believe that the Promised Messiah, upon whom be peace, was sent by Allah to spread the message of Islam, and if you believe that after his demise his true Khilafat is continuing, then you should also help the Khalifah and the system of the Jamaat by learning more about Islam and spreading the message of Islam. This is the duty of each and every Ahmadi to spread the message of Islam because he has done a bai‘at and in his bai‘at or her bai‘at they have declared that they will help the Promised Messiah, upon whom be peace, in spreading the message of Islam. For that, you should learn more about Islam; you should learn how to read the Holy Quran, the meaning of the Holy Quran, the commentary of the Holy Quran, and the ahadith – of course, those authentic ahadith – and, of course, it is definitely also necessary to learn more about the literature given to us by the Promised Messiah, upon whom be peace, by reading his books. There are quite a number of books that have now been translated into English. If not Norwegian, at least you can read those books that have been translated into English, and this is how you can refresh and
even better your knowledge about Islam and Ahmadiyyat, and then spread that message. And this is how you will be the helper for the Khalifah and for the Jamaat and for the Promised Messiah, upon whom be peace, and ultimately, for the Holy Prophet, peace and blessings of Allah be upon him, and of course, we shall be rightly guided people who Allah the Almighty desired from His creation, from the best of the creation, that is human beings.”
Huzooraa smiled and said:
“When you are doing all these things, you will have a good relationship with Khilafat.”
Khwaja Abdul Momin Sahib stated that Ahmadis have recently been martyred by terrorists in Burkina Faso, following similar opposition to Islam Ahmadiyyat in Pakistan, India and Algeria. He asked Hazrat Amirul Momineenaa if this opposition may escalate in other countries given the progress of Islam Ahmadiyyat and what measures should be taken to safeguard the Jamaat from these dangers.
Hazrat Khalifatul Masih Vaa said that as the Jamaat spreads, so does the envy against it. To protect ourselves from malicious and deceitful individuals, Allah has already taught us the prayers mentioned in the last three chapters of the Holy Quran. Huzooraa said:
“These people are aware that it is Ahmadis who properly worship the One God. Though, in the aforementioned countries, such people kill Ahmadis or act cruelly against us in the name of Allah or the name of His Messenger, but, in reality, it is [due to] envy. They are acting against the commandments of Allah”.
Hazrat Khalifatul Masih Vaa explained that this is how followers of Prophets have always been treated. As the community of a prophet grows, so does the number of envious people and evil whisperers. They
act cruelly whenever given the opportunity. This is how they also behave toward Jamaate-Ahmadiyya. When Pakistan and India were one, the Ahrar caused a commotion, and even some British officers opposed the Jamaat, as is evident from the Jamaat’s history. Lawsuits were filed against the Promised Messiahas, and many attempts to cause disorder were made.
Hazrat Amirul Momineenaa stated that opposition towards Ahmadis has been rampant in Pakistan since its inception and persists today. Huzooraa added that those filled with envy will continue to behave this way, as has been the case with divine communities in the past. Hence, Hazrat Amirul Momineenaa advised, we should be prepared for this.
Huzooraa further explained that in recent times, some clerics in India have attempted to cause unrest against the Jamaat, under the pretence of Khatm-e-Nabuwwat, in smaller towns. Similarly, in Africa, as the Jamaat expands, envious individuals are trying to create chaos and disturbance. Huzooraa said that these individuals believe they will succeed, but a steadfast Ahmadi’s faith is not swayed by such actions. This was exemplified by the recent martyrs in Burkina Faso, who upheld their faith in Islam Ahmadiyyat even unto death.
Alluding to Europe, Hazrat Amirul Momineenaa stated that atheism was on the rise and a campaign against religion was underway. Huzooraa added that we must also confront atheism. He warned that in some countries of Europe, opposition to Ahmadiyyat might emerge as it gains traction.
“Opponents of religion in general, including atheists or opponents of Islam, be they anti-Islam Christians or others, will band together to form a united front against Ahmadiyyat. This opposition may emerge even in some European countries as
Ahmadiyyat continues to spread and gain ground,” Hazrat Amirul Momineenaa said.
To overcome these challenges, Hazrat Khalifatul Masih Vaa advised we should pray, give charity, and seek refuge in Allah. Huzooraa emphasised that all mosques should have some arrangement for security, as he had been saying for some time. Additionally, he suggested that remaining vigilant and watching our surroundings could be a powerful deterrent against any efforts by the enemy to create chaos.
“It is possible that you will have to face opposition here [in Europe] too,” Huzooraa said.
Safdar Masood Malik Sahib noted that global warming and climate change are among the challenges facing humanity and calls to reduce environmental pollution are being made on various platforms. He asked Hazrat Khalifatul Masih Vaa how individuals and the Jamaat could assist in this issue.
Hazrat Amirul Momineenaa said:
“As the world’s population grows, more land is needed [for habitation and food production],” which often results in cutting down forests. Huzooraa noted that forests are being cleared in Africa and poorer countries such as Pakistan, contributing to changes in weather patterns. Hazrat Amirul Momineenaa pointed out that Pakistan used to have a lot of greenery, but now contractors have removed much of it without replanting trees or implementing a system to conserve water.
Huzooraa suggested that rich countries can aid in developing vast arable areas in Africa to help provide food for the world if they support the necessary development. Hazrat Amirul Momineenaa emphasised the importance of educating people on the need to use existing arable land, instead of cutting down forests. If they must cut trees down, they should replace them by replanting
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3 February 2012: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa mentioned Muhammad Amir Sahib who had been martyred on 1 December 2011 in Harnai, Balochistan, Pakistan, where he worked. Since there was no jamaat in the area, the news about his martyrdom came later. The deceased accepted Ahmadiyyat in 1994 and was the only Ahmadi in his family.
4 February 2005: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa mentioned Shakil Ahmad Siddiqui Sahib, who had passed away after a short ailment. He was serving as a missionary in Burkina Faso. Huzooraa referred to his demise on duty as martyrdom.
5 February 2010:
During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa mentioned Samiullah Sahib of Shahdadpur, District Sanghar, Pakistan, who had been martyred on 3 February.
5 February 2016: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa mentioned Qasim Toray Sahib, who had passed away on 25 January. He accepted Ahmadiyyat in 1986 and was serving as a mu‘allim in Ivory Coast.
6 February 2009: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa mentioned Mirza Muhammad Akram Sahib, who had been martyred in Narowal, Pakistan. He was serving
as the local Secretary Tahrik-e-Jadid and Secretary Rishta Nata. He also had the opportunity to serve as the local Qaid of Majlis Khuddam-ul-Ahmadiyya.
7 February 2016: Hazrat Khalifatul Masih Vaa inaugurated the ‘Voice of Islam’ radio station. Huzooraa also delivered a historic on-air message to launch the radio station and said, “The purpose of the Voice of Islam is to inform people of the true teachings of Islam and to make it abundantly clear that Islam’s teachings perfectly conform and relate to the needs of every era and every person. God Willing, the listeners of this radio station will come to recognise that Islam’s teachings are of peace, love and compassion for all of mankind.”
The ‘Voice of Islam’ can be listened to at www.voiceofislam.co.uk.
7 February 2016: Hazrat Khalifatul
Masih Vaa inaugurated and launched the new Makhzan-e-Tasaweer website (www.makhzan.org) and the exhibition, located at the Tahir House complex in South West London. Makhzan-e-Tasaweer, in its current form, has been working since 2006
to collect and archive historical images of the Ahmadiyya Muslim Community.
7 February 2016: Hazrat Khalifatul Masih Vaa delivered the concluding address at the 92nd Jalsa Salana of Jamaat-e-Ahmadiyya Bangladesh, via satellite link from Tahir Hall at the Baitul Futuh Mosque complex in London. 5,800 people attended the 3-day Jalsa in Bangladesh, while more than 3,700 gathered in London for the concluding session.
During his address, Huzooraa spoke of the objectives of the Jalsa Salana as prescribed by the Promised Messiahas. Huzooraa also mentioned mankind’s responsibilities towards God Almighty and towards one another.
8 February 2008: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa mentioned the opposition faced by Ahmadis in many countries around the world, such as Pakistan, India, and Indonesia, and said that some of the Arab governments had banned the broadcast of the MTA Al-Arabiyya under the pressure from
some non-Ahmadi Muslim clerics and Christians.
8 February 2013: Hazrat Khalifatul Masih Vaa strongly condemned an attack perpetrated by thousands of extremists against the Ahmadis in Bangladesh on 6 February. Jamaate-Ahmadiyya Bangladesh was celebrating its centenary, and was scheduled to hold its Jalsa Salana at a large stadium in Gazipur District on 6 February.
Preparations for the jalsa had been completed when the attack took place. Between two and three thousand extremists entered the stadium and proceeded to vandalise and destroy all property. They then set the area ablaze, so all property was burnt, including marquees, smaller tents, chairs and many other items, resulting in a huge financial loss.
Huzooraa said:
“The Jalsa Salana is not being cancelled and is taking place like
always. May Allah protect all those who are attending the Jalsa and may the event reach a safe and successful conclusion.” (“World Muslim Leader condemns sectarian attack in Bangladesh”, www.pressahmadiyya. com)
8 February 2015: Hazrat Khalifatul Masih Vaa delivered the concluding address at the 91st Jalsa Salana of Jamaat-e-Ahmadiyya Bangladesh via satellite link from the Baitul Futuh Mosque in London. Over 4,000 people attended the 3-day Jalsa in Bangladesh, while more than 3,000 gathered in London for the concluding session.
During his address, Huzooraa spoke of the merciful and benevolent character of the Holy Prophet Muhammadsa and said that the Ahmadiyya Muslim Community was constantly engaged in spreading Islam’s true and peaceful teachings. Huzooraa also noted the current political unrest and violence in Bangladesh and said that Ahmadi Muslims should pray for peace in the country.
9 February 2018: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa mentioned Sahibzada Mirza Ghulam Ahmad Sahib, son of Hazrat Sahibzada Mirza Aziz Ahmad Sahibra, who had recently passed away. He was the great-grandson of the Promised Messiahas, and brother-inlaw of Hazrat Khalifatul Masih Vaa
He completed his MA in political science from Government College, Lahore, and then passed the exam for the Public Service Commission (CSS). He devoted his life to the service of Jamaat in 1962.
He had the opportunity to serve the Jamaat in various capacities, such as managing editor of The Review of Religions, Nazir Talim (director of education), additional Nazir Islaho-Irshad Muqami, Nazir Diwan, and Sadr Majlis Karpardaz (president of the committee for the Bahishti Maqbarah). Then, following the demise of Sahibzada Mirza Khurshid Ahmad Sahib, he was appointed as the Nazir-e-Aala wa Amir-e-Muqami, and Sadr, Sadr Anjuman Ahmadiyya. (Sahibzada Mirza Ghulam Ahmad, www.ahmadipedia.org)
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more. Huzooraa said that participating in tree planting can help reduce pollution, and we should also raise awareness about the negative impacts of deforestation.
Rana Naeem Ahmad Khan asked about the difference between du‘a (supplication) and shifa‘at )intercession), and if the Holy Prophetsa ever interceded for anyone during his lifetime.
Huzooraa said:
“
Dua and intercession are different [...] Everyone can make du‘a, but Allah has not bestowed the power of intercession on everyone.” Huzooraa referred to an incident in the life of the Holy Prophetsa, where the Prophetsa prayed for a sick companion, suggesting that the prayer may have been an intercession.
Rana Mubashar Mahmud Sahib stated that after marriage, one is often encouraged to move out of their parents’ house and become accustomed to living independently. However, when parents reach old age and need care, some may find it challenging if their home is small. He asked Hazrat Amirul Momineenaa for advice on how to care for elderly parents in such a situation.
Hazrat Amirul Momineenaa said that in Western cultures, it is common for people to place their elderly parents in nursing homes and only visit them occasionally. This contrasts with our religious teachings, which emphasise the importance of caring for one’s parents. The Holy Prophet, peace and blessings of Allah be upon him, stressed the obligation to look after one’s parents as a central requirement. Huzooraa, reinforced this message, declaring that taking care of one’s parents is a duty that is grounded in the principles of ethics and faith. Huzooraa added that parents should also raise their children in such a way that when they are older, the children will take care of them in their old age, while praying that they may never require such care.
Hazrat Khalifatul Masih Vaa also said that one should attend to the needs of elders as a means of seeking divine favour and God’s grace.
Abdur Rahman Mahmud Qureshi Sahib stated that whenever a Majlis Ansarullah event is planned, all members are informed well in advance. He said that the events are
designed to be interesting, yet attendance remains low. Additionally, when individual reporting forms are sent out, only a few members fill them out, and some even argue that Majlis Ansarullah has no right to inquire about worship as it is a private matter between an individual and God. He asked for Huzoor’saa guidance on this matter.
Huzooraa said that if the attendance was really that low, then it was a matter of concern and that the tarbiyat department should be more active. To improve the events, Hazrat Amirul Momineenaa recommended that the organisers ask for suggestions and feedback from members on what should be included in the event. Hazrat Khalifatul Masih Vaa said that through this approach, attendance can be increased.
Speaking about filling out forms, Huzooraa suggested that instead of asking how many times someone offered prayer, the individual report form could simply include a statement encouraging regular prayer, such as “Prayer is obligatory, we hope you will be regular in it” or “Are you regular in your prayers?” Huzooraa emphasised it is the duty of the jamaat to provide this encouragement and that Allah has repeatedly drawn attention to the importance of prayer. Huzooraa quoted the Holy Prophetsa, who once said he wanted to burn the houses of those who do not attend the Isha prayer and sleep instead. Hazrat Khalifatul Masih Vaa advised Abdur Rahman Mahmud Qureshi Sahib to regularly send ahadith of such teachings to serve as a reminder. Huzooraa stressed the need for increased focus on tarbiyat, as it would resolve many other issues.
Wasim Ahmad Chaudhry Sahib stated that some ansar members reach an age where they are fixed in their habits and face difficulty in undergoing tarbiyat. He sought guidance from Hazrat Khalifatul Masih Vaa on how to address this issue.
Hazrat Amirul Momineenaa stated that the ansar must also be aware, upon reaching old age, that the afterlife is close at hand. “It is necessary,” Huzooraa said, “to act according to the commandments of Allah.” Make them realise that they are “entering the stage of life where each day brings them closer to death,” and the day of accountability before Allah draws near. Hazrat Amirul Momineenaa emphasised that this matter should be lovingly explained to them.
