Al Hakam - 26 April 2024

New modes of transport in the Latter Days

Students from MKA Germany meet Huzoor

Islamabad, Saturday, 20 April 2024:

Approximately one hundred students from Majlis Khuddam-ul-Ahmadiyya Germany were blessed with the opportunity to have an in-person mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa The event commenced with the greeting of salaam from Huzooraa, followed by Daniyal Daud Sahib’s recitation of verses 191-193 from Surah Aal-e-‘Imran, with Aneeq Ahmad Shahid Sahib providing the Urdu translation. Sarmad Muhammad Sahib presented couplets from an Urdu poem by Hazrat Musleh-e-Maudra

Imtiaz Ahmad Shaheen Sahib, Sadr Majlis Khuddam-ul-Ahmadiyya Germany, informed Huzooraa that the students had prepared several questions they wished to present.

Balancing academia and spirituality

The first to step forward was Aleem Bhatti Sahib, who posed a question regarding the balance between academic pursuits and spiritual growth in today’s fast-paced and competitive environment. Hazrat Amirul Momineenaa emphasised the foundational role of Islamic practices in achieving this balance, stating, “Allah Almighty has ordained five daily prayers for our spiritual advancement. Thus, if you are regularly performing these prayers, duly fulfilling their rights and observing them punctually as instructed in the Holy Quran – ‘And perform the prayers at

Hazrat Abu Hurairara narrated: “Allah’s Messengersa said, ‘By Allah, the son of Mary shall certainly descend as a just arbiter; he shall break the cross and kill the swine, and abolish the tribute [jizya]. And she-camels will become useless and no one will travel on them. Hostility, mutual hatred, and envy will indeed vanish. He will call people to a wealth such that no one will accept it.” (Sahih Muslim, Kitab al-iman, bab nuzuli ‘isa ibn maryam hakiman bi shari‘ati nabiyyina muhammadsa,

“The Arabic word ramadun refers to the heat of the sun. In Ramadan, a person restrains themselves

Hadith 155)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

<< Continued from previous page from food and drink, and all other physical pleasures. Further, an individual develops within themselves a burning passion and fervour to fulfil the commandments of Allah Almighty. Therefore, spiritual and physical warmth and heat constitute the Arabic word known in dual form as ramadan. It is my view that those lexicographers who suggest that the word ramadan has its etymological roots in the fact that this was a month of heat are incorrect because this is no distinguishing factor in Arabia. Spiritual ‘heat’ refers to spiritual fervour and joy, and religious zeal. The word ramadun also alludes to that heat which causes rocks and the like to become heated.” (Malfuzat [English], Vol. 1, p. 217)

<< Continued from previous page

their prescribed times’ – in doing so, you essentially safeguard yourself.” [Surah an-Nisa, Ch.4: V.104] He explained that consistent prayer not only fulfils a religious obligation but also protects individuals from societal vices, thereby contributing to spiritual growth.

Huzooraa further discussed the importance of adhering to the Holy Quran and fulfilling both God’s rights and the rights of fellow human beings. He noted, “It is stated in some contexts that the obligations we owe to our fellow beings can, at times, even take precedence over the rights of Allah Almighty. Therefore, when you are fulfilling the rights of others, donating to charity, attending to their sentiments, and refraining from causing them any harm – rather, striving to benefit them – these actions also constitute a significant facet of enhancing your spiritual growth.”

By engaging in these spiritual practices, individuals are shielded from negative influences, allowing them to focus more effectively on their academic and professional responsibilities. “Furthermore, as for worldly duties: a student should commit to their studies and fulfil their educational responsibilities. Similarly, an employee should focus

entirely on their role, performing their tasks with utmost honesty and integrity,” Huzooraa advised.

Addressing the temptations of the modern world, Huzooraa reiterated the protective power of prayer: “Allah Almighty has declared that prayer wards off indecencies and evil deeds [fahsha’]. [Surah al-Ankabut, Ch.29: V.46] Therefore, those who are regular in their prayers will naturally keep themselves away from the societal vices present around them.”

Huzooraa recounted a poignant lesson from the Promised Messiahas, who once said, “Fear Allah and do everything else.” This fear of Allah ensures that one remains vigilant against sinful acts.

Huzooraa concluded with a powerful reminder of the omnipresence of Allah, providing an analogy to illustrate His comprehensive awareness: He mentioned how, similar to the way CCTV cameras monitor our actions, Allah’s watchfulness encompasses not just our visible actions but also our internal states – what’s in our hearts, our thoughts, and our intentions. This awareness should guide believers to adhere to righteousness and steer clear of modern distractions like inappropriate media content.

Ethical use of Artificial Intelligence

Farhan Mushtaq Sahib posed the next question to Huzooraa. He enquired about the Islamic perspective on the roles artificial intelligence (AI) should and should not play.

Huzooraa explained the fundamental nature of AI, stating, “Artificial Intelligence fundamentally involves inputting comprehensive data into a system to make it proficient in a particular subject or field. For instance, in the context of language, it involves embedding all pertinent words within the system, enabling it to ascertain the appropriate words for specific contexts. In medicine, this means incorporating all existing research, including the advantages and drawbacks of various treatments, into the system.”

He further elaborated on the capabilities and limitations of AI: “Artificial Intelligence is defined by its capability to aggregate and consolidate information within its programming. When asked a

specific question, it will provide a detailed analysis outlining the advantages and disadvantages, the beneficial and harmful aspects of any subject. If you direct it to produce an article that accentuates the negative aspects of a topic, it will comply, potentially resulting in a piece that might only evoke frustration. Conversely, if you request it to focus on the positive aspects, Artificial Intelligence will adapt accordingly and produce an article emphasising the beneficial elements.”

Huzooraa also touched upon AI’s linguistic abilities and its broader applications: “In the same vein, Artificial Intelligence is proficient with languages –it can supply appropriate words in English, Urdu, Arabic, and other languages as needed. Thus, we must focus on the beneficial aspects of this technology and explore how we can derive the greatest advantage from it.”

He stressed that AI does not surpass human intelligence but operates within the parameters set by its creators: “At its essence, AI represents merely a collection of human efforts and knowledge consolidated into one place. When queried, it reproduces responses based on the information inputted. It does not surpass human intelligence but operates within the confines of the intellect instilled by its creators. For example, if it is equipped with the combined knowledge of a hundred individuals, it can convey that aggregate wisdom to any questioner, illustrating not just what they know, but also what those ninety-nine others understand.”

Regarding the ethical use of AI, Huzooraa highlighted its dual potential for both beneficial and harmful outcomes: “So, it can be beneficial or detrimental depending on how it is used. The team at Alislam.org has initiated projects involving AI to better leverage its potential. I have instructed them to implement comprehensive safety measures to prevent any form of access that might compromise or misrepresent our objectives.” Huzooraa stressed that it is crucial to ensure that AI adheres strictly to our established viewpoints and doesn’t deviate from the intended narrative.

Huzooraa concluded with a call for judicious use of technology: “Hence, embrace its beneficial aspects. Every technology presents both advantages and risks. If utilised wisely, it will be

advantageous and improve life. However, if misused, it could lead astray and deviate from religious truths.

“For instance, if you request an article outlining the shortcomings of religion, it will source from an extensive array of atheistic content to advocate disbelief. In contrast, if you seek understanding about the existence of Allah and what religious scholars have expressed – including the rich literature from our Jamaat – it will provide all the affirmative perspectives.”

