Al Hakam - 9 June 2023

Foster peaceful and loving homes to build lasting bonds with

The amila of Majlis Ansarullah Canada was blessed with the opportunity to meet Hazrat Amirul Momineen, Khalifatul Masih V, may Allah be his Helper, in a virtual mulaqat on 4 June 2023.

After conveying salaam, Huzooraa asked, “Is it just the amila of Majlis Ansarullah Canada or all the ansar of Canada?”

Abdul Hameed Waraich Sahib, Sadr Majlis Ansarullah Canada, said that the qaideen of the national majlis-e-amila, regional zu‘ama and their amila, the nazimeen-e-a‘la and their amila, and all zu‘ama were present.

Huzooraa led everyone in silent prayer, after which, the members had the opportunity to introduce themselves.

Seated to Sadr Sahib’s right was Sohail Saqib Sahib, Naib Sadr I, who is a missionary serving as a teacher in Jamia Ahmadiyya Canada. Huzooraa asked him about the duties assigned by Sadr Sahib. Sohail Saqib Sahib reported he has been assigned various duties by Sadr Sahib and oversees the Ishaat department. Huzooraa enquired if any Majlis Ansarullah magazine was printed regularly, to which Sohail Saqib Sahib replied that they had a quarterly magazine called Nahnu Ansarullah. Hearing this, Huzooraa remarked, “Despite the large number of ansarullah in Canada, you are still publishing it quarterly.” Sohail Saqib Sahib replied that they would make efforts to turn it into a monthly publication.

Nasir Ahmad Sahib, Naib Sadr, reported

his tasks included overseeing the committee responsible for compiling, editing, and preparing the history of Majlis Ansarullah Canada. Huzooraa enquired about the progress of the work, to which Nasir Ahmad Sahib responded that they had collected

information spanning the years 19772022. He added that the remaining task involved placing the collected information in a historical context and format. Huzooraa asked when Majlis Ansarullah started in

Hazrat Anasra narrated that Allah’s Messengersa said, “I have been sent and the Hour [is at hand] as these two [fingers]. (Sahih al-Bukhari, Kitab ar-riqaq, Bab qawli n-nabiyyisa bu‘ithtu ’ana wa s-sa‘ata ka hatayn)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

Desire for children

“I observe that whatever people do, they do it purely for worldly purposes. Even love is driven by worldly motivations, not for the sake of God. If one desires offspring, one should do so with the following intention:

اماما نیقتملِل انلعجاو

“‘And make us a model for the righteous.’ [Surah al-Furqan, Ch. 25: V. 75]

“One should have this in view that a child may be born who would serve as a means to uphold the religion of Islam. When such a pure desire is there, then Allah the Exalted is capable of granting offspring as [He granted to] Zechariah[as]. However, I see that people’s vision does not extend beyond their orchard or some other property, [thinking] that [the child] would be its heir and no other relative may lay

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claim to it. But such an unfortunate individual does not consider that once they die, their friends and foes, and relatives and non-relatives will all become equal.

“I have seen many people and heard them say, ‘Pray that a child is born who would inherit this property. May it not happen that after our death, some claimant takes it away. Let there be a child, even if he is ill-behaved.’ They are left with this much understanding of Islam! [...] So remember, a believer’s ultimate objective in every comfort, every statement and action, motion and rest – though it might outwardly seem to be a moment of objection – is in fact, worship. There are many acts which are deemed objectionable by the ignorant, but they are considered worship in the sight of God. However, if there is no sincerity in one’s intentions, then even salat becomes a yoke of curse.” (Malfuzat [1988], Vol.3, pp. 578-579)

they had assigned the book Our Teaching, while for the second and third quarters, the book Shahadatul Quran was set. Lastly, for the fourth quarter, he stated that the book Nishan-e-Asmani was selected. Huzooraa enquired if the ansar study these books.

Khalid Mahmood Sharma Sahib responded that he had noticed a decrease in the ansar’s attention towards studying. Huzooraa then asked about the percentage of participants in the last quarter’s exam. Khalid Mahmood Sharma Sahib informed him that 45% had taken part. Huzooraa enquired if the national, regional, and local amila members also participated in the exam and advised that they should all do so.

Sanaullah Khan Sahib mentioned he had been serving as a Naib Sadr for the past two years. He reported that he was overseeing two regions and expressed his commitment to implementing any instructions given to

quarterly magazine, said to Muhammad Musa Sahib that the magazine should be printed more frequently to ensure a larger readership. Huzooraa also emphasised the importance of the amila members reading it regularly; “otherwise, it’s a waste of potential,” Huzooraa added. Huzooraa said the articles published should cover a wide range of topics, and efforts should be made to encourage more writers among the ansarullah as it is also a responsibility of the Ishaat department. Huzooraa proposed holding an article writing competition to encourage more writers to come forward.

During the conversation with Attaul Majeed Zafar Sahib, Qaid Tarbiyat, Hazrat Khalifatul Masihaa enquired about the number of ansar who offer salat in congregation. Attaul Majeed Zafar Sahib replied that significant work was required in this area and mentioned that, based on

that the total tajnid in Peace Village was 491. Attal Muhayuddin Sahib, Additional Qaid Maal, reported that his duties included accounting, bookkeeping, and managing the bank accounts. Kashif Arshad Sahib, Additional Qaid Ishaat, reported that he was working on updating and uploading various content on their website. Syed Saleem Ahmad Sahib, Additional Qaid Tarbiyat, reported that his work involved collecting data and sharing it with all regions.

Next, Syed Faruq Shehzad Sahib, Qaid Waqf-e-Jadid, reported that last year they had contributed 38% of the total Waqfe-Jadid contribution by the members of Canada Jamaat. On hearing this, Huzooraa said, “You have done an excellent job!”

While speaking with Dr Mirza Tahir Ahmad Sahib, Additional Qaid Tabligh, Huzooraa asked how many bai‘ats he had secured this year. In response, Dr Mirza

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Canada to which Nasir Sahib said that Majlis Ansarullah started in 1977, but the first Sadr who was elected came into office in 1991. Huzooraa enquired about the identity of the first Za‘eem-e-A‘la. Nasir Ahmad Sahib said that the first Za‘eem-e-A‘la was in 1977, but he could not recall the name.

Muhammad Kaleem Sahib was next to report. He said that he was serving as Qaid Maal. During the conversation, Huzooraa asked him about his hometown in Pakistan and how long he had been in Canada.

Khalid Mahmood Sharma Sahib reported that he was serving as Qaid Talim. He said that his responsibilities included preparing the quarterly exams and creating the syllabus. Huzooraa asked him about the number of individuals who took the exam in the previous year and which books were assigned for study. Khalid Mahmood Sharma Sahib replied that the exams were conducted quarterly and they had already completed two quarters. Regarding the books, he mentioned that for the first quarter,

him. Huzooraa asked him about the number of ansar in these two regions. Sanaullah Khan Sahib replied that there were approximately 495 ansar in the Toronto West region and 439 in the Prairies region.

Atta-ul-Rabb Sahib mentioned that he was serving as a Naib Sadr. On seeing him, Huzooraa smiled and in a lighthearted comment, remarked, “Judging by your health, it seems like you should be assigned the duty of Ziafat.” Atta-ulRabb Sahib reported that he had been given the responsibility of overseeing two regions. Huzooraa enquired about the date of the ijtema, to which Atta-ul-Rabb Sahib responded that it would take place in the third week of August.

Faisal Ahmad Khan Sahib, Qaid Tajnid, reported that they had been making efforts to manage the tajnid for the past four years. He also mentioned that they had developed software for the purposes of recording the tajnid, and emphasised that they were continuously updating the tajnid

Muhammad Musa Sahib, Qaid Ishaat, had the opportunity to introduce his duties. On seeing him, Huzooraa lovingly remarked that he had aged. Huzooraa, referring to the

the available data, around 50% offered their salat. Huzooraa expressed concern and remarked, “If attention is not given to prayer by the ansar [at such an age], then when will it be?” Huzooraa said that they should be given reminders about offering salat and reciting the Holy Quran and its translation from time to time. Attaul Majeed Zafar Sahib further reported some of the duties they carried out during the month of Ramadan. Upon hearing this, Huzooraa remarked that he should work and fulfil these duties throughout the year.

Mian Muhammad Naeem Sahib, Mu‘awin Sadr, reported that he oversaw Majlis Ansarullah properties and Ziafat. Huzooraa enquired about the location of the properties, to which Mian Muhammad Naeem Sahib replied that Majlis Ansarullah had three properties, all of which were located in Peace Village. Following this, Naseer Ahmad Mirza Sahib and Mian Muhammad Naeem Sahib, Rukn Khasoosi, introduced themselves.

While speaking with Muhammad Daud Sahib, Za‘eem-e-A‘la Muaqami, Huzooraa enquired about the number of Ansar. In response, Muhammad Daud Sahib stated

Tahir Ahmad Sahib replied that so far they had been able to secure four bai‘ats through their efforts.

Aasim Bhali Sahib, Qaid Umumi, reported that there were 110 majalis, and all of them would submit their reports. Huzooraa enquired if remarks or feedback were provided for the reports. Aasim Bhali Sahib replied that efforts were being made, and feedback was being given on most of the reports. Huzooraa said that they should strive to provide remarks for all of the reports.

While speaking with Muhammad Afzal Malik Sahib, Additional Qaid Umumi, Huzooraa asked if he was currently working or if he was retired. To which he replied that he worked at a bank. Fakhar Chughtai Sahib, Additional Qaid Umumi, reported that his duty involved software development. Muhammad Ahmad Sahib, Mu‘avin Sadr, reported that he was overseeing three regions and two departments. Additionally, Nasir Iqbal Sahib, Mu‘avin Sadr, had the opportunity to introduce himself.

Muhammad Arshad Malik, Qaid Talimul-Quran and Waqf-e-Arzi, reported that classes were being held for Ta‘lim-ul-Quran. He mentioned that thus far, 1060 classes

[...] If parents maintain this attachment and encourage open communication, even as the child grows older and ventures outside, they should make it a habit to share their experiences and listen to what the child has to say. Huzooraa stressed the importance of children having confidence that their parents will truly listen to and acknowledge what they share. He also mentioned that there are indeed parents who follow this approach, and as a result, their children remain closely connected to them.

Photo courtesy of Suhaib Ahmad

had been conducted in various majalis and regions. Regarding Waqf-e-Arzi, Huzooraa suggested encouraging amila members to participate in it.

Shafique Ahmad Khan Sahib, Qaid Tahrik-e-Jadid, reported that they had contributed 35% of the total Jamaat contribution for the year. Then, Muhammad Akbar Bhatti Sahib, Qaid Zihanat wa Sehate-Jismani, reported that a detailed plan had been made, and he added that they were organising a cricket tournament and a volleyball tournament. Next, Fatih-ud-Din Sahib reported that he was serving as the auditor.

Rumi Sahi Sahib and Saud Ahmad Sahib, both serving as naib qaideen isaar, had the opportunity to introduce themselves. Following that, Qaid Isaar reported that seven charity walks were held in various regions across the country. He added that these charity walks were conducted during the summer months until September. Huzooraa enquired about their contributions to Humanity First. In response, qaid isaar stated that whenever required, they would provide support. He cited the example of their aid during the recent Turkey earthquake. Additionally, he mentioned that they were currently working on a water treatment plant in Belize.

Huzooraa then encouraged them to initiate a humanitarian project in Africa. Huzooraa said that Ansarullah should establish a hospital or undertake a significant project in Africa. He cited the example of Majlis Ansarullah in the UK, which has established an eye institute in Burkina Faso. Huzooraa emphasised that Ansarullah Canada should also engage in such endeavours. Qaid Isaar mentioned that they were currently involved in a waterwell project and considered undertaking a significant project once the water-well project is completed.

Imtiaz Khwaja Sahib, Mu‘awin Sadr, reported that he was assisting in the Maal, Isaar, and Sehat-e-Jismani departments.

Next, Shakeel Ghuman Sahib, Naib

Qaid Zihanat wa Sehat-e-Jismani, Suhaib Qurashi Sahib, Naib Qaid Maal, and Attaul Qayoom Sahib, Naib Qaid Umumi, introduced themselves. Then, Muhammad Abdullah Sahib, Qaid Tarbiyat Nau Mubai’een, reported that there had been 11 nau muba’een in the last three years. Huzooraa enquired about the origin of the new converts. Muhammad Abdullah Sahib responded that there were three Canadians, four from Pakistan, two from India, and two from Arab countries.

Following this, Daud Ismael Sahib, Nazim-e-A‘la Ilaqa Western Canada; Asad Saeed Sahib, Naib Qaid Tarbiyat; Mahmood Ahmad Mubashar Sahib, Naib Qaid Tabligh; Masood Ahmad Sahib, Naib Qaid Ishaat; and Mirza Waqas Ahmad Sahib, Additional Qaid Ta‘lim, had the opportunity to introduce themselves.

Thereafter, during the remaining time, some members had the chance to ask Hazrat Khalifatul Masihaa some questions.

Daud Ismael Sahib, Nazim-e-A‘la Ilaqa of Western Canada, stated that it has been observed that children growing up in the West have a communication gap with their parents, and as a result, they are unable to freely express their thoughts. He sought Huzoor’saa advice on what parents should do to alleviate this gap.

Hazrat Amirul Momineenaa responded by mentioning that he has addressed this matter in his meetings, sermons, speeches, and mulaqats. He emphasised that in the early stages, a child is naturally attached to their parents. Huzooraa added that if parents maintain this attachment and encourage open communication, even as the child grows older and ventures outside, they should make it a habit to share their experiences and listen to what the child has to say. Huzooraa stressed the importance of children having confidence that their parents will truly listen to and acknowledge what they share. He also mentioned that there are indeed parents who follow this approach, and as a result, their children remain closely connected to them.

Huzooraa mentioned that some people argue that children spend excessive time in school or remain outside, which leads to various influences. Huzooraa added that when the home environment is peaceful and children perceive a friendly relationship with their parents, they tend to share many things and prefer spending time at home. In Western society, children attend school for approximately 170 days a year, leaving the remaining time to be spent with their parents at home. If a child chooses to go out and play with friends, it would typically be for a couple of hours. However, if a child is consistently spending six to eight hours outside, it reflects the parents’ shortcomings. It implies that the child is not content with the home environment provided by the parents.

Parents need to dedicate time to their children, ensuring that the children feel and understand their parents’ compassion towards them, Huzooraa added.

Huzooraa emphasised the importance of explaining the teachings of Islam to children, especially in relation to the societal issues prevalent today. Huzooraa added that one effective way to do this is by crafting stories that convey the message. Parents should engage in discussions about how Islam guides and supports us, as well as what Allah has conveyed on these matters. It is crucial to help children understand the qualities of a virtuous Ahmadi child and how they should conduct themselves. Huzooraa acknowledged that parents sometimes shy away from discussing certain topics, even though the child may have unanswered questions. In such situations, Huzooraa advised parents to take the initiative and start the conversation.

Huzooraa said that it is essential for children to recognise that everything parents do is for their well-being and benefit.

Huzooraa then turned to Sadr Sahib and said, “We have many qaideen, nazimeen, and muntazimeen present here, and, Masha-Allah, the Canada Jamaat is sizable.” Huzooraa mentioned that since there are

numerous nazimeen, if another meeting takes place, they would have the opportunity to introduce themselves.

Hazrat Khalifatul Masihaa said, “May Allah enable Canada’s ansarullah to fulfil their obligations in the right manner,” along with fulfilling the rights of their children, of future generations, and of the Jamaat. “However, none of this can be achieved without sacrifice”, Huzooraa said.

Huzooraa emphasised that ansarullah, being mature individuals, should make concerted efforts to understand how they can nurture and prepare the next generation. If any sense of laziness arises, it should be overcome. Huzooraa stressed the importance of active participation from the majalis at every level and highlighted that all amila members, particularly the nasir members, should cultivate a special relationship with Allah. Huzooraa placed significant emphasis on offering prayers and reciting the Holy Quran. Huzooraa said that when such an environment is established within households, it ensures the fulfilment of the rights of both spouses and children.

Huzooraa acknowledged that it is a significant challenge in Western countries, particularly in the present era, where there is widespread openness to indecency both within schools and in general society. However, Huzooraa pointed out that this indecency is not labelled as such in Western countries; rather, it is often portrayed as progressive education of the modern era. Huzooraa clarified that this is not genuine education but rather an agenda propagated by those who oppose the Almighty God. Huzooraa emphasised that it is the duty of every nasir to understand how to effectively counter this agenda.

In the end, Huzooraa emphasised, “It is essential for everyone to foster a personal relationship with Allah, the Almighty.”

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

(Report prepared by Al Hakam)

This Week in History

A glimpse into the rich history of the Ahmadiyya Muslim Jamaat

9 June

9 June 1905: On this day, the Promised Messiahas received the following Arabic revelation:

ﻦم لک ﻊم و ﻚلﻫأ ﻊم و ﻚعم ینإ “I am with you and with the members of your family and with all those who love you.” (Tadhkirah [English], 2009, p. 758)

9 June 2014: On this day, Hazrat Khalifatul Masih Vaa inaugurated Al-Mahdi Mosque in the German municipality of Neufahrn, situated 20 kilometres from Munich, the capital of the state of Bavaria, in the south-east of Germany. (“AlMahdi Mosque, Neufahrn, Munich inaugurated”, www.pressahmadiyya. com)

- 11 June

10 June 1982: On this day, Hazrat Mirza Tahir Ahmadrh was elected as the Khalifatul Masih IV. A day earlier, Hazrat Mirza Nasir Ahmadrh, Khalifatul Masih III had passed away. (Silsila Ahmadiyya, Part 4, p. 814)

10 June 1988: On this day, Hazrat Khalifatul Masih IVrh issued a mubahalah challenge to the opponents of the Jamaat-eAhmadiyya. (Ibid., p. 847)

11 June 2013: On this day, Hazrat Khalifatul Masih Vaa was welcomed to the British Houses of Parliament by the Deputy Prime Minister and various parliamentarians. The purpose of this visit to Westminster was to deliver the keynote address at a special reception hosted by Ed Davey MP, the then Secretary of State for Energy and Climate Change, and the All-Party Parliamentary Group for the Ahmadiyya Muslim Community in recognition of the centenary celebrations of the Jamaat in the UK. Prior to the formal proceedings, Deputy Prime Minister Nick Clegg, Home Secretary Theresa May, Energy Secretary Ed Davey, Shadow Foreign Secretary Douglas Alexander and other members of parliament had meetings with Huzooraa.