Saif-ur-Rahman Sahib said he noted many mosques built by the Ahmadiyya Muslim Jamaat are named “Bait” [house] instead of “Masjid” [mosque]. He asked Hazrat Amirul Momineenaa for the reasoning behind this.
Huzooraa corrected the statement, saying it is incorrect to say many mosques are named that way. Huzooraa gave the example of the Bait-ul-Futuh Mosque in London, which is correctly referred to as “Masjid Bait-ulFutuh.”
Hazrat Khalifatul Masih Vaa explained that due to laws against Ahmadis in Pakistan, mosques cannot be named “Masjid”, so, in this case, “Bait” is used instead. He added that, usually, when a mosque is named after an Attribute of Allah, “Bait” is added to its name.
Hazrat Amirul Momineenaa added, “Even the Holy Kaaba is referred to as Baitullah [the House of Allah].”
Rafi Minhas Sahib said that in Europe, particularly in the Scandinavian countries, the government collects a 50% tax from income, savings, and production. This tax, like zakat in Islam, he said, is used to meet the needs of the less fortunate and provide various services to the community. He noted that the tax rate is higher than the zakat rate and asked Hazrat Amirul Momineenaa if such a tax could be considered a substitute for zakat
Hazrat Khalifatul Masih Vaa inquired if the government taxes the gold someone has in their possession; the questioner responded that they do not. Huzooraa explained that even if the government may not tax it, it is still necessary to pay zakat on it. He also mentioned that there is a fixed amount of zakat on livestock, but the government taxes income received from it, not the livestock itself. Hazrat Khalifatul Masih Vaa emphasised that there is a set amount for zakat and that if a certain amount remains with someone for a year without being spent, zakat must still be paid, but tax usually does not require this either.
Nevertheless, Hazrat Khalifatul Masih Vaa stated that each such case must be evaluated individually, taking all the circumstances into account.
Hazrat Amirul Momineenaa conveyed his salaam after which the meeting came to a close.
(Report prepared by Al Hakam)
Kosovo, one of the smallest countries on the Balkan Peninsula, is developing day by day in terms of primary, secondary and higher education. In terms of higher education, in addition to the state university, there are also several private colleges with 3-year bachelor’s and master’s study programmes. One of these private colleges in Kosovo is Pjetër Budi College, founded in 2005 in Prishtina, the capital of Kosovo. In addition to the
educational process, this college organises other events and activities with an educational and literary character.
This college announced the organisation of a “Book Donation Day”, a traditional day for the college that gathers and unites students, professors and book lovers. The invitation was for all those interested to be a part of this special day for the college, and to donate their favourite books. The books that will be collected will be available to everyone.
The event was organised on 23 January 2023 at the college library, and was
attended by Jamaat-e-Ahmadiyya Kosovo as well. The delegation donated three books; the Albanian translations of The Philosophy of the Teachings of Islam , Life of Muhammad, and World Crisis and the Pathway to Peace
During the event, which lasted an hour, we had the opportunity to present these books to the rector of the Pjetër Budi College, Dr Sc Sabri Klaiqi, who was pleased with our participation. In addition to the meeting, we had the opportunity to make new contacts with lovers of books and culture.
Part 48
Someone from Canada sent Hazrat Amirul Momineen, Khalifatul Masih Vaa his interpretation of the following Quranic verse:
“And when he is in authority, he runs about in the land to create disorder in it and destroy the crops and the progeny [of man]; and Allah loves not disorder.”
The individual interpreted the “destruction of the crops and the progeny” mentioned in this verse to mean the attempt at physical, mental and doctrinal change among humans by tampering with DNA and RNA and sought guidance from Huzoor-e-Anwaraa in this regard.
Huzoor-e-Anwaraa, in his letter dated 24 November 2021, provided the following guidance regarding this matter:
“In accordance with the promise of Allah the Exalted, the Holy Quran has been revealed to guide humankind until the Day of Judgment. Hence, Allah the Exalted states in the Holy Quran: مولعم
“‘And there is not a thing but are [limitless] treasures thereof with Us and We send it not down except in a known measure [according to the needs of every era].’ (Surah al-Hijr, Ch.15: V.22)
“The interpretation you provided for the verse from a scientific perspective is correct and there is nothing wrong with it. The subject of human destruction as a result of tampering with DNA has also been discussed by Hazrat Khalifatul Masih IVrh on some occasions. Hence, under the topic of genetic engineering, in his magnum opus ‘Revelation, Rationality, Knowledge, and Truth’, he has also addressed the negative consequences of such adverse tempering in
Guidance regarding basic Islamic issues that Hazrat Amirul Momineen, Khalifatul Masih Vaa, has given on various occasions in his written correspondence and during MTA programmes is being published officially below for everyone’s benefit.
human creation and warned scientists and governments about them.
“Similarly, Hazrat Khalifatul Masih Ira, Hazrat Khalifatul Masih IIra, and Hazrat Khalifatul Masih IIIrh also gave very insightful interpretations of this verse in their respective times. In those interpretations too, mankind has been cautioned against taking such adverse measures. Hazrat Musleh-eMaudra, for instance, interprets this verse as follows:
“‘[This verse points out that] these individuals are such that when they assume power – that is, when they acquire authority by employing God-given faculties – instead of serving their country or its people, and establishing a sense of peace and security in the hearts of people, they introduce measures that lead to conflict between people of different countries, tribes and religions, and create chaos in the land. They also adopt ways that destroy the country’s social and moral fabric and bring ruin to future generations.
“‘The word ‘harth’ in the Quranic verse literally means an ‘agricultural crop’, but here it is used figuratively with a wider connotation to mean that instead of employing means to improve the state of the society, these individuals enact laws that destroy the country’s society, its economy and its financial situation. In this way, they create obstacles for the progress of future generations and pass laws that deprive them of the capacity and knowledge needed for growth and development.’ (Tafsir-e-Kabir, Vol. 2, pp. 453-454)
“Similarly, in his Friday sermons, delivered on 28 July and 11 August 1972, Hazrat Khalifatul Masih IIIrh interpreted verse 206 of Surah al-Baqarah and stated that the misuse of God-given capacities and faculties is damaging to humanity. He warned of the wrath of Allah the Exalted that would result from this. These two sermons by Huzoorrh have been published in the fourth volume of Khutbat-e-Nasir and are available for everyone to study.”
Someone from the USA wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa and asked to what extent one was allowed to raise questions about Islam, the Holy Quran and the Jamaat. He also added that he had asked the local murabbi about the prohibition of usury before Islam, as well as about men and women praying together on the occasion of Hajj, but he had not received a satisfactory answer to his questions.
Moreover, the individual mentioned
Huzooraa had said, while answering a question during a mulaqat with Lajna Imaillah, that “there is no place for ‘why’ and ‘for what reason’ in matters of faith”. The person requested Huzooraa for further guidance in this regard.
Huzoor-e-Anwaraa, in his letter dated 26 November 2021, provided the following guidance:
“Islam has allowed one to ask questions to increase one’s knowledge, as Allah states:
ask those who possess the Reminder, if you know not.’ (Surah an-Nahl, 16:44)
“However, Allah the Exalted prohibits asking absurd, irrational and impolite questions, put forward just for the sake of debate. Hence, He states:
“‘O ye who believe! ask not about things which, if revealed to you, would cause you trouble.’ (Surah al-Ma’idah, Ch.5: V.102)
“Likewise, He states:
“‘Would you question the Messenger sent to you as Moses was questioned before this?’
(Surah al-Baqarah, Ch.2: V109)
“Hence, the Holy Prophet’ssa companions were very cautious about asking questions. They narrate that they did not ask questions themselves, but used to wait for some bedouin to come along and ask the Holy Prophetsa a question so that they may increase their knowledge by listening to the answer. Moreover, it is mentioned in the Hadith that Allah the Exalted would quench their thirst for knowledge in this
way that sometimes He would send Hazrat Jibra’ilas [Gabriel] in the likeness of a human being, who would ask the Holy Prophetsa questions, and receive their answers. In this way, the companions would have their thirst for knowledge quenched. (Sahih al-Bukhari, Kitab tafsiri l-Qur’an, Bab qawlihi inn Allaha ‘indahu ‘Ilmu s-sa‘ah)
With regard to asking questions, the Promised Messiahas states:
“‘There are many such people who, if they develop a doubt in their hearts, do not make an effort to have it removed and do not ask questions about it. Due to this, that doubt keeps growing inside, then gives birth to more doubts and suspicions and ultimately destroys the person’s soul. Such weakness – that is, forming one’s own opinion about a matter although it was not understood properly and no effort was made to have it clarified – leads to hypocrisy. I do not consider what leads to the ruin of a person’s soul to be courtesy. Yes, it is true that asking questions about every trivial matter is not proper and that is not permitted.’ (Al Hakam, Vol. 7, no. 13, 10 April 1903, p. 1)
“Thus, asking questions is not prohibited, and one should, by all means, ask if they do not understand something. However, making it a habit to repeatedly ask questions regarding every trivial matter for the purpose of debate is not considered appropriate.
“Moreover, it should also be kept in mind that the Holy Quran is the Word of God and a book that consists of the teachings revealed by Him. It is a fact that not everyone is capable of grasping the wisdom and depth of the Word of God Almighty. We observe that human endeavours in research yield new findings on a daily basis. In the same way,
new insights and wisdom of the teachings revealed by Allah the Exalted and His commands also continue to be uncovered in every era. Hence, Allah the Exalted states in the Holy Quran:
“‘And there is not a thing but are [limitless] treasures thereof with Us and We send it not down except in a known measure [according to the needs of every era].’ (Surah al-Hijr, Ch.15: V.22)
“In this verse, Allah the Exalted explains that as the Holy Quran is His timeless and lasting Word and contains teachings for the welfare, direction and guidance of humankind until the Day of Resurrection, which will be extracted and drawn upon as needed in each era, therefore, it is not essential for all facets of His Words to be comprehended by a human being at once.
“Hazrat Khalifatul Masih IIIrh states:
“‘Allah the Exalted states that this is a perfect book given to humankind and it will continue to guide them forever. It will never happen that they need any direction or guidance other than the Holy Quran. The Holy Quran has foretold future events and it contains prophecies about every century that are unveiled at their appointed times. [...] Almost fourteen hundred years have passed since the revelation of this perfect book. Its history practically demonstrates that God will continue to deal with humankind through the Holy Quran in the same way in the future, revealing ever-new insights as has been foretold and thereby fulfilling its prophecies. As fresh issues emerge, God Almighty will impart new interpretations of the Holy Quran to His beloved and devoted servants, enabling them to address those issues.’ (Friday Sermon, 1 July 1977, Khutbat-e-Nasir, Vol. 7, p. 113)
“In another place, the Holy Quran guides us in this regard as follows:
one does not understand, should not be interpreted in a manner that contradicts those considered muhkam. [...] In summary, some verses are well understood, while the meanings of others are not immediately apparent. A method has been explained for this. [...] [Allah] says those who wish to be firmly grounded in knowledge, immediately accept the muhkamat [that are decisive in meaning] and do not deny the mutashabihat [that are susceptible of different interpretations], rather they say انبر دنع نم لک, that is, they believe both to be from the Lord. Therefore, they do not interpret mutashabihat in such a way that contradicts the muhkamat. Rather, they keep in mind the principle of انبر دنع نم لک everywhere. Irrespective of the number of interpretations a verse may have, it should not be assigned meanings that contradict the muhkamat The second method is prayer, which He has taught as follows:
انتیدہ ذا دعب انبولق غزت ال انبر
“‘It means, ‘O our Lord, save us from perversity; that we may not interpret the Holy Quran according to our own desires.’ (Haqaiq-ul-Furqan, Vol. 1, pp. 447-448)
in the unseen by Allah the Exalted, owing to His boundless wisdom. Grasping their true essence or comprehending them is beyond a human’s exceptionally limited knowledge. Thus, in matters of religious decrees, just as we obey easily understood commandments and inculcate them in our lives, so too is it our duty to obey such orders that are related to faith in the unseen and not to harbour unnecessary doubts.”
“The answer to your question about the prohibition of interest before Islam and the prayer of men and women together on the occasion of Hajj is as follows:
“It is true that usury was prohibited even among Jews before Islam. Hence, the Holy Quran says, God forbade the Jews pure things which had been allowed to them, because of their taking interest, although they had been forbidden it. (Surah an-Nisa, Ch.4: V.161-162)
“Prohibition of usury has been described in many books of the Old Testament. However, taking interest from nonIsraelites and foreigners is also allowed in Deuteronomy. Hence, it states:
abolition of all past usurious transactions. (Sunan Abi Dawud, Kitab al-Buyu‘, Bab fi wad‘i r-riba)
“Likewise, the Promised Messiahas, the most ardent devotee of the Holy Prophetsa, also highlighted the seriousness of the sin of dealing with interest and said that, Allah has permitted the consumption of pork when one is driven by necessity [iztirar], but He did not say that it was permitted to deal with interest under such circumstances. (Badr, Qadian, No. 5, Vol. 7, 6 February 1908, p. 6)”
Congregational worship by men and women during Hajj
“There are designated areas for men and women to pray around the Kaaba. In early Islam, even during the blessed era of the Holy Prophetsa, women used to pray apart from men in such a way that their rows were at the end of the mosque, children were in front of them, and men were in front of the children.
“‘He it is Who has sent down to thee the Book; in it there are verses that are decisive in meaning — they are the basis of the Book — and there are others that are susceptible of different interpretations. But those in whose hearts is perversity pursue such thereof as are susceptible of different interpretations, seeking discord and seeking [wrong] interpretation of it. And none knows its [right] interpretation except Allah and those who are firmly grounded in knowledge; they say, ‘We believe in it; the whole is from our Lord.’ — And none heed except those gifted with understanding.’ (Surah Aal-e-‘Imran, Ch. 3: V. 8)
“Hazrat Khalifatul Masih Ira interprets this verse as follows:
“‘In my view, every person’s discourse contains a component that is muhkam, straightforward and easily understood, and another component that is challenging to grasp and can have multiple meanings due to its brevity. This is true for everyone. Allah has shown the following approach in this regard: verses that are clearly understood and are not challenged by experience, intellect, or observation should be deemed muhkam. Moreover, verses, whose meanings
“Hazrat Khalifatul Masih IIIrh states:
“‘There are also mutashabihat in the Holy Quran that require interpretation. Many aspects of these mutashabihat are hidden under the veil of certain metaphors and they are unveiled in due course. As I said at the beginning, it is a magnificence of the Holy Quran, a great characteristic that it is a scripture that provides means for the betterment of humankind until the Day of Resurrection. Every person from every century, every era, every region and every country is in need of the Holy Quran and will never be free from this need.’ (Friday Sermon, 1 July 1977, Khutbat-e-Nasir, Vol. 7, p. 114-115)
“Thus, the above sayings guide us that if we do not understand any of the religious matters or do not get a satisfactory answer from someone, then in such a case we should first try to find a solution to the issue at hand by reflecting and pondering over the muhkam verities of the Holy Quran and the Hadith. Moreover, one should ask Allah the Exalted for guidance regarding these issues by humbly supplicating to Him, and bowing before Him.