Huzoor’saa expectations for khuddam around the world

Next, Mamoon Ahmad Tahir Sahib asked, “What would please Huzooraa the most about Majlis Khuddam-ulAhmadiyya Germany, and what are his heartfelt wishes for them?”

Hazrat Amirul Momineenaa replied:

“In response to a question previously asked by a young man, I told him to cultivate a connection with Allah. This is my expectation not only for Khuddamul-Ahmadiyya Germany but also for the khuddam in the UK, USA, Canada, Netherlands, Belgium, France, Africa, Ghana, Nigeria, Mali, India, and all others worldwide. The advice given in the poem just recited encapsulates the expectations I hold for you all.”

Maintaining communication after a possible World War

Tilmiz Ahmad Butt Sahib raised a pertinent question about the Jamaat’s preparedness for a potential global conflict, requesting guidance on how we will access the directives of Hazrat Khalifatul Masihaa at a time when traditional communication methods might be compromised.

Huzooraa responded with reassurance about Allah Almighty’s guidance in such scenarios. He highlighted that despite the scale of devastation, the world does not come to a complete halt, and communication channels, particularly through satellites, would remain operational. “It is suggested to utilise solar cells, solar systems, or solar gadgets,” Huzooraa advised, emphasising the importance of self-sufficiency in maintaining power supplies to stay connected. He mentioned the availability

of solar cells for charging phones, etc.

For the heads of Jamaat [umara] across different countries, Huzooraa recommended maintaining at least one satellite phone per national Jamaat to guarantee communication with the headquarters, irrespective of the status of other mobile services. “If you have solar charging, your MTA will continue to operate or Allah Almighty will invariably continue to make some other arrangements,” he added.

Addressing the severity of potential wartime devastation, Huzooraa referred to the prophecies of the Promised Messiahas, clarifying that while significant regions would be affected, the wording of the Promised Messiah’sas prophecies does not entail a complete global annihilation, but rather, significant parts will be affected. “This situation is usually temporary; after which, contacts are restored. For instance, the cities of Hiroshima and Nagasaki were rebuilt and reconnected shortly after being devastated by atomic bombs,” he stated.

Huzooraa urged meticulous planning among the members of the Jamaat, including Khuddam-ul-Ahmadiyya to identify strategic points likely to be targeted by enemies during conflicts and to plan for maintaining contact in nearby regions where Ahmadis reside. Central instructions will subsequently be passed down to regional centres, which will continue to disseminate them amongst the Jamaat, he explained.

On the matter of what to convey to those outside of the Jamaat about these grim prospects, Huzooraa emphasised the importance of preaching the Unity of God, adherence to His commandments, and the moral obligations humans owe to one another. “Allah does not bring destruction upon nations solely for their rejection of faith; rather, He does so when they become utterly bankrupt in moral terms,” he noted. Huzooraa encouraged warning people now so that when catastrophes occur, they will be more receptive to the message of God, providing an opportunity for effective tabligh

In the context of Germany, Huzooraa pointed out that while the public might sense impending crises, the government’s position, especially its strong support for Israel, might inhibit receptiveness to warnings. He concluded the answer by stressing the importance of alerting people now so that, when events unfold, they turn towards the message of Ahmadiyyat and recognise the true path laid out by Allah Almighty.

Overcoming personal challenges

Ghalib Nasir Sahib asked, if one encounters difficulties during their studies or in everyday life, what should one do?

Huzooraa replied: “You must not lose courage. Strengthen your willpower, and pray to Allah Almighty to guide you through these challenging times. Focus more on worship, recite istighfar (seeking forgiveness) and invoke durood (blessings upon the Holy Prophetsa), and Allah will see you through these difficulties [Insha-Allah]. Become courageous! Be a man of resilience! If you sit back in fear, then it’s all over. You

Urging continuous prayers amid escalating global conflict

During his Friday sermon, delivered on 19 April 2024, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa said:

“Continuing on a topic I often emphasise: persistence in prayer. Continue your prayers. As anticipated and feared, Israel has directly attacked Iran, which is now known to everyone. This will further exacerbate the situation. May Allah the Almighty grant wisdom to the world leaders who are actively fanning the flames of a global conflict, and may He also bestow understanding and wisdom upon the Muslim ummah, granting them the ability to unite, effectively confront their adversaries, and adopt strategies that are based on wisdom [Amin].”

should never lose heart. A believer should never give up hope.”

Navigating job markets after current wars

Syed Subhan Ahmad Shah Sahib posed a question regarding the optimal path for students to secure a suitable and blessed job after completing their education, particularly in the context of current global challenges.

Huzooraa provided a comprehensive response, noting the economic conditions affecting job markets globally, and mentioning, “Although the global economy is suffering significantly [...], the economy in Germany is slightly better for now. However, their industries are gradually declining.”

Huzooraa discussed the specific economic factors at play, highlighting the influence of international conflicts on Germany’s economy: “Their business in arms and ammunition has expanded tenfold, primarily driven by dealings with Israel. This influx of funds has contributed to a degree of economic stability; while not entirely robust, it has enabled their economy to remain somewhat resilient.”

He cautioned about the potential future economic downturns, saying, “Once the Israel-Hamas War and the Russia-Ukraine War end, their economy will collapse completely, and then you may not find a job anyway.” Huzooraa advised on the adaptability required in such scenarios, stating, “In response to job search efforts, individuals will begin investing and initiating businesses through innovative methods, thereby meeting the existing job demands. Subsequently, a significant number of employees and professionals will become redundant, resulting in a lack

of available job opportunities.”

Reflecting on the reality of job markets, Huzooraa shared anecdotes from the UK to illustrate his point: “Here in the UK, for instance, people come from Pakistan; some are lawyers, some engineers, and so forth. When they do not find jobs immediately, they work in labour.” He recounted meeting someone with a master’s degree in computer science who, due to the lack of relevant jobs, had taken up construction work.

Concluding his answer, Huzooraa emphasised the importance of maintaining hope and resilience: “Therefore, do not abandon your education thinking, ‘What’s the point of studying if I have to end up doing labour in the end?’ That way of thinking is also incorrect. Keep hope in Allah Almighty that He will create circumstances where such situations do not arise.” He encouraged the students to pray and remain steadfast and resilient in the face of difficulties, echoing the advice he had given to a young man earlier.

Support for Palestinians

Shahid Ahmad Sahib asked about additional measures to support Palestinian students beyond prayer and writing to government representatives, specifically questioning the permissibility of participating in protests.

Huzooraa addressed the question with clarity and principle, stating, “If the protest remains peaceful, devoid of vandalism or damage to national or governmental properties or installations, and refrains from engaging in acts of violence such as stone-throwing or the use of petrol bombs and Molotov cocktails, then it is deemed acceptable.” He affirmed that peaceful protests could be a way to gauge

and demonstrate support strength, noting that in the UK, peaceful protests in favour of the Palestinians have seen participation from Ahmadis without any issue.

Expanding on other forms of support, Huzooraa emphasised the role of humanitarian efforts: “Alongside prayers, I have also spoken about various charity organisations, including Humanity First UK, which are delivering aid. Through these organisations, or other charitable groups with access to the area, efforts should be made to provide food, water, and clothing, enabling the recipients to cover their basic needs and alleviate hunger.”