(“Historic Reception takes place at Houses of Parliament to Celebrate Ahmadiyya Muslim Jamaat UK Centenary”, www. pressahmadiyya.com) 12 -

13 June

12 June 1902: On this day, the Promised Messiah’sas Arabic book, Al-Huda wa al-tabsira liman-

yara was published.

12 June 1970: During his Friday Sermon on this day, Hazrat Khalifatul Masih IIIrh narrated about his tour of Spain and West Africa. Huzoorrh stated that during his two-night stay in Granada, he hardly slept and spent his nights praying to Allah. On the second night, he prayed so fervently to Allah that after the Fajr prayer, the following verse of the Holy Quran flowed from his tongue:

the Promised Messiahas replied to a letter from Hazrat Siddiqa Begum Sahibara, wife of Hazrat Qureshi Muhammad Usmanra, SDO. Huzooras advised her to remain punctual in her daily prayers. Huzooras prayed that Allah may keep her in the company of her loved ones and grant her a son with a long life. Huzooras also recommended that she stay in Qadian for a brief period. (Maktubat-e-Ahmad, Vol. 3, p. 385)

14 June

He is sufficient for him. Verily, Allah will accomplish His purpose. For everything has Allah appointed a measure.” (Surah at-Talaq, Ch.65: V.4) (Tarikh-e-Ahmadiyyat, Vol. 26, pp. 117-120)

In the same sermon, Huzoorrh called on Ahmadis to offer financial sacrifices under the Nusrat Jehan Scheme, the details of which have already been published in our article, titled “Nusrat Jehan Scheme: Khilafat’s impetus for ‘Africa to Leap Forward’ – A glimpse into the early years (1970-1982)”, Al Hakam, 27 May 2022, Issue 219, pp. 16-18)

13 June 1897: On this day,

14 June 1903: Lala Bhim Sin was a pleader by profession, who happened to be a class fellow of Hazrat Mirza Ghulam Ahmadas, along with Maulvi Muhammad Hussain of Batala, when they were all pupils of Gul Ali Shah Sahib. On this day, Huzooras replied to the letter of Lala Bhim Sin, clearing his misconceptions. Despite Huzooras being occupied with other undertakings, he spared some time for this old acquaintance to help him understand things in a better way. (Maktubat-e-Ahmad, Vol. 1, p. 86)

14 June 1908: On this day, Hazrat Khalifatul Masih Ira called the attention of Ahmadi scribes and invited them to come and reside in Qadian to expedite the process of printing of the Jamaat’s publications.

In fact, there was a great shortage of scribes in Qadian at that time. For this reason, an important booklet of Huzoorra was sent to Lahore for publication. Similarly, an important pamphlet by Hazrat Mirza Bashir-ud-Deen Mahmood Ahmadra was also sent to Lahore. At the behest of Hazrat Khalifatul Masih Ira, the editor of Al Hakam announced this desire of Huzoorra by publishing an advertisement for it. (Tarikh-eAhmadiyyat, Vol. 3, p. 232)

14 June 1948: On this day, Hazrat Musleh-e-Maudra delivered a lecture at the York House in Quetta as part of a series

Hazrat Khalifatul Masih V delivering his historic speech to parliamentarians, VIPs and diplomats at the House of Commons.

100 Years Ago...

of lectures titled “Istihkame-Pakistan” – Consolidation of Pakistan. The session was attended by the Iranian Consul, the Minister of the State of Qalat, tribal leaders, civil and military officials, office-bearers of the Muslim League, local dignitaries, doctors and press representatives. The details of this series of lectures have already been published in our article, “‘The consolidation of Pakistan’: Lectures by Hazrat Mirza Bashiruddin Mahmud Ahmadra on how Pakistan can see success”. (Al Hakam, 6 May 2022, Issue 216, pp. 10-13).

14 June 1987: On this day, Hazrat Khalifatul Masih IVrh delivered a lecture at the University of Zurich, titled “Revelation, Rationality, Knowledge and Truth”. (Silsila Ahmadiyya, Part 4, p. 842)

15 June

15 June 1912: On this day, Hazrat Khalifatul Masih Ira travelled to Lahore and laid the foundation stone of the house of Hazrat Sheikh Rahmatullahra. Sheikh Sahibra had been told by the Promised Messiahas that he would bless the house by laying its foundation stone, but destiny did not allow him. On this, the first successor of the Promised Messiahas did not desire for a single promise of his master to remain unfulfilled. Accordingly, Hazrat Khalifatul Masih Ira bore patiently the hardships of travel and reached Lahore to lay the foundation stone. The following day, Huzoorra delivered a lecture too. Huzoorra returned to Qadian on 19 June. It is said that during this journey, Huzoorra gave speeches in Amritsar, Batala and Lahore. (Tarikh-e-Ahmadiyyat, Vol. 3, pp. 397-400)

15 June 1915: On this day, Hazrat Sufi Ghulam Muhammadra arrived at Port Louis to establish the Ahmadiyya Mission in Mauritius. (Tarikh-eAhmadiyyat, Vol. 4, p. 170)

Prominent figures joining Ahmadiyyat in Egypt: A missionary report

Al Fazl, 7 June 1923

Hazrat Sheikh Mahmud Ahmadra (1897-1944)

By the grace of Allah the Almighty, two notable gentlemen have joined our Jamaat [in Egypt]. One of them is a man of means and the other is a great knowledgeable man.

The name of the first friend is Waseem Shukri Bey Sahib, who is one of the royals here. The other friend is Abdul Majeed Effendi Kamil Sahib, who has travelled all

over the world and is also a great columnist and a very good historian. He is also an excellent lecturer and writer. Apart from Arabic, he is also fluent in five other languages. Hence, it is the sheer blessing of God Almighty that He is granting strength to people of such [calibre] to join the Ahmadiyya [Muslim] Jamaat.

A lot of other people are also very close to the Jamaat, and the day is not far when the Ahmadiyya [Muslim] Community here will become a huge Jamaat.

This humble one [Sheikh Mahmud Ahmad Sahib] and Brother Sheikh Muhammad Saeed Sahib are very well. Muhammad Saeed Sahib is currently residing in Modern Egypt for a change of climate. However, he visits us almost daily. Modern Egypt is an hour’s tram journey from here [Cairo, Egypt].

A declaration has been submitted for the publication of an Arabic magazine, Al-Bushra. This magazine will be the only

means of preaching all over Arabia.

The atmosphere of Egyptian politics is almost clear these days. A set of rules, or constitution, has been issued by the king, and the people of Egypt are really happy about it. The people of the country are very glad with the current ministry, as the constitution has been issued in his era and Saad Pasha has also been freed in his time. Now, many more people’s hopes are also connected with this ministry.

Lord Carnarvon, who discovered the tombs of the ancient kings of Egypt, has departed from the mortal world. Unfortunately, many historical facts have also been buried with him. His body has been taken to England.

[Sheikh Mahmud Ahmad], Missionary to Egypt.

(Translated by Al Hakam from the original Urdu, published in the 7 June 1923 issue of Al Fazl)

A blessed audience: Amila of Majlis Ansarullah Canada expresses gratitude for faith-inspiring mulaqat with Huzoor

Syed Mukarram Nazeer Canada Correspondent

On 4 June 2023, the amila of Majlis Ansarullah Canada had the privilege of a virtual mulaqat with Hazrat Khalifatul

Masih Vaa

Muhammad Musa Sahib, Qaid Isha’at Majlis Ansarullah Canada, reports that the request for this mulaqat was initially submitted by the Sadr Majlis Ansarullah in March 2023, with approval graciously granted on 27 May 2023. Following this, MTA Canada was promptly approached, and preparations for the venue commenced without delay. Aiwan-e-Tahir was selected as the preferred location. Despite the preexisting schedule of events for the other auxiliary groups, namely Khuddam, Atfal, and Lajna, alterations were made to the timing and location of their activities. For their understanding and cooperation, Majlis Ansarullah extends its sincere gratitude and prays that Allah Almighty may bless them for this.

In the interest of organising registration, an online form was created and distributed among all national and regional amila members as well as the zu‘ama of the various majalis across Canada. Members travelled from all corners of the nation to

partake in this historic audience and sought accommodation at Peace Village.

After the mulaqat, participants expressed an array of heartfelt emotions, a few of which are as follows:

Mirza Waqas Ahmed Sahib, the Additional Qaid Talim, conveyed, “Alhamdulillah, we were profoundly blessed to have the opportunity to be in the esteemed company of our beloved Huzooraa It is an indescribable feeling. With emotions abounding in our hearts, our eyes were brimming, and our hearts swelled with joy. The affection we experienced surpassed even that which a father could shower upon his children.”

Amir Sattar Sahib expressed his gratitude by saying, “I am deeply thankful for the time Huzooraa gave to us. It was truly

a blessed experience.”

Mansoor Ahmed Sahib described the meeting as “an incredibly inspiring experience that greatly bolstered my faith.”

Humayun Hafeez Haiderani Sahib reflected: “The mulaqat with Huzoor-eAnwaraa was an immensely inspirational and spiritual experience. It made me realise that, it is vital to seize every opportunity to be part of an event graced by Huzoor-eAnwar’saa presence.”

Lastly, Qamar Ahmad Shaheed Sahib shared, “There were mixed feelings of joy, excitement, and fear. It was a once-in-alifetime opportunity. Huzooraa graciously guided us in all aspects, highlighting our shortcomings with love and affection, thereby motivating us to strive for improvement.”

Names of Allah 1-9

ar-Rahmān, ar-Rahīm, ar-Ra’ūf, al-Barr, al-Latīf, ar-Rafīq, al-Waliyy, al-Wadūd, al-Hādī

Rizwan Khan Missionary, USA

Introduction

This series of articles seeks to explain the names of Allah using other synonymous names of Allah. When the difference between two synonymous names is unclear to us, this subject seems difficult.

For example, the following six names describe creation:

1. Al-Mubdi’ (The Beginner), 2. Al-Fātir (The Originator/Creator), 3. Al-Badī’ (The Originator), 4. Al-Khāliq (The Creator), 5. Al-Khallāq (The Supreme Creator), and 6. Al-Bāri’ (The Maker).

Three names from the same root describe power:

1. Al-Qādir (The Possessor of Power), 2. Al-Qadīr (The All-Powerful), and 3. AlMuqtadir (The Omnipotent).

Three names from the same root describe forgiveness:

1. Al-Ghāfir (The Forgiver), 2. AlGhafūr (The Most Forgiving), and 3. AlGhaffār (The Oft-Forgiving).

How are these names distinct? How do we use each name differently in prayer? This series of articles seeks to explain these differences for practical application in our prayers. For this reason, the names of Allah are listed in this series of articles in a sequence that explains them using names that have related meanings.

Hazrat Musleh-e-Maudra said, “[...] Attributes [of Allah] that appear at first sight to be overlapping or mere repetitions are in fact intended to signify very fine distinctions. Once the significance of each attribute is clearly grasped, one is able to appreciate the beauty and the glory of the spiritual universe that the Quran describes.”

(The Holy Quran with English Translation and Commentary, p. cccxxxi)

The main objective of this series of articles is to learn how to use each name of Allah in prayer.

If we can use any name of Allah in prayer, we will more readily absorb it because we have some practical experience with it. The focus of this series of articles is prayer. For this reason, rather than listing the names of Allah as, for example, Al-Malik or AlQuddūs, they have been listed as prayers, as Yā Malik or Yā Quddūs.

Allah Almighty says, “And to Allah alone belong all perfect names. So call on Him by these.” (Surah al-A‘raf, Ch. 7: V. 181) “Call upon Allah or call upon Rahmān; by whichever name you call Him, His are the most beautiful names.” (Surah Bani Israil, Ch. 17: V. 111) In commentary, Hazrat Musleh-e-Maudra explained that every objective has a relevant name of Allah

Almighty which we should use in prayer. When we need something related to a name of Allah, we should pray using the relevant name. We should pray using the name that is according to the situation. (Tafsir-eKabir, Vol. 4, p. 401) When we ask of Allah using the name relevant to our purpose, the prayer is more blessed.” (Tafsir-e-Kabir, Vol. 9, p. 269)

Each attribute in this series begins with a brief definition of the name of Allah based on classical Arabic dictionaries or books that refer to classical Arabic dictionaries. However, the meanings of the names of Allah are not confined to only the dictionary definition. Even if we checked every dictionary in the world, they could not give the vast meanings that the verses of the Holy Quran give. (“Allah Ki Sifat-e-Hilm”, Friday Sermon, 23 Mar 1984, Khutbat-e-Tahir, Vol. 3, pp. 157-171)

The Holy Prophetsa said that Allah has 99 names, and whoever knows them will enter paradise. (Sahih al-Bukhari, Kitab ad-da‘wat, Bab lillahi mi’atu ismin ghayra wahid) This does not mean that Allah Almighty is confined to only 99 names. Rather, this hadith teaches that we can enter paradise by knowing the 99 names of Allah. (Hasti-e-Bari Ta‘ala, Anwar-ul-Ulum, Vol. 6, pp. 372-374; Fath al-Bari, al-‘Asqalani, Kitāb al-Da’wat, Bab lillahi mi’atu ‘ismin ghayra wahid) While the names of Allah Almighty are limitless, we should only use the ones He has taught. (Hasti-e-Bari Ta‘ala, Anwarul-Ulum, Vol. 6, p. 370) The names of Allah listed in this series of articles are primarily from a hadith narrated in Jami’ at-Tirmidhi. (Jami’ at-Tirmidhi, Kitab ad-da‘wat ‘an rasulillahsa, Chapter 82) Some additional names of Allah found in the Holy Quran and other ahadith have also been included.

1. Yā Rahmān - O Gracious! - ﻦمﺣر اي

Meaning

The root of rahmān means mercy, pity, or compassion. The word rahmah combines the tenderness of heart and good action. (Al-Mufradat, al-Raghib, Root: مﺣر, See “موﺣرملا یلإ ناسﺣإلا يضتقت ةقر ةمﺣرلاو”) Al-Rahmān means The Compassionate or The Gracious. Similar Names

This name is also mentioned under AlRahīm (The Merciful).

Use in Prayer

The word rahim (مﺣر) means womb. Allah Almighty said, “I am Al-Rahmān (The Gracious). I created the womb (rahim) and named it after My name.” The Holy Prophetsa said, “The womb (rahim) is named after Al-

Rahmān (The Gracious).” (Jami’ al-Tirmidhi, Kitab al-birri wa s-silati ‘an rasulillahsa, Bab ma ja’a fi qati‘ati r-rahim; Sunan Abi Dawud, Kitab az-zakat, Bab fi silati r-rahim)

The name Al-Rahmān (The Gracious) describes a maternal type of love. Our mothers cared for everything in the womb and throughout childhood without our ever asking for it or earning it. Similarly, the grace of Al-Rahmān (The Gracious) provided everything we have without our effort or asking for it.

When we say Yā Rahmān (O Gracious!), we remember how comforting maternal grace is, and we pray that Allah Almighty covers us with that unconditional mercy.

2. Yā Rahīm - O Merciful! - ميﺣر

Meaning

Grammatically, the intensive fa’lān (نالعف) form describes a passion or sensation. The word rahmān (ﻦمﺣر) expresses it as a tenderness of heart. The intensive fa’īl (ليعف) form describes a constant attribute. The word rahīm (ميﺣر) expresses it as an inclination towards beneficence and favour. (Lane’s Lexicon, Root: مﺣر , Entry: ﻦمﺣرلا) AlRahmān (The Gracious) refers to extensive mercy that includes the entire universe. In contrast, Al-Rahīm (The Merciful) refers to a specific mercy shown repeatedly and liberally. (The Holy Quran with English Translation and Commentary, Surah alFatihah Ch.1: V.1, p. 6)

Similar Names

Al-Rahmān (The Gracious) and Al-Rahīm (The Merciful) come from the same root. The difference is that the mercy in Rahmāniyyah (graciousness) is not related to our actions, but Rahīmiyyah (mercy) is related to our actions. (Malfuzat [English], Vol. 1, p. 182)

Al-Rahmān (The Gracious) is One who shows mercy to all creation without regard to their effort, and Al-Rahīm (The Merciful) is One who shows mercy in response to our actions and shows it repeatedly. (The Holy Quran with English Translation and Commentary, Surah al-Fatihah, Ch. 1: V. 1, p. 6) Al-Rahmān (The Gracious) applies more to this world because it includes mercy for disbelievers and believers. However, AlRahīm (The Merciful) applies more to the hereafter because it is specific to mercy for believers. (“Fayzan-e-Rahmaniyyat…”, Friday Sermon, 15 Dec 2006, Khutbat-eMasroor, Vol. 4, pp. 619-630)

Al-Rahīm (The Merciful) is a fatherly love. For example, if a child is sick and has to suffer through treatment to get well, forcing a reluctant child to undergo that treatment expresses a more fatherly love. (The Ninety-

Nine Beautiful Names of God, al-Ghazali, p. 56) When a child falls, to run to the child and help them up is more a maternal love, but to wait and let the child learn to pick himself up is more a fatherly love. Both types of love are necessary at different stages of our development. Maternal love develops our abilities, and paternal love gives us the strength to use those abilities.

The graciousness (Rahmāniyyah) of Allah Almighty gives us the ability to benefit from His mercy (Rahīmiyyah). We use the abilities He gave us through graciousness (Rahmāniyyah) to do good actions and then be rewarded through His mercy (Rahīmiyyah). (Malfuzat [English], Vol. 1, p. 184 ; Malfuzat [English], Vol. 1, p. 112)

All the other attributes of Allah Almighty are branches of Al-Rahmān (The Gracious) and Al-Rahīm (The Merciful). (I‘jaz-ulMasih, Ruhani Khazain, Vol. 18, p. 116)

This name is also mentioned under AlRa’ūf (The Compassionate), Al-Barr (The Beneficent), Al-Qawiyy (The Strong), and Al-Halīm (The Forbearing).

Use in Prayer

The mercy of Al-Rahīm (The Merciful) waits for us to pick ourselves up before abundantly rewarding us with His mercy. When we say Yā Rahīm (O Merciful!), we bring to mind the One who repeatedly and liberally rewards us for our actions and pray that He has mercy on us.