“As far as the rest of your question is concerned, in the meeting with Lajna Imaillah Germany, I drew the attention of the Secretary Nasirat to the tarbiyat of the nasirat and said, ‘There is no place for ‘why’ and ‘for what reason’ in matters of faith. Belief in the unseen should be inculcated in their minds at an early age.” That also meant that some matters related to religion are very clear and easily understood, while others have been kept under the veil of faith
“‘Unto a stranger thou mayest lend upon usury; but unto thy brother thou shalt not lend upon usury: that the Lord thy God may bless thee in all that thou settest thine hand to in the land whither thou goest to possess it. When thou shalt vow a vow unto the Lord thy God, thou shalt not slack to pay it: for the Lord thy God will surely require it of thee; and it would be sin in thee.’ (KJV, Deuteronomy 23:20-21)
“From the statement of the Holy Quran, one learns that Allah the Exalted had forbidden interest to the Jews as well, but later on, just as they distorted other commandments of Allah the Exalted to suit their own desires, they interpolated in this commandment too by levying interest on Gentiles, and thus incurring divine punishment.
“On the other hand, just as other vices have been prohibited in Islam, while going into great detail, interest has also been explicitly declared forbidden by the Holy Quran. Every aspect of the evils of usurious transactions has been described and it has been termed a ‘war against Allah and His Messengersa’ and Muslims have been advised to steer clear of it altogether.
“Furthermore, the Holy Prophetsa emphasised the wickedness of interest on numerous occasions, and denounced those who receive it, those who pay it out, those who are involved in its official business, and those who serve as witnesses for it. (Sahih Muslim, Kitab al-Musaqat, Bab la‘ni akili r-riba wa mu’kilih) And on the occasion of his Khutbatu l-Wida‘, the Farewell Sermon, the Holy Prophet, speaking on the prohibition of interest, announced the
“Similarly, at the time of the circumambulation [tawaf] of the Kaaba, men and women used to perform tawaf in the same place but the women stayed apart from men. Hence, it is mentioned in a hadith that when Ibn Hisham (the governor of Mecca) forbade women from performing tawaf with men, Ata bin Abi Rabah said to him, ‘How do you forbid them while the wives of the Prophetsa used to perform tawaf with the men?’ (Ibn Juraij states), ‘I said, ‘Was this before decreeing of the use of the hijab or after it? Ata took an oath and said, ‘I saw it after the revelation of the commandment regarding hijab.’ I said, ‘How did they mix with the men?’ Ata said, ‘The women never mixed with the men, and Aishara used to perform tawaf separately, at a distance, and never mixed with men. Once it so happened that Aishara was performing the tawaf and a woman said to her, ‘O Mother of Believers! Let us kiss the Black Stone.’ Aishara said to her, ‘Go yourself,’ and she herself refused to do so. (The ladies) used to come out at night in disguise and used to perform tawaf with men (without being recognised). However, whenever they intended to enter the Kaaba, they would stay outside until the men had gone out.’ (Sahih al-Bukhari, Kitab al-hajj, Bab tawafi n-nisa’i ma‘a r-rijal)
“Apart from this, there also seems to have been this wisdom in the condition that the sharia had initially set for a woman to have a mahram [close male relative] with her during Hajj and ‘umrah, that when there is a large crowd of people, a lady’s mahram may assist her by clasping her hand, and may shield her from the throng.
(Compiled by Zaheer Ahmad Khan, Head of Records Department, Private Secretariat, London. Translated by Al Hakam.)
Al Hakam
During his Friday Sermon on 18 January 1924, Hazrat Musleh-e-Maud, Mirza Bashiruddin Mahmud Ahmadra drew the attention of members of the Jamaat toward excelling in the field of writing and discourse, and toward utilising these skills for the propagation of Islam.
Huzoorra said that it is the heartfelt desire of each and every Ahmadi to witness the spread of Islam across the world; however, along with such a desire, one is required to utilise the required methods to achieve this goal. It is a very huge task to spread Islam the world over, in fact, it is a spiritual contest with the whole world. There is a need to make full efforts to fulfil this desire and objective. He said:
“It is not an easy task to convince someone to change their beliefs. [...] No community would ever come to you themselves and request that you make them Muslims; but rather, you will have to convince them. However, if one does not make efforts and does not utilise the methods that have been set to succeed in this objective, how could they say that this task would be accomplished through prayers alone. In fact, prayers should be accompanied by efforts as well. [...]
“We wish that Islam may spread all around the world and all people may accept the truth, however, how we could succeed in this [spiritual] contest without utilising the required methods. Anyhow, we must utilise those methods and means – regardless of how few they may be, in comparison to those available to our opponents – and we should exert all of our power and efforts for this cause. Once we do this, the help and succour of God Almighty would descend for us, and we would succeed in all fields.”
(Khutbat-e-Mahmud, Vol. 8, pp. 294-295)
Huzoorra continued:
“This age has been called the age of propagation of the faith [ishaat-e-hidayat], and the age of arguments, instead of the sword. In this era, one is required to carry out jihad through speaking and writing. [...] If one desires to succeed in this [spiritual] contest, they are required to utilise the means that are essential to achieve the victory, and then hope for God’s succour to come. A nation that does not prepare in advance, can never succeed in a time of need.
“As I have said earlier, this is the age of Islam’s propagation through arguments and proofs. For this reason, if [the members of] our Jamaat do not train themselves in the fields of speaking and writing, they could not succeed in propagating Islam. Those who have writing skills, should use their
pen, and those who are skilled in speaking or can learn it, should use their speaking abilities. [...]
“I advise the members to shun their indolence. God Almighty has granted a tongue to everyone, and therefore, they should use it to propagate the truth, and those who have the writing ability, should use their speaking and writing skills. Those who are not well-versed in writing, can learn this ability. There is nothing that cannot be learned through effort. [...] I have called attention to this matter in the past and I will do so once again. [...] I hope that my advice will not go in vain, and the writers in our Jamaat will pay attention to this.
“I read the newspapers of the Jamaat regularly, and it makes me wonder why there are only two or three writers who write for the newspapers and magazines of the Jamaat. The others consider it to be the responsibility of the editors to write articles, and deem themselves free from this duty. [...] One finds in the newspapers that either the editors are writing articles, or some of those students, who are trying to sharpen and practise their writing talent. However, those who are well-versed in writing articles or can become good writers and speakers with very little effort, are silent.
“I advise you all to pay attention to speaking and writing; however, this should not mean that whatever they write, must be published. There are many who complain to me that ‘I sent an article but the editor did not publish it.’ I respond to them by saying that it is the duty of an editor to decide whether to publish a certain article or not, and to see as to which articles are eligible to be published, and which ones are not. This is their duty, leave that to them. [...] Therefore, it is not compulsory that every article one writes for a newspaper be published. The editor will publish whichever article he deems appropriate. However, everyone is required to practise essay writing, and strive to make their article eligible to be published in the newspaper. Once their article reaches such a quality, then why would the editor not publish it? [...]
“There might be hundreds of essay writers in our Jamaat, or can become in the future, whose articles would be published by the editors of various newspapers and magazines with great pride. In the same way, one should practise delivering lectures as well.
“In addition to the lectures, one could preach the religion in their personal gatherings. However, I find that many who could serve the religion during their discussions in various gatherings, occupy themselves in discussing worldly matters, instead of religious matters, whereas, it would be very beneficial if they try to carry
out tabligh during those gatherings.” (Ibid, pp. 296-298)
Towards the end, Huzoorra said:
“There is a great need for our Jamaat to advance in fields of writing and discourse. Every Ahmadi is required to practise their writing and speaking abilities. The one who will utilise their speaking and writing abilities to serve the religion, would bring the victory [of Islam] nearer. Our Jamaat needs to utilise the beneficial means for the propagation [of Islam], so that the Greatness and Might of God may manifest, and may the truthfulness of the true religion prevail.” (Ibid, p. 299)
During his address at the Jalsa Salana Rabwah, on 27 December 1953, Huzoorra said:
“The authors of our newspapers and magazines, and the educated members of the Jamaat are required to pay attention to writing academic articles as much as possible.” (Anwar-ul-Ulum, Vol. 24, p. 182)
Huzoorra continued by advising the members to write research articles for the Jamaat’s periodicals, and to present fresh arguments to prove the truthfulness of Islamic teachings.
Hazrat Musleh-e-Maudra has also granted guidance as to how the Ahmadi authors can create an impact in their writings. During his Friday Sermon on 10 July 1931, Huzoorra advised the Ahmadi authors to adopt the Promised Messiah’sas style of writing and said:
“The personage of the Promised Messiahas has manifested so many blessings in this world, and one of the greatest blessings is his style of writing.
[…] The Promised Messiah’sas writings, in addition to being powerful, remain serious and dignified as well. […] Our writings need to be in accordance with the Promised Messiah’sas style [of writing], so that this tradition continues in the future in such a way that it can also be considered a reminder of [the Promised Messiahas].
[…] Thus, the authors of our newspapers, magazines and books are required to study the Promised Messiah’sas writings in such a manner that it enables them to follow his style of writing. They should not attempt to follow that literature, which comprises an aspect of ridicule and mockery. In this way, they will be able to render twofold services: first, the propagation of the arguments presented by the Promised Messiahas, and second, the continuation of his style of writing. […] The Promised Messiah’s [style of] writing possesses such a power of attraction that following his style of writing creates immense power and attraction in one’s writing in comparison to others. […] The example of the flow of the Promised Messiah’sas writings, is like water flowing down the mountains; apparently, its direction is not known, but it makes its own way. Divine Majesty is manifested through the writings of the Promised Messiahas, and they are free of any kind of artificiality. […] All other writings are mere paintings, whereas, the Promised Messiah’sas writings are a natural scene.” (Khutbat-e-Mahmud, Vol. 13, pp. 218-221)
May Allah the Almighty enable all of us to utilise our speaking and writing abilities to serve Islam. Amin
Meaning of the second advent
I will now try to show how the prophecy has been fulfilled. In the first place, we must remember that by “the Second Advent of Jesusas” is not meant the advent of the selfsame Jesusas who was born on this earth about 1900 years ago. For this statement, I have very cogent reasons.
The first reason is that Jesusas did not bodily ascend to heaven and therefore he cannot descend from heaven. His so-called death on the cross was only a swoon. He was alive when he was laid in the sepulchre and came out of it alive, as he had himself prophesied, saying, “An evil and adulterous generation seeketh after a sign; and there shall be no sign given to it but the sign of Prophet Jonas, for as Jonas was three days and three nights in the whale’s belly, so shall the son of man be three days and three nights in the heart of the earth.”
[Matthew 12:39-40] As Jonas went into the whale’s belly alive and came out of it alive, so did Jesusas go into the heart of the earth alive and came out of it alive. God saved him from the accursed death on the cross. He did not forsake him but heard his prayer and delivered him from the hands of his enemies. From Syria, he came to Afghanistan and Kashmir to preach the Gospel to the “lost” [Matthew 15: 24] tribes of Israel who were settled in these countries and his tomb is still to be found in the Khan Yar Street of Srinagar [India].
Take the case of a man who is nailed to a cross and remains there for only a few hours. Two other men are similarly nailed to crosses and remain there for the same short period and when they are taken down, they are alive. So their bones are broken that they may die, but the bones of the first man are not broken, for it is said that he has already died. Yet when a man thrusts the point of a
spear into his side, blood flows out. A friend of that man goes to the governor and asks for the body of the man and the governor wonders why the man should have died so soon, but the body is given to that friend, who takes it to a garden and lays him in a cave-like sepulchre spacious enough to contain a number of men and a stone is rolled to its mouth.
On the third day, it is found that the stone has been rolled away and the body is not in the sepulchre.
The man, however, is seen in the garden disguised as a gardener [He asked her, “Woman, why are you crying? Who is it you are looking for?” Thinking he was the gardener, she said, “Sir, if you have carried him away, tell me where you have put him, and I will get him.” (John 20:15)]. He takes every precaution not to attract notice, lest he be re-arrested by his enemies, sends a secret message to his friends, travels incognito to his native district [“As they talked and discussed these things with each other, Jesus himself came up and walked along with them.” (Luke 24:15)], where he secretly meets his friends, assures them of his having escaped alive from the cross by asking them to put their fingers into the wounds, and feels hungry and partakes of food. What will every sensible person say about such a man? Will he not say that he had not died on the cross and that he had been mistaken for dead?
In short, Jesusas cannot come down from heaven, for he never rose to heaven.
The second reason that shows that Jesusas will not descend from heaven is that he himself said, “And no man hath ascended up to heaven but he that came down from heaven.” (John 3:13). But Jesusas did not come down from heaven, he was born on this earth like all other human
beings. So according to his own words, he cannot be said to have bodily ascended to heaven and his second coming will be like his first coming.
The third reason which shows that Jesusas will not descend from heaven is that in Matthew 24:4-5, we read, “And Jesus answered and said unto them, ‘Take heed that no man deceive you, for many shall come in my name, saying, ‘I am Christ; and shall deceive many.’’” If he was to really come down from heaven, why did he give a warning that people should not be deceived by the fulfilment of a few signs and must wait till all be fulfilled? Would he not in that case have said, “They shall appear from the earth, but I shall come from heaven, so that there can be no mistake.” Why does he ask his disciples to endure and to wait? Why does he not say, “Accept him who comes from heaven and reject all others?” Why does he appoint any other sign but this? If he was to descend from heaven, why did his disciples ask him, “What shall be the sign of thy coming?” [Matthew 24:3] Was this not a sign enough that he would come down from heaven with a host of angels? And could there be any mistake about him?