Huzooraa urged continued prayers for the swift delivery of these supplies and for an improvement in the Palestinians’ circumstances. He also reminded, “Pray, but also provide financial support and try to deliver supplies.”

Addressing the broader context of Muslim unity, Huzooraa pointed out the fragmented state of Muslim nations, which impacts their ability to present a united front in conflicts. “As regards war, we cannot partake. It would only be justifiable if a unified Muslim force existed – if all 54 Muslim-majority nations had come together to form a coalition, then it would be permissible for Ahmadis in those countries to join their national forces, where they reside. However, no such collective force exists. Instead, discord prevails among Muslims: Muslims are killing each other. Iraq has launched attacks on Syria; in Sudan, Sudanese are fighting amongst themselves; similar conditions are found in Ethiopia; likewise, in Pakistan, internal strife persists, where Ahmadis also continue to endure persecution. In such conditions, how can Muslims unite?”

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Huzooraa concluded by emphasising the importance of unity: “Pray that the war ends soon and pray for the unity of Muslims, so that they may have collective strength. Even if Muslims do not engage in warfare, if they unite as one, stand together, and declare today that ‘we are one and we will confront all together,’ then no one will dare oppose them.” He noted the divisions across various nations, including Iran, Bahrain, Syria, Iraq, Qatar, Saudi Arabia, Indonesia, Malaysia, and Pakistan, each fragmented internally, which complicates efforts for unity.

Achieving academic excellence

Asim Ahmad Sahib raised a pivotal question regarding the pursuit of PhD degrees by Ahmadi students and how those who attain such high levels of education can best benefit the Jamaat.

Huzooraa responded with historical context and encouragement, referencing the aspirations of previous Khulafa: “It was the wish of Hazrat Khalifatul Masih IIIrh that at the end of the first century of Ahmadiyyat, we should have at least 100 scientists of Dr Abdus Salam’s calibre, but we could not achieve that target. After that, Hazrat Khalifatul Masih IVrh announced the same thing and even I announced the same thing.” He emphasised the importance of advancing education, stating, “So if you are doing a PhD or you encourage Ahmadi students to do PhD in their respective subjects, that is a very good thing. They should be encouraged. We should excel in our education as much as we can.”

Huzooraa highlighted the significance of achieving the highest possible educational levels, with the PhD degree representing the pinnacle of academic pursuit: “For that, you will have to get the educational degree also to enhance your educational levels and the pinnacle of that at present is the PhD or even after PhD for the research in your respective subject.”

Further discussing the role of highly educated Ahmadis in society, Huzooraa elucidated on how they can utilise their positions for the betterment of the Jamaat and the broader community: “If you are in any specific field or particular field where you are doing your research or you are excelling in your subject, then there you can introduce yourself as an Ahmadi and people would know what Ahmadis are.” He continued, “Then, you can tell them that Ahmadis are the peace-loving people. Ahmadiyyat was started in this era just to revive Islamic teachings and Islamic teachings tell us that we should excel in every field and should create peace, love, and harmony in society.”

By achieving excellence in their fields, Ahmadi students can open new avenues for preaching and introduce others to the teachings of Islam, as Huzooraa noted: “So in this way, you can open more avenues for tabligh, by introducing yourself to other people. This is how it can be beneficial for the Jamaat.” Huzooraa encouraged using these opportunities to spread the message of Islam within academic circles, thus reaching scholars worldwide.

Significance of body colours in the afterlife

Marvin Hirsch Sahib sought clarity on the nature of bodies in the afterlife and why their colours, bright or dark, are significant, according to Islamic teachings.

Huzooraa responded by referencing the writings of the Promised Messiahas in The Philosophy of the Teachings of Islam Furthermore, he also explained, “Those who are sinful persons, about them, Allah says that they will go to hell. If you burn something, it becomes dark or black, even here in this world. [...] So that is the result of it that they will see their bodies in hell as dark bodies and those who will go to heaven, their colour will be brightly shining.”

Huzooraa elaborated on the contrasting experiences of souls in the afterlife based on their earthly deeds: “Those who will go to heaven, their colour will be brightly shining, and they will enjoy everything; all the rewards which Allah has promised to us. When one gets all the rewards, one will become brighter than before.”

He further clarified the transformation of the soul’s appearance, stating, “This is the difference. The bodies that will go to heaven will become brighter and brighter because of the light they will have in heaven. Those who will go to hell, because of the burning, their bodies will become black.”

Preparation for marriage

Salman Zakaria Amini Sahib asked Huzooraa about how he could prepare to be a good husband.

Initially stating his unmarried status, he received a prayerful response from Huzooraa, “May Allah facilitate your marriage.”

With a light-hearted approach, Huzooraa first joked, “First get married, then I will tell you,” which brought smiles to the attendees. Huzooraa elaborated, “Allah the Exalted has commanded that people should fulfil each other’s rights. The Holy Quran also states, فِ

‘live with them in kindness’ – meaning, maintain a good relationship with your wives, and take care of them.” [Surah anNisa, Ch.4: V.20]

Huzooraa continued to explain the importance of kindness and consideration within marriage: “So, if you are caring for your wife in a good manner and with the fear of Allah, for the sake of Allah’s pleasure – as the Holy Prophetsa also stated that even if a husband places a morsel of food in his wife’s mouth to please Allah, it is counted as a good deed and has its reward.” [Sahih al-Bukhari, Kitab al-iman, Bab ma ja’a anna l-a‘mala bi n-niyyati wa l-hisbati wa li kulli imri’in ma nawa, Hadith 56]

Emphasising the broader responsibilities within a marital relationship, Huzooraa mentioned, “If you keep in mind that you have to treat your wife well for the sake of Allah, behave with good manners, and then for the upbringing of your future children, it is essential that both husband and wife take care of each other, act with good conduct, and speak well, presenting a good example before

the children – these are the signs of a good husband and a good wife.”

Concluding his advice, Huzooraa smiled and reassured Salman Zakaria Amini Sahib by saying, “Just proceed with the marriage, don’t be frightened beforehand.”

Advice for Ahmadi students

Daniyal Khan Sahib asked Huzooraa about his fondest memories from his student days and sought advice for current students.

Huzooraa mentioned, “Regarding my memories, it’s hard to say; it’s been 40, 45, 50 years since my student days. I’ve forgotten now. They must have been good memories, but now I do not recall.”

Shifting the focus to the present and the aspirations of the students before him, Huzooraa offered valuable guidance: “As for you all, if you aspire to be good students, then work hard.” He emphasised the importance of diligence in both academic and personal development, “I just advised someone that to become a good student – and to become a good person – it’s essential that just as you pray to Allah, you also devote considerable attention to your studies [or whatever task or profession you have].”

Huzooraa highlighted the relevance of acquiring knowledge in today’s world: “In today’s era, acquiring good knowledge will enable you to attain a respectable position in the world, excel, and achieve progress.”

He reminded the students of their responsibilities towards the Jamaat through the words of a poem recited earlier in the session:

“We continue to do whatever we can, in every way;

“Ensure in your time, the Community does not stray.”

[Al Hakam, Vol. 22, 17 October 1920]

Huzooraa elaborated, “So, what have we done? We did what we could. Now it’s your time. Ensure that during your time, the Jamaat is not brought into disrepute.” He concluded by urging the students to strive for excellence not only in their academic pursuits but also in their moral and spiritual duties: “Therefore, strive for the Jamaat, and to do so, be good human beings, not just about worship but also in fulfilling the rights of others, and put the utmost effort into your studies.”