3. Yā Ra’ūf - O Compassionate! -

Meaning

The root of ra’ūf means pity, compassion,

‘Call on Him by these’

or tender affection. (Lane’s Lexicon, Root: رأف Entry: رأف) Al-Ra’ūf means The Compassionate or The Affectionate.

Similar Names

Mercy (rahmah) and pity (ra’fah) are synonymous. The difference is that AlRahīm (The Merciful) is more general, whereas Al-Ra’ūf (The Compassionate) is more specific. Mercy is in response to both happiness and suffering, but pity is a response to seeing someone suffering and wanting to remove that hardship. Pity is a part of Mercy. Pity is specifically the feeling of sympathy and love resulting from seeing someone in pain. (Tafsir-e-Kabir, Vol. 2, pp. 455-6 ; Tafsir-e-Kabir, Vol. 2, p. 228; Tafsire-Kabir, Vol. 4, p. 131)

This name is also mentioned under AlLatīf (The Kind).

Use in Prayer

We say Yā Rahīm (O Merciful!) and pray for mercy in any situation. For example, if we were blessed with a child, we would say Yā Rahīm (O Merciful!) and pray that Allah Almighty supports us with His increasing, repeated, and liberal mercy throughout the child’s upbringing. When we say Yā Ra’ūf (O Compassionate!), we appeal for pity and compassion, particularly when suffering. For example, when children get hurt, they sometimes exaggerate their pain because there is comfort in receiving sympathy from their parents. Similarly, the comfort in receiving pity from Allah Almighty is so great that it can sometimes make us look forward to suffering because then we have an excuse to turn to Him for His compassion. When we are suffering, we say Yā Ra’ūf (O Compassionate!) and beg Allah Almighty to pity us.

The Holy Prophetsa prayed, ي فأرا فوؤر اي (O Compassionate! Bestow on me Your compassion.) (Al-Mu’jam al-Kabīr, alTabarānī, Hadith 9942)

4. Yā Barr - O Beneficent! - رب اي

Meaning

The root of barr means to behave with kindness, goodness, affection, or gentleness. It also means being true to an oath. Al-Barr means The Merciful, Compassionate, Gentle, or the Ample in goodness or beneficence. It also means The True in His promise. (Lane’s Lexicon, Root: رب Entry: ،رب رب)

The word barr also means land, as opposed to the sea, and signifies extensiveness. This meaning is why, when this root describes doing good, it means doing good extensively. (Al-Mufradāt, alRāghib, Root: رب)

Similar Names

Al-Barr (The Beneficent) is synonymous with Al-Latīf (The Kind) and Al-Rahīm (The Merciful) in its meanings of “kindness” and “gentleness”. (Lisan al-‘Arab, Ibn Manzūr, Root:

, See

One difference in these words is that, when applied to a person, one can not be latīf (Kind) or rahīm (Merciful) to Allah Almighty, but one can be barr (righteous) to Allah Almighty.

A person being barr (righteous) to Allah

Almighty means his doing good actions and obeying Him. Allah Almighty being Barr (Beneficent) to a person means His being the source of extensive goodness and ample reward. (Lane’s Lexicon, Root: رب Entry: رب ،رب) The focus of the word barr is on good action. What makes the name Al-Barr (The Beneficent) distinct is its emphasis on action and its additional meaning of Allah Almighty being True in His promise of reward.

Use in Prayer

The name Al-Barr (The Beneficent) brings to mind all the good we have received from Allah Almighty, and all the good He has promised for the righteous that we hope to receive. When the Holy Quran mentions this name of Allah, it speaks of the apprehension that righteous people have in this world and the relief they will

Similar Names

Al-Ra’ūf (The Compassionate) and Al-Latīf (The Kind) are synonymous in their meaning of “kindness.” (Lisan al-‘Arab, Ibn Manzūr, Root:

Whenever Al-Latīf (The Kind, Knower of Subtleties) is paired with a name in the Holy Quran, it is always paired with AlKhabīr (The All-Aware). (Holy Quran, 6:104, 22:64, 31:17, 33:35, 67:15 ; Faza’il-ulQur’an 2, Anwar-ul-Ulum, Vol. 11, p. 140)

The names Al-Latīf and Al-Khabīr describe both knowledge and action. Al-Khabīr describes how Allah Almighty knows every hidden thing and emphasises how He will hold us to account for our hidden sins. AlLatīf (The Kind, Knower of Subtleties) also describes how Allah Almighty knows every

n-nabiyyusa; Malfuzat [English], Vol. 2, p. 21 “The True Companion on High (Rafiq-eA‘la) is God.”) The name Al-Rafīq (The Companion) brings to mind that companionship for which the Holy Prophetsa left the whole world behind. When we say Yā Rafīq (O Companion), we pray that Allah Almighty also gives us His eternal companionship, such companionship as would make us want to leave this world behind.

7. Yā Waliyy - O

Friend!

Meaning

- يلو اي

The root of waliyy means two or more things coming in uninterrupted succession. Based on this, it refers to nearness, whether physical nearness, nearness in lineage, nearness in religion and doctrine, or nearness in friendship and support. (AlMufradat, al-Raghib, Root: يلو) The word waliyy means a friend, helper, protector, one who loves, or guardian of one’s affairs. (Dictionary of the Holy Quran, Malik Ghulam Farid, p. 837 ; Al-Qāmūs al-Muhīt, Fīrūzābādī, ي ولا, See “،قيدصلاو ،بحملاو ،هنم مسالا :يلولاو ریصنلاو” ; Friday Sermon, 23 Oct 2009.) AlWaliyy (The Friend) means The Close and Loving Friend Who is The Helper and Guardian of His friends.

Similar Names

Al-Rafīq (The Companion) and Al-Waliyy (The Friend) are synonymous in their meaning of “friend” (sadīq). The difference is that Al-Rafīq means a companion with an emphasis on accompanying us on our journey. Al-Waliyy means a close friend with an emphasis on supporting us.

feel upon being saved from punishment in the hereafter. The righteous will say, “Before this, when we were among our family, we were very much afraid of God’s displeasure. But Allah has been gracious unto us and has saved us from the torment of the burning blast. We used to pray to Him before. Surely, He is the Beneficent (Al-Barr), the Merciful (Al-Rahīm).’ (Holy Quran, Surah at-Tur, Ch.52: V. 27-29) On reciting these verses, Hazrat Aishara prayed, “O Allah, be gracious to us and save us from the torment of the burning blast, surely, You are the Beneficent (Al-Barr), the Merciful (Al-Rahīm).” (Tafīr Ibn Kathīr, at-Tur 52:28)

When we say Yā Barr (O Beneficent!), we thank Allah Almighty for the extensive good we have received from Him, and we pray that He includes us in His promises of reward for the righteous in the hereafter.

5. Yā Latīf - O Kind, Imperceptible, Knower of Subtleties! - فيطل اي

Meaning

The root of latīf means small, thin, or fine. It also means elegant or graceful. The word latīf means gentle, gracious, or courteous. It means subtle. It also means knowing the subtleties or obscurities of things. (Lane’s Lexicon, Root: فطل Entry: فيطل ،فطل)

Al-Latīf means 1. He who is so subtle that He cannot be perceived, 2. He who knows all subtleties and the smallest of things, 3. and He who is kind and gentle to His servants. (Tafiīr-e-Kabir, Vol. 3, p. 363 ; Tafsir-e-Kabir, Vol. 7, p. 15; Friday Sermon, 17 Apr 2009 ; Al-Mufradat, al-Raghib, Root:

hidden thing, but it emphasises how He cares for our hidden needs with His gentle kindness.

This name is also mentioned under AlRafīq (The Companion) and Al-Hādī (The Guide).

Use in Prayer

The name Al-Latīf (The Kind, Knower of Subtleties) reminds us that Allah Almighty knows all our hidden desires that no one else knows. When we say Yā Latīf (O Kind, Knower of Subtleties!), we pray that Allah Almighty fulfils those desires with His loving kindness.

6. Yā Rafīq – O Companion - قيفر اي

Meaning

The root of rafīq means gentle, tender, gracious, courteous, or civil. It also refers to a companion on a journey. (Lane’s Lexicon, Root: قفر Entry: قيفر ،قفر) Al-Rafīq means The Companion or The Gentle.

Similar Names

Al-Latīf (The Kind) and Al-Rafīq (The Companion) are synonymous in their meanings of “kindness” and “gentleness.” (Lisan al-‘Arab, Ibn Manzūr, Root: فطل)

This name is also mentioned under AlWaliyy (The Friend).

Use in Prayer

The last words of the Holy Prophetsa were, یلعألا قيفرلا مهللا “O Allah! The Highest Companion.” (Sahih al-Bukhari, Kitab alMaghazi, Bab akhiri ma takallama

This name is also mentioned under AlWadūd (The Loving) and Al-Wālī (يلاولا) (The Ruler).

Use in Prayer

The name Al-Waliyy (The Friend) brings to mind the loving friendship Allah Almighty has with His chosen servants, and it makes us realise that a close friendship with Him is also possible for us. When we say Yā Waliyy (O Friend!), we ask that we become His friend.

The Promised Messiahas once suffered from an illness that caused him great pain. He received the following prayer as a revelation, by observing which he was relieved of his ailment:

“In the name of Allah, the Sufficient (Al-Kāfī), in the name of Allah, the Healer (Al-Shāfī), in the name of Allah, the Most Forgiving (Al-Ghafūr), the Ever Merciful (Al-Rahīm), in the name of Allah, the Benevolent (Al-Barr), the Noble (AlKarīm). O Protector (Yā Hafīz), O Mighty (Yā ‘Azīz), O Companion (Yā Rafīq). O Guardian (Yā Waliyy), bestow healing on me.” (Tadhkirah [English], p. 717)

8. Yā Wadūd - O Loving! - دودو اي

Meaning

The root of wadūd means love, and the word wadūd can refer to one who loves or one who is loved. Al-Wadūd means The Loving, or He who is beloved. (Lane’s Lexicon, Root: دو, Entry: دودو ،دو ،دو)

Al Hakam

Prophets have been venerated throughout history as models of forbearance and forgiveness. Their lives and teachings shed light on how forgiveness can heal wounds of hatred, unite people, and bring about harmony in the world.

Generally, one who possesses the attributes of forgiveness and forbearance is viewed as weak, but when somebody forgives and forebears despite having the power to give punishment or exact vengeance, these qualities become high morals and signify the greatness of one’s character.

Explaining how attributes become moral qualities, the Promised Messiahas said:

“Morality does not only mean to speak gently or use soft words. Not at all. In fact, courage, generosity, and forgiveness – all the abilities granted to man, are in actuality moral abilities. Their appropriate use is what makes them moral qualities. […]

“Forgiveness, for example, is a moral strength. In this context, one must see whether a certain person is deserving of forgiveness or not. There are two categories of offenders. The first kind is of those who happen to commit a deed that does rouse anger, but they are worthy of being forgiven. There are others, however, who, when forgiven and turned a blind eye to, become further emboldened and cause further harm.” (Malfuzat [English], Vol. 1, pp. 15052)

Consequently, the Promised Messiahas set prime examples of forgiveness and forbearance. He practised what he preached and taught mercy and kindness to God’s servants throughout his life.

Forgiveness by covering one’s faults

Hazrat Maulvi Abdul Karim Sahibra writes:

“On one occasion, a woman stole some rice from the home of the Promised Messiahas. A thief knows in their heart the fault of their own action and for this reason, the restlessness in their posture and the manner in which they look here and there is distinct in nature. A sharp-sighted person noticed her and then apprehended her. A huge clamour arose. She was caught with a sack of rice under her arm, some 15 kilogrammes in weight. From every direction, people were scolding and rebuking her. Huzooras happened to pass by for some reason and inquired about what had happened, and the entire incident was related to him. The Promised Messiahas said: ‘She is in need, give her some rice and do not shame her. Follow God Almighty in the way that He covers up the faults of His servants.’”

Forgiveness and forbearance

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

(Life of the Promised Messiahas, pp. 41-42)

Hazrat Mir Muhammad Ismail Sahibra narrates:

“[On certain occasions], the Promised Messiahas repaid in kind as well. He also gave deserved punishment. He also strictly reprimanded when it was absolutely necessary [for one’s moral well-being]. […]

“However, it should be noted that the aspects of kindness, forgiveness, gentleness, and humility were very dominant over other characteristics of the Promised Messiahas, so much so that in normal circumstances, the rest of the attributes of his personality would be overshadowed by the aforementioned qualities.” (Sirat-ul-Mahdi, Vol. 3, narration 975)

Hazrat Maulvi Abdul Karim Sahibra states:

“No matter how great a loss, caused by the error of a servant, the Promised Messiahas will forgive them and will not reprimand them even slightly. Once, he gave Hamid Ali some envelopes and postcards to take to the post office. The forgetful Hamid Ali became busy with something else and lost sight of the responsibility that was entrusted to him. After one week or so, Mahmudra, who was still a child, came running with some envelopes and postcards, and said, ‘Father, we have found some letters in a pile of rubbish.’ When the Promised Messiahas saw the letters, they were the same letters just mentioned. Some of these letters were registered mail, for which he was awaiting a response. The Promised Messiahas called Hamid Ali, and showed him the letters, whereafter he very gently said to him, ‘Hamid Ali, you have become quite forgetful. You should do your work carefully.’” (Life of the Promised Messiahas, pp. 91-92)

Overlooking unwarranted interference

Hazrat Maulvi Muhammad Ibrahimra Baqapuri Sahib narrates an incident of the unpretentiousness and forgiveness of the Promised Messiahas. He relates that once, while Maulvi Muhammad Ahsan Sahibra was proofreading the Arabic section of the book of the Promised Messiahas, HaqiqatulWahi, he asked the Promised Messiahas, “Why have you crossed out this word, as this is correct.” The Promised Messiahas replied that he had not marked any such word. Maulvi Sahibra then asked who had made that mark. The Promised Messiahas said that it was possible that Mir Mahdi Hussain Sahibra might have made that mark. Maulvi Sahib asked the Promised Messiahas what right Mir Sahibra had for doing such a thing. The Promised Messiahas smiled and said, “He does have a right. It is called dakhl-ebay-ja [unwarranted interference].” (Sirat-

ul-Mahdi

Forgive and forget

Hazrat Maulvi Abdul Karim Sahibra states:

“On one occasion, he [the Promised Messiahas] said, ‘It is my belief that any individual who makes a vow of friendship with me even once, I have such regard for this vow, that irrespective of their nature and no matter what they become, I cannot sever my ties with them. If the individual cuts off their ties with me themselves, in that case I am helpless. Otherwise, my belief is that if one of my friends had collapsed in the market after consuming alcohol and there was a crowd of people around him, I would pick him up and take him away without fear of reproach by any critic.’ Then, he said, ‘The bond of friendship is a most valuable gem. One must not waste it away easily. No matter how unpleasant a friend may be to

you, one ought to forgive and forget.’” (Life of the Promised Messiahas, pp. 78-79)

In his book, Kishti-e-Nuh, Prophet Ahmadas says:

“God desires a complete transformation in your being and He demands from you a death, whereafter He should revive you. Hasten to make peace with one another and forgive your brethren their sins. For he who is not inclined to make peace with his brother is wicked and will be cut off, because he is the cause of dissension. Part with your ego in every way and do away with mutual grievances. Be humble like the guilty, though truth be on your side, so that you may be forgiven. […]

“The one who most forgives the transgressions of his brother is the more honourable among you. Unfortunate is the one who is obstinate and does not forgive. Such a person has no part in me.” (Noah’s Ark, pp. 20-21)

M Adam Ahmad

, Vol. 2, narration 450; Al Hakam, Vol. 4, Issue 158, p. 24)

Patience and forbearance

The Promised Messiahas was subjected to verbal attacks, debasing assaults, and death threats. People sent him unstamped abusive letters, and he used to pay for their postage, but no matter the content of the mail, Prophet Ahmadas would always show patience and forbearance.

Honour of God Almighty

Hazrat Mirza Bashir-ud-Deen Mahmood Ahmad Sahib, Khalifatul Masih IIra said:

“The prophets are never strict for any personal reason, but only to establish the authority of Allah the Almighty in the world. If they ever show strictness and become impassioned, it is only for this reason. With regard to their own being, they show the utmost humility. Regarding this, there is an incident of the Promised Messiahas; once in Lahore, while passing through a street, a person pushed the Promised Messiahas owing to which he fell to the ground. The Promised Messiah’sas companions became enraged and it was nigh that they would beat him, but the Promised Messiahas said, ‘He became enraged in support of the truth.’ (Meaning that after listening to the clerics declaring Mirza Sahib to be a liar, he thought that he would exact revenge, and so he has done this because of what he considered to be the truth.) Therefore, the Promised Messiahas told them not to harm him.