The fourth reason that shows that Jesusas was not to come back in person is that his coming back in person is against his own interpretation of a similar prophecy. A prophecy in Malachi 4:5, said, “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord.” Now here was a prophecy of the Second Advent of Elijah, who was believed to have bodily ascended to heaven. But how did Jesusas interpret this prophecy? Did he not say, “If ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear.” [Matthew 11:14-15]
In short, in the prophecy about the Second Advent of Elijah, we have a precedent that is exactly applicable to the present case. According to Jesus’ own explanation, the Second Advent of a person means not the advent of the self-same person but the advent of a second person in the spirit and character of the first. If that is a true interpretation of a prophecy with regard to the Second Advent of a person, then the prophecy with regard to the Second Advent of Jesusas must also be interpreted in the same way; in other words, Jesusas himself cannot come back, but another person must come in the spirit and character of Jesusas
The fifth reason is to be found in the words of the angel who appeared to Zacharias and said concerning John, “And he shall go before him in the spirit and power of Elias.” (Luke 1:17). These words
corroborate the interpretation which Jesusas put on Malachi 4:5, and leave no doubt as to the fact that by the Second Advent of a person is meant the advent of a second person in the spirit and power of the first.
From the Gospels, it further appears that Jesusas likens his case to that of Elias, which shows that his Second Advent will be like that of the Second Advent of Elias, and that he who would come in the spirit of the son of man will be denied on the same ground on which the second Elias was denied in the days of Jesusas
He says: “But I say unto you that Elias is come already, and they know him not, but have done unto him whatsoever they listed. Likewise, shall the son of man suffer of them.” [Matthew 17:12] Here it is plainly hinted that the case of Elias in his Second Advent was to be similar to that of the son of man in his second coming, i.e., just as they did not recognise John because he did not appear according to their expectations, similarly they shall not recognise the son of man at his Second Advent because his appearance will not accord with their hopes. Elias came for the second time, but the Pharisees did not recognise him because they expected that the self-same Elijah who was believed to have ascended to heaven would come down in person from heaven. The same will be the case with the son of man. His Second Advent will also be, in accordance with the unchangeable law of God, like the Second Advent of Elias, but the Pharisees of the day will reject him for the same reason for which the Scribes and Pharisees of the days of Jesusas had rejected Elijah at his Second Advent and will consequently oppose and persecute him as they had done in the case of the Second Elijah.
The sixth reason that shows that Jesusas will not come in person but that another will come in his name is to be found in the memorable and touching words of farewell that he addressed to Jerusalem and to the Jews and which run thus:
“O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together as a hen doth gather her brood under her wings, and ye would not: Behold, your house is left unto you desolated, and verily I say unto you, ye shall not see me until the time come when ye shall say, ‘Blessed is he that cometh in the name of the Lord.’” (Luke 13:34:35; Matthew 23:37-39)
Here he is evidently referring to his Second Advent which is to be fulfilled not
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Materialism and atheism are at an all-time high and, when it comes to creation, many atheists assert that there is no being as the driving force behind it – that the world consists of self-sustained laws, without a Designer. The Holy Quran, however, asserts that the Being Who has revealed this Holy Book is the Creator of the universe, Who manifests Himself through His divine Words.
This is not just an assertion, as the divine origin of the Holy Quran is evident from the scripture itself. This is demonstrated, among other things, through the descriptions of scientific phenomena found in the Quran, which have been proven true in modern times.
There is still much more which has been mentioned in the Quran but is yet to be discovered by mankind, and modernday science can greatly benefit from the
hints and advice Allah has given in the Quran in terms of the world around us.
Let us now briefly take a look at some of the scientific prophecies that the Holy Quran has mentioned.
The theory of evolution is often attributed to Charles Darwin (d. 1882), but it is important to note that Muslim scientists like al-Jahiz (d. 868), Ibn Khaldun (d. 1406) and Rumi (d. 1273) also explored this concept. It would be natural to assume they drew their understanding of evolution from teachings rooted in the Holy Quran, which presents a different perspective than Darwin’s theory of chance. The Quran asserts that God actively guides evolution, emphasising His power and autonomy.
John William Draper (d. 1882), author of The History of the Conflict Between Science and Religion wrote:
“Theological authorities were therefore constrained to look with disfavor on any
attempt to carry back the origin of the earth to an epoch indefinitely remote, and on the Mohammedan theory of the evolution of man from lower forms, or his gradual development to his present condition in the long lapse of time.” (The History of the Conflict Between Science and Religion, John William Draper, 1875, p. 188)
The Holy Quran talks about evolution in the following words:
“What is the matter with you that you expect not wisdom and staidness from Allah? And he has created you in [different] forms and [different] conditions.” (Surah Nuh, Ch.71: V.14-16)
Here we have the Holy Quran –revealed 1400 years ago – enlightening the world that man developed from lower life forms to higher ones.
The evolution discussed in the Holy Quran does not support the Darwinian form of evolution, which is based on chance. Rather, the Holy Quran tells us God Himself guides evolution. He depends on no one and is beyond all:
“And thy Lord creates whatever he pleases and chooses [whomsoever he pleases]. It is not for them to choose. Glorified be Allah, and far is He above all that they associate [with him].” (Surah al-Qasas, Ch.28: V.69)
Scientists realised the universe was rapidly and continuously expanding like a balloon. Belgian Catholic priest, mathematician, and theoretical physicist, George Lemaitre concluded this expansion had to have a beginning.
1400 years ago, the Holy Quran described the big bang perfectly:
“Do not the disbelievers see that the heavens and the earth were [a] closed-up [mass], then we opened them out? And we made from water every living thing. Will they not then believe?” (Surah al-Anbiya, Ch.21: V.31)
The Arabic word in this verse – اقتر –means a “closed-up mass”:
“The word قتر here means, قتر یتاوذ i.e., things closed up, or better, a closed-up mass, and قتف refers to the splitting of the amorphous mass or to the throwing off of the planets of the solar system.” (Five Volume Commentary, Vol. 4, Surah alAnbiya, 21:31, p. 1689)
The concept of the ongoing expansion of the universe is only mentioned in the Holy Quran; no other divine scripture has ever mentioned it.
The verse goes on to say that water is
the foundation of life, which is also now an accepted scientific fact. Hence, when NASA looks for planets that can sustain life, they look for water; the key ingredient for life.
This verse’s striking impact serves as an essential sign for today’s doubting generation.
Despite the science, many are unaware of the process that occurs in the womb during foetal development. This knowledge was only recently discovered with the progress of science. However, over 1400 years ago, the Holy Quran already described the stage-by-stage process of human development in the womb, providing a clear and detailed explanation that does not warrant further elaboration:
“Verily we created man from an extract of clay; then we placed him as a drop of sperm in a safe depository; then We fashioned the sperm into a clot; then We fashioned the clot into a [shapeless] lump; then We fashioned bones out of this [shapeless] lump; then we clothed the bones with flesh; then we developed it into another creation. So blessed be Allah, the best of creators.” (Surah al-Mu’minun, Ch.23: V.13-15)
Now, let’s talk about extraterrestrial life! This is a topic, I am sure, we are all fascinated by, especially with recent space travel and the possible existence of UFOs being discussed all across social media and the news.
The Holy Quran states:
among His Signs is the creation of the heavens and the earth, and [of] whatever living creatures He has spread forth in both. And He has the power to gather them together when He pleases.” (Surah ash-Shura, Ch.42: V.30)
Here, the Holy Quran mentions living creatures that move across land and reside in the “heavens” – or, in other words, space. The verse continues by saying that humans will eventually interact with these creatures in some way.
Despite mankind’s advancement in technology and research, scientists have yet to overcome their initial scepticism about the possibility of the existence of life in outer space.
A well-known enthusiast who is fiercely committed to learning whether intelligent
In October 2022, Ahmadi women all over the world celebrated the centenary of Lajna Imaillah. I still remember how excited I was when I became a member of this auxiliary organisation. At that moment, I was not fully aware of what an honour and privilege it was to be a part of this sisterhood. Little did I know back then that this organisation has welcomed many other nasirat like me and helped them blossom into young, confident women.
What have I gained from being a member of Lajna Imaillah? First and foremost, what comes to mind is a sense of belonging, a clear understanding of who I am and what is my role in this world. The ijlasat [meetings] and ijtemas [conventions] were a place of retreat for me, like for many other sisters in faith. Besides that, all the training and edification came in very handy for me in the sphere of public speaking.
Lajna Imaillah played a pivotal role in encouraging me in the academic field without losing sight of my religious obligations. It ingrained in me a spirit of service and dedication for the greater good of humanity. It kept me grounded during those very formative years and helped me get my priorities straight in life.
In this world of social media, Lajna Imaillah reminds me that my worth as a woman is not determined by my looks or my expensive clothes and bags. In this culture of instant satisfaction and prioritising self-interest, Lajna Imaillah highlights for me the power of sabr –patience. It provides me with guidance on how to navigate life in the western world, where my religious beliefs are challenged on a daily basis.
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life is possible on extraterrestrial bodies is Professor Archibald Roy of the University of Glasgow. He writes:
“At various international conferences on the problem of extraterrestrial life, the question has been discussed and it has become clear that not only is there a chance of recognizing that a signal is of intelligent origin but it would also be possible to enter into communication with the intelligent species and exchange information.” ( Astronomy: Structure of the Universe , p. 270)
Remarkably, scientists are only now considering the possibility of what the Holy Quran revealed almost 1400 years ago! The Holy Quran goes a step further by presenting the possibility of humans establishing contact with extraterrestrial life.
These remarkable prophecies, though very briefly explained in this article, demonstrate the Holy Quran’s unequalled accuracy and the wisdom of its teachings, which continue to inspire and guide Muslims around the world.
In times where accumulating wealth seems the only measure of success in life, Lajna Imaillah motivates me by reminding me that the real falah [success] comes through sacrificing what is dearest to one’s heart. Thanks to this organisation, I know what true empowerment looks like. It lies in not being shackled to society’s standards of beauty or success.
Last but not least, the most cherished blessing I have gained as a Lajna member is the affection and love bestowed upon us by Hazrat Khalifatul Masihaa. Since the foundation of Lajna Imaillah by Hazrat Khalifatul Masih IIra, Ahmadi women have had the good
In conclusion, the Holy Quran contains many scientific indications, facts and prophecies that modern scientific research is now uncovering. These prophecies remind us of the Holy Quran’s divine origin and its relevance to our understanding of the natural world. It also highlights the importance of continued scientific research and discovery in uncovering the secrets of the universe. As Muslims, we must learn from the emphasis and importance the Quran places on science and faith coexisting and not conflicting each other.
Hazrat Musleh-e-Maud, Khalifatul Masih IIra reminded Ahmadi Muslims of the following:
“The Promised Messiahas showed convincingly that modern science and philosophy cannot overawe the Holy Quran. They cannot show any contradiction between the Holy Quran and reason. Science was concerned with nature, the handiwork of God. The Quran was the Word of God. Both His handiwork and His Word are His. There can be no contradiction between the two.” ( Invitation to Ahmadiyyat , p. 315)
fortune of working under the guidance of the divine institution of Khilafat. As we count our blessings on this auspicious occasion, we should also keep in mind our responsibilities.
During his concluding address at the Jalsa Salana Qadian 2022, Hazrat Khalifatul Masih Vaa shed light on what we should be striving for:
“Lajna [members] should remember to undertake an analysis of the past hundred years to see as to what extent they have brought about a pious transformation within themselves, done justice to the pledge of bai‘at, made efforts in this regard, and to what extent they have helped their children and progeny
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by the coming of the Lord himself, but by the advent of one who will come in his name.
The seventh reason that conclusively proves that Jesus as will not descend from heaven is that he himself says that the Second Advent of the Lord will be like the coming of the thief. He says: “Watch therefore, for ye know not what hour your lord doth come. But know this that if the good man of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up.” [24:42-43] This shows that his coming would be like the coming of a thief. He will not come in person from heaven, but he will come in disguise like a thief, just as Elias came in the guise of John. This saying of Jesus as cuts at the root of the theory that Jesus as will come down in clouds from heaven with hosts of angels and with trumpets sounding. The above statement of Jesus as has created serious doubts in the minds of many Christians
to understand, become attached to and accept the claims of the Promised Messiahas and do justice to their bai‘at. If they have brought their children up in this manner, then certainly, the members of Lajna Imaillah are grateful servants of Allah the Exalted. Thus, it is necessary to make these assessments today. Then, if any shortcomings are identified, you should make a firm resolve that, ‘We shall enter the next century of Lajna Imaillah with this resolution that we shall mould our offspring to become such that they do justice to their pledge of bai‘at.’ May Allah enable all to do so.” (Al Hakam, 30 December 2022, Issue 250, p. 5)
as to the personal coming back of Jesus as The learned author [John Liddell Kelly], whom I have already quoted [see Part 1], says in his booklet entitled, “ The Last Days ”:
“The signs in the heavens and the earth will be apparent only to the few; the great majority will be scoffers and sceptics almost to the last, when they will suddenly realise that the kingdom of heaven has come ‘as a thief in the night.’” [ The Last days, or, Time of the End! by John Liddell Kelly, 1913]
Thus, it is as clear as day that Jesus as cannot come back in person; his second advent must be fulfilled by the appearance of a representative, just as the promise of the second advent of Elias was fulfilled by the appearance of a representative. That representative has already appeared and he was Hazrat Mirza Ghulam Ahmad as of Qadian.
(Transcribed by Al Hakam from the original, published in The Review of Religions [English], January, February and March 1923)
What if I told you that all humans have been granted a unique ability by Allah the Almighty – if utilised properly, it could enable us all to become better human beings. This ability does not allow us to fly or turn invisible but does enable us to become more kind, empathetic and insightful. This remarkable ability is self-awareness.
All humans have self-awareness to some degree and the more we sharpen our ability to become “aware,” the more we can start to understand ourselves and others. While this “superpower” might not sound as appealing as the ones portrayed in movies and comics, I believe it gives us an immense amount of power over how we live our lives.
Allah the Exalted says in the Holy Quran:
“Surely, We have created man in the best make.” (Surah at-Tin, Ch.95: V. 5)
Allah the Almighty makes it clear in the Holy Quran that humans are the Best of the Creation. The intelligence bestowed on us by Allah, our Creator, allows us to surpass all other creations. According to a Scientific American article, the author notes that all animals may have “consciousness”, but humans go a step beyond that. In the article titled Does Self-Awareness Require a Complex Brain?, the author claims humans don’t just have consciousness; they also have self-awareness, meaning that humans are not just able to “think” but also “think about their thinking.” (www.blogs. scientificamerican.com/brainwaves/doesself-awareness-require-a-complex-brain/)
This ability to be more self-aware allows humans to improve on their flaws and lead
spiritually fulfilling lives. Self-improvement and reflection are key components of our faith as Muslims. In fact, over 1400 years ago, Islam declared that the greatest jihad is that of self-reformation. The Holy Quran also has many verses that urge believers to “reflect,” and “ponder.” Today, psychology is also starting to realise the benefits of selfawareness. Let’s take a closer look at these benefits.