How to effectively serve the Jamaat as

students

Daniyal Ahmad Daud Sahib asked Huzooraa about how students can best serve the Jamaat in the face of current societal and technological advancements.

Huzoor’saa response underscored the importance of spiritual awareness and moral responsibility: “Highlight among your fellow students and academia within the universities that there is a growing distance from religion and an inclination towards atheism. People are forgetting God, even opposing Him, and are increasingly drawn towards worldly pursuits.”

He elaborated on the consequences of such shifts, noting, “They are becoming embroiled in evils, including moral

declines, the type of which led to divine punishment on past nations.” Huzooraa urged the students to actively engage in dialogues that remind their peers of spiritual values and the dangers of moral decline: “Inform people that we must avoid these pitfalls, and this effort is essential to protect your student community.”

Huzooraa emphasised the role of Ahmadi students in leading by example and actively working to foster a return to righteousness: “Work diligently in this regard so that people may turn towards Allah or at least abandon their wrongdoings; this is the only way to save them.”

He concluded with a stark reminder of the potential consequences of continued moral and spiritual neglect: “Otherwise, there is no escape; either divine punishment comes, or wars bring destruction. Therefore, warn them.”

Conclusion

As the mulaqat drew to a close, Huzooraa addressed Sadr Sahib, enquiring if all questions had been presented. Sadr Sahib confirmed that they had completed their queries. Huzooraa noted, “Good because now your time is finished too.”

In a final interaction, Huzooraa showed interest in the academic pursuits of the attendees, asking how many were university students. Upon seeing most hands raised, he remarked appreciatively that most were university students. He then enquired specifically about those pursuing PhDs. A few students indicated their advanced studies, prompting Huzooraa to engage them individually about their research.

One PhD student of Mauritian origin, studying civil engineering, discussed his focus on road construction and transport planning.

Another PhD student elaborated on his work in computer vision and augmented reality, explaining the technology’s ability to interpret visual information for practical applications, such as aiding factory workers or improving complex industrial processes. Huzooraa questioned the novelty of his research, to which the students responded that they were advancing existing technologies and research.

A third PhD student described his research in medical computer science, focusing on integrating various data sources for emergency and healthcare services to enhance patient care efficiency. Huzooraa also enquired about the practical application of this research.

Bilal Ahmad Hanjra Sahib, a student pursuing a Bachelor of Science in Industrial Engineering, then stood up and updated Huzooraa on his academic progress and requested prayers for his upcoming exams. Huzooraa prayed for Allah’s grace to be bestowed upon him.

As the session concluded, Sadr Sahib expressed gratitude for Huzoor’saa time and requested prayers. Huzooraa offered a prayer for all present, “May Allah bless you with His grace and mercy.” He then graciously allowed for several group photos with the attendees, before taking leave, which concluded the mulaqat

(Report prepared by Al Hakam)

Stay dedicated at all times Queens’ khuddam meet Huzoor at Islamabad

On Sunday, 21 January 2024, a group of khuddam from Queens Region, USA, had the blessed opportunity to meet Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa in an in-person mulaqat. The mulaqat took place at Islamabad, UK. At the outset of the meeting, Huzooraa conveyed his salaam

Huzooraa enquired if everyone understands Urdu. Speaking with Sadi Islam Sahib, originally from Bangladesh, Huzooraa asked if he understood Urdu, to which he replied, “Thori, thori,” meaning only a little. In response, Huzooraa smiled and said, “Being a Bengali, if you know a little Urdu, that is enough.”

Speaking with Intisar Ahmad Sahib, Qaid Majlis Queens, New York, Huzooraa asked how many khuddam are in the Queens Region. In response, Intisar Ahmad Sahib replied that there are 123 khuddam and 23 atfal

Intisar Ahmad Sahib then informed Huzooraa that their murabbi was also present. Speaking with him, Huzooraa asked when he graduated from Jamia, to which he said he graduated in June last year. He reported to Huzooraa that he was originally from Queens, New York, and mentioned that he is working with the Alislam team. Huzooraa also asked if he held classes in the mosque and told him that he should.

Huzooraa then engaged in conversation with a khadim originally from Ghana. Huzooraa asked him about his hometown, to which he replied that he was from Takoradi. Huzooraa enquired about his occupation in New York, and he responded that he works in architecture and engineering. Huzooraa then asked if he is married, to which he replied that he is not yet married, but it is in the works.

Huzooraa asked how many of the khuddam present were married. Intisar Ahmad Sahib replied that only three khuddam present were married.

Next, Sadi Islam Sahib, originally from Bangladesh, mentioned that he migrated to America in 2018 and is currently studying computer science. He also reported that he is currently serving as the Regional Nazim Tahrik-e-Jadid.

Nasir Islam Sahib, aged 17 and brother of Sadi Islam Sahib, mentioned that he is serving as the Nazim Tabligh and Nazim Tarbiyat for Nau-Mubai‘een. He reported that there are eight new nau-mubai‘een: six khuddam and two atfal. He mentioned that they hold monthly classes with them, and he also noted that their missionary always attended the classes conducted by the nazim

Huzooraa asked Nasir Islam Sahib about his father, to which he replied that he

works at a medicine company. Regarding tabligh, he stated that his tabligh target, assigned by the central body of Khuddamul-Ahmadiyya, was 50 for the year, but they had only achieved 10 so far. Huzooraa further enquired if they distributed pamphlets, which he confirmed and added that they had distributed 1300 in the last four months. Considering the population, Huzooraa said, “Your target should be at least one million.”

Mabroor Ahmad Sahib, aged 18, stated that he is in his final year of high school. He mentioned his intention to attend Jamia. Huzooraa remarked that, given the circumstances, Jamia Ghana seems like the likely option. Mabroor Ahmad Sahib expressed his readiness to do so. Huzooraa commented, “Even if you have to face malaria and you are not afraid of flies and mosquitoes, then it is okay. Then you can go.”

Mabroor Ahmad mentioned that he is serving as the Local Motamid Majlis (for Queens) and the Regional Nazim Tabligh. He noted that there are four majalis in the region. Huzooraa enquired about the activity level of the khuddam and stated, “I consider those active when 100% of them are particular in offering their daily prayer.” He explained that if they offer all five daily prayers in the mosque, then they are considered active. Huzooraa added that even if they manage to offer three prayers in the mosque due to job and work commitments, they can still be considered active.

Huzooraa asked Touseef Bajwa Sahib, the Local Nazim Umumi, if duties are regularly performed in the local mosque. Touseef Bajwa Sahib reported that duties are held on Fridays. Huzooraa encouraged the formation of a team where one or two khuddam are always available for duty at the prayer times.

Huzooraa enquired about the current

attendance at Fajr prayers and encouraged the qaid to increase the number of khuddam attending the prayers. Speaking with Hammad Bajwa, a 16-year-old student, Huzooraa asked about his aspirations. Hammad replied that he is not sure yet but mentioned that he might pursue a career in computer science.

Asad Bajwa Sahib, the regional Nazim Umumi, reported that duties are conducted in the mosque on Fridays and during the Isha prayers. He mentioned that the total population in the region is over 1000. Huzooraa then asked him about his profession, to which he replied that he owns a restaurant in New York.