“Thus, prophets never say anything with regards to their own beings, in fact, they only speak out to establish the honour of God Almighty. Therefore, one should not think that Allah’s prophets also act in this way. (That is if they ever act in a strict manner.) There is a huge difference between them and ordinary people. They only act in this way for the sake of Allah the Almighty, whereas ordinary people act harshly for their own sake.” (Khutbat-e-Mahmood, Vol. 18, pp. 141-142; Friday Sermon, Al Hakam, Vol. 5, Issue 214, p. 25)

Hazrat Maulvi Abdur Rahim Dardra MA states:

“In all [of the Promised Messiah’saa] journeyings – under every species of insult, opposition and misrepresentation – he most perfectly illustrated the precepts and principles of the religion he taught. His love and compassion; his forbearance and forgiveness; his meekness and wisdom; his simplicity and purity; his equanimity and self-possession can find a parallel only in Jesusas or the Holy Founder of Islam, [Prophet Muhammadsa]. It is true that the people did not recognise their promised Teacher, for he came not in a manner corresponding to their vain and worldly anticipations. If he had appeared in conformity to the views which the Christians and Muslims entertained of a temporal Messiah, it would have been direct evidence that he was an impostor; because their conception of his character and reign was selfish, ambitious, imperfect and partial.” (Life of Ahmadas, p. 327)

Hazrat Maulvi Abdul Karimra cites the following incident as evidence of the Promised Messiah’s remarkable patience and forbearance:

“[…] I have observed hundreds of times that he [Prophet Ahmadas] will be sitting alone in the courtyard upstairs, writing or in reflection. It is a long-standing practice of the Promised Messiahas to sit with the

door closed. On one such occasion, his son knocked on the door loudly and said: ‘Father! Open the door.’ The Promised Messiahas immediately stood up and opened the door. The innocent [child] stepped in, looked here and there, and then left at once. The Promised Messiahas, then closed the door as he generally does and perhaps after two minutes, the child returned again and began pushing and hitting the door, and screaming: ‘Father! Open the door!’ The Promised Messiahas stood up again with the same patience and calmness, and opened the door. Even this time, the child did not come into the room, he merely poked his head in, murmured a few things and then ran away. With great patience, the Promised Messiahas cheerfully and in good spirits closed the door, and sat down to continue his very important work. After some five minutes, the child was back again, with the same urgency and noise, ‘Father! Open the door!’ The Promised Messiahas, stood up again with the same dignity and calmness, and opened the door. He did not say a word of displeasure. He did not say: why do you come here and what do you want; after all, what is the meaning of this constant pestering and disturbance in my work? And this did not occur just once. This must have occurred twenty times, and in every instance, not a single time did the Promised Messiahas scold or rebuke his child.” (Life of the Promised Messiahas, pp. 55-56)

Forbearance and forgiveness

In 1897, the Christian clergy filed a completely false case of murder against the Promised Messiahas. The most laborious among them was Dr Henry Martin Clarke, who accused him of an attempt on his life. However, God revealed the truth in court, and despite the best efforts of Aryas, along with Christians and some non-Ahmadi opponents, to persuade the judge into giving a severe punishment, Prophet Ahmadas was honourably acquitted.

In this regard, Hazrat Maulvi Abdur Rahim Dardra MA states:

“Not only was Ahmadas discharged in this case as he had prophesied, but people were also impressed by his magnanimity and greatness. He forgave those who had prosecuted him. Colonel Douglas told him that he was at liberty to prosecute the witnesses if he so desired, but he replied that he desired to prosecute nobody and forgave them all. Even in the middle of the proceedings he forbade his counsel to put a question in cross-examination to one of the prosecution witnesses, who was also a big priest, which related to the mother of the witness and the answer to which would have humiliated him. ‘For,’ said he, ‘I do not desire to put shame on him.’ This endeared Ahmadas still more to the people.” (Life of Ahmadas, p. 561)

Maulvi Muhammad Hussain Batalvi was one who went beyond all limits in his opposition to the Promised Messiahas and declared Prophet Ahmadas to be an infidel and disbeliever, God forbid. He ignited flames of hatred all over the country against the Promised Messiahas. However, in spite of all that, when in a court case the lawyer of the Promised Messiahas wanted to ask deriding and disparaging questions about the family of Maulvi Muhammad Hussain Batalvi, the Promised Messiahas very strictly prohibited his lawyer from doing so. The lawyer was

a non-Ahmadi, and his name was Maulvi Fazl Din Sahib. He would say, “Mirza Sahib (i.e., the Promised Messiahas) is a person with amazing morals. An individual attacks Mirza Sahib’s honour and even his life, yet when certain questions are asked to try and weaken the testimony of the opponent – Mirza Sahib immediately stops this and says that he absolutely forbids questions of this nature to be asked.” Regarding the same individual, Maulvi Muhammad Hussain, the Promised Messiahas writes in one of the couplets of his poem:

“You cut with your own hands the tree of love we embedded in our hearts during childhood. Yet my heart never fails to display love and compassion in any matter.”

(Sirat-e-Tayyiba by Mirza Bashir Ahmadra, pp. 57-59; Friday Sermon, Al Hakam, Vol. 1, Issue 1, p. 10)

Self-control

On one occasion, the Promised Messiahas was experiencing a severe headache. The women and children around him were making noise and commotion nearby.

Maulvi Abdul Karim Sahibra submitted: “Your holiness, this noise does not cause you pain, does it?” The Promised Messiahas said: “Yes, it gives me relief when they quiet down.” Maulvi Sahib said: “Why does his holiness not instruct them then?”

The Promised Messiahas responded: “You tell them in a gentle manner; I cannot.”

(Malfuzat [English], Vol. 2, p. 180)

Conclusion

Hazrat Mir Muhammad Ismail Sahibra said:

“The first time I saw him [the Promised Messiahas], I was only two years old. After that I saw him when I was a young man of 27 years. I declare it on oath that I have not, in the whole of my life, seen a more courteous, better, and more pious man than him. I had not seen anyone who could be more devoted than him in respect to love for God and the Holy Prophetsa. He was indeed a light that had been sent to this world for the benefit of mankind. He was, no doubt, a shower of mercy that Allah had sent to the earth after a long drought and that caused the earth to become green again. About the Holy Prophetsa, his distinguished wife, Hazrat Aishara had stated that his whole life was the true reflection of the teachings of the Holy Quran. Similarly, I could unhesitatingly declare that the Promised Messiahas was deeply immersed in the love of the Holy Prophetsa and he followed him most devotedly.” (Sirat-ul-Mahdi, Vol. 3, narration 975)

The incidents and sayings presented above are only a drop in the ocean of the topic under discussion. As a matter of fact, the standards of forgiveness and forbearance set by the prophets are as relevant today as they were in the past. Countless people are still being influenced by their examples to choose forgiveness over revenge and to approach difficulties in life with patience and forbearance.

Thus, we must follow in the footsteps of Prophet Ahmadas who was the servant of “Mercy for all the worlds” – the Holy Prophet Muhammadsa.

This root also refers to a stake, and since it is driven firmly into something, the meaning of love may have been derived from it. (Al-Mufradat, al-Raghib, Root: ودد) Thus, the root of wadūd refers to a love that is driven firmly into one’s heart.

Similar Names

Al-Waliyy (The Friend) and Al-Wadūd (The Loving) are synonymous in their meaning of “one who loves” (muhibb). What makes AlWaliyy different is its additional meanings, whereas Al-Wadūd focusses on love.

Use in Prayer

The word wadūd refers to a love that results in spiritual nurturing. The Holy Prophetsa said, “Marry women who are loving (Wadūd) and prolific, for I will boast of your great numbers.” (Sunan Nasa‘i, Kitab annikah, Bab karahiyati tazwiji l-‘aqim; Sunan Abi Dawid, Kitab an-nikah, Bab an-nahyi ‘an tazwiji mun lum yalid mina n-nisa’) Great numbers alone are no source of pride. The Holy Prophetsa can only be proud of his people if they are righteous, which is only possible if they are raised by mothers who spiritually nurture their children with constant love (wadūd). This hadith shows us that the word wadūd is deeply tied to spiritual nurturing. (Ta‘alluq Billah, Anwarul-Ulum, Vol. 23, p. 152-3)

The name Al-Wadūd (The Loving) refers not only to the One who has an intense love for us but the One who is also the beloved of His servants. When we say Yā Wadūd (O Loving!), we pray that Allah Almighty lovingly nurtures us and develops in us an unbreakable bond of love for Him.

9. Yā Hādī - O Guide! -

Meaning

The root of hādī means to guide someone to follow a right direction. Al-Hādī means He who shows His servants the ways of knowing Him. (Lisan al-‘Arab, Ibn Manzūr, Root: هدی ; Lane’s Lexicon, Root: هدی Entry: هدی)

Similar Names

Al-Hādī (The Guide) does not just mean to guide someone but to guide with the gentleness and graciousness described in Al-Latīf (The Kind). (Al-Mufradāt, alRaghib, Root: یدﻫ, See “فطلب ةلالد ةيادهلا”) This name is also mentioned under AlRashīd (The Guide to the Right Way) and Al-Nūr (The Light).

Use in Prayer

Guidance (hudā) has three meanings. It means being shown the right path, being taken to the right path, and being led on the right path. (Tafsir-e-Kabir, Vol. 1, pp. 32, 34)

When we say Yā Hādī (O Guide!), we pray that Allah Almighty shows us all the ways of attaining His nearness that we do not know. We also say Yā Hādī (O Guide!) and pray that after being shown the right path, we are taken to it and act on it. We also say Yā Hādī (O Guide!) and pray that Allah Almighty keeps us on the right path and leads us to our destination.

(To be continued)

Prophets of Allah

Zachariah ‘was of the virtuous’

“And We did raise among every people a Messenger

Jalees Ahmad

Al Hakam

Zachariah [ايركز] was a noble man from Israel and a prophet of God (Surah al-An‘am, Ch. 6: V.86). He was the father of Johnas [Yahya]

– also known as John of the New Testament – cousin of Jesusas. (Five Volume Commentary, Vol.2, p.482)

In the Holy Quran, we read that Zachariahas is described as the guardian of Maryas

“So her Lord accepted her with a gracious acceptance and caused her to grow an excellent growth and made Zachariah her guardian.” (Surah Aal-e-‘Imran, Ch.3: V.38)

Regarding Zachariah’sas profession, the Holy Prophetsa is reported to have said:

Zachariahas was a carpenter. (Sahih Muslim, Kitab al-faza’il, Hadith 2379)

Hanna, the mother of Maryas

With regards to Mary’sas birth, we read in the Holy Quran:

“[Remember] when [the] woman of ‘Imran said, ‘My Lord, I have vowed to Thee what is in my womb to be dedicated to Thy service. So do accept it of me; verily, Thou alone art All-Hearing, All-Knowing.’

“But when she was delivered of it, she said, ‘My Lord, I am delivered of a female’ — and Allah knew best what she had brought forth and the male [she was thinking of] was not like the female [she had brought forth] — ‘and I have named her Mary, and I commit her and her offspring to Thy protection from Satan, the rejected.’” (Surah Aal-e-‘Imran, Ch.3: V.36-37)

Deeming that she would give birth to a son, Hannah (www.britannica.com/ biography/Saint-Anne; Five Volume Commentary, Vol. 2, p. 477), the mother of Maryas, the woman of Imran, vowed to God that whatever was in her womb would

be dedicated to His service. However, when she gave birth to a girl, she was puzzled. The mother of Maryas said and prayed, “‘I have named her Mary, and I commit her and her

measure.” (Surah Aal-e-‘Imran, Ch.3: V.38)

In light of this verse, we read:

“Many fantastic stories have been woven around Mary’sas reply to Zachariah’sas question as to whence she got the gifts he found lying about her. The gifts were evidently brought by worshippers visiting the place and there was also nothing extraordinary in her reply that the gifts were from Allah, for every good thing that comes to man is really from God, He being the final agency. In fact, from a girl of Mary’sas religious upbringing, any other reply would rather have been surprising. The accounts of Maryas having been provided with heavenly fruits by angels are, therefore, nothing but the figment of the commentators’ own minds and find no support whatsoever from the Quran or the sayings of the Holy Prophetsa.” (Five Volume Commentary, Vol. 2, p.483)

was purely innocent, stemming from a place of surprise. “It is simply a spontaneous expression of innocent surprise at the divine promise. It also contains a veiled prayer that he might live long enough to see the child born and grow up into a young man. Zachariahas has referred to his old age and the barrenness of his wife to make God’s mercy take a practical shape all the more speedily.” (Five Volume Commentary, Vol.2, p.485)

He further replied to his Lord, asking him to appoint a token for him. He was told, “‘Thy token shall be that thou shalt not speak to men for three days except by signs. And remember thy Lord much and glorify Him in the evening and in the early morning.’”

(Surah Aal-e-‘Imran, Ch.3: V.42)

offspring to Thy protection from Satan, the rejected.’” (Surah Aal-e-‘Imran, Ch.3: V.37)

The Holy Quran informs us that Mary’sas mother’s prayer was granted, and indeed, Maryas grew up with remarkable virtues. Prophet Zachariahas was appointed her guardian. (Surah Aal-e-‘Imran, Ch.3: V.38)

Zachariahas as Mary’sas guardian, and the matter of finding ‘with her provisions’

It should be remembered that the words mentioned in the Holy Quran to denote Zachariahas as Mary’sas guardian are:

ايركز اهلفکو

“and made Zachariah her guardian”

(Surah Aal-e-‘Imran, Ch.3: V.38)

In light of this, in the Five Volume Commentary, it is explained:

“

اهلفک (made him her guardian) is derived from لفک . They say هلفک i.e,. he was or became responsible for him; he became his guardian.

اديز ادلاخ لفک means, he made Zaid the guardian of Khalid; he gave Khalid into the guardianship of Zaid (Aqrab).”

(Five Volume Commentary, Vol.2, p. 482)

It is recorded in the Holy Quran that “Whenever Zachariah visited her in the chamber, he found with her provisions. He said, ‘O Mary, whence hast thou this?’ She replied, ‘It is from Allah.’ Surely, Allah gives to whomsoever He pleases without

This noble reply left a profound impact on Zachariahas, igniting within him a deep desire for righteous descendants of his own. There and then, with this deep impact, he prayed, “‘My Lord, grant me from Thyself pure offspring; surely, Thou art the Hearer of prayer.’” (Surah Aal-e-‘Imran, Ch.3: V.39)

The mention of Prophet Zachariah’sas prayer and desire in various places in the Holy Quran indicates that he must have made this supplication repeatedly. (Surah Aal-e-‘Imran, Ch.3: V.39; Surah Maryam, Ch.19: V.5-7; Surah al-Anbiya’, Ch.21: V.90)

Furthermore, this prayer was offered during Mary’sas childhood, and the fulfilment of Zachariah’sas supplication came to pass with the birth of his son, Yahya, when Maryas reached adulthood.

Allah’s favour upon Zachariahas

As Zachariahas prayed in the chamber, the angles called to him saying, “‘Allah gives thee glad tidings of Yahya, who shall testify to the truth of a word from Allah – noble and chaste and a Prophet, from among the righteous.’” (Surah Aal-e-‘Imran, Ch.3: V.40)

Zachariahas replied that he was now old and his wife was barren. Upon this, it was said, “‘Such is the way of Allah: He does what He pleases.’” (Surah Aal-e-‘Imran, Ch.3: V.41)

Zachariah’sas question in no way implied any sort of disbelief; however, the Bible suggests otherwise. In Luke, we read: “because thou believest not my words, which shall be fulfilled in their season.”

(Luke, 1:20)

In fact, Prophet Zachariah’sas response

Prophet Zachariahas was instructed to refrain from speech for three days, yet he was permitted to communicate through gestures and signs. Through a study of the Bible, it is revealed that signs were often given as a confirmation of prophecies. (Genesis, 9:17 & 17:11; Exodus 31:13-17)

It should not be interpreted as Zachariahas being deprived of the ability to speak; this was not the case at all. Hazrat Khalifatul Masih Ira, under this verse, states that the words, “‘And remember thy Lord much and glorify Him in the evening and in the early morning’”, clearly indicate that his ability to speak was not obstructed.

(Haqaiqul Furqan, Vol. 1, p. 468)

The command to remain silent for three days meant that Prophet Zachariahas would have more time to dedicate to meditation and remembrance of Allah. Further, Islam also teaches that one should refrain from excessive talking (Jami‘ at-Tirmidhi, Hadith 2853)

In light of Prophet Zachariah’sas prayer for offspring, Hazrat Khalifatul Masih IVrh states:

“It seems that the desire for pure and pious progeny generated in the heart of Hazrat Zachariahas only due to looking at the piety of Hazrat Maryamas.” (The Holy Quran, Urdu translation by Hazrat Khalifatul Masih IVrh, p. 79)

Huzoorrh, in another place, states:

“He [Prophet Zachariahas] desired to have a child, but he had so advanced in age that with white hair on his head, it was as if he was all aflame with hoariness and the wife was not only old but she was barren as well. Thus, this was an example of miraculous

”

Majlis Khuddam-ul-Ahmadiyya Germany holds 43rd national ijtema

Basalat Ahmad, Motamad

Majlis

Khuddam-ul-Ahmadiyya Germany

Majlis Khuddam-ul-Ahmadiyya Germany held its 43rd ijtema on 19 to 21 May 2023, at the PSD-Bank-Arena in Frankfurt am Main. The total attendance of the ijtema reached 8700. Alhamdulillah

The ijtema was blessed with the historic video message of Hazrat Khalifatul Masih Vaa on the second day. During the ijtema, khuddam competed with one another in academic and sports competitions.

The planning and preparation of the Ijtema began months ago. This year, the theme of the ijtema, approved by Hazrat Khalifatul Masih Vaa, was نآرقلا یف هلک ریخلا “All good is contained in the Quran.” A large portion of the programmes was planned around the theme so that khuddam can increase their understanding and knowledge. An organisation committee consisting of 14 naib nazimen and 79 nazimeen was created with the approval of the sadr of Majlis Khuddam-ul-Ahmadiyya Germany. The ijtema Board had 10 meetings and several meetings separately with the nazimeen. The organising committee had a meeting at Nasir Bagh, Groß-Gerau, which was also attended by sadr sahib.

The ijtema began with the Jumu‘ah prayer, followed by the live Friday Sermon of Hazrat Khalifatul Masih Vaa. Afterwards, a flag-hoisting ceremony took place.

The opening session of the ijtema was chaired by the amir of Jamaat-e-Ahmadiyya

Germany, Abdullah Wagishauser Sahib, and during his address, he outlined the importance and duties of khuddam especially in the Jubilee year of Jamaat-eAhmadiyya Germany. This was followed by a silent prayer.

After this, khuddam proceeded to take part in various competitions and activities on offer at the ijtema

A special competition, including a quiz, mind challenges, and sports tasks, was held to find the “Khadim of the Ijtema”. Many khuddam took part in this competition.

Special activities at this year’s ijtema included a Quran exhibition. Khuddam showed great interest in this exhibition and were overwhelmed by the collection.

In addition to this, different stations were set up on the ijtema site for khuddam, including survival coaching, Khuddam Cafe, Humanity First, Book Shop, AlNusrat, Wasiyyat, Rishta Nata and Fit4Salat.

Principal Jamia Ahmadiyya Germany, Shamshad Ahmad Qamar Sahib, addressed khuddam on the second day of the ijtema about the existence of Allah.

Khuddam with excellent results in their studies were also awarded academic awards at the ijtema

The highlight of the ijtema was the special video message by Hazrat Khalifatul Masih Vaa Khuddam listened to the message with keen interest and were full of emotions.

During the three days of ijtema, different talks and lectures were organised on the side stage on the topics of mental health and belief, challenges in career, and service to

mankind.