We all have thoughts. As humans, we are able to think about our circumstances and analyse different situations. But selfawareness allows us to monitor our thinking and in turn, gives us an insight into our intentions and motives.
For example, all thoughts that emerge in our brain come from somewhere. We are usually busy thinking about our daily activities or interactions with other people. If someone is rude to us at work, we mull over it all day. Very easily, we allow our brains to take over and let our thoughts spiral into negativity. Self-awareness breaks that vicious cycle.
An article titled The Secret to Fighting Negative Thoughts on Psychology Today talks about how to create distance between your negative thoughts and yourself. “It means being able to observe your own thoughts and feelings; it’s the act of pushing back from how you feel to gain a tiny bit of distance, inside your mind,” writes Loren Soeiro, Ph.D. ABPP, the author of the article. (www.psychologytoday.com/gb/blog/i-hearyou/202111/the-secret-to-fighting-negativethoughts)
Islam takes this concept a step further.
Not only are you encouraged to reflect and monitor your thoughts, but you are also encouraged to “purify.”
یکزت نم حلفا دق “Verily, he [truly] prospers who purifies himself.” (Surah al-A‘la, Ch. 87: V.15)
Once we become conscious of our thoughts and negative emotions, we can truly repent and improve — which can then lead us to purify ourselves and become recipients of God’s true blessings.
Humans are social creatures, and we have complex social networks. How we deal with one another is of paramount importance in Islam. The Holy Quran talks about the importance of maintaining good relations and speaking words of kindness.
نیلہجلا نع ضرعاو فرعلاب رماو وفعلا ذخ “Take to forgiveness, and enjoin kindness, and turn away from the ignorant.” (Surah al-A‘raf, Ch. 7: V. 200)
Psychologists believe that self-awareness plays a key role in maintaining good
relationships. Not only are you more aware of your strengths and weaknesses, but you are also more aware of how your words and actions impact other people, according to an article published in the Washington Post. In the article titled Self-Awareness Can Improve Relationships, the author quotes a psychologist who believes that self-awareness is about “regulating” one’s thoughts and actions at the moment and helps us see how we are being perceived by others. (www.washingtonpost.com/ wellness/2022/11/26/self-awarenessemotional-intelligence/)
When someone asked the Holy Prophet Muhammadsa who among the Muslims is best, he responded: “The one from whose tongue and hand the Muslims are safe.”
(Sahih Muslim, Kitab al-Iman, Hadith 41)
Having empathy for other people and being aware of how your thoughts and actions can impact others can make a huge difference in our relationships. The more insight we gain into our own strengths and weaknesses, the better we become at realising that all humans are flawed and deserve compassion and forbearance.
There are countless benefits to practising self-awareness. Not only does it help you gain an incredible insight into your mind, but it also gives you the tools to fight many inner demons. The more you know about your thoughts and actions, the more you can improve. Your intentions become purer, your thoughts become more positive, and your brain is more regulated.
The essence of being a true Muslim is building on our strengths and working to improve our weaknesses. The Promised Messiah, peace be on him, has beautifully described the concept of self-improvement:
“Stagnant water ultimately becomes foul; due to the proximity of sludge, it develops a bad odour and bad taste. Running water is always excellent, clean, and pleasant tasting.” (Malfuzat [English], Vol. 10, p. 182)
Without proper self-awareness, we are not able to move forward. Without honing this remarkable ability, we are not able to lead spiritually fulfilling lives. We must work on cultivating self-awareness so we can continue to improve not just ourselves but also our relationships.
Jamaat-e-Ahmadiyya Guyana held the “Life of Muhammad Conference” on 7 January 2023 at Guyana’s National Library. It was attended by members of the Jamaat, nonAhmadi Muslims and non-Muslims who are tabligh contacts.
An advertisement was also run on social media, which reached close to 100,000 people.
The conference speeches covered a variety of topics, with the speakers expounding on various aspects of the blessed life of the Holy Prophet Muhammadsa
Jazib Sumner Sahib highlighted the various contributions of the Holy Prophet Muhammadsa to improve the standard of morality and society.
many more.
Missionary-in-charge, Maqsood Ahmed Mansoor Sahib, concluded the session with his speech talking about the different miracles the Prophet Muhammadsa displayed during his lifetime.
We accommodated guests from not only Georgetown but guests from Berbice and Linden also participated in the event, totalling up to around 85 people.
“I can have a moral compass without the need to believe in a god”, claims the average atheist. He holds the belief that God is an unnecessary explanation for an inherent answer that can be found within ourselves.
Well, is an atheist being moral, a proven fact or merely a claim? Let’s put this to the test!
Imagine that you wake up one morning and turn on the news. The following headline appears: “New-born murdered in village hall”. Would this murder be morally wrong? The obvious reply would be “Yes”. Now,, if I ask you if it is considered morally wrong, objectively, again, like most, you would reply, “Yes”. But let’s take this a step further, why is it objectively wrong?
When something is objective, it means that it is based on facts and evidence and is free from personal biases and prejudices. For example, the fact that the earth is not flat or that 1+1 will always equal 2 will forever be true. When discussing morality, the claim of objectivity implies that a particular moral belief is not influenced by personal perspectives and would remain true regardless of human existence or disagreement. Objective morality is to say that Nazi anti-Semitism was objectively wrong, even though the Nazis believed the Holocaust was morally good. It is the belief
that what the Nazis did would still be wrong, even if they had won World War II and were successfully able to eradicate or radicalise anyone who opposed their beliefs. This proves that objective moral truths transcend human subjectivity. If we are able to establish morality as being objective, then we assert the existence of an external standard. That external standard is God.
The Quran states that God instilled morality in us:
اہىوقت و اہروجف اہمہلاف “He revealed to it the right and wrong of everything.” (Surah ash-Shams, Ch.91: V. 9)
In other words, the fact that we know certain things to be inherently wrong and others to be inherently right is a God-given gift.
Before delving deeper, I would like to clarify that I am not insinuating that atheists like Richard Dawkins, Christopher Hitchens and Sam Harris are immoral people. It is possible that some atheists may lead more “pious” lives than those who claim to “believe in God”. The basis of the argument is that an atheist can indeed lead a “moral” life, however, those “morals” have no true justification or basis supporting them. With God out of the picture, moral values equate to nothing more than legal or social conventions. Without God, those become mere preferences that can be voted out of existence at the ballot box.
Muzaffar Kwesi Sahib mentioned the remarkable examples of steadfastness and patience the Holy Prophetsa displayed throughout his life.
My humble self spoke about how Allah the Almighty has many attributes that the Prophet Muhammadsa mirrored in the most excellent and exemplary manner such as being merciful, gracious, forgiving and
When the question of morality is discussed, atheists quickly jump to respond with a quirky statement by citing a dilemma put forth by Plato:
“Is something morally good because God says so? (This would imply that there is a standard above God), or does God say so because it is morally good? (This would imply that God arbitrarily makes up morality).” (Euthyphro, 10a-11b)
At this point, an atheist believes he has cornered the theist between a rock and a hard place, so to speak. However, when you break down this statement the reality is quite the contrary.
The apparent conflict between God’s sovereignty and the existence of moral values can be reconciled by understanding that God is the ultimate source of all knowledge and goodness. God’s commands are not arbitrary, but are based on His infinite wisdom and justice. At the same time, human beings have been given the ability to understand and recognise these moral values, and to live by them.
When it comes down to morality, God does not look up to any superior standard
The event was also attended by several guests, such as the mayor of Georgetown, Pandit Ubraj Narine, Pastor Ronald McGarrell, Pastor Wendell Jeffrey and Constable Andrew Smartt from the Guyana Police Force.
During this event, several certificates were awarded to individuals who completed a four-week online course in the month of November.
to which he is answerable, if that were the case, then he would not be God, nor is there anything arbitrary about God’s unchangeable standard of morality. In this case, the third alternative is that God’s nature is the standard! The inherent moral law that we find flowing through our veins, flows from the nature of God Himself.
Muslims and theists alike acknowledge the true and perfect nature of God and because of this, we find within him the perfect, non-arbitrary and unchangeable moral standard. It is this very concept that grounds our belief that morality is objective in nature because the source of this morality is found within God.
Is evolution the answer to the riddle?
Some atheists bring the topic of evolution to the table and attempt to prove that morality is a by-product of our survival instincts: “We evolved morality for the purpose of survival”. This line of reasoning leads to a dead end for many reasons:
Firstly, to explain morality through the use of biology is a clear category mistake.
A category mistake fallacy is the error of attributing to something a quality or action that can only properly be assigned to things of another category. An example of this would be to ask, “What is the chemical symbol for equality?” or “What does hatred smell like?” Equality and hatred do not have chemicals or scents, so these questions are known as category mistakes.
Similarly, when an atheist attempts to justify morality through biology, they make a clear category mistake. Morality is an immaterial law that cannot be justified by a material process. Justice, equality, right and wrong aren’t made up of any molecules that can be examined under a microscope. It seems ridiculous even to consider the possibility that a mutating genetic code has the moral authority to inform us how we ought to behave.
Some atheists like Sam Harris have acknowledged the flaw in the argument through evolution, stating:
“Evolution could never have foreseen the wisdom or necessity of creating stable democracies, mitigating climate change, saving other species from extinction, containing the spread of nuclear weapons,
or of doing much else that is now crucial to our happiness in this century.” (The Moral Landscape: How Science Can Determine Human Values, p. 13)
Secondly, biological processes cannot make survival a moral right because evolution serves no genuine “good” or purpose. Without God, the desire to survive is an individual’s subjective preference rather than an objective moral good. Biology explains what actually survives, not what should. Why should humans exist in contrast to other species? And which humans — peaceable people or murderers?
Thirdly, the purpose of Darwinian evolution is that evolution by natural selection results in adaptations that increase the ability of the individuals to survive and reproduce successfully in their respective environments.
In other words, the purpose of evolution is to increase survival and reproduction. If this is the case, then who is to say that rape – a most heinous crime – is morally wrong when it could - for arguments sake - be said it increases reproduction? Similarly, who is to say that defending one’s country at war and displaying honour are morally right when it would seem that they go against evolutionary survival?
Fourthly, evolution is a process of
continuous change, implying that morality would become subjective and change over time. This would mean that what is considered morally right today may become morally wrong in the future. It could mean that murder might possibly become a morally good deed.
An atheistic worldview has no justification for the origins of morality. Their outlook on life leaves them floating in a grey zone. If they accept the objectivity of morality, then by definition, they accept the presence of an external standard; accepting an external source is equivalent to accepting God. However, if they take the second option and deny an external standard, this results in morality being subjective to human opinion (the repercussions of this belief have already been discussed). This line of reasoning forces an atheist’s hand. In a interview with Justin Brierley (a Christian host of a popular radio show and podcast), Richard Dawkins agrees that his reason for why rape was wrong, is as arbitrary as the fact that humans have evolved to have five fingers instead of six. (https://youtu.be/NZ6t7Lqrdvc?t=360) This is where atheism leads to!
To fill this bleak void, some prominent atheists have attempted to play God and
write a manifesto of life rules they believe will result in a morally good life. Richard Dawkins issued a set of ten commandments in his book The God Delusion. Christopher Hitchens also decreed his own ten in an article named ‘The Ten Commandments.’ ( www.vanityfair.com/news/2010/04/ hitchens-201004)
New Atheists insist these commandments must be followed. However, these commandments are mere opinions and everyone has the right to make up their own. On what authority were Dawkins’ and Hitchens’ nominated for this divine responsibility? If they can make their own rules of life, what is stopping the other 8 billion people on earth from doing the same? At the end of the day, atheist dictators such as Stalin, Mao, and Pol Pot also governed how people led their lives based on their own set of rules and opinions. The consequence of such actions will most definitely be detrimental.
So, after presenting both sides of this two-faced coin, I leave it to the reader’s discretion to make up their mind. Atheism or theism, on which side does morality truly lie? For the atheist out there, they can always flip a coin and leave the decision to a game of chance because the fact that we exist was also a lucky flip. Wasn’t it?
An interfaith event was held at the Masroor Mosque in Manassas, USA, on 22 January 2023. This event was organised to bring together religious leaders and friends and neighbours of the Masroor Mosque to share their thoughts on the important subject of peace in light of the teachings of their respective faiths and perspectives. The event was open to the public. The community leaders and interfaith representatives attended the programme and spoke at the occasion.
The event started with a recitation from the Holy Quran and its translation, followed by a welcome speech by Tanveer Zafar Sahib, local Sadr Jamaat of the Masroor Mosque SVA chapter.
Many distinguished guests spoke at the occasion including Rabbi Lizz Goldstein, Rob Warner from Saint Elizabeth Ann Seton Catholic Church, former Chair Unity in the Community & Chair of PW NAACP Community Coordination Committee John Steinbach, Darshan Singh from Sikh Center of Virginia, local Chief of Police Colonel Peter Newsham, Prince William County from the Church of Jesus Christ of LatterDay Saints, and Imam Sulaiman Tarawallie
from the Jalil Mosque.
My humble self then delivered the speech, and explained the Islamic teachings of peace according to the Holy Quran.
In the end, the audience was provided with an opportunity to share their thoughts and ask questions. Many of the respected guests shared their thoughts. Some of the guests shared their gratitude and appreciation for the schools and hospitals built by Jamaat-e-Ahmadiyya in their country of origin Sierra Leone and other countries of West Africa, which they thought have been an important step in promoting peace through providing opportunities to those in disadvantaged positions in the society.
The event concluded with a silent prayer.
An exhibition of the Holy Quran and other books was organised on the occasion. The volunteers of Humanity First had set up a display showcasing their work around the world. Guest ladies were provided with the opportunity to meet with Ahmadi ladies and they ate dinner with them and shared their thoughts with each other. Lajna Imaillah had also set up an exhibition of translations of the Holy Quran in various languages and other literature as well. The event was attended by around 80 guests from different faiths and organisations.
After a two-week-long hearing of the criminal case filed by the Ahmadiyya Jamaat against 15 persons under sections 70, 206 and 335 of the Penal Code of Nigeria for “criminal gathering”, “interference in religion” and “severe assault”, the special magistrate convicted eight people with imprisonment and a fine. The perpetrators of the crime were sentenced to three months in prison with hard labour and a fine of £177 each. Of the rest, two persons were sentenced to two months in prison with hard labour, and three to one month’s imprisonment. Two people were jailed for two weeks and fined a pound each. One of these convicts is a haji [a person who has been to Mecca as a pilgrim and performed Hajj]. He is the only haji in the land of Nigeria who is behind bars. We are very grateful to God that the judgement has had such a great impact on the city that there is now complete peace and order.