Huzooraa asked, “Have you invited the khuddam there too?” Asad Bajwa Sahib replied in the affirmative, saying that he did so during Ramadan.

Speaking with Muhammad Fateh Bajwa Sahib, Huzooraa smiled and remarked, “There are many Bajwas in Queens.” Muhammad Fateh Bajwa Sahib reported that he serves as the Regional Waqar-eAmal secretary. He added that he works as a software developer. He mentioned that Waqar-e-Amal activities are held on weekends, where they clean the mosque’s prayer hall and participate in tree-planting initiatives.

Salim Ahmad Sahib, aged 27 and Naib Qaid of Bronx Majlis, shared that his maternal grandfather, Abdul Hamid Sahib, had passed away and requested prayers from Huzooraa. He also mentioned that he is currently preparing for medical entry exams.

Salim Ahmad Sahib asked Huzooraa when a person knows whether a certain rishta [match] is good for them.

Huzooraa explained that, typically, Allah does not directly reveal whether a particular rishta is suitable for someone, although there may be exceptions. “One should pray.

The meaning of istikharah is when one prays: ‘If this rishta, in God’s estimation, is good for me, then create ease in it. And if it is not, then may it be halted.’ This is istikharah, meaning: to ask for good from Allah.”

Huzooraa said, “When the heart feels content after prayer, and the heart says: ‘Go ahead’, then one may accept the rishta.” Huzooraa advised that one should examine their spiritual state, acknowledging both their strengths and weaknesses. He emphasised that seeking perfection is futile, as it is unattainable. Instead, Huzooraa summarised, “Pray, and when you feel content, proceed.”

Speaking with Tahir Ahmad Sahib, a second-year college student studying health science, who reported that he enjoys the subject, Huzooraa said, “If you enjoy the subject, then you should continue with it.”

He reported that he is serving as the Local Nazim Waqar-e-Amal. He mentioned that every month, they try to hold a mosque clean-up once or twice. Hearing this, Huzooraa asked, “Is mosque cleanup limited to the prayer hall, or do you also make an effort to keep the entire premises of the mosque clean and tidy?”

Next, Huzooraa discussed various budgetary matters with Qaasid Ahmad Bajwa Sahib, the Regional Nazim Maal. Ibrahim Sahib, Local Nazim Atfal for Bronx, and Regional Nazim Atfal Bronx. He reported the region, there are 76 atfal

Chaudhry Munis Ahmad Sahib, a firstyear college student, mentioned that he is studying biochemistry. Huzooraa asked him about his ultimate goal, to which he replied that he would like to attend medical school. He also mentioned that he is serving in Umur-e-Tulaba and Khidmat-e-Khalq, and added that he is planning to establish AMSA

This Week in History

A glimpse into the rich history of the Ahmadiyya Muslim Jamaat

26 April 1922: On this day, explaining the importance for a merchant to stay up-to-date with the latest developments in the industry, Hazrat Musleh-e-Maudra said:

“One who is unaware of the importance of something cannot benefit from it. Take, for example, the tea that is produced in India –the people [of India] were unaware of its value. They did not pay attention to it. Its plants were produced and would dry up in the forest. The British appreciated its value and its importance in trade with the Chinese and immediately bought the areas [of land] where tea was produced for a cheap price. Tea gardens all over India now [1922] belong to the British. They acquired them for a price, not by force. Indeed, they have benefited from their knowledge. The British now earn 200 million rupees annually from this tea in India.”

26

April

28 April 1902: On this day, The Times covered the controversy about the Archbishop of Canterbury and Bibles.

For more details, see: “The ‘Holy’ Bible or the ‘Whole’ Bible? A Brief Study in the Apocrypha Controversy” at alhakam.org (13 December 2019, pp. 4-8).

28 April 1970: On this date, Hazrat Khalifatul Masih IIIrh arrived in Abidjan, Ivory Coast during his visit. The missionary- in-charge, Qureshi Muhammad Afzal Sahib, received Huzoorrh at the airport. After Maghrib, Huzoorrh addressed the Jamaat members who were present. The address was translated simultaneously into French and

For more details, see “Islamic guidance on trade and business in the words of Hazrat Musleh-eMaud”, at alhakam.org (18 February 2022, p. 15)

26 April 1984: On this day, Pakistan’s military dictator General Zia-ul-Haq, as the President of Pakistan, promulgated Ordinance XX, under which Ahmadis were banned from using and preaching Islamic rites. This ordinance initiated a systematic conspiracy to arrest the then Head of the Jamaat, cut off his connection with the Jamaat members, etc., but God had other plans, and Hazrat Khalifatul Masih IVrh was safeguarded by Allah the Almighty.

For more details, see: “Sharia on the altar of the Federal Shariat Court” at alhakam.org (17 August 2018, pp. 5-6).

27 April 1908: On this day, after the Fajr prayer, the Promised Messiahas , his family and a delegation of his Companions travelled to Lahore.

For more details, see: “Final Days of the Promised Messiahas” at alhakam. org (22 March 2019, pp. 18-19).

27 April 1968: On this day, the central Majlis-e-Irshad held its meeting,

27 April

Abidjan’s local language. (Tarikh-eAhmadiyyat, Vol. 26, pp. 52-53)

28 April 2005: This was the first day of the 40th Jalsa Salana of Jamaate-Ahmadiyya Kenya. This Jalsa was historic as it was the first Jalsa of Kenya in which the Khalifatul Masih attended in person.

The vice president of the country also addressed the inaugural session of the Jalsa. It should be noted that the country’s officials had never attended the Jamaat’s Jalsa before.

The attendance was five times higher than the previous year. In addition to other engagements, Hazrat Khalifatul Masih Vaa attended a reception in the evening to

which the country’s political, diplomatic and higher judicial and administrative officials were invited. (Al Fazl International, 13 May 2005, pp. 8-9)

was presided over by Hazrat Khalifatul Masih IIIrh. During this session held at the Mubarak Mosque Rabwah, three research papers were read out. At the end of the speeches, before dua, Huzoorrh spoke shortly and instructed the audience and Jamaat members, to pray fervently with regard to hidden enemies of Islam. (Tarikh-e-Ahmadiyyat, Vol 24, pp 478479)

28 April 2006: On this day, Hazrat Khalifatul Masih Vaa delivered the Friday Sermon from Sova, Fiji. This sermon was broadcast live. Huzooraa said that all praise was due to Allah that He enabled him to deliver the sermon directly from this region of the world, which is also known as the “corner of the world”. Hence, the message of the Promised Messiahas was being conveyed from one end of the world to the other via the means of MTA. (Khutbat-eMasroor, Vol. 4, pp. 209-220) 28 April

Ahmadis welcome Hazrat Khalifatul Masih Vaa to Kenya, 2005

which

1 May 1931: Hazrat Musleh-eMaudra delivered a lecture during a public jalsa at the Islamia School in Dehradun, presided over by Khan Bahadur Zill-e-Hussain Sahib, Honourary Magistrate, and the event was attended by people from various religions. During his lecture, Huzoorra shed light on Hindu-Muslim relations, the need for conciliation, and the reasons behind their disputes.

2 May 1924: Speaking about the need for sacrifices, during his Eid-ul-Fitr sermon on this day, Hazrat Musleh-eMaudra said:

30 April 1984: On this day, Hazrat Khalifatul Masih IVrh emigrated from Pakistan to London. During this journey, Huzoorrh travelled by car from Rabwah to Karachi on April 28.