The concluding session of the ijtema was chaired by Mubarak Ahmad Tanveer Sahib, who addressed the khuddam on the topic of the Holy Quran. Sadr Sahib Majlis Khuddam-ul-Ahmadiyya Germany,

Tariq Ahmad Zafar Sahib, also addressed khuddam about the responsibilities of Khuddam-ul-Ahmadiyya. Later, khuddam were awarded prizes and the Alam-e-In‘ami This was followed by a silent prayer.

<< Continued from previous page birth that despite both [of these apparent barriers] he was bestowed upon Hazrat Yahyaas [John]. He had developed the desire to have a child having pondered over the circumstances of Hazrat Maryamas who was to show the miracle of the fatherless

birth of Hazrat Jesusas.” (Ibid., p. 505)

A reminder and example from the prayer of Zachariahas

In light of the spiritual way to be blessed with offspring, Hazrat Musleh-e-Maud states: “The spiritual way [of getting offspring] is the same as that used by Zachariahas, (which is mentioned in the first ruku‘ of Surah Maryam).” (Al Fazl, 2327 December 1920); (“100 Years Ago… –Hazrat Musleh-e-Maud’s insightful replies to essential questions”, Al Hakam, Issue 146, p. 8 )

As mentioned above, Zachariahas was bestowed with the glad tidings of a son. One interesting point to ponder is his ardent desire for offspring.

In the Holy Quran, we read:

“When he called upon his Lord, a secret calling, He said, ‘My Lord, the bones have indeed waxed feeble in me, and the head glistens with hoariness, but never, my Lord, have I been unblessed in my prayer to Thee.” (Surah Maryam, Ch.19: V.4-5)

Prophet Zachariah’sas plea to his Lord, expressed through secret cries, indicates that he had harboured a deeply cherished

desire within the depths of his heart.

In the Five Volume Commentary, it is explained that “Zachariahas had understood from Biblical prophecies and heavenly warnings that were administered to the Jews for their repeated rejection of God’s Prophets that prophethood was soon to be transferred from the House of Isaac to that of Ishmael. So he gave vent to his feelings in the form of prayer for the birth of a righteous son.”

Yahya, also known as John of the New Testament, was the son of the Prophet Zachariahas. He indicated Jesus’as advent and offered the Jews the glad tidings of Jesus’as appearance.

Zachariahas, Johnas, Jesusas and Eliasas “And [We guided] Zachariah and John and Jesus and Elias; each [one of them] was of the virtuous.” (Surah al-An‘am, Ch.6: V.86)

This verse highlights the mention of four prophets: Zachariahas, Johnas (known as Yahya in Arabic), Jesusas, and Eliasas (known as Ilyas in Arabic and referred to as Elijahas). These prophets share a connection with one another. Zachariahas,

the father of John, is mentioned in relation to Mary’sas noble example, as discussed earlier. It signifies that after being inspired by Mary’sas virtuous character, Zachariahas became the father of John.

With regards to a link between Johnas, Jesusas and Elijahas, we find, in Malachi:

“Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD” (Malachi, 4:5)

As mentioned in the previous article on Prophet Eliasas (Al Hakam, Issue 269), during that period, the Jews interpreted the prophecy mentioned above in a literal manner. As a consequence, their understanding of the prophecy hindered them from recognising Prophet Jesusas as the Messiah.

Prophet Jesusas, explaining this, is reported to have said the prophecy was fulfilled with the coming of John the Baptist. (Mathew, 11:14)

Hence, all the prophets mentioned in this verse are interconnected in various ways. As messengers of Allah, they exemplified exceptional moral conduct and are honoured in the Holy Quran as embodiments of virtue.

Truthfulness and progress of Islam

Hazrat Musleh-e-Maud’s lecture at the Vande

Mataram Hall in Amritsar, 1920 – Part 1

Ata-ul-Haye Nasir Al

On 22 February 1920, Hazrat Musleh-eMaud, Mirza Bashir-ud-Deen Mahmood Ahmadra delivered a lecture at the Vande Mataram Hall in Amritsar, titled “Sadaqate-Islam aur Zara’i Taraqqi-e-Islam” – The truthfulness of Islam and the means for its progress.

In his lecture, Hazrat Musleh-e-Maudra said:

Objective of religion

“The subject of my lecture today is the truthfulness of Islam, as to what are the proofs of Islam’s truthfulness and the means for the progress of those who attribute themselves to it.

“Before assessing the truthfulness of any religion, it is essential for one to see what the objective of religion is. Until one is aware of this, it is possible for one to deviate from the true facts while arguing about the truthfulness of a certain religion, and the point that is considered proof of the truthfulness might not be related to it at all. For instance, when one intends to buy a house, the objective is not to search for beautiful flowers and plants or a special kind of pool there, but rather, the basic purpose is that the house should be able to protect them from the cold and warm weather, protect their wealth, and maintain the privacy of their household from other people. This is the purpose of a house, and it will be kept in mind while buying one. If it is fulfilled, then the house will be bought; otherwise, one would never buy it. Will anyone buy a house that has no roof but has beautiful calligraphy on its walls? Not at all, because it does not fulfil the basic objective of the house.

“In the same way, when we begin to ponder over the truthfulness of a certain religion, it is essential for us to consider what the objective of religion is, so that we may assess as to which religion fulfils it, and the religion that fulfils it will be true and acceptable. Hence, until the objective of religion is known, one cannot identify the true religion. For this reason, it is the duty of any lecturer – who wishes to speak on the truthfulness of a certain religion – to narrate the objective behind religion so that each of the listeners can know what the objective of religion is in the view of the lecturer and whether or not religion’s objective, which the lecturer has understood, is correct. [...]

“Hence, before I proceed to narrate the arguments for the truthfulness of a religion, I will state the objective of religion. Thus, one ought to remember that due to the fact

that Islam has been revealed in Arabic, it is very simple to know the purpose behind religion, and the reason is that God Almighty has granted such an attribute to the Arabic language that all of its words hold [vast] meanings. This feature has not been granted to any other language in the world.

[...] So, in this language, the word ‘ھبمذ’ [religion] itself implies the objective of the religion. The word ‘mazhab’ means pathway, manner, method, precepts, and sharia as well. Hence, with respect to the Arabic language, those principles that help mankind ascend from one stage to another, morally – not physically – are called ‘mazhab’. As far as the question of where these principles lead mankind is concerned, all religions agree that the purpose of religion is to bring them towards God Almighty. There is no other objective of religion. The purpose of religion is not to teach the rules of trade, nor is wealth and government its objectives, i.e., we cannot consider a religion to be true if its followers excel in trade, have an abundance of wealth or they rule over many countries. On the contrary, religion’s objective is to guide towards a pathway that can lead mankind to God Almighty. Thus, any religion that fulfils this purpose would be true, and the one that fails to do so would be false.

Does Islam fulfil the objective of religion?

“Now that we are aware of the religion’s objective, we need to see whether Islam’s truthfulness can be proved on this criterion

and whether Islam presents a pathway that could lead one to Allah the Almighty, or whether its teaching is only superficially attractive and good but fails to lead one to God Almighty. If Islamic teachings do not lead one to God Almighty, then regardless of how great arguments are presented for its truthfulness, it has no benefit. However, if it is proven that Islam leads one to God Almighty, then every wise and reasonable person should accept that Islam is from God Almighty and true.

Every religion comprises certain positive aspects

“After this basic principle, I wish to state another point as a preamble that proving the truthfulness of a certain religion does not prove the other religions to be wrong or that all of their teachings are incorrect. In our country [British India], the major cause of unrest is that the followers of all religions consider only their respective religion to exclusively contain truth and that the rest are completely and absolutely false. However, those who have studied theology, know very well that we can find some good aspects in every religion of the world. If it is accepted that a certain religion’s teachings are incorrect and vile, and it has no feature that may attract one’s heart, then what is the reason behind educated and wise people being its followers? The basic principle is that every religion has certain positive aspects. Thus, the meaning of proving the truthfulness of a certain religion is not that there is no positive attribute in any other

religion, but rather, it means to see which religion holds the most excellent features. Otherwise, there is no religion devoid of any good features at all. Regardless of how ancient a faith might be, it must hold certain attributes. The faiths of the people of Australia or of some areas of America are considered to be very indigenous, and we find certain attributes there as well. For instance, [they teach] one should not harm others, one should abstain from alcohol, treat people with love, show kindness to people, and give alms. Thus, if such teachings are found in those faiths as well, there can be no greater ignorance than to say about those religions that are followed by civilised people that they have no positive aspects.

“Thus, before pondering over any one religion’s truthfulness, one ought to remember that every religion holds certain features. Yes, one ought to see which religion comprises the most excellent attributes. The followers of some religions claim, ‘Our religion teaches us not to oppress people, hence, our religion is true.’ We ask them to present any religion that is taught to carry out oppression. The followers of some religions claim, ‘in our [religion], it has been taught to love others.’ We say, ‘It is surely a good feature; however, the question is, which religion has taught its followers to hate others? If there is no such religion, then how can we accept that only your religion is true.’ Then, if one says, ‘Our religion teaches to give alms, which proves that our religion is true.’ We will ask, ‘Which religion has taught us to never give alms? Since all of

Hakam

the religions teach similar teachings in this regard, how could we accept your religion to be truthful?’

How can the truthfulness of a religion be proven?

“[To prove] the truthfulness of a certain religion does not mean to show only a few moral values in it since all religions are equal in this criterion. So, the truthfulness of a religion can only be proven if it presents a teaching that could lead mankind to God Almighty and inculcate His love, and that teaching must be correct in its details as well. [...]

Islam establishes one’s connection with God Almighty

“From this perspective, let’s see whether or not Islam fosters one’s connection with God Almighty. If it does so, there remains no doubt in accepting that Islam is the religion through which mankind can attain salvation. In this regard, the Holy Quran claims and categorically announces that if one acts upon its [teachings], one advances in their love for God Almighty to a stage that is impossible through any other means. Thus, it is stated:

the Almighty so clearly that anyone who reads it – regardless of how far they are from the religion – it makes creep their skins. Then, [it is stated:]

“Since fear could also be created through terrifying things, thus, [here it means that] it not only instils fear in their hearts, but inculcates love as well. Fear is instilled through two things, firstly, the things that are terrifying, and secondly, the things that hold majesty and power. However, terrifying things can only instil fear. Since [the Holy Quran] is majestic, its greatness and majesty instil fear, which creates love as well. Thus, it is stated that ‘their skins and their hearts soften’. So, the Holy Quran proclaims that it comprises the best teaching, and as I have said, only that religion could be true which claims to present the best teaching, not the one which says that ‘there is no other religion which is truthful.’ Further, only that religion can be truthful which presents a teaching that leads mankind to God Almighty. The Holy Quran claims to present such a pathway that leads mankind to God.

Means to establish a connection with God Almighty

“Now, let us see as to what are the means through which one can foster a connection with God Almighty. There are two ways to establish a relationship with someone in the world. A relationship can be established either through love or fear. Let us now ponder over the Islamic teachings as to whether or not Islam has given a teaching that can inculcate a high level of love and fear of God Almighty. If it has done so, it is proven that Islam is the religion that teaches the correct pathway to connect one with God Almighty, though, other religions also comprise certain attributes. If it has not done so, then one ought to believe that one should search for a religion other than Islam.

How does the Holy Quran present such means?

In worldly affairs, people love certain things that neither comprise all kinds of good attributes nor are free from all kinds of flaws. [...] However, God is such a Being Who comprises all sorts of attributes and is free from every flaw. For this reason, it has been stated that it is Allah who holds all the most excellent attributes. We feel happiness upon seeing the moon and beautiful mountains, but the reason is not that they give us something, but rather, due to the fact that we adore them. God Almighty states:

“[‘Allah has sent down the best Message [in the form of] a Book, [whose verses are] mutually supporting [and] repeated [in diverse forms] at which do creep the skins of those who fear their Lord; then their skins and their hearts soften to the remembrance of Allah. Such is the guidance of Allah; He guides therewith whom He pleases. And he whom Allah adjudges astray — he shall have no guide.’] (Surah az-Zumar, Ch. 39: V. 24)

“God Almighty states that He has sent down such a Book — the Quran — which comprises the most excellent teachings. […] Here, God Almighty has not stated that the Books of other religions do not comprise good teachings, but rather, He states that this teaching [of the Holy Quran] is the best among them. That is, none of its teachings contradicts the others, but rather, all of them testify to and authenticate each other. Moreover, there is no disagreement in its details either, in fact, they are based on such a principle that they do not deviate from it. Moreover, it is such a teaching that is repeated, meaning it has such great spiritual power and strength that it compels one to read it time and time again. Moreover, it has such an attraction that anyone who hears it is inclined toward it. For instance, when one listens to the voice of their beloved once, they desire to continue listening to it. In the same way, those who listen to the Holy Quran, listen to it again and again. Moreover, it also means that since the teachings of the Holy Quran are essential for every age and century, it is repeated [in diverse forms] in every era, revived, and never gets effaced. Then, another distinctive feature is:

“Meaning ‘It is repeated [in diverse forms] at which do creep the skins of those who fear their Lord,’ because it narrates the Majesty, Power, Glory and Strength of Allah

“Now, let us see whether or not this claim of the Holy Quran is correct that it fosters a connection between God Almighty and mankind. However, before pondering over this matter, it is essential to contemplate how mankind’s connection with God Almighty can be established. In a scientific way, the proof for a certain thing’s goodness can be found by assessing what method has been taught [to achieve it]. If that method is correct, then regardless of whatever condition [a religion’s] followers might be in, that cannot put any blame on the religion itself. But rather, it will be said that ‘they did not act upon this method.’ For instance, if one visits a jail and finds Hindus, Sikhs, Christians, and Muslims, it will be completely wrong for one to say that ‘all of these religions [to whom these prisoners belong] are false, because if they had held the true religion, they would have never come to jail,’ since they were jailed because their actions were contradictory to [the teachings] of their respective religion. It would not have happened if they had acted upon the commandments of their respective religions. Hence, in order to find the truthfulness of a religion, one ought to see whether or not it has taught such principles that could lead mankind to God Almighty. If it has done so, but one finds that there are such followers [of that religion] who have no connection with God Almighty, in this case, it will be said that ‘it is their own mistake, the religion has no flaw in itself.’ For instance, quinacrine is beneficial in fever, however, if one holds it in their hands or keeps it in their pocket, and then says ‘It has not benefited me at all’, they will be told that ‘it will be beneficial once you take it, not by holding it in hand or keeping it in the pocket.’ In the same way, only that person can benefit from the religion, who acts upon it, instead of mere verbal claims to be its follower.

“Without going into the details mentioned in the Holy Quran, I will only speak about Surah al-Fatihah, which is the first Surah and has only seven verses. All philosophies of the world are in consensus that in order to establish a connection, the foremost thing is love, followed by fear. [...] Now, let us see whether or not the Quran has used this natural method to foster [mankind’s] connection with God Almighty. One finds that this Surah begins with دمحلا, which mentions love, and one finds that the principle that has been proven after thorough research had been narrated by the Holy Quran a long time ago. Then, a connection is fostered through two means, either because one likes a certain thing or because it gives certain benefits. For instance, a proverb is famous among the English people, ‘Virtue is its own reward’. Let us now see what the Quran says about both of these principles.

An exquisite commentary of Surah al-Fatihah

“Both of these aspects have been dealt with in Surah al-Fatihah, and it has stated such principles that it is impossible for mankind to remain unsuccessful in fostering a connection with God Almighty despite acting upon them. Thus, it is stated, هل دمحلا i.e., ‘All praise belongs to Allah.’ (Surah alFatihah, Ch. 1: V. 2)

“Allah is the name of God, and it means the Being Who is free from all flaws and comprises all the most excellent attributes.

. [In other words], ‘O mankind, if you are among those who love a certain thing due to its attributes, then come, I will tell you that Islam presents such a God Who is free from all kinds of flaws and holds all the most excellent of attributes.’ However, since all natures are not such that they love something due to witnessing its good attributes, but rather they desire to benefit from it as well – though such people are of a fallen nature – and addressing them, it has been stated that نیملعلا بر هلل دمحلا, [All praise belongs to Allah, Lord of all the worlds], meaning, ‘If you wish from Him to shower upon you His benevolence in addition to His magnificence, then come, I tell you that God is the One Who creates you and then elevates you from a lower level to a higher level.’ [...] These are all magnificences of the Rabubiyyat of God Almighty. Thus, it is stated that Allah is your rabb [Sustainer] and Mohsin [Benevolent]. Moreover, He is not the Sustainer and Benevolent for one or two people, but rather, He is the Lord of all the world; whether someone belongs to Europe, Africa, or America, or belongs to any religion, He is the Lord of everyone. He is the Sustainer of even the animals and birds too. If one ponders over God Almighty’s Rabubiyyat in relation to the animals, one finds a wonderful spectacle. Look, human beings plough with the help of oxen and cultivate fields. Consequently, if humans would only get the grains, they would not give any food to the oxen, etc., for this reason, God Almighty produced the wheat straw along with the grains, which is the share of those [oxen] who worked along with the humans. In short, God Almighty has set a share for all of His creation, and provides for them. Even He provides where mankind cannot even imagine how those provisions could reach, meaning, for the creatures living under the soil or in the ocean, God Almighty has created provisions there as well. Thus, it has been stated that Allah is such a Being Who is Benevolent toward all living beings. Moreover, benevolence is of three kinds, firstly which has been carried out in the past; secondly, the one which is being done in the present; and thirdly, the one which would be carried out in the future. There are many in this world who pay great respect for certain benevolence of the past, some value the benevolence of the present, and there are some who give greater value to the benevolence that would be done in the

Photo courtesy of Suhaib Ahmad

future. Here, God Almighty has stated about all three kinds of people, that God is بر نیملعلا, meaning that those natures who remember the benevolence of the past, should know that the same God is showering His benevolence upon them [in the present], and those who value the benevolence of the future, should also know that it is only God who will shower benevolence upon them [in the future]. For this reason, He is the only Being Who should be one’s beloved.

“When the creation of human beings is completed under the Rabubiyyat of God Almighty and they are able to perform actions, God Almighty provides them means for making efforts, just like the parents provide support to their young children to get a livelihood. Thus, it is stated that when one is able to make efforts, God Almighty – by His sheer grace – provides them the means to make efforts, without their own hard work or endeavour. This point establishes the great superiority of Islam over all other religions. [...]