Lawsuits are never a pleasant sight for any missionary, that too in a country where Muslims are perceived as uncivilised in the eyes of every civilised person. This is not a question of Ahmadi or non-Ahmadi, it is a contest between civilisation and ignorance.
Honourable Mr Ajisa and two other barristers were prosecuting the case on behalf of Ahmadiyya Jamaat. In the opening speech, Honourable Mr Ajisa mentioned the edificatory impact of Ahmadiyya Jamaat and its beneficial teaching. He called the
stone throwers the enemies of peace and civilisation. While referring to the Jamaat, he drew the attention of the court to the following:
“Ahmadiyya Jamaat has a special reputation for its good works. The law should protect them.”
In the closing speech of the hearing, Barrister Taylor addressed the court in a powerful speech and said:
“The question is whether Ahmadiyya Jamaat has the privilege of preaching like other sects of the state or not, and how long will anti-peace people stop them from promulgating their religion.”
During the hearing, an Ahmadi witness took the barrister of the accused to task and said:
“We believe in the Messiahas of Nazareth, but you Christians do not recognise him. The is a difference between the Jesusas mentioned in the Holy Quran and the Christ of the Gospels.”
For the first time, Christian barristers personally witnessed members of the Ahmadiyya Jamaat, its missionaries and educated people. Some of them were surprised and said: “Are you really Muslims?”
As a result of this case, the message of Ahmadiyyat was conveyed in court, the glory of the Jamaat was witnessed by the public, and consequently, its awe has been established in the entire country of Nigeria, alhamdulillah
The case filed against the chief imam by the opponents regarding Jami‘ Masjid [central mosque] of Ahmadiyya Jamaat has not yet been decided. The judge is ill. However,
there have been two interesting hearings, in which there have been absurd and baseless speeches by the plaintiffs’ lawyers.
The summary of their speech was that the Ahmadiyya Jamaat held the following beliefs:
1. Women possess souls.
2. Jesusas of Nazareth is dead.
3. Islam should be spread by peaceful means.
4. One should pray with arms folded on the chest.
5. Women should also get an education.
6. During qa‘dah [in salat], one should place the right foot erected [i.e., vertically with the toe facing the Qibla] and the other foot upside down [i.e., horizontally on the ground].
They said that on the contrary, their clients believed:
1. Women have no soul.
2. Jesusas of Nazareth is in heaven [physically].
3. The use of the sword is necessary for the propagation of religion.
4. One should pray with open arms on the sides [i.e. without folding them on the chest].
5. Women should not at all get an education.
In the above speech, the judge said: “Barrister! Are you serious about raising these points?”
On receiving an affirmative answer, the judge adjourned the hearing and drew the attention of the plaintiffs’ lawyers to a prior decision of the court. In the second hearing, the lawyers changed their approach and tried to prove the Ahmadiyya Jamaat as kafir [disbeliever] by quoting from the book of the Christian church. The judge ordered them to sit down and said, “I will not waste any more time.” The case hasn’t progressed since then. Friends, please pray that this trial ends.
The average daily attendance at Madrasa Talim-ul-Islam Lagos is currently 450, but its space is very small. The initial schools here, like the British schools are divided into an ABC school, the first primary, the second primary, and the first standard to the fifth standard. That is, the middle school in India is a primary school here. At present, education is up to the fifth standard at Talim-ul-Islam School. InshaAllah, we intend to start higher grades very soon, i.e., the sixth and seventh standards. The government has allotted us a large plot of land and we will soon get another one, insha-Allah. Our jamaat intends to establish
both primary and secondary schools here. May Allah bless their good intentions. Amin and amin again.
In addition to the individual and collective tabligh [preaching] efforts in the city and dars of the Holy Quran and Hadith, a tabligh delegation has returned from a visit to the North and has been instrumental in making public speeches and spreading the message of Islam Ahmadiyyat to the people in Kano and Zaria to the fullest possible extent.
The second tabligh delegation is engaged in preaching in the border area near Dahomey, and also in the capital of Dahomey. We have received the first report from the town of Badagry. A missionary was sent to them at the request of the jamaat there. They have reported that a series of speeches continued throughout the week and had a great impact.
The third delegation has returned from the Benin region today. They inform me that the chiefs and the people are waiting to see me and thousands of people are ready to convert to Islam Ahmadiyyat.
Maulvi Fazlur Rehman Hakeem Sahib is on his visit to Gold Coast. He has visited the villages of Tomtom, Sarafa, Adarni and Anibu and has delivered tablighi lectures there. Now, he is visiting the Saraha constituency.
During the days covered by the report, eight pagans converted to Islam and took bai‘at [of Hazrat Khalifatul Masih IIra] at the hands of Fazlur Rehman Sahib. May Allah grant them perseverance. One of them is a resident of Salt Pond and the rest are inland residents.
In Lagos, despite opposition, the number of jamaats is growing every week. Alhamdulillah, 21 new converts pledged allegiance last Sunday. The newspapers, Pioneer of Nigeria and African Messenger have written very encouraging and wellthought-out articles on the Jamaat.
Due to my poor health, I have been advised by the doctor not to do much work. However, I do as much work as possible. I request that members of the Jamaat please remember me in their prayers.
Abdur Rahim Nayyar, 22 November 1922.
(Translated by Al Hakam from the original Urdu, published in the 22 January 1923 issue of Al Fazl)
Mubarak Mosque, Islamabad, UK, 6 January 2023
After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa recited verse 93 of Surah Aal-e-Imran and stated:
The translation of this verse is as follows, “You cannot attain to righteousness unless you spend out of that which you love; and whatever you spend, Allah surely knows it well.”
Elaborating on this verse, the Promised Messiahas states at one place, “You cannot attain to righteousness which will grant you salvation unless you spend in the way of Allah out of that wealth and from those things that are dear to you.”
(The Victory of Islam, Ruhani Khazain, Vol. 3, p. 38)
The Promised Messiahas further
states, “You can certainly not attain true righteousness until you spend the wealth you hold dear out of sympathy for mankind.”
(The Philosophy of the Teachings of Islam, Ruhani Khazain, Vol. 10, p. 358)
Allah the Almighty has emphasised financial sacrifices to such a degree that true piety, which pleases God Almighty – provided that it is performed with the intention of acquiring His pleasure – will only be considered true piety when one gives something that is dear to them for the sake of acquiring His pleasure and out of sympathy
to mankind. Subsequently, this then becomes a means of salvation.
At one place, the Promised Messiahas stated, “It is not deemed righteousness if one’s cow falls ill and when there is no chance of its survival, the owner says, ‘Let us sacrifice this in the way of God.’ The same is the case if a beggar approaches and is given old and stale bread that no one would eat at home. These things are of no use to that person anyway. The wealth that is dear to someone and is spent in the way of Allah and in order to attain His pleasure is the wealth that is
accepted by Him.”
This is true righteousness and through it, one can determine one’s level of compassion for mankind. It demonstrates how much our hearts are moved for the sake of others, as well as the level of our passion and sentiments for serving religion. (Malfuzat [1984], Vol. 8, p. 19)
Then, the Promised Messiahas states on one occasion, “Man harbours great love for wealth. This is why it has been mentioned in the interpretation of dreams that if a person sees that he has extracted his liver and handed
it over to someone, it symbolises wealth. For this very reason, God has said in relation to acquiring true righteousness and faith:
نوبحت
‘You cannot attain to righteousness unless you spend out of that which you love.’ (Surah Aal-e-Imran, Ch.3: V.93) The reason for this is that a large part of showing sympathy and kind treatment towards God’s creation necessitates the spending of one’s wealth. Moreover, sympathy towards mankind and God’s creation is another component of faith, without which one’s faith cannot be complete. Until a person sacrifices their own pleasures, how can they benefit others?
In order to benefit others and show them compassion, it is necessary to sacrifice one’s own desires. In this verse, [امم اوقفنت یتح ربلا اولانت نل نوبحت – ‘You cannot attain to righteousness unless you spend out of that which you love’,] guidance has been given on this very concept of sacrificing one’s own desires. Hence, spending one’s wealth in the cause of Allah is a standard and benchmark of one’s prosperity and righteousness. The standard and benchmark of Abu Bakrra offering sacrifices in the cause of Allah were such that the Holy Prophetsa [merely] mentioned a need and he presented himself with all of his belongings.” (Malfuzat [1984], Vol. 2, pp. 95-96)
Thus, these are the standards of sacrifice and presenting the wealth that is dearest to a person, the greatest example of which – as mentioned by the Promised Messiahas – was established by Hazrat Abu Siddiqra. Subsequently, the companions also established these standards of sacrifice within their means, and according to their ranks.
Then, we see in the time of the Promised Messiahas that, in order to further his mission, Hazrat Maulvi Hakim Nuruddin, Khalifatul Masih Ira, set the highest example of sacrifice in the spread of the literature and the propagation of Islam. He wrote to the Promised Messiahas – and this was mentioned by the Promised Messiahas himself – “I am completely devoted to your cause. Whatever I possess is not mine, but belongs to you. My leader and guide, I say in truth that if all of my wealth is spent in the spreading of the faith, then I will have obtained my objective.” He then wrote, “…My bond with you is like that of Hazrat Umarra Faruq, and I am prepared to sacrifice everything in this path. Pray that my demise is like that of the truthful [Siddiq].” (The Victory of Islam, Ruhani Khazain, Vol. 3, p. 36)
Likewise, there were many companions of the Promised Messiahas who made sacrifices according to their means, and the sacrifices they made were such that the Promised Messiahas stated that he was astounded to witness the degree of their sacrifices. Why did they make these sacrifices? It was in order to become the helpers of the Promised Messiahas in his mission to spread Islam. It was because they desired to present sacrifices, whilst also extending sympathy for mankind, in order to be counted among the community of the True Servant of the Holy Prophetsa. They did so in order to fulfil their role in the completion of guidance, and the members of the community were inspired by this urge of sacrifice, so much so, that even after the Promised Messiahas, during every era of Khilafat, Allah the Almighty has continued to grant such people who offer these kinds of sacrifices, who put their own
preferences aside and make every effort to increase in their contributions. Among them are new converts as well as those who have been Ahmadis for a long time. I shall present some examples of their sacrifices.
Today’s sermon i.e., the first Friday Sermon of January, is usually regarding the announcement for the New Year of Waqfe-Jadid. In 1957, Hazrat Musleh-e-Maudra initiated this scheme for the tarbiyat [moral training] and tabligh [propagating the faith] in rural areas. Initially, the scheme was limited to Pakistan alone, but in the era of Hazrat Khalifatul Masih IVrh, it was expanded to cover the entire world. Hazrat Khalifatul Masih IVrh instructed that, out of this scheme, the money collected from the developed countries ought to be spent in [countries across] Africa and other developing countries around the world for the purpose of tabligh and tarbiyat, and this has been the general principle even up until now. The money collected from this scheme is spent in Africa and other poorer countries.
By the grace of Allah, the members of the Jamaat strive to their utmost in order to be a part of this scheme. But it is not the case that Ahmadis residing in Africa or other developing or developed nations are not striving to become a part of this scheme. Based upon their income and circumstances, their sacrifices are worthy of praise, but as it were, the extra expenditures are fulfilled from the alms collected in more developed countries.
Those making sacrifices all around the world are well aware of the Hadith-e-Qudsi [saying of the Holy Prophetsa as revealed to him by God Almighty] in which the Holy Prophetsa stated, “Allah the Almighty says, ‘O son of Adam, leave your treasure with Me and rest reassured. Fear not it being burnt by fire, nor of it being lost at sea, or even of it being stolen by a thief. I shall give back in full the treasure which is left with Me on the day when you will be most in need of it.’” (Kanz al-‘Ummal, Vol. 6, Hadith 16021, p. 352, Mu’assisah al-Risalah, Beirut, 1985)
Furthermore, the sacrifice made in the way of Allah the Almighty not only benefits one in this world, but also in the life after death. Allah the Almighty states in the Holy Quran:
نوملظت ال متناو مکیلا فوی ریخ نم اوقفنت امو
‘And whatever of wealth you spend, it shall be paid back to you in full and you shall not be wronged.’ (Surah al-Baqarah, Ch.2: V.273)
Therefore, when Allah the Almighty makes a promise, He fulfils it. He demonstrates examples of it in this world so that one may have firm conviction that Allah the Almighty will also make them inherit the rewards in the hereafter. It is not like the case of worldly establishments, whereby one invests an amount of money in a business, and either makes a temporary loss or gain, where the profit is only limited to this world, and there is no guarantee of any gain in the future life. In fact, there are some businesses in the world that profit a person for a certain time, but then the owners seize all of the wealth, leaving those poor people who invested in it to lose all their money, as is prevalent nowadays, where billions of dollars of those who invested in Bitcoin or cryptocurrency have been lost because those who ran these businesses usurped all the wealth and everything was lost. Anyhow, in
my opinion, businesses such as Bitcoin etc. are all forms of gambling.
In any case, there are extraordinary examples of how Allah the Almighty rewards those who make sacrifices in His cause. As I mentioned, I shall present some examples, where those who have made sacrifices are not only benefitting in a worldly sense, but their faith is also strengthened.
There is an example from the Bomi County of Liberia. The local mu‘allim there says, “I went to a community of new converts in Fomba to collect donations towards Waqfe-Jadid. After meeting the local imam, a large-scale programme was held, in which the majority of the village participated. Members were told about the importance and blessings of Waqf-e-Jadid. After the programme, we also went to the individual houses for collections. At the time, a khadim [youth] went home, but he had nothing in his house. His mother asked to be excused, as there was no money available to donate, and that they would donate at some point in the future. We therefore returned, but a short while later that same Khadim came running and said, ‘Here are 250 Liberian dollars that my father gave me for my school fees. I donate this so that my house does not remain deprived of the blessings of this scheme.’ A few days later, that same Khadim came to our centre and said, ‘Two days after you left, I received a message that a relative of mine had sent 2,500 Liberian dollars towards my school fees. Therefore, with this money, I was able to pay my school fees and also buy other things I needed. As a result of my sacrifice, Allah the Almighty has given me tenfold in return.’”
This is how Allah the Almighty bestows faith and conviction in the hearts, and the One Who grants in this life will also fulfil His promise of rewarding in the hereafter where these sacrifices are being recorded.