For more details, see: “Turning point in history – Part II”, at alhakam.org (13 April 2018, p. 5).

30 April 1999: On this day, the officials of the government of Pakistan arrested Hazrat Sahibzada Mirza Masroor Ahmad Sahib, the Nazir-e-Ala and Amir Muqami, and three other Ahmadis in a false case. His release took effect on May 10.

For more details, see “A sitting with Mirza Waqas Ahmad Sahib at 2019 UK Khuddam Ijtema Part II” at alhakam.org (27 September 2019, pp. 4-5).

April 30

April

29

For more details, see “A call for interfaith harmony and tabligh: Hazrat Musleh-e-Maud’s visit to Mussoorie, Dehradun and Delhi, 1931”, at alhakam.org (2 June 2023, p. 8).

2 May 1930: When the Congress initiated civil disobedience on 6 April 1930, some Muslim organisations such as Majlis-e-Ahrar and Jamiat-ulUlema favoured this initiation. But with Hazrat Musleh-e-Maud’sra efforts, the Muslims as a whole avoided it.

In his Friday Sermon on this day, Huzoorra expressed his views about the matter and outlined an appropriate course of action.

“The early era of the Prophets, denotes ‘Ramadan’, and the era of their progress signifies ‘Eid’. One is required to offer sacrifices along with the Prophets, and to be delighted on the day of ‘Eid’ that God’s prophecy has been fulfilled. On that day, even the [spiritually] blind will cry out that ‘we have witnessed the ‘moon of Eid’”.

For more details, see “True Eid of this era”, at alhakam.org (21 April 2023, p. 1).

2 May 1970: During his visit to Africa today, Hazrat Mirza Nasir Ahmad, Khalifatul Masih IIIrh, met with President Daud Ajuara of Gambia and also attended a banquet hosted by Sir FM Singhate. During his stay in Gambia, on the same visit, he was divinely inspired to establish the Nusrat Jehan Scheme to help the African nations. (Tarikh-e-Ahmadiyyat, Vol. 26, p. 58)

For more details, see “A letter to the Viceroy, 1930: Hazrat Musleh-eMaud’s efforts in preventing Indian Muslims from indulging in agitation and violence”, at alhakam.org (5 May 2023, p. 14)

29 April 1936: On this day, Hazrat Musleh-e-Maudra attended a meeting of the All-India Kashmir Association, reported by The Civil and Military Gazette on 2 May 1936.

For more details, see “Hazrat Musleh-e-Maud’s services to the Muslim cause: Guidance for Turkey, peace in the Arab world and the Kashmir Movement”, at alhakam. org (19 February 2021, p. 41).

29 April 1970: On this day, Hazrat Khalifatul Masih IIIrh started his tour of Liberia. Upon reaching Monrovia, the personal representative of the

May

president welcomed Huzoorrh. Along with dignitaries of the Jamaat and politicians, press correspondents were also present. Huzoorrh gave an interview to the press correspondents. He also spoke with the Muslim governor.

On the same evening, Huzoorrh met with President William Tubman. Then, Huzoorrh attended a dinner organised by the Jamaat in which the vice president, chief justice, speaker of parliament and ambassadors were present. (Tarikhe-Ahmadiyyat, Vol. 26, p. 55)

[Ahmadiyya Muslim Student Association].

Speaking with Tashif Mahmood, a 16-year-old high school student, Huzooraa remarked that he looks older than his age. Tashif Mahmood mentioned that he is serving as the Local Sanat-o-Tijarat and expressed that he is still learning. Huzooraa acknowledged his learning process and suggested that he could start by making a list of jobless khuddam. He added that, with the help of the Sanat-o-Tijarat department, he should try to secure some employment opportunities for them.

Naseem Denroch Sahib, 19, said he is in his first year of college, studying accounting. He reported that he is serving as the Local Nazim Sehat-e-Jismani. Huzooraa asked him if he plays any sports, to which he replied that he plays basketball.

Next, Nazeef Bajwa Sahib, 22, had the chance to speak with Huzooraa. Nazeef Bajwa Sahib said he is in college studying computer science. He said he is serving as Local Naib Nazim Umumi.

Abdul Muqeet Ahmad, 16, said that he is serving as Regional Nazim Tarbiyat NauMubai‘een as well as Additional Nazim Atfal for Queens. Hearing this, Huzooraa said, “I see. You are a very potential person that is why you have been given two posts.” Speaking with him, Huzooraa said, “The zeal with which you are working now, or serving Khuddam-ul-Ahmadiyya now, should be continued when you enter 17, 18, 19, 20, 21 and then onward. Normally, we experience that when you enter the age of 18, then [one] just leaves what you were in the past. So, it should not happen like this. Be a dedicated Ahmadi all the time, devout and educated.”

Next, Zain Mahmood Sahib introduced himself, saying that his father’s name is Tahir Mahmood and his grandfather was Muhammad Sharif Sahib of Rabwah, who was a bodyguard. Huzooraa asked him when he went to America, to which he said he was born there. Huzooraa asked if his grandfather owned a mithai [traditional sweets] shop; to which Zain Mahmood Sahib replied in the affirmative.

After this, Nasir Islam Sahib from Bangladesh, 17, also expressed his desire to go to Jamia. Huzooraa, in response, said, “Then you can go to Jamia Ghana, if you are ready. You are already used to that climate.”

He also asked Huzooraa how one can know repentance has been accepted. “If you have realised what your shortcomings were, what your sins were, and for what purpose you were asking Allah the Almighty, to make you refrain from that – and you have left that one – it means your taubah has been accepted, if you do not repeat it again. If you repeat it again, then – and for that, you will continuously say istighfar – if you repeat it again that means your taubah has not been accepted and you still have some shortcomings. [...]

“The best way to gain strength against Satan is to continuously recite istighfar:

understand the meaning of it.” [I beg pardon from Allah, my Lord, for all my sins and turn to Him.]

Huzooraa then distributed pens to the khuddam. In the end, Huzooraa conveyed his salaam and the meeting came to a successful end.

(Report prepared by Al Hakam

Islam’s timeless teachings

A proof of God’s existence

Sarfraz Ahmad Student, Jamia Ahmadiyya UK

With global irreligiousness and atheism on the rise, religion seems to be lagging in the race to keep up in the current, postmodern era. Whilst the realms of science, technology and education are constantly refining themselves to present a better, more accurate picture of our world, religion is stagnant.

However, there is ample evidence to say that there is one world religion about whom this observation is incorrect. Despite being unchanged for the past 1400 years, its teachings transcend the ebbs and flows of human civilisation and continue to act as a beacon of guidance for the whole world. That religion is the religion of Islam, and its teachings that are derived from the Holy Quran and the sunnah of the Holy Prophet Muhammadsa

If the above words are true, then we must accept that the One and True God, who is fully acquainted with His creation, must have sent this teaching to all of mankind for its guidance. Thus, proving the truth and wisdom behind the teachings of Islam is automatic proof of the existence of an Omnipotent and Omniscient God.

We will delve into some of these examples below.

Alcohol

The prevailing use of alcohol around the world is one of the great issues of our time. According to the World Health Organisation (WHO), the harmful use of alcohol is a causal factor in more than 200 disease and injury conditions and alcohol-related deaths account for 5.3% of global deaths. They go on to state that alcohol consumption causes ‘death and disability relatively early in life’ and that ‘in people aged 20–39 years, approximately 13.5% of total deaths are attributable to alcohol.’ (“Alcohol”, www. who.int )

It is perhaps the negative economic and social effects that are more concerning.