“Moreover, Islam presents that God Who comprises the attribute of Rahmaniyat [Graciousness], meaning He not only sustains them, but also provides them the means with His grace for which their actions have no role. In this way, Islam’s superiority is proven over other religions, since some of them say that God does not grant anything without action. Whereas, this idea is completely contradictory to experience, observation, and even nature, because the sun, earth, water, and air are such things without which mankind cannot live. Hence, if God was not supposed to grant anything to mankind without their actions, He would not have created these things either. However, He did create them, which tells us that He grants without action as well. It will be completely incorrect to believe these things to be a result of one’s actions, since mankind could be able to perform actions if they were alive, and one cannot live without air. Thus, it is proven that mankind was provided with air first, and after that, they were able to perform any action. The same is true with the food. If the food was not provided prior to mankind’s actions, they could have never lived, and once they were not alive, it was impossible for one to perform actions. Hence, according to the teachings of Islam, God Almighty is ar-Rahman [Gracious], meaning, He provides without one’s actions, and does so abundantly. [...] So, this testifies to His Rahmaniyyat, and the Holy Quran states that He is ar-Rahman. Then, Islam states that God’s attributes do not end here, but rather, another attribute of God Almighty is that when one performs an action, God Almighty does not say, ‘since they have utilised the same means which I had provided, I will not reward them for their action’, but rather, He enhances those means to a greater level. Look, the one who utilises their hands provided by God Almighty, their hands are strengthened even more, and the one who utilises their intellect, their intellectual abilities are further enhanced. For this very reason, the progenies of those who attain knowledge of various disciplines, progress more swiftly in the academic fields, than the progenies of those who remain unacquainted of knowledge. [...] Thus, Islam tells us that when mankind utilises

God-gifted means – whether physical or spiritual – God Almighty strengthens them to an even greater level, and grants greater benefits.

“The God of Islam is He Who has many more attributes. There are many people who do not accept a certain thing merely due to its magnificence and benefits; rather, they do so out of fear. For this reason, Islam has also stated that ‘We do not only ask you to foster a connection with God Almighty for He is a loving Being, holder of all the attributes and showers upon you great benevolence, but rather, if you will not act upon His commandments despite His benevolence, He will punish you, since He is ﻦيدلا موي ﻚلم, [‘Master of the Day of Judgment.’ (Surah al-Fatihah, Ch. 1: V. 4)]. Look, the ones who neither act upon the teachings of God Almighty nor utilise the worldly means [created for their benefit] are eventually ruined and humiliated since He is the Master of the Day of Judgement. Hence, those who tend to accept something through love, will follow the commandments of God Almighty in light of نیملعلا بر هلل دمحلا and ﻦمﺣرلا ميﺣرلا, however, those who tend to accept a

country, or parents have a sentiment of love for each other? In reality, their [believers in the One God] love is superior and stronger than all other relations, and the people who carry out oppression on the people of this world are the ones who in fact do not have any connection with God Almighty. Those who have a relationship with God Almighty, treat His servants with love as well.

“Islam leads us in the same direction and states that upon witnessing these attributes of God Almighty that on the one hand, He is perfect in magnificence, holds all kinds of attributes, and showers benevolence upon His servants, on the other, He is perfect in power and strength; meaning, He punishes those who abandon their connection with Him, one’s situation is as if they have seen God in front of them, and the love for His servants billows within their hearts, and they do not differentiate themselves – from worldly aspects – from the followers of other religions. At such a stage, they do not say that ‘a certain person should be harmed since they are Hindu, Christian, Sikh or follower of any other religion’, but rather, they say that ‘everyone is the creation of

only be the one that also provides proof that God Almighty loves His servants as well. In this regard, when we look at what the Holy Quran states, we find that God Almighty also loves His servants. Thus, God Almighty states while addressing the Holy Prophetsa:

“[‘Say, “If you love Allah, follow me: then will Allah love you.”’] (Surah Aal-e-Imran, Ch. 3: V. 32) [...]

“It is apparent from this [verse] that Islam does not suffice, like the other religions, by saying that God’s love will be inculcated in you, but rather, it also states that God Almighty will begin to love you. This is a huge difference between Islam and other religions. [...]

God Almighty’s love for His servants

“Hence, all religions claim to foster a connection between God and mankind, however, Islam holds the superiority that it says that it not merely gives a teaching that inculcates the love for God in one’s heart, but rather, it presents a teaching as a result of which God loves them. In other words, Islam does not merely ask one to become righteous, but rather, it also teaches one that by way of acting upon its teachings, one can attain such a status that God would call them and say, ‘You are my beloved.’ […] The meaning of being the beloved of God Almighty is that whenever one faces any trouble or hardship, God helps them and communicates with them.

The door for Communion with God is open in Islam

“When we contemplate in light of this, we find that the Holy Quran teaches that the door for [mankind’s] communion with God is open. Thus, it is stated:

certain thing due to the fear of punishment, will act upon it in light of ﻦيدلا موي ﻚلم, because they will consider that in case of disobedience to the commandments of God Almighty, they will be punished.

“These are the principle teachings of Islam in order for mankind to reach God Almighty. If one ponders over them in detail, one will find that Islam has great superiority over all other religions. However, the connection with God Almighty is not limited to one’s love for God; rather, its certain result is that mankind has a mutual love and affection as well. Look, what is the reason behind the love that is found between brothers? The reason is that they are related through the same parents. In the same way, why do the people of a certain country love each other? The reason is that they belong to the same country. Thus, when people have a mutual love due to being related to a common [worldly] thing, what is the reason for the believers in the One God to not inculcate mutual harmony? Does God Almighty hold an inferior status to one’s parents or country? When God Almighty holds superior status over all those things, what could halt the relation of mutual love among the people who love the One God and have a connection with Him, while the people of the same locality, city,

God Almighty, hence, I should have love and affection for them.’ Thus, Islam says that when a person attains such a status, they proclaim:

نیعتسن کاياو دﺒعن کايا

“‘Thee alone do we worship and Thee alone do we implore for help.’ (Surah alFatihah, Ch. 1: V. 5)

“In this way, one does not say that ‘I do this’, but rather, they say it on behalf of all the people that ‘My supplications are on behalf of all other people, and I do not merely seek help for myself alone, but rather, I seek help for all other people.’ [...] In fact, one says ‘O God, we all worship you alone, thus, we all seek help and reward from You.’ Hence, this is the Islamic teaching, which teaches one to foster brotherhood and to give benefit to everyone.

“This is the means to create one’s connection with God; however, this is only one aspect. The perfect and complete teaching can only be the one that also presents proof of the fact that God Almighty also loves His servants, because if one has the desire to seek God Almighty but He does not love them, what is the benefit then? Hence, that religion cannot be true which only establishes love for God Almighty in one’s heart; rather, the true religion can

“It means, ‘O ye believers, always occupy yourselves in this prayer, “O God, guide us in the right path.”’. That is, the pathway by which the previous people were able to seek God, and God Almighty continued to grant them certainty that ‘you have reached Me.’

Islam’s superiority over other religions

“This is a categorical distinction between Islam and other religions. In terms of moral teaching, there is no major difference between religions. Every religion teaches us to refrain from evil and to do good deeds. However, Islam says, ‘You will find in this very world that you have become the closed ones and beloved of God.’ Therefore, its proof is found in Islam, since in every era, such people have come who claimed to see God Almighty and to have communion with Him. Therefore, Hazrat Muinuddin Chishtirh, Hazrat Muhyiddin Ibn Arabirh, Hazrat Junaid Baghdadirh, and many other saints have passed in Islam who inculcated the love of God in their hearts and God Almighty also loved them in return and granted them the ‘rob’ of His love. He alleviated all of their worries and helped them in each time of trouble.” (Sadaqat-eIslam Aur Zara’i Taraqqi-e-Islam, Anwar-ulUlum, Vol. 5, pp. 53-66)

(To be continued)

Khilafat-e-Ahmadiyya: Standing by oppressed Bosnian Muslims

Anas Mahmood Student Jamia Ahmadiyya UK

Introduction

One of the beauties of Islam is that when its followers encounter one another, they meet as brothers or sisters in faith. The worldwide ummah – followers of the Holy Prophet are to resemble a family, where its members pray for and protect each other from harm. This was the example of the Companions of the Holy Prophet Muhammadsa, about whom Allah states:

“Surely [all] believers are brothers.” (Surah al-Hujurat, Ch.49, V.11)

We see in history that whenever Muslims have not acted according to this principle, the ummah has faced division, strife, and suffering – such as in the case of the Bosnian Muslims. However, amidst the silence of the wider ummah, the Khilafat-e-Ahmadiyya stood as a shining example of brotherhood and support for the oppressed Bosnian Muslims.

On the 11 July 2020, the world marked 25 years since the Srebrenica massacre, part of the Balkan Wars about 30 years ago. During that time, the Muslims of Bosnia faced expulsion and extermination, while most of the Muslim leaders turned a blind eye. This is the story of how the Ahmadiyya Muslim Jamaat recognised the plight of Bosnian Muslims and took unprecedented steps to reach out to them in their time of desperation, becoming an embodiment of the wonders Khilafat can accomplish for the Muslim ummah

Bosnian War: 1992-1995

The people of Bosnia readily accepted Islam when they came under its rule in the 15th century. Despite limited Muslim rule, the rapid conversion to Islam reached nearly 100% in certain areas – such as Sarajevo. (Gábor Ágoston; Alan Masters (2009), Encyclopedia of the Ottoman Empire, p. 146) Tensions started to flare in the 1990s when the Bosnians voted for an independent state, but other ethnic groups, especially Bosnian Serbs, boycotted the referendum. Serbian militias, backed by the Serbian government, then went to war in order to “secure” ethnically Serb areas.

with unspeakable atrocities committed against women and another 3000 deaths by the end of 1992. (www.youtube.com/ watch?v=gMuk3t3NoTU)

Hazrat Mirza Tahir Ahmad, Khalifatul Masih IVrh pointed out that their children were sent to furnaces, and their leaders were publicly humiliated to emphasise the annihilation of their future (Friday Sermon, 20 November 1992, Khutbat-e-Tahir, Vol. 11, pp. 821-839). Despite this, the worst was yet to come.

The capital of Bosnia, Sarajevo, was besieged for 1,425 days, making it the longest siege of a capital city in modern warfare. The UN has estimated that an average of 329 shells hit the city every day, at one point reaching up to 3,777 shells on a single day. Countless lives were lost, and the resulting divisions have left lasting scars. (Bassiouni, Cherif (27 May 1994), “Final report of the United Nations Commission of Experts established pursuant to security council resolution 780 (1992) – Annex VI – part 1 – Study of the battle and siege of Sarajevo”)

As part of their offensives in numerous towns and cities across Bosnia, Serbian forces attacked Srebrenica in 1995. Srebrenica was a UN safe zone that provided shelter to Bosnians, many of whom were refugees. Tragically, over 8,300 lives were massacred in this event – a figure so immense and incomprehensible that, even to this day, the bodies of those killed are still being identified from mass graves. By the end of the war, the death toll had reached over 62,000 Bosnian Muslims, with half of them being civilians. (Calic, Marie–Janine (2012), “Ethnic Cleansing and War Crimes, 1991–1995”, In Ingrao, Charles W.; Emmert, Thomas A. (eds.), “Confronting the Yugoslav Controversies: A Scholars’ Initiative”, West Lafayette, Indiana: Purdue University Press.

p. 14

Research presented to the Hague Tribunal stated:

“What happened in Bosnia is also described as sociocide, the murdering of a progressive, complex, and enlightened society in order that a regressive, simple, and bigoted society could replace it.” (Keith Doubt, Understanding Evil: Lessons from

The actions of Khilafat-e-Ahmadiyya to support the Bosnian cause became an exemplar, defining the standard of fraternity between Muslims in the modern era. Khalifatul Masih IVrh, whilst making it clear that “This matter connects deeply to my being” (Friday Sermon, 12 February 1993, Khutbat-e-Tahir, Vol. 12, pp. 117-136), made it a point to mention that no one was helping the Bosnians in the same way that the oppressed Jews were helped during the Holocaust, and the reason for this was that the major powers were colluding to expunge Islam from the region. (English Mulaqat, 6 August 1995 https://www.youtube.com/ watch?v=JW7LobKKwyc&feature=emb_ logo) Huzoorrh stressed the point that the Muslims were being unjustly usurped of their land because of their religion and calling of Allah’s name. (Friday Sermon, 9 October 1992)

Hazrat Khalifatul Masih IVrh would dedicate his Friday sermons to urging the members of the worldwide Jamaat to donate generously to the Bosnian people (Friday Sermon, 12 February 1993, Khutbat-eTahir, Vol. 12, pp. 117-136). He would also sit down with them and listen to their experiences. He personally distributed clothes from his wardrobe to them and emphasised the importance of preserving their language and culture. (Tariq Magazine, Tahir Souvenir Edition, 2004, p. 217) His affection for Bosnian children was evident in his meetings with them, as their joy was impossible to conceal. (Meeting with Bosnians 24 April 1994, https://www. youtube.com/watch?v=txPKFq2yYhs). He would reassure them, saying, “Our bond will never break”, and that “Bosnia’s Muslims are the bravest people in the world.” (Meeting with Bosnians, 24 April 1994, www.youtube. com/watch?v=txPKFq2yYhs).

In his sermons, he encouraged the Jamaat to adopt the traumatised children of the war and show them love. He stated, “I feel that despite [legal] challenges, it is possible for Ahmadis to take [these] children into their care, and try to love them with a love greater than one given by parents […] They have been wronged for the sake of Allah.” (Friday Sermon, 9 October 1992, Khutbat-e-Tahir, Vol. 11, pp. 705-722)

He said, “[Members of the Jamaat] should welcome the Muslims of Bosnia, give them shelter, aid their spiritual upbringing, and help them in every respect” (Friday Sermon, 9 October 1992, Khutbat-e-Tahir, Vol. 11, pp. 705-722)

It was his ardent desire that Ahmadis be at the forefront of securing a future for this generation of Bosnian children whose lives were changed after the fallout of the war: “Those children who have been orphaned for the sake of God, this is the time for treating them with special love and care. And more and more Ahmadi households should adopt them.” (Ibid.)

Under Hazrat Khalifatul Masih IV’srh guidance, members of Majlis Khuddamul Ahmadiyya embarked on humanitarian missions to deliver aid to regions devastated by the war. These missions would later serve as pioneering accomplishments for what would become “Humanity First”. The Jamaat was encouraged to contribute to these regular convoys.

Hazrat Khalifatul Masih IV’srh reassurance to the distraught survivors holds lessons of sympathy and empathy for us all. He would urge them to have firm faith in Allah: “We trust only in prayer, and we do hope and believe that once God has decided for the trial to be over, and for the new break of the new morning, the new day in Bosnia, then it will happen insha-Allah […] God will not abandon you” (Meeting with Bosnians, 24 April 1994, www. youtube.com/watch?v=txPKFq2yYhs ). He also stated that the future of Bosnia “is brighter than ever before”, and that although it was a “small state” that was “engulfed by Communists all around”, after “huge sacrifices”, now is the “era of reward”. (Q & A, 14 January 1996, www.youtube. com/watch?v=IgTetJOGpHs)

At the 1994 Jalsa Salana UK, a survivor presented Hazrat Khalifatul Masih IV’srh with a painting she had drawn from memory of a mosque that had been destroyed in the war. Huzoorrh warmly accepted the painting, and in a manner reminiscent of a father’s love, his consoling words served as a reminder to the woman and the Muslim world of Islam’s history of steadfastness in the face of adversity. Huzoorrh said:

“No reason for shedding tears, because no tears were shed on the demolition of the Kaaba [… ] only a determination, a resolution was born, that ‘We must rebuild it’, and with that, you must be happy, Okay?” (Q&A Jalsa UK 1994, https://youtu. be/a26voryr_nE)

In a time when the Muslum world remained largely silent, the actions of Khilafat-e-Ahmadiyya assumed responsibility. Understanding this dark chapter of humanity not only helps us comprehend the Divine force guiding our Jamaat but also enables us to be informed human beings.

Large Muslim cemetery on the hill, above the Sarajevo city

Hazrat Khalifatul Masih IVrh addressing Bosnian refugees in Oslo, Norway | Al Fazl International, 30 July 1993

Awwab Saad Hayat

Al Hakam

Nazir Ahmad Mubashar Sahib, who rendered invaluable services on the African continent under the guidance of Hazrat Khalifatul Masih IIra, returned to Qadian on 7 January 1947, after spending over 10 years in the field, serving as a missionary.

It is mentioned in Silsila-e-Ahmadiyya that Nazir Ahmad Mubashar Sahib embarked on his journey to Africa when he was quite young. Prior to his departure, he was engaged to Amina Begum Sahiba, the eldest daughter of Mahmud Ahmad Sahib of Qadian. However, their wedding had not taken place when the need for a life devotee arose in Gold Coast. Upon presenting himself, Hazrat Khalifatul Masih IIra selected Nazir Ahmad Mubashar Sahib for this mission, and he promptly departed for the field.

Eleven years had passed, during which Nazir Sahib neither returned nor pursued marriage. He made no such request for his return, either. Ultimately, it was Markaz itself that summoned him back. When he arrived, his hair had started to turn white, a testament to the passage of time. Finally, after 11 years, he got married on 16 February 1947.

Regarding the services, sacrifices, and challenges faced by Nazir Sahib in the field, we learn that during World War II, he served as the sole central missionary in Gold Coast (now Ghana), demonstrating unwavering dedication to his responsibilities. In addition to his other important duties, he diligently travelled to various locations to spread the message of Islam Ahmadiyyat. In the financial year of 1942-1943 alone, he visited an impressive 338 places, and during the year 1944-1945, he travelled to 309 villages, delivering various lectures.

Furthermore, we come across a series of challenges that the Jamaat faced when the Second World War broke out. Certain officers began to organise against Nazir Sahib, adding to the difficulties he already faced. One night, Nazir Sahib had a dream that hinted at an enemy causing trouble for the Jamaat. Immediately after sharing this dream with those around him, the police surrounded the mission house and conducted a thorough search. They alleged that Nazir Sahib, had been engaging in correspondence with Germany and that

Eleven years in Gold Coast: A lesson of sacrifice, resilience and love for Islam Ahmadiyyat

ammunition was hidden on the premises. However, when their search yielded no evidence, they left in embarrassment. It was later discovered that the superintendent and the district commissioner were behind this scheme. The district commissioner faced suspension, and although reinstated, he succumbed to a fatal bout of malaria, which caused his demise. The superintendent also faced significant hardship thereafter. Some, including his wife, remarked that since he had acted against the Ahmadiyya Mission, he, the superintendent, had been plagued with suffering.