Then, there is an example from GuineaConakry; the missionary from a Jamaat in one of their regions, called Mansaya, says that during Ashara Waqf-e-Jadid, he was individually approaching members of the Community at the mosque and encouraging them to take part in this scheme by explaining to them the importance and blessings associated with it. At that time the imam of the village mosque, Abu Bakr Kumara, who had only recently become an Ahmadi, said that he would be the first to offer a donation as he should set an example for others. (It was not that he enjoined others to participate in this scheme while not participating himself, rather, he said that we should be the first to take part in the scheme.) Hence, he took out 10,000 Guinean francs he had in his pocket and offered them as his financial contribution. Later, he came to meet the missionary and told him that just a short while after offering that financial contribution, one of his friends sent him 1.5 million francs as a gift. He said that he believed that Allah the Almighty granted this to him as a result of his financial sacrifice. He then said that he would offer financial contributions now with more regularity. This is the manner in which Allah the Almighty treats new converts; if they spend in His way, He promises a reward in this life and Godwilling, the promises regarding the hereafter will also be fulfilled.
Then, a local missionary from Cameroon writes, “A young boy accompanied me to various villages in order to collect donations
for Tahrik-e-Jadid. He was unemployed and so he was only able to offer 1000 CFA himself for Tahrik-e-Jadid. He asked me to pray for him to find a job so that he could offer more.”
The local missionary responded, “Alright, I will pray for you, and you should also pray for your job.” A short while later, Allah the Almighty heard his prayer. One month later, a branch of the UNO hired him as a driver. As a result, he offered 10,000 CFA for Waqfe-Jadid saying, “Allah the Almighty increased my income as a result of me making a sacrifice while I was facing difficulty.”
Amir Sahib of Tanzania writes that a woman from the Jamaat said that one day, she was going to the market to purchase some things for the home. Along the way, she came across the local missionary, who told her about Waqf-e-Jadid and drew her attention toward making contributions. She said, “I told him that at this time, I have 2000 shillings. I am going to the market to purchase some things”. She then offered 1000 shillings and used the remaining 1000 to purchase what she needed. She says, “While I was there, a lady called out to me; she had borrowed 5000 shillings from me some time ago. So much time had elapsed since then that I had no expectations of getting it back. That woman called out to me and gave me 5000 shillings, saying that she was repaying the loan that was due.” She then returned to the local missionary and said that Allah the Almighty bestowed this upon her due to the blessings of offering financial contributions, hence, she gave another 1000 shillings.
A local missionary from Liberia says, “I visited the home of a member of the Ganta Jamaat named Aisha Sahiba and encouraged her to take part in the Waqf-e-Jadid scheme. She said that she did not have anything at the moment, but said that I should wait and that she would try to make some arrangements so that I did not leave her home empty-handed. (She was concerned that he should not leave empty-handed). She quickly went and took a loan from someone and offered 100 Liberian dollars as financial contribution.” The local missionary says, “I was still in her home when she received a message on her phone alerting her that someone had transferred some money online into her account. She said that she had only just offered a financial contribution of 100 Liberian dollars, and Allah the Almighty rewarded her for it right away.”
Then, a missionary from GuineaConakry writes, “There is a member of the Community by the name of Saeedouba Sahib who was unemployed and had applied for a job at various mining companies, however, there did not seem to be much hope. During the Ashara Waqf-e-Jadid, when he encouraged him towards making financial contributions, he said, “I am unemployed and cannot give much.” In any case, he put his hand in his pocket, took out 5000 francs and offered it as financial contribution, saying that this was all he had. He says that five days after offering this contribution, he received a job offer from a mining company to which he had not even applied, and by the grace of Allah the Almighty, this job paid a monthly salary of 500,000 francs. He says, “The insignificant sacrifice which I made in the way of Allah the Almighty, He returned to me manifold in accordance with His promise.”
Then, a missionary from Nigeria also writes that there is an Ahmadi in Kano State
by the name of Nasir Sahib. He says, “I was worried on account of not having a job for three years. It occurred to me that I should start making financial contributions once again according to whatever I am able to give.” He had stopped making contributions since he did not have a job. But he decided that he would start making contributions out of whatever he had. He told the Missionary that since June of last year, he started offering monetary contributions. He then told the missionary, “Not even three months had elapsed when a person contacted me saying that they had a vacancy for a marketing position in their company and so the company hired me. This was the first contract of its kind handed out by the company.” He says, “I am convinced that finding a job or work after so long is due to the blessings of financial contributions.”
Then, a missionary from Central Africa [Republic] writes about a new convert named Jibril Sahib, who says, “When I joined the Community last year, a change began developing in my moral and spiritual state.” It is also worth noting that not only did he join the Community, but he must certainly have prayed and worked hard to change his condition, and it was through the grace of Allah the Almighty that he began noticing a spiritual and moral change within himself. Then, he says, “One day, when the missionary made an appeal for Waqf-e-Jadid as the year was coming to an end, saying they ought to make contributions, no matter how small they may be.” He says, “I made a financial contribution at that moment and since then, until today, my work has been extremely blessed. God bestowed His special favour and now my work always keeps me occupied. Previously, several days would pass without any customers, now they come in daily. By the grace of Allah the Almighty, I make such a good income now, the likes of which I could never have imagined.”
Arif Sahib, a missionary from Togo, writes that there is a person named Abagagi Sahib from the Kara Region who says, “I was facing some financial difficulty while the last month of Waqf-e-Jadid was upon us. I was worried about how I would fulfil my pledge. Then, it occurred to me that there is a small goat at home that I was keeping for some other purpose, but I could sell it and use the money
to offer financial contributions.” That was the only thing he had at home, and he decided to sell it in order to offer contributions. He says, “I had intended to do so and one day, the missionary came to collect financial contributions. That same day, someone who had taken a loan from me, which I had no hope of its return, came at the same time in order to return the money.” He says, “I gave all of that money towards Waqf-e-Jadid. In this manner, Allah the Almighty procured means to help me from the unseen.” He had made a virtuous intention and before he could even act upon it, Allah the Almighty took care of the matter. He intended to sacrifice out of that which he loved, and Allah the Almighty rewarded him before he could even make the sacrifice, because Allah knows the conditions of the hearts.
Sajid Iqbal Sahib from the Marshall Islands says that there is a woman living there named Loreen. She says, “Allah the Almighty has bestowed great blessings upon me and my family due to financial sacrifices. Before, we did not partake in financial sacrifices because we did not have certainty about the degree to which Allah the Almighty blesses financial sacrifices, and we were also facing financial difficulty at the time. We would not have enough money for food and drink, and we would be worried when it came to fulfilling household expenditures. However, when we heard sermons at the mosque about the blessings associated with financial sacrifices, we thought that we should also take part.” She says, “Hence, we started making sacrifices and offering financial contributions. Now, Allah the Almighty has blessed us so much that we are able to tend to our household expenses and there are no difficulties with providing food and drink. It often happens that we receive money from various places that we could not have even imagined. No matter how much we give, Allah the Almighty continues to increase it manifold.” This is the manner in which Allah the Almighty treats new converts in order to strengthen their faith.
The secretary of Waqf-e-Jadid from India says, “I went to Melapalayam, Tamil Nadu Jamaat to complete the Waqf-e-Jadid budget and collect contributions, and while there, I met a sincere Ahmadi who pledged allegiance in 2014 and entered the fold of Ahmadiyyat.”
The new convert says – although he is not a new convert anymore – in any case, that Ahmadi says, “I pledged 4000 rupees for Waqf-e-Jadid when I did bai‘at because that’s all I could afford. Every year since then, I have increased the amount as much as I have been able to and it is due to this that Allah the Almighty has continued to grant me special success in my business. Then, after some time, the rest of my family also did bai‘at.” He says, “By the grace of Allah the Almighty, now my contribution to Waqf-e-Jadid is 500,000 rupees.” Last year, during the month of Ramadan, he fulfilled his pledge of 500,000 rupees. He says, “Despite the lockdown, due to the blessings resulting from my financial contributions, I did not endure any loss in my business, rather, it continued to grow. Now, by the grace of Allah the Almighty, my business has expanded beyond India into Thailand.” He says, “This is all due to the blessings of making financial contributions.”
These are the blessings of Allah the Almighty. He did not just invest in a business as a gamble, rather, he put up money and worked hard, established a business, spent in the way of Allah the Almighty and then Allah the Almighty increased it manifold.
Then, there is another example from India. The missionary in-charge writes, “Nazim Maal and Secretary of Waqf-e-Jadid in Malappuram, Kerala, was on a tour for the end of the fiscal year. He also came to our region, where he received a phone call from a sincere Ahmadi resident – Rahman Sahib, who is a businessman – he said, ‘Come to my company. I have opened a new branch in my company where I wish to have prayers offered.’ When we went there, without us even asking anything, he presented us with a cheque for 1 million rupees. Furthermore, he also provided his larger vehicle for our tour, equipped with petrol. [The Nazim Maal] said that a small car would suffice, but Rahman Sahib said, ‘No! A representative of Markaz [Headquarters of the Community] should travel in a reliable vehicle comfortably.’
Rahman Sahib further said, ‘I had gathered this amount for registering a property, but owing to your arrival, I have given it toward the Waqf-e-Jadid scheme and have postponed the date for the registry into the future.’
After a few days, Rahman Sahib said that he obtained a large sum of money without any
effort, which was more than enough for his needs. The sum greatly exceeded 1 million [rupees].”
A woman from Mauritius by the name of Ms Shabrez Sahiba writes, “I decided to sacrifice the money I received from my parents as a birthday present. 500 rupees would go towards Waqf-e-Jadid and 500 toward Tahrik-e-Jadid. I had stored that sum in an envelope. I was unwell at the time and my paternal uncle and cousin came to see me. They both gave me envelopes, each containing 5000 [rupees]. I was astonished to see that Allah the Almighty had rewarded me 10 times more than what I had given.”
The Sadr (president) of Georgia Jamaat writes, “There is a member by the name of Muhammad Abu Hammad Sahib, who is originally from Palestine and is studying medicine in Georgia. He had taken the bai‘at (pledged allegiance) three years ago. The Jamaat held a seminar during the Ashara [ten days dedicated to a particular effort for] Waqf-e-Jadid highlighting how to spend in the way of Allah. The student said, ‘At this time, I only have about 300 dollars, and I have decided to contribute half of that toward Waqf-e-Jadid because I remembered the following verse of the Holy Quran:
That is, ‘He indeed truly prospers who purifies it.’ (Surah ash-Shams, 91:10)
By the end of the month, after my dayto-day expenses, I was left with just two dollars in my bank account. At the end of December, a relative of mine was coming to Georgia from Palestine. I was worried about how I would be able to host him, however, by the sheer grace of Allah the Almighty, on the same day that my guest arrived, I also received a transfer of 1000 dollars into my bank account from somewhere.’ He continued to say, ‘I always show gratitude to Allah the Almighty for that and consider it a blessing of almsgiving.’” It is a matter of perspective; a worldly person has a certain perspective, but a faithful person always thinks that the grace of Allah the Almighty they received was a result of spending for His cause.
A mu‘allim from Kenya writes, “There is a new convert in my local Jamaat by the name of Khadijah Sahiba. She is a teacher at a nursery school. At the start of the year, she pledged 500 shillings for the Waqf-eJadid scheme, and made her payment.” He continues, “I went to the school to give her the receipt, however, she came to my home and told my wife that she would like to give an additional 500 shillings. She said, ‘My total contributions should be 1000 shillings. I am doing this with the intention that Allah the Almighty will increase His blessings.’ When I came home and my wife informed me of this, I wrote out another receipt. I went to give her the receipt and she said to me, ‘I have a son who is studying in college, and I had submitted a request for a grant that would go towards his education. My request was not being accepted, however, just today I received a call from the college, saying that a sum of 30,000 shillings had been transferred to the school account by the government for his expenses.’” He says, “This incident has had a great impact on me.”
Amir Sahib of Indonesia writes, “There is a member by the name of Abdur Rahim from a small Jamaat. He says, ‘I make contributions toward the Waqf-e-Jadid
scheme every year. The years 2020 and 2021 were very difficult for me because I could not find employment. Some time ago, I resigned from my employment to try and start a business, however, I was not successful. My savings gradually depleted. The year for Waqf-e-Jadid was coming to an end and I had made a pledge to contribute. I could not see a way to fulfil my pledge. It was difficult to find employment, especially because I was approaching the age of 51 and it is hard to find employment at this age. I would pray for this in Tahajjud prayer [pre-dawn voluntary prayer] every day.’” He would also write letters to me regularly, saying that he needed to contribute to the Waqf-e-Jadid scheme and requesting prayers that he may have the honour to do so. He continues, “In one way or another, Allah the Almighty enabled me to fulfil my pledge for Waqf-e-Jadid before the end of the year. I was somehow able to make my contributions.” He continues, “A few days after making my contributions, I received a phone call from a previous employer who asked me to come in for an interview. I thanked Allah that I found a job. I was very surprised because the person who called me was not my direct supervisor. My friend was also astonished at the fact that I was made this offer, especially because I had resigned from there seven years earlier.” He says, “It is a favour of Allah upon me that even at this age, I have found a source of income.”
There is a city in Senegal called Tambacounda. A missionary from there writes, “During my tour, whilst I was encouraging people to give alms and relating incidents that you [i.e. His Holiness] had mentioned in a previous sermon, I met an Ahmadi by the name of Usman Sahib. He said that prior to taking the bai‘at, his financial situation was very dire, and after taking the bai‘at, all his relatives began to oppose him. They made four attempts to burn down his house, and every time, a different portion of his house would be set ablaze. However, he says that ever since he started participating in almsgiving under the system of the Jamaat, his circumstances have changed.” He continues to say, “Owing to the blessings of almsgiving, he has now built his own secure house. Previously, his house was made of straw and would easily catch fire; however, now it is a solid structure. His children are also getting a good education in the city. Every year, just as in other branches of almsgiving, he makes a commendable increase in his contributions toward Waqfe-Jadid. He says, ‘All those who opposed me have either passed away, or, if they are alive, are in a deplorable state.’”
Amir Sahib of Tanzania writes, “There is an incident of a farmer. He grows tomatoes and waters his crops by renting machines and pumps to lift water from the lake. He said, ‘This year, rain was scarce. The crops deteriorated. As they watered their crops, the neighbouring farmers would laugh at me upon seeing the state of my crops.’” Nonetheless, he says, “When the mu‘allim reminded me to give alms, I offered the 1000 shillings I had in my possession. The mu‘allim gave me my receipt. The next day, there was an amila meeting, and I told the mu‘allim that the deal I made had come to fruition, as the first rain of the season had showered on my crops and the water [reserves] were full. Allah the Almighty has rewarded me in this manner.”