According to a report produced by the Alcohol Health Alliance (AHA), a group of medical royal colleges, charities and treatment service providers promoting “healthy” alcohol consumption, alcohol costs the British economy £7.3 billion every year ‘through the loss of working age people from the labour force, higher unemployment among heavy drinkers and higher rates of sickness absence due to alcohol consumption.’ (“Written evidence

submitted by the Alcohol Health Alliance UK (AHA) (PEG0228)”, committees.parliament. uk)

The social ills caused by alcohol are, also, not a matter of debate. Heavy drinkers often lose control over their senses and commit such acts, under their reduced inhibitions, that they would not dare to in sobriety. This means that alcohol use and abuse open ways towards crime. Regular drinkers negatively affect those around them.

In fact, Alcoholism and domestic abuse go together. According to WHO, roughly 55% of domestic abuse perpetrators are drunk at the time of abuse. Consequently, women who are abused are 15 times more likely to abuse alcohol themselves. (“Alcohol And Domestic Abuse”, www. alcoholrehabguide.org) Hence, alcohol can lead to a vicious cycle of domestic abuse in couples, leading to broken homes and severely neglected children.

The Holy Quran forbids alcohol in the following words:

of alcohol cannot be denied. It is a very effective treatment for several conditions like anorexia and vomiting. It is also a very effective antiseptic and disinfectant.

The Holy Quran also alludes to this in another place in the Holy Quran where it states:

“They ask thee concerning wine and the game of hazard. Say: ‘In both, there is great sin and also some advantages for men; but their sin is greater than their advantage.”

(Surah al-Baqarah, Ch.2: V.220)

In no way does the Holy Quran deny that alcohol holds benefits for mankind, but it is categorical in its prohibition because the harms and ills it causes in society outnumber its benefits – a principle that can be applied to other matters too.

Nowhere has the Quran prohibited its use for medical applications, in fact, it encourages us to do whatever it takes to save human life in the words:

“And whoso gave life to one, it shall be as if he had given life to all of mankind.” (Surah an-Nisa, Ch.5: V.33)

range from productivity loss, bankruptcy, crime, suicide, illness, abuse, divorce and separation, social services, and treatment costs. The social impact of gambling is not confined to the problem gambler.” (“COSATU SUBMISSION ON THE NATIONAL GAMBLING AMENDMENT BILL”, static.pmg.org.za)

Similarly, gambling is more common among people with Alcohol Use Disorders (AUDs). The relationship, though not proven yet scientifically, is easy to observe.

The Alcohol Rehab Guide, an American organisation committed to preventing Alcohol addiction provides the following take on alcohol and gambling addiction:

That is to say: “O ye who believe! wine and the game of hazard and idols and divining arrows are only an abomination of Satan’s handiwork. So shun each one of them that you may prosper. Satan desires only to create enmity and hatred among you by means of wine and the game of hazard, and to keep you back from the remembrance of Allah and from Prayer. But will you keep back?” (Surah al-Maidah, Ch.5: V.91-92)

Whilst the first verse mentions four different vices, the second one, which addresses social issues, narrows the list to two: alcohol and gambling.

In a recent study, conducted in November 2022 and quoted widely in the most notable newspapers and media around the world, a group of scientists concluded that even a small amount of alcohol has a detrimental effect on health. In an article featured in The New York Times, we find:

“Risk starts to go up well below levels where people would think, ‘Oh, that person has an alcohol problem,’” said Dr. Tim Naimi, director of the University of Victoria’s Canadian Institute for Substance Use Research. “Alcohol is harmful to the health starting at very low levels.” (“Even a Little Alcohol Can Harm Your Health”, www.nytimes.com)

Having said that, the medicinal benefits

This shows that the teachings of Islam are moderate, appeal to human nature and protect us from ills and harms. The prohibition of alcohol acts as a prototype in understanding this concept.

Gambling

The verses of the Quran that prohibit the recreational use of alcohol also prohibit gambling, alluding to a connection between these two vices. This warrants the question: Can a relation be established between the two?

First, we must look at the verses of Surah al-Maidah quoted above. The social effect of alcohol and gambling is similar, in the sense that both affect the people around the addict. Just like alcohol, gambling leads to the unjust squandering of wealth; wealth whose primary recipients should be family members. The odds are often against the gambler, but the lust for acquiring wealth increases with every loss and can turn itself into a medically diagnosed addiction.

In a report submitted by the Congress of South African Trade Unions seeking to amend the National Gambling Amendment Bill in the South African parliament, we find:

“The social impact of gambling can

“Potentially due to the similar reactions consuming alcohol and gambling have on the brain, someone who is addicted to one has a greater risk of developing an addiction to the other. People who are addicted to gambling may turn to alcohol to settle their nerves while gambling […] Using alcohol to curb the negative effects of withdrawal can make them susceptible to heavy and problematic drinking, potentially leading to the development of alcoholism. Likewise, someone who suffers from alcoholism may seek comfort in casinos.” (“Alcoholism And Gambling Addiction”, www.alcoholrehabguide.org)

Hence, alcohol and gambling addictions act in conjunction to create a never-ending cycle of adverse effects on a person’s health, finances, and social life.

Gambling has adverse effects on the economy too. It leads to the transfer of wealth without any economic activity into the hands of a few, and most of those who take part in it lose out.

Interest

Another teaching that the Holy Quran has given is to avoid the use of interest in financial dealings. In fact, prohibition is worded so strongly that its use has been likened to waging war against Allah the Almighty and the Holy Prophetsa

However, many people would argue that capitalism (which cannot operate without an interest-based financial system) has largely been a force for good. It has alleviated poverty, allowed countries to have large middle classes and allowed common people to make much larger purchases through financing and mortgages.

In this regard, it should be seen that Islamic teachings always look to identify the origins of any malpractice. Citing the exploitation of the poor to be the principal

cause for the prohibition of interest, the verses read:

That is to say: O ye who believe! fear Allah and relinquish what remains of interest, if you are believers. But if you do it not, then beware of war from Allah and His Messenger; and if you repent, then you shall have your original sums; thus, you shall not wrong, nor shall you be wronged. (Surah alBaqarah, Ch.2: V.279-280)

The reasoning is given in the words ‘you shall not wrong, nor shall you be wronged’. A loan is the transfer of wealth from someone richer to someone poorer. By attaching the obligation of paying back the loan at an interest, the richer person is profiting off the misery of the poorer person, hereby ignoring their Islamic and moral duty of assisting those who are less fortunate. Hence, Islam forbids interest on the premise that it is based on a crooked ideology. Any benefit derived from such a system can only be temporary and fleeting.

To say that the world has not witnessed the harrowing consequences of this system would be a grave injustice. With capitalism and interest came the rise of market economies, with the USA quickly dominating this style of economics. In 1929, the USA witnessed a crash of its market economy (popularly known as the Wall Street Crash), which meant that as the principal lender to world governments, the USA demanded back all its loans (at the interest that had been agreed) from its

beneficiaries. This included Germany, a country that had barely recovered after a crushing defeat in WW1 due to crushing sanctions imposed on it by the victors. What ensued was extreme poverty and humiliation for the whole nation, and a desire to elect a government that promised German supremacy and restoration of honour. It was this economic strife that fuelled the rise of Adolf Hitler, and eventually led to WW2, which cost 65 million lives!