It is recounted that Nazir Sahib, upon his arrival in Gold Coast as a preacher in 1937, was blessed by Allah to render significant services in this region for an extended period. Guided by the direction of Hazrat Khalifatul Masih IIra, he was entrusted with the task of training the Jamaat and teaching the Holy Quran, among various other duties. During that time, the Jamaat lacked sufficient resources to support the expenses of two preachers in Gold Coast. Initially, it was decided that the Gold Coast Jamaat would bear the expenses for another missionary. However, upon Nazir Sahib’s arrival, he soon came to know that the Gold Coast Jamaat was unable to bear these financial burdens.

Upon Nazir Sahib’s departure, Hazrat Khalifatul Masih IIra advised him to also look into trade. In addition to his other responsibilities, he also ventured into the trading of sports equipment. He would dedicate his time from Asr to Maghrib sitting in a designated area of Darul Tabligh, engaging in business correspondence and buying and selling goods. This joint trade endeavour generated considerable resources, which allowed for a modest allocation towards his basic needs.

It should be remembered that after Nazir Sahib’s arrival, Nazir Ahmad Ali Sahib was handed charge of the mission and travelled to Sierra Leone in October 1937. Not being well-versed in the English language posed an additional challenge for Nazir Sahib. Despite this, he remained responsible at work and also conducted preaching tours.

Then, the entire country fell into a crisis as a significant portion of the population relied on the cocoa crop, which was exported. European cocoabuying companies reached an agreement not to purchase the cocoa crop. Given that a substantial portion of the Jamaat comprised cultivators, this crisis had a profound impact on Jamaat donations and further constrained the mission’s resources. This dire situation persisted until the end of 1938.

During that period, the financial

situation became so challenging that Nazir Sahib began utilising all the profits from his trade to support the Jamaat’s budget, resulting in the discontinuation of his business. As a consequence, he had to endure severe hardships, at times subsisting on bread with salt and pepper for several weeks or relying on local food like cassava. Necessities such as meat were scarce during these trying conditions. Meanwhile, in Sierra Leone, when Nazir Ahmad Ali Sahib learned about these circumstances, despite facing his own dire situation, he selflessly arranged to send half of his allowance to Nazir Sahib. (Silsila-e-Ahmadiyya, Vol.2, pp. 619-624)

Nazir Sahib commenced his return journey from Ghana on 14 September 1946 amidst a severe financial crisis. As a gesture of farewell, a large gathering of Ahmadis offered him fifty pounds for his travel expenses, which he initially declined; however, due to insistence from the Jamaat, he eventually accepted the money. The journey back was arduous, marked by several challenges. For many days, there was a scarcity of water along the way, and people carried muskets as a precautionary measure. Regrettably, Nazir Sahib’s musket was stolen, leaving him thirsty. Fortunately, a bottle of milk in his luggage proved to be a precious resource. The journey would commence at four in the evening and continue until 10 o’clock the following day, as travelling during the scorching heat became difficult.

After traversing through Togoland, Dhomi, Nigeria, Cameroon, and Chad, Nazir Sahib eventually arrived in Sudan.

From there, he embarked on a ship that reached Jeddah on 31 October. His first stop was Mecca, where he performed hajj. Subsequently, he returned to Jeddah and awaited the departure of the ship. Due to financial constraints, he had to limit his meals to once a day.

The ship eventually arrived on 26 December; however, at the beginning of the journey, a storm raged in the sea, causing many passengers, including Nazir Sahib, to fall ill. Rumours of the ship sinking during the storm spread, adding to the apprehension. Nevertheless, the ship finally reached Karachi, albeit behind schedule. From there, he embarked on a train to Batala and subsequently arrived in Qadian on 7 January 1947. Many Ahmadis eagerly awaited his arrival and warmly received him. Hazrat Maulvi Syed Sarwar Shahra escorted him, seating him in Huzoor’sra car, and they proceeded to Dar-ul-Ziafat.

The following day, he had the opportunity to meet Hazrat Khalifatul Masih IIra. During their meeting, he presented the money gifted by the Jamaat in Ghana. Huzoorra graciously entrusted the amount to Wakil-ut-Tabashir for the expenses of the Jamaat. On 13 January 1947, a reception was held by Madrasa-eAhmadiyya to honour Maulvi Sahib.

As one catches a glimpse into the lives of these remarkable and resilient pioneer missionaries, observing their profound sacrifices, enduring spirit, and unwavering love for Islam Ahmadiyyat, it becomes an irresistible urge to offer a prayer from the depths of one’s heart. May Allah accept their sacrifices.

1670 Ogilby Map of West Africa | Picryl

A series looking at pioneer missionaries and devotees of the Ahmadiyya Muslim Jamaat who gave precedence to faith over the world.

Building bridges through Basketball:

Ahmadiyya and Indigenous youth unite in Saskatoon tournament

Syed Mukarram Nazeer Canada Correspondent

Jamaat-e-Ahmadiyya Saskatoon organised the first Ahmadiyya and Indigenous basketball tournament, reported Indigenous Desk Coordinator, Saskatchewan, Rashid Ahmed Sahib.

The tournament had the goal of helping the youth spend their time productively and providing them with a platform to showcase their sporting talents. This tournament created friendships between Indigenous and Ahmadi Muslim youth.

Michael Linklater, an Indigenous basketball player, also attended the final session of the tournament. He is a member of Team Canada as well as the FIBA (International Basketball Federation), the world governing body for basketball, and is one of the top

Jamaat-e-Ahmadiyya Kosovo holds 10th Jalsa Salana

professional basketball players in all of the Americas. He appreciated the efforts of the Jamaat to make a partnership with the White Buffalo Youth Lodge to organise this tournament. He expressed his gratitude and said:

“I’m super happy with how our youth basketball tournament turned out. It truly makes me happy to see kids from all different backgrounds enjoying the game of basketball and competing against each other in a positive environment.”

14  teams from across the province of Saskatchewan participated in the tournament, which included Ahmadis as well as Indigenous teams. Many players travelled hundreds of kilometres to attend the tournament. The tournament was very well received by the Indigenous communities. More than 200 Indigenous people came to watch the game.

Second regional Jalsa Salana held in Trelawny, Jamaica

Misbah Anmol Tariq Jamaica Correspondent

On 14 May 2023, Jamaat-e-Ahmadiyya

Trelawny held its second regional Jalsa Salana at the Falmouth Prayer Centre. Trelawny is one of the 14 parishes in

Jamaica. Our Jamaat was established in this region over 15 years ago. Currently, we have members in various towns and communities across Trelawny, including Clarks Town, German Town, Duncans and Falmouth.

This year’s regional Jalsa was themed around the peaceful teachings of Islam, with an opening speech on the topic of “True

Jinahuddin Saif President Jamaat-e-Ahmadiyya Kosovo

The 10 th Jalsa Salana Kosovo was held on 21 May 2023. Representatives from seven countries, including Kosovo, Albania, North Macedonia, Croatia, Bulgaria, Germany, and the United States, participated in this Jalsa. The total number of attendees was 249. This year, the Jalsa took place in the halls of the Venus Hotel in Pristina, Kosovo.

A question and answer session was arranged one day before the Jalsa with a designated representative, Azhar Hanif Sahib, missionary-in-charge of Jamaate-Ahmadiyya USA. Many questions regarding the existence of Allah were asked.

The formal proceedings began with the recitation from the Holy Quran. In the first session, a special message from

Meaning of Islam”, delivered by missionaryin-charge, Tariq Azeem Sahib. Another speech was delivered by missionary Ahmad Forson Sahib about “Islam and Social Peace”. Mua‘llim Abdullah Malcolm Sahib, one of the senior missionaries, spoke about the Promised Messiahas and his Community.

The attendees listened attentively and also enjoyed the in-depth question-andanswer session near the end.

Brother Shuja Reid, who is the newest member of the Trewlany Jamaat, said:

“For me, the jalsa is a form of unification and represents unity within our community. I participated with the ultimate aim of getting even stronger in my faith, knowing

Hazrat Amirul Momineenaa was conveyed in Albanian.

This was followed by a speech by the president of Jamaat-e-Ahmadiyya Albania, Samad Ghouri Sahib. The second speech was delivered by a local mu‘allim Alban Zeqiraj Sahib. The third speech was delivered by another mu‘allim , Shkelqim Bytyqi Sahib.

In the third session, Abdullah Wagishauser Sahib, Amir Jamaat-eAhmadiyya Germany, gave a speech on the theme of “ Love for all, hatred for none ”.

During this session, some external guests were also invited to say some words.

In the final session, the special guest, Azhar Hanif Sahib, appointed by Hazrat Khalifatul Masih Vaa, shed light on the topic of Khilafat . Afterwards, he led everyone in silent prayer, concluding the Jalsa Salana.

that I am not the only one out there trying hard to get close to Allah, which I believe is the most important aspect of the jalsa.”

Gemialia “Ashara” Bryant, a young Lajna from the Trewlany talked about the insights she will take from the Jalsa by saying:

“The jalsa experience was great, and for me, it came at the perfect time. With my exams approaching, it was the best possible thing for me because I was so engrossed in secular things like my studies, etc., that I needed a refresher for my faith. Alhamdulillah, for jalsa for grounding me back into my religion and my duties towards Allah. I learned so much, as always. I really, truly needed that.”

Interfaith symposium held by Lajna Imaillah Toronto, Canada

Zoha Zahoor

Lajna Imaillah Toronto, Canada

Lajna Imaillah Toronto Region organised an interfaith symposium on 30 April 2023, at the Baitul Afiyat Mosque in Scarborough, Ontario. The symposium’s theme was “ How practising my religion makes this world a better place ”, reports the regional general secretary, Tooba Zahid Sahiba.

This event marked the first large-scale in-person event hosted by Lajna Imaillah Toronto following the Covid-19 pandemic. The event witnessed a gathering of 40 non-Ahmadi female guests, including prominent parliamentarians, revered faith leaders, and dignitaries. Amatul Salam Malik Sahiba, Sadr Lajna Imaillah Canada, and her amila members were also in attendance.

The event commenced with the recitation from the Holy Quran, followed by a captivating video about the blessed

institution of Khilafat-e-Ahmadiyya and the international bai‘at ceremony.

The host, Zenab Amatullah Sahiba, then proceeded to deliver an introductory speech and express her gratitude to the guest speakers. The symposium featured four speakers, each offering a unique perspective on the central theme.

The first speaker for the afternoon was Jigna Chheda, who represented Jainism and has served the Jain Society of Toronto in various capacities and is currently its vice president. The next speaker was Pastor Angela De Caro, who represented Christianity. She is an assistant pastor at Maple Community Church. The next guest speaker, Rabbi Jennifer Gorman, represented Judaism. She is currently serving as the national director of outreach and programming for the Canadian Jewish Political Affairs Committee. I had the honour of delivering the final speech, in which I highlighted the Islamic principles of humanity, justice, and equality.

Following these speeches, the attendees

acknowledged and praised the efforts and positive impacts of all the speakers.

Salma Zahid Sahiba, Member of Parliament for Scarborough Centre, stated:

“I want to congratulate the Ahmadiyya Muslim Women Association on 100 years of service. What brings us together is the desire to build a better country and community where people can live in peace and harmony. The walls of hatred among us can only be broken when we have this interfaith dialogue.”

Amatul Salam Malik Sahiba, Sadr Lajna Imaillah Canada, gave her concluding remarks, in which she thanked all guest speakers, dignitaries, and attendees for attending the event:

“By the grace of God Almighty, we are celebrating 100 years of the establishment of Lajna Imaillah. Ahmadi Muslim women are guided by our worldwide leader, Hazrat Khalifatul Masih Vaa, who encourages us to seek higher education, pursue careers that

benefit the community and be caretakers of children and the society at large,”

The attendees also participated in a question-and-answer session where the guest speakers had the opportunity to engage in a healthy discussion.

The exhibition at this year’s event featured a notable presentation of the Holy Quran, accompanied by translations available in over 70 languages. Additionally, Lajna Imaillah Toronto presented an impressive array of handcrafted paintings, calligraphy, and decorations, each crafted to commemorate the momentous occasion of the completion of 100 years since Lajna Imaillah’s establishment. The exhibition was prepared and hosted by Anisa Zahid Sahiba and Fatima Amatullah Sahiba. The event was covered by MTA International Canada.

The symposium concluded with silent prayer, uniting the 122 attendees in a collective moment of reflection and spirituality.

Friday Sermon

Mubarak Mosque, Islamabad, Tilford, UK

12 May 2023

The institution of Shura: Mutual consultation

After reciting the tashahhud, ta‘awwuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa recited the following verse of Surah Aal-e-‘Imran:

The translation of the verse is: “And it is by the [great] mercy of Allah that thou art kind towards them, and if thou hadst been rough [and] hard-hearted, they would surely have dispersed from around thee. So pardon them and ask forgiveness for them, and consult them in matters [of administration]; and when thou art resolved, then put thy trust in Allah. Surely, Allah loves those who put their trust [in Him].” [Surah Aal-e‘Imran, Ch.3: V.160]

These days, the majalis-e-shura [meetings of the consultative body] of the Jamaat are being held in various countries. In some countries, they have already taken place. In other countries, they are being held this week and in the coming week. They are commencing today in Germany, as well as many other countries. Similarly, the Majlise-Shura of the UK will be held next week, along with many other countries.

I have previously drawn attention to the importance of Shura and the responsibilities of the delegates in my sermons. However, since several years have passed, I considered it appropriate to once again say a few words today in light of the commandments of Allah the Almighty, the example of the Holy Prophetsa and the traditions and established practices of the Jamaat. Where the majalise-shura have already taken place, the Shura delegates can, nevertheless, benefit from the guidance in relation to the responsibilities of the members of the Shura. This is because certain responsibilities of the members [of Majlis-e-Shura] take effect only after the recommendations proposed by Majlis-eShura are decided upon by the Khalifa of the time. It is the duty of every member of the Shura to fulfil these responsibilities and play their role. Nevertheless, before drawing your

attention towards these responsibilities, I will say a few words in light of the verse I recited and I will mention the example and the practice of the Holy Prophetsa. This verse testifies to the fact that the Holy Prophetsa was extremely soft-hearted towards the members of his Ummah [followers] as a result of the special mercy of Allah the Almighty. At the same time God Almighty has also guided us and drawn our attention towards the fact that those who will be entrusted with advancing the mission of the Holy Prophetsa and those who are to complete the mission of the Promised Messiah and Mahdi who, in accordance with the prophecies of the Holy Prophetsa, was to come in servitude to him, must act with love, affection and kindness. Allah the Almighty says that if you are not kind, but heard-hearted and easily angered, then these people will disperse from you. Hence, Allah the Almighty commands us to pardon and seek forgiveness, and along with this, He has also commanded us to seek counsel. Thus, the majalis-e-shura are held in accordance with this teaching. However, as is evident from the name, the majlis [body] only puts forth its suggestions and does not make any decisions. Thus, Allah the Almighty has stated that whatever decision you make after these suggestions, do so by placing your complete trust in Allah the Almighty. Furthermore, once you place your trust in Allah the Almighty, He will bring forth the results, filled with immense blessings. We see the greatest example of placing one’s trust in Allah the Almighty through the example of the Holy Prophetsa In many matters, the Holy Prophetsa received guidance directly from Allah the Almighty. However, in relation to matters where clear commandments of Allah the Almighty were not present, he would make sure to seek counsel. This practice of his and this commandment of Allah the Almighty teach us about what the attitude of the Jamaat’s office bearers should be towards

the members of the Jamaat and that we should perform our duties through mutual consultation.

It is a great blessing of Allah the Almighty that He has blessed the Ahmadiyya Jamaat with the institution of Khilafat. As such and in accordance with the commandments of Allah the Almighty and the traditions of the Holy Prophetsa, the Khalifa of the time also consults the jamaats across the world based on their local circumstances. There is no doubt that if Allah the Almighty desired to directly guide the Holy Prophetsa in every matter, He would have done so. However, commanding him to seek counsel in certain matters and for the Holy Prophetsa to actually seek counsel in various matters, in fact, serves as a guide for us to tread on the right path, to perform our duties through mutual consultation and to establish unity within the Ummah. A hadith elucidates this.

Hazrat Ibn Abbasra narrates that when the verse رمالا یف مﻫرواش [consult them in matters of administration] was revealed, the Holy Prophetsa said, “Although Allah and His Messenger are exempt from this. However, Allah the Almighty has decreed it as a means of mercy for my nation. Therefore, those who consult will not be bereft of guidance, however, those who do not consult will not be able to avoid humiliation.” (Al-Jami’ li Sha’b al-Iman, Vol. 10, p. 41, Hadith 7136, Maktabah al-Rushd Nashiroon, Riyad, 2003)

Thus, even though the Holy Prophetsa was not bound to consultation, he still sought consultation in order to establish an example for his followers that would enable them to always partake of Allah the Almighty’s mercy and continuously tread the paths of guidance while avoiding humiliation. It is a special favour of Allah the Almighty upon us that we have an established system of Shura [i.e., the system of consultation]. All Ahmadis, especially the members of Shura, must honour this and be grateful to Allah the Almighty for establishing the means for

our guidance. I will mention some of the occasions in history when the Holy Prophetsa sought consultation and how he went about doing so. This was also the same practice adopted by the Rightly Guided Caliphs. And in this era, the Promised Messiahas also implemented this practice.

Generally, we find three methods by which consultation was sought:

1. One way was that when a matter requiring consultation arose, a person would announce for people to gather and hence people would come together. Then, based on the suggestions and opinions, the Holy Prophetsa and [later in the era of] the Rightly Guided Caliphs would make a decision; that in light of the consultation, such and such was their decision which was to be implemented. Because there were chieftains at that time, despite the fact that the tribespeople had gathered in large numbers, the opinions would be expressed by the chieftains or the leaders as representatives. The people used to be perfectly happy for their chief or leader to represent them and present their opinions. In fact, if out of passion someone contradicted the established tradition and tried to express their opinion, the Holy Prophetsa would instruct them to convey it to their chief or leader so that they may present it, otherwise, their opinion would be given no merit. This was one of the methods [of consultation].