A missionary from Sierra Leone writes,
“There is a teacher, Alextamu Sahib, who is a researcher in Sierra Leone. He says that there were arrears in his Wasiyyat and other financial schemes of the Jamaat due to the governmental issues of the previous year, owing to which there was a delay in the paying of salaries. For some time, life became very difficult. Nonetheless, he arranged for some money and paid his Wasiyyat and other alms, even during this trying time. He said, ‘After giving alms, I was first elected to be part of a group that was undertaking a research project on rice in Guinea Conakry. Following that, I also received a large, furnished house. Furthermore, I had the opportunity to arrange for a TV and MTA before the 2022 Jalsa Salana UK. Most of all, by the grace of God Almighty, I also attained a scholarship for a PhD at Japan’s Kagoshima University. I had applied and my institution also gave a recommendation, and as a result, I was selected.’” He further says, “I have been in Japan since last year. By the grace of Allah, I am in contact with the Jamaat here as well. Not only that, but by God’s grace, my institution has allotted a house for my family and a stipend in Sierra Leone.” He says, “Nonetheless, this has greatly strengthened my faith; Allah the Almighty has granted me this favour due to the blessings of almsgiving.”
It is observed that not only Ahmadis, who have been in the community for a long time, but there are also many examples of how new converts distanced them from the love of worldly wealth for the sake of Allah the Almighty. The missionary of the Moyamba region of Sierra Leone writes, “In reference to the Friday Sermon, the people were encouraged to contribute towards Waqf-eJadid through the story of a companion who took an axe into the woods, cut and sold lumber and offered his earnings to the Holy Prophetsa. There are Ahmadis who come to offer Friday prayers from a nearby village known as Dodo. Amongst them, a sincere Ahmadi by the name of Qasim came on a sweltering afternoon and contributed a large sum towards Waqf-e-Jadid, saying that it was his total earnings. He was told to keep some money for his monthly expenses, but he responded very passionately, saying, ‘The day you narrated the story of that companion, I made a solemn vow to bring that story into practice. Thus, you must accept the full amount. Allah the Almighty will reward me Himself.’”
Amir Sahib of Tanzania writes, “The mu‘allim of the Shinyanga region informed me of an area known as Simbachai where the Community has been newly established. Up until December, 39 people had entered the fold of the Community.” This Jamaat was only established last month. The mu‘allim says, “In December I was touring the local jamaats assigned to me. I also visited this newly established jamaat. Most of the people who entered the Community from this area previously had no religion. They were not acquainted with religion at all, and so there was a focused effort to teach them [the method of] prayer and the Qur’an. After offering Zuhr prayer, a class was held for moral training, during which I [the mu‘allim] taught the method of prayer and other matters of Islamic jurisprudence. An elderly man saw a receipt book in the mu‘allim’s bag and inquired about it. The mu‘allim explained that as the year for Waqf-e-Jadid was in its final month, they were collecting the pledges that were made, after which a report would be
sent to the headquarters so that their report could be seen by Hazrat
Khalifatul Masih VaaAll Ahmadis who take part in this scheme are given a receipt. Upon this, another Ahmadi asked, ‘When will you take our Chanda?’” The mu‘allim says, “I told them that I had thought that because they were going through difficult times and they were new converts, perhaps they needed more moral training, hence, that you would be included in the scheme from the following year. Upon this, all the new converts asked, ‘Will our names not be presented to Hazrat Khalifatul Masih Vaa? This cannot happen.’ Upon this, all those present gave everything they had. When we were about to leave, they said, ‘mu‘allim Sahib! Before you leave, note down our promises for next year as well.’ Subsequently, they pledged their amounts for Waqf-e-Jadid for the following year as well.” In this way, Allah the Almighty is increasing the faith of the new converts as well.
Amir Sahib Gambia writes, “Jallow Sahib is an Ahmadi member who resides in the Dutabulu Jamaat of the North Bank [region]. Jallow Sahib’s father is not an Ahmadi and is a chief of his village. He is extremely ill and frail, and for this reason, his son, who is an Ahmadi, oversees the matters relating to the village. He mentioned that one day an Islamic NGO visited their village and according to him, they would assist the Muslims of the village with 15,000 Dalasis [local currency].”
He further says, “They called me and said, ‘We have heard a lot about you, that you are a very noble and decent man. We wish to assist you and your father with 30,000 dalasis, but the only issue is that you are an Ahmadi. If you leave the Jamaat you will receive this amount.’” Upon this, Jallow Sahib replied to the NGO, “I do not need any money, because the Jamaat has taught us that Allah
the Almighty is sufficient for His people. Besides, each year I donate more than 15,000 dalasis in alms.” Upon hearing this, they were astounded and said, “Why do you give such a large amount to the Jamaat, you yourself are poor?” To this, the Ahmadi replied, “Were you to discover the amount of joy and blessings I have experienced from Allah the Almighty, you yourself would join the community of the Imam Mahdias.” This is the condition of the faith that Allah the Almighty is instilling in the hearts of those Ahmadis living in distant lands; after professing belief in the Ardent Devotee of the Holy Prophetsa, their faith goes from strength to strength.
Ameer Sahib of Congo Kinshasa writes, “During the Friday sermon, the members were reminded about contributing towards Waqf-e-Jadid Chanda. On the same day, Nooruddeen Sahib, who works in the police force rang our mu‘allim and said, ‘I have been saving an amount in case of an emergency, however, after hearing Murabbi Sahib encouraging people to contribute to Waqf-eJadid I would like to contribute to that.’ He contributed 210,000 [Congolese] Francs, which for him was an extraordinary amount.” This is an example of those who love to offer sacrifices in the way of Allah.
The missionary in Macedonia writes, “Most of the Ahmadis here are poor, but despite this, they still offer financial sacrifices. One member, Faisal Sahib – who pledged allegiance in 1995 in Germany – travelled to various countries before settling back in Macedonia. Initially, he had little contact with the Jamaat, but later he became more attached. Last Eid Al-Adha, he stayed in the mission house for two to three days. During his stay, he was informed about the financial system of the Jama’at; aside from obligatory chanda, he was informed about Tahrik-e-
Jadid and Waqf-e-Jadid.” He further writes. “10 or 12 days later, I went into town to meet him. Before leaving, he gave me 10,000 [Macedonian] denars as Chanda, which is not a large amount and equates approximately to 63 euros. This member is unemployed and has not been working for a long time. I said to him that he was well aware of his own circumstances and so I advised him to keep some amount of money for himself and save it for his family, because what he gave was a very large amount in Macedonian denars. However, he insisted and happily gave the entire amount from himself and his family towards Waqf-eJadid, saying that Allah the Almighty would provide for him.”
Thus, these are the people who are truly offering sacrifices, who give in the way of Allah the Almighty out of the wealth that they are in need of. The Promised Messiahas says, “It is not possible for you to love wealth and Allah. You can have love for only one.” He further says, “Fortunate is the one who loves Allah alone. If anyone from among you loves Allah and sacrifices their wealth for the sake of Allah, I firmly believe that their wealth will be blessed far more than the wealth of others, because wealth is not received by a person of his own accord, rather it goes to a person with
the Will of God. Thus, the one who leaves some portion of their wealth for the sake of God will certainly receive blessings thereof.”
(Majmu’ah Ishtiharat, Vol. 3, p. 323, Nazarat Nashr-o-Ishaat, Qadian, 2019)
Thus, every Ahmadi who has offered sacrifices is a witness to the truthfulness of this extract, that whatever the Promised Messiahas said was the truth. May Allah the Almighty enable those who spent in the way of God to increase in their level of sacrifice and may those people who are better off financially, but whose level of sacrifice is not as good, enable them to understand this saying of the Promised Messiahas, where he states: “I tell you again and again, Allah is not dependent on any of your services, but it is a great blessing upon you that He has granted you an opportunity to spend in His way.”
(Majmu’ah Ishtiharat, Vol. 3, p. 324, Nazarat Nashr-o-Ishaat, Qadian, 2019)
Those who are miserly ought to ponder over this. May Allah the Almighty enable the Umara of the Jamaat to understand this matter as well.
After this, I will mention the details and figures for the collection of Waqf-e-Jadid last year. By the grace of Allah the Almighty, the 65th year of Waqf-e-Jadid concluded on 31 December and the new year commenced on 1 January [2023]. The total sacrifice
offered by the Jamaat was more than £12.2 million – £12,215,000. Despite the fact that the economic situation of the world has not improved, this is an increase of £928,000 from last year, alhamdulillah.
Out of all the jamaats across the world, the U.K. stood 1st again in terms of the overall collection, Canada is in 2nd place, followed by Germany who have moved down to 3rd place, USA is 4th, India is 5th, Australia is 6th, 7th place was a Jama’at in the Middle East, Indonesia is 8th, 9th place was another Jamaat in the Middle East and Belgium stood 10th
In terms of contribution per capita, USA is 1st, Switzerland is 2nd, the UK is 3rd, Australia is 4th and Canada is 5th
In terms of overall contribution amongst the African countries, 1st is Ghana, 2nd is Mauritius, 3rd is Nigeria, Burkina Faso is 4th, Tanzania is 5th, Liberia is 6th, The Gambia is 7th, Uganda is 8th, Sierra Leone is 9th and Benin is 10th
This year, there has been a 61,000 increase in the number of participants. The total number of participants is 1,506,000. Out of those countries who strived to increase their number of participants, Uganda was 1st, followed by Guinea Bissau, Cameroon, Congo Brazzaville, then Niger, Congo Kinshasa and then Bangladesh. These countries made notable increases in this regard.
In terms of the overall collection, the top ten large jamaats from the UK are: Farnham is 1st, Worcester Park is 2nd, Walsall is 3rd, Islamabad is 4th, Gillingham is 5th, South Cheam is 6th, Aldershot South is 7th, Bradford is 8th, Cheam is 9th and Ewell is 10th
The regions are: Baitul Futuh stood 1st, Islamabad was 2nd, Fazl Mosque is 3rd, Midlands is 4th and Baitul Ehsan is 5th
The top ten jamaats with regard to daftar Atfal are Aldershot South is 1st, followed by Islamabad, then Walsall, then Farnham, then Roehampton Vale, Aldershot North, followed by Mitcham Park, Bordon, South Cheam and Baitul Futuh.
The top five smaller jamaats in terms of the overall collection is: Spen Valley, Keighley, North Wales, Northampton and Swansea.
The Amarats of Canada are as follows: Vaughan is 1st, followed by Vancouver, then Calgary, Peace Village, Toronto and then Brampton-West.
The top ten large jamaats in Canada – the ones mentioned before were Amarats, the jamaats are as follows: Milton West is first, Hadeeqah Ahmad is 2nd, Milton East is 3rd, Winnipeg is 4th, Saskatoon Bait al-Rahmat is 5th, Durham West is 6th, Ottawa West 7th, Innisfil is 8th, Regina is 9th, Abbotsford 10th
From the Atfal [collection]: Vaughan is 1st, followed by Peace Village, then Toronto West, Calgary and Brampton East.
#The top five jamaats in Daftar Atfal are – the ones mentioned previously were amarats: Airdrie, Saint Catharines, Hadeeqah Ahmad, Innisfil and Bradford East.
The top five Amarats of Germany are: Hamburg is 1st, Frankfurt is 2nd, Wiesbaden is 3rd followed by Gross-Gerau and Riedstadt.
The top ten jamaats are: Rödermark, Rödgaue, Mainz, Bait Al-Rasheed, Neuss, Flörsheim, Nidda, Mahdi-Abad, Friedberg and Koblenz
In terms of collection from Atfal,
the top five regions are Hessen Mitte, Hessen Southwest, Hamburg, Taunus, and Wiesbaden.
The top ten jamaats of the USA are: Maryland, North Virginia, Los Angeles, Detroit, Silicon Valley, Boston, Austin, Oshkosh, Rochester and then Phoenix.
The top ten jamaats for Atfal are: South Virginia, North Virginia, Maryland, Seattle, Orlando, Austin, Silicon Valley, Oshkosh, Portland and Zion.
The top three jamaats in Pakistan are – despite Pakistan’s dire economic situation, by the grace of Allah they increased their collections significantly in the local currency. Compared to the Pound [Sterling], the value of their currency has completely diminished. But despite this, they contributed a significant amount. The first Jamaat was: Lahore, followed by Rabwah and then Karachi was 3rd. In terms of districts Islamabad was 1st, followed by Sialkot, Faisalabad, Gujrat, Gujranwala, Sargodha, Umerkot, Multan, Mirpur Khas and Dera Ghazi Khan.
In terms of the overall collection, the top ten jamaats are: Islamabad Town, Defence Lahore, Township Lahore, Darul Zikr Lahore, Model Town Lahore, Allamah Iqbal Town Lahore, Rawalpindi Town, Azizabad Karachi, Samanabad Lahore and Mughalpura Lahore.
The three large jamaats for daftar Atfal: Lahore is first, Rabwah is second, Karachi is third.
The position of districts for daftar Atfal: Islamabad is first, Sialkot, Faisalabad, Sargodha, Umerkot, Mirpur Khas, Narowal, Nankana Sahib, Jhelum and then Quetta.
The small jamaats that made extraordinary progress are – they are not only small jamaats but include large towns as well: Gujranwala city, Gulshane-Jami Karachi, Sadr Karachi, Rawalpindi Cantt, Bait al-Fazl Faisalabad, Kareem Nagar Faisalabad, Sialkot Town, Peshawar, Sargodha, Okara.
The top ten provinces of India are Kerala, Tamil Nadu, Karnataka, Jammu Kashmir, Telangana, Odisha, Punjab, West Bengal, Maharashtra and Delhi.
The top ten jamaats are: Coimbatore, Hyderabad, Qadian, Keralai, Pathapiriyam, Bangalore, Melapalayam, Calcutta, Calicut, and Kerang.
The top ten jamaats from Australia are: Castle Hill, Melbourne Langwarrin, Marsden Park, Logan East, Melbourne Berwick, Penrith, Perth, Adelaide South, Melbourne Clyde and Adelaide West.
The jamaats in Australia in terms of contribution from adults are: Castle Hill, Melbourne Langwarrin, Marsden Park, Melbourne Berwick, Logan East, Penrith, Perth, Adelaide South, Adelaide West and Melbourne Clyde.
The collection from Atfal are: Melbourne Langwarrin, Logan East, Penrith, Perth, Castle Hill, Melbourne Clyde, Adelaide South, Melbourne Berwick, Mount Druitt and Melbourne West.
May Allah the Almighty greatly bless the wealth and progeny of all those who participated in this scheme.