2. The second method was that the Holy Prophetsa would summon those people who he considered appropriate for consultation rather than generally inviting everyone. He would then consult with that specific group of people.

3. The third method was that when the Holy Prophetsa deemed it was best for

even two people to not gather, he would call people individually and consult with them. He would first consult with one person and then would call another. (Khitabat-e-Shura, Majlis-eMushawarat 1922, Vol. 1, pp. 6-7)

These were the three methods by which the Holy Prophetsa would seek consultation, and these were the same methods adopted by the Rightly Guided Caliphs. As it has already been mentioned, the Holy Prophetsa said that Allah and His Messengersa were exempt from consultation, but despite this, history tells us that the Holy Prophetsa sought consultation on various occasions. In fact, he used to consult his Companions a great deal. Hazrat Abu Hurairahra relates, “I never found anyone to seek consultation from his companions as much as the Holy Prophetsa.” (Sunan at-Tirmidhi, Abwab alJihad Bab Ma Ja’a fi al-Mashwarati, Hadith 1714)

As I mentioned before, if the Messengersa of Allah, who received direct guidance from Allah the Almighty, could seek consultation, then this shows the degree to which one must strive to understand the importance of consultation. I will mention an instance in which the Holy Prophetsa sought consultation. It is mentioned in a narration:

Hazrat Ma’azra bin Jabal says, “When the Holy Prophetsa was deciding about sending me to Yemen, he consulted many Companions. They included Hazrat Abu Bakrra, Hazrat Umarra, Hazrat Uthmanra, Hazrat Talhara, Hazrat Zubairra and many others. Hazrat Abu Bakrra said, ‘Had the Holy Prophetsa not consulted us, we would not have said anything.’ Upon this, the Holy Prophetsa said, ‘I am just like you in matters regarding which I have not received any revelation.’” Ma’azra states, “Upon this statement of the Holy Prophetsa that people should give their opinions when the Holy Prophetsa was asking, everyone expressed their opinions after which the Holy Prophetsa said, ‘Ma’az, you tell me, what is your opinion?’ I said, ‘I concur with the opinion of Hazrat Abu Bakrra.’” (Al-Mu’jam al-Kabir li al-Tibrani, Vol. 20, Hadith 124, Dar Ihya’ al-Turaf al-Arabiyy, Beirut, p. 67)

The Holy Prophetsa even asked him [Hazrat Ma’azra]. Not only does this expression of the Holy Prophetsa show his simplicity, humility, and the importance of consultation, but it is also an excellent example for us as to the importance we should give to consultation. The examples of the Companions show us that when they gave their opinions upon the command of the Holy Prophetsa, then whilst treading the path of righteousness, they would give their

opinions according to their capabilities and experience.

Then, even after migrating to Medina, when the disbelievers of Mecca tried to destroy the peace and security of the Muslims, the Holy Prophetsa consulted with the Companions about preventing this from happening. He included the chieftains of both the Ansar and the Muhajireen. Then, after consulting with the chieftains of the Muhajireen and the Ansar and with their agreement, the Holy Prophetsa set out for Badr. At the time of this consultation, the chieftains of the Ansar displayed an example of great sincerity and made a pledge, upon which the Holy Prophetsa was extremely pleased and expressed his contentment.

(The Life & Character of the Seal of Prophets, Vol II, pp. 139-140)

This was because consultation is not merely to the extent of giving opinions; rather, the ones giving consultation also make a pledge regarding their actions and conduct, and to be the first to implement their suggestions. If they do not pledge their actions and then do not truly act upon them either, then their consultation is rendered useless. We see how, on the battlefield of Badr, those same Companions also practically exhibited sincerity and loyalty. Not only did they make the suggestions, but they also risked their lives. Therefore, wherever our Shura delegates may be from, they should always remember that not only should they give consultation, but they should prepare themselves to be the first to implement whatever decision is made in light of their proposal, or whatever the Khalifa of the time decides, and they will be prepared to offer any sacrifice in order to implement it. When they establish their own practical examples, then the rest of the members of the Community will also be ready to happily offer themselves for whatever sacrifices may be required. The members of the Shura should always bear in mind that every Ahmadi has pledged loyalty and obedience to Khilafat, the highest example of which must be shown by the office holders and members of the Shura, because they have been made members of an institution that serves to help the institution of Khilafat and the system of the Jamaat.

Always remember that while the Khalifa of the time is commanded to act according to the practice of the Holy Prophetsa and to consult with his people about important matters in faith, and he is commanded to be tender-hearted and to pray, at the same time, those who are consulted are also commanded to give suggestions with pure intentions and while treading the path of righteousness. Those giving

suggestions should always remember that their suggestions should conform to the highest standards of pure intentions and righteousness. Hence, those presenting suggestions bear a great responsibility to assess themselves and the standard of their righteousness. A narration by Hazrat Alira explains this to such an extent; he says:

ءاهقفلا اورواش

Meaning, “Consult those who are intelligent and devoted to worship”. (Kanz al-‘Ummal, Vol. 3, Hadith 7191, Mu’athathah al-Risalah, Beirut, 1985, p. 411)

Not everyone [can be consulted]. This is the standard [required] of the delegates. This is also a lesson for those who select the Shura delegates, to select those from among them who possess sound judgement, have excellent religious knowledge, and have a high standard of worship. Whenever these criteria are kept in mind whilst selecting the delegates, I have observed that there is a clear distinction in the opinions presented by such delegates. It is also the responsibility of those delegates that, if the members of the Community have thought positively about them and selected them as a Shura delegate, they must step up to the mark of that positive thinking. One cannot achieve high standards of knowledge or the depths of faith in a day or a matter of weeks, however, everyone can tread upon righteousness whilst giving suggestions that are above any sort of personal gain. Similarly, wherever the Shura is being held, the delegates should prostrate before Allah, seeking His help and giving their suggestions after having prayed, instead of conforming their opinions with those of others upon being influenced by a speech delivered by someone else or while being mindful of a relationship or friendship with someone. Also, one should not change their opinions out of any sort of fear or consideration for another. In fact, it is only when opinions are given whilst keeping righteousness in mind and keeping the overall benefit of the Community at the forefront that one can do justice to being a member [of Majlis-e-Shura].

It should always be remembered that Allah the Almighty knows the state of our hearts and watches over everything we do; [one should consider that] if they do not act with this in mind then they may be incurring the displeasure of Allah the Almighty. Similarly, in those places where the Shura has already taken place, the members of Shura there can now fulfil their responsibilities by vowing to always remain mindful of their practical examples, their spiritual and their practical states. Furthermore, they should strive to implement, and ensure the implementation of whatever decisions have been made whilst treading with righteousness. It is only when we establish this condition that we can become those who draw the mercy of Allah the Almighty and our decisions will also be blessed. Otherwise, our gathering and delivering persuasive speeches about our opinions will be no different from those worldly assemblies that are bereft of righteousness and at times make decisions that utterly destroy morality and also contradict the commandments of Allah the Almighty. They consider only the agendas of their own party. Sometimes, the ill effects of such decisions that destroy peace and security manifest rather quickly and other

times, these results take time to show their impact. In any case, they are devoid of any blessings. Such decisions that contradict the laws and commandments of Allah the Almighty ultimately become the means of destroying entire nations. Thus, we must also look at the state of the world and focus on improving our own conditions.

As I said, the proposals from the members of the Shura are presented to the Khalifa of the time; in fact, the Shura is convened upon the instruction of the Khalifa of the time. Hence, it should always be kept in mind that Majlis-e-Shura is an institution that assists the Khilafa, as such, after the institution of Khilafat, it has great significance in the Jamaat. Every member who is elected for Shura remains a member for one year. They should always keep the significance of this in mind. It is through the agendas and proposals of Shura that the Khalifah of the time comes to know of the various issues present in different countries, and the opinions that are presented form the guidelines for how to solve them. Sometimes, certain aspects pertaining to the solution of a problem are not mentioned in enough detail or are not even presented at all before the members of Shura, however, the Khulafa include them in that guideline. There are certain times when I also adopt this same practice. In any case, every member of Shura should fully understand that this has a special significance that is not limited to three days, rather it is for the entire year. Every member of Shura should ensure that whatever guidelines are formed are implemented, and that the organisation [of the Community] cooperates in every way to ensure their implementation. In fact, this is their responsibility and when this is fulfilled, the plans for the Community’s success will be set in the right direction and can be implemented in the best manner. We will be able to become helpers in the mission of guidance for which the Promised Messiahas was commissioned. If this does not happen, then there is no use in being a member of Shura

Here, I should also mention that, generally, the Shura in every country is chaired by their Amir. Sometimes, the person expressing their opinion becomes so impassioned that they utter words that contradict the sanctity of Shura. Firstly, when delegates are presenting their opinions, rather than putting on a display of passionate speaking and speaking passionately without control over their senses, they should express their opinions in a becoming manner.

Sometimes, those who present their opinions speak in a manner that causes the amila [executive body] members, or the Amir Jamaat who is presiding over the Shura to think that the speaker is, directly or indirectly opposing them. And so, in their capacity as a chairperson, they use strong words to interject or to rebuke the person speaking. The umara [national amirs] should also show forbearance; they should view the speaker in a positive light and consider that the person is speaking whilst keeping the Community’s benefit in mind and out of their empathy. If strong words are used by anyone or such words that are against the sanctity of the Shura, then they may stop such a person in a kind manner. They should not conduct themselves in a manner that may mislead one into

thinking that the chairperson is protecting their personal dignity. Especially when the budget is under discussion, emotions run high, which results in certain reservations being expressed. Even in such scenarios, the respective secretary, namely the Finance Secretary and the chairperson should listen to the proposal calmly and give a satisfying reply. They should thoroughly discuss what the budget should be, what the collection will be against the expenses and how the budget will be justified. A member who makes a proposal does so with the benefit of the Community in mind, and so they should not be viewed negatively. Similarly, sometimes the administration and delegates fall into pointless debates regarding other proposals on the agenda. Conversely, at times they also become completely quiet as though they are fearful of the administration. Such people also do not do justice to their duty.

Thus, always remember that the people have elected the delegates so that they can represent them and duly fulfil their duty. For this reason, no matter should become personal, nor should there be any fear. Always consider the fact that the people have elected you in light of the following commandment of Allah the Almighty:

That is, ‘Make over the trusts to those entitled to them.’ (Surah an-Nisa, Ch. 4: V. 59)

Even the Khalifa of the time believes that when people have elected their delegates with good intentions and in light of Allah the Almighty’s commandment, then those elected would do justice to the trusts given to them. If the delegates do not fulfil this right during, or even after the Shura, then they will not only be breaking the trust of the people, but they will also be unfaithful to the Khalifa of the time by failing to fulfil the trust placed in them.

But in this instance, there can also be a third scenario. It could be that some people did not adhere to righteousness when electing delegates. It could be that they were biassed toward their family and elected their friends to uphold their relations. Therefore, those who elect others in this manner are sinful and their actions are wrong. If they have not fulfilled their right, then they should repent. However, I also address the office bearers and delegates in saying that after being elected, if your actions and spirituality are not at the standard that they should be, then you must strive to become deserving of holding this trust by repenting, pledging to bring about a lasting change in yourselves and treading upon the path of righteousness. When you make this effort, you will attain Allah the Almighty’s pleasure, become helpers in the mission of the Promised Messiahas and improve your actions and spiritual state. As I have mentioned, you become delegates for one year. During this time, you must cooperate with the administration, act upon the decisions made and help others to do so as well. In order to achieve this, always be watchful of whether this is being acted on in your local jamaats, or to what extent it is being followed. Assess whether

people are implementing what the Khalifa of the time decided. In this way, you must become helpers of the Khalifa of the time. Sometimes, it has been observed in some jamaats that decisions are not implemented due to the laziness of office bearers. In this case, it is the duty of the delegates to not only draw the attention of the Community’s members, but also the office bearers toward their responsibilities. If, even then, the people do not pay heed and the proposal is not being implemented as it should be, then you should write to the headquarters. Many office bearers are also members of Shura, and so their duty is not only to look after their own department, rather, they must also consider the seriousness of the decisions of the Khalifa of the time that have not been implemented or executed. This is irrespective of whether it pertains to their department or someone else’s. The respective office bearers and Amir should draw attention to this, and this matter should also be presented to the amila. If this is not done, then such office bearers and delegates are also not fulfilling their trusts. Some may be saved in this life by their excuses, but you should always remember that nothing is hidden from Allah the Almighty; He will hold you accountable with regard to fulfilling your trusts. This is a matter of grave concern. We should not be proud of the fact that we are Shura delegates or office bearers. Instead, everyone should be concerned about their responsibilities.

As I have mentioned, if, despite the efforts of the Shura delegates, the office bearers do not implement decisions from the Shura, then the headquarters should be informed of this. Some people already act in accordance with this; it is not that no one acts upon this. If office bearers do not implement [decisions], then the headquarters is informed. However, such concerns are usually raised when there is a personal dispute with an office bearer. This practice does not coincide with righteousness. If every delegate and office bearer strives to implement the approved Shura proposals with righteousness, then there would be no need to present the same proposal again in the next year or after a few years. If a proposal is presented again, it means that it was not fully implemented, or at least not in the manner that it should have been. Thus, the local jamaats and office bearers should ponder whether they are demonstrating righteousness and fulfilling their trusts. Are they fulfilling their pledge to be loyal and obedient to Khilafat? The local jamaats in a country send such proposals to the national headquarters when they observe that certain matters are not being implemented. If these matters were implemented and there was supervision at every level as to what extent they were being implemented, then proposals would never be presented over again. Furthermore, countries would no longer need to send such proposals to the Khalifa of the time with explanations stating that they do not recommend for certain proposals to be part of the Shura because they were already presented one or two years prior. Whilst writing this, national headquarters should express their regret for being unable to implement the

proposal and that they will implement it in the current year. [They should write that] if they fail to implement the proposals, they should be considered wrongdoers and counted amongst those who do not fulfil their trusts. Therefore, they should formally write the following: ‘With utter humility, we seek forgiveness and request not to make this proposal this year.’ When you write in this manner, you will also come to understand your responsibility. At the very least, by doing so, the administration and delegates will realise that although they present grand action plans before the Khalifa of the time, they do not implement them. As a result, they are wrongdoers and unfaithful to the Khalifa of the time. Hence, alongside an overall evaluation, office bearers and delegates should evaluate themselves, repent and strive to identify the reasons why there was no implementation at every level. These are the evaluations that can steer the Community in the right direction. Otherwise, verbal claims are of no benefit. Such evaluations should take place within countries to ascertain how some active branches of the Community are able to implement 70 to 80 percent of proposals, if not 100 percent. They do so with passion out of their love for the Khalifa of the time, who has approved this action plan for them and they do not wish to be unfaithful to him. [Countries] should ascertain what that passion is that has transformed the members of the Community. The office bearers of such proactive branches of the Community should have meetings with office bearers from inactive branches. In fact, even central office bearers should hold a meeting with them and benefit from their experience. In an area, even if there is one active branch that duly fulfils its tasks and spiritual events, it can benefit 10 other branches by sharing its methods. However, the fact is that this is only possible if every secretary and office bearer in the central administration and Shura delegate faithfully fulfils their role.

Some local jamaats and countries of the Community have taken an evaluation as to what extent the approved Shura proposals from the past three years have been, and are being implemented, and have benefitted from this. They also send a quarterly report to the headquarters. By doing so, they have understood that it is not enough to say that a proposal should be withdrawn because it was proposed two years prior. In fact, they understand that a report must be sent to headquarters about their progress in implementing their action plan to achieve their goals, and that their efforts are ongoing. The jamaats that have done so have a greater understanding of their responsibility. Mere words without actions cannot conquer the world. Where robust planning is required, so too is action. We must raise the standards of our worship. If office bearers and Shura delegates are mindful of improving the standards of their worship, and whilst leading by example, populate mosques, the number of worshippers could grow three to four times more than it is currently. We should also evaluate this. Thus, set your example, show love and affection to others, sympathise and pray for others and yourselves, and raise the standards of your

obedience to the Khalifa of the time; when these are the distinct hallmarks of all office bearers and Shura delegates, then we will witness a revolutionary transformation take place in the Community.

A great task has been entrusted to us. The purpose of the advent of the Promised Messiahas and his mission is no small task. The propagation of the beautiful message of Islam and the inculcation of worshipping the One God is a task that requires constant effort. The reason why Shura is held in all countries around the world is so that, along with making plans to reform our practical actions, we also make plans to convey the teachings of the One God in order to unite the world into a single nation under the banner of the Holy Prophetsa, thereby bringing about a revolutionary transformation.

Always remember that the completion of these tasks requires funds as well. For this reason, prepare your budget in a way that allows us to derive maximum benefit from minimal expenses. The majority of the Community comprises poor people and those from the middle class. For this reason, our plans for almsgiving should be so exceptional that we are able to maximally propagate our faith with as few funds as possible. This can only be achieved when we understand that we must fulfil our responsibilities and trusts while demonstrating righteousness, and we must consider the opportunity to serve our faith as God’s grace. In one instance, whilst guiding us to tread upon righteousness, the Promised Messiahas stated:

“That is, O people who believe! If you remain steadfast in observing righteousness, and firm and resolute in your quality of righteousness for Allah the Almighty, then God Almighty will distinguish you from others. Your distinction will be that you will be granted a light that will accompany you on every path. In other words, that light will permeate your every action, word, faculty and sense. Your understanding will be illumined, and even your presumptions will contain light. Your eyes, ears, tongue, words, movements and moments of repose will all be illumined. The paths you tread upon, will shine forth with light. Whatever path you choose, and however your faculties and senses manifest, they will be filled with light, and you will walk altogether in light.”

(A’ina-e-Kamalat-e-Islam, Ruhani Khazain Vol. 5, pp. 177-178)

May Allah the Almighty enable us all to uphold our responsibilities whilst demonstrating righteousness. May Allah the Almighty conceal our mistakes and weaknesses and continue to bestow His grace upon us.

(Official Urdu transcript published in the Daily Al Fazl International, 2 June 2023, pp. 2-7. Translated by The Review of Religions.)

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