Capitalism’s link to global conflict is not a matter of opinion. In this regard, Hazrat Mirza Tahir Ahmadrh states in his book Islam’s Response to Contemporary Issues:

“The warning about a war from God in the verses just cited means that the laws of nature governed by God would begin to punish the capitalist society when the factors which have been discussed earlier ultimately lead man to economic imbalance and warfare. Disorders, disturbances and wars always follow exploitation and usurpation of the rights of the poor. We warn you about a war with God and His Messenger means that the state, which thrives on interest, would inevitably end up in a situation where the nations will rise in arms against each other.” (p. 189)

War allows capitalist economies to spend more on their military budgets, making arms companies a crucial part of their industry. For the economy to function well, countries such as the USA are obliged to keep increasing military expenditure, so that those companies may continue to prosper, leading to dependency on the global arms trade and wars. The current Ukraine Crisis acts as an example of this. According to truthout a non-profit news

organisation:

“Shares of military and security firms surged in the wake of the invasion. Two weeks into the conflict, shares of Raytheon were up 8 per cent, General Dynamics up 12 per cent, Lockheed Martin up 18 per cent and Northrop Grumman up 22 per cent, while war stocks in Europe, India, and elsewhere experienced similar surges in expectation of an exponential rise in global military spending. Russian President Vladimir Putin, in the words of the managing director of AeroDynamic Advisory, a Pentagon contractor, is ‘unquestionably the best F-35 salesman of all time,’ in reference to a spike in U.S. government funding for the Lockheed Martin jet fighter. One consultant to Boeing, General Dynamics, Lockheed Martin and Raytheon Technologies said: ‘For the defense industry, happy days are here again. When the defense budget rises it tends to lift all boats in the industry.’”

When justice is overlooked, when the rights of people are ignored, when exploitation becomes the norm, then how can we expect peace in the world? Death and destruction will always be the ultimate result of such actions. This is the philosophy that underpins the prohibition of interest and the Quranic principle of نَوَمَلِﻈتَّ

Interest is the injustice of financial dealings that will always hold world peace at ransom.

To the perceptive reader, the question will naturally arise that does the Holy Quran merely criticise interest or does it provide an alternative system too? We must point out that the Holy Quran is a religious book, it is not obliged to teach us economics or the sciences. But being the perfect book that it most surely is, it does indeed provide an

alternative.

The Holy Quran recognises that for a functioning economic system, it is necessary for the rich to spend their money and not hoard their wealth. Hence, an incentive to spend must exist. In a capitalistic system, the upper class is incentivised to spend through interest; their money can be used by poor people but is also protected in the sense that they are guaranteed a higher value once returned. The Holy Quran proposes the system of Zakat, whereby the wealthy are obliged to spend a portion of their wealth willingly and selflessly for the betterment of their poor brethren. This theory is directly taken from the Holy Quran, where it states:

“Whatever you pay as interest that it may increase the wealth of the people, it does not increase in the sight of Allah; but whatever you give in Zakat seeking the favour of Allah — it is these who will increase their wealth manifold.” (Surah ar-Rum, Ch.30: V.40)

Zakat is the antidote to interest, which can prevent the unjust hoarding of wealth by the few.

There are many such teachings of the Holy Quran that have been proven right time and time again through the science and logic of modern times, this article only provides a flavour. This goes to show that the Holy Quran is not reliant on the science and logic of modern times for its truthfulness, rather it originates from the God who is Omniscient. The Holy Quran is His word and science is His action. How could they ever be in opposition?

‘Interreligious dialogue for peace’ organised by Lajna Imaillah Mexico

Amen Aqeel Haider Mexico Correspondent

Lajna Imaillah Mexico has recently been established in accordance with the guidance of Hazrat Khalifatul Masih Vaa and consists of 92% of members being Mexican converts to Islam. The goal of the event was to show an image of Islam unknown to Mexicans.

Lajna Imaillah Mexico held its first “Interreligious Dialogue for Peace” event at the Baitul Afiyat Mosque in Mexico City on 3 March 2024.

The programme began with the recitation from the Holy Quran, followed by a brief introduction of the importance of Lajna Imaillah, as an auxiliary within the Ahmadiyya Muslim Community. The theme of the event was “Rights of Women according to my Holy Book.”

Three speakers represented their respective faiths and spoke on the topic according to their Holy Book. Nālikavāra Martha Pichardo of the Mar de Lotos Zen Temple of Mexico represented the Buddhist faith. Catalina Echevarría Navarro, a professor of theology at the Panamericana

University in Mexico City, represented the Catholic faith. My humble self, as Sadr Lajna Imaillah Mexico, represented Islam Ahmadiyyat. After the speeches of the guest speakers, there was a question-and-answer session for all participants. At the end, there were final observations from government officials and university educators, after which everyone joined in a silent prayer.

As guests enjoyed refreshments, they also had the opportunity to look at different exhibitions. Copies of the Holy Quran with Spanish translation and many other languages were available, as well as Jamaat literature. There was an exhibition about the Islamic purdah (veil) that guests especially enjoyed. Many guests enjoyed the “Try on a Hijab” booth and wore the veil throughout the socialisation period of the programme.

We had many positive comments from guests in attendance. A social worker stated “I had no idea the Quran is filled with so many verses about women’s rights. The news always misleads us about Islam.” Another guest who was from the Catholic monastery close to the mosque stated “I feel so empowered to be here today among

women who are so passionate about their faith yet respectful and welcoming of everyone, the environment is filled with love and respect for each other.”

In the past five years, a neighbour of the mosque, an elderly lady, has never attended any programmes at the mosque despite living two houses down from it, but Allah changed her heart this time. When she was

approached with the invitation, she was adamant that she was 100% Catholic and not interested in learning about other religions. After respectfully starting a discussion with her, she accepted the invitation, and to our surprise, she not only assisted the whole programme but also took part in the refreshments and left very mesmerised.

US trying to ban TikTok Learning to live in an infodemic

Romaan Basit UK

Yesterday (20 April 2024), the US House of Representatives voted in favour of banning TikTok in the country. The bill requires TikTok’s Chinese owner, ByteDance, to sell its stakes in the hugely popular videosharing app within nine months. Should it fail to find a buyer in this timeframe, TikTok will face a complete ban in the United States.

The bill has now moved up to the Senate which could be bad news for TikTok. President Joe Biden has already expressed his support for such measures, indicating he would be in favour of the banning.

Responding to the proposed ban, TikTok’s chief executive, Shou Zi Chew, directly appealed to the millions of users in the US through a video message. He acknowledged that the bill would “lead to a ban of TikTok in the United States” and urged users to share – with friends, families, and even Senators – their positive stories and experiences with the app. This aims to rally support and potentially sway lawmakers against the impending ban.

Why the bill is being passed

There are growing concerns about TikTok’s data security practices. Lawmakers and intelligence agencies like the FBI fear the app could potentially expose sensitive user data to China. These apprehensions have been mounting for over a year. In February 2023, the White House ordered federal agencies to remove the app from government devices. Many educational institutes also blocked TikTok on their campus Wi-Fi networks.

TikTok referred to these bans as “political theatre”, criticising lawmakers for trying to censor Americans. In March, it urged users to oppose the ban, and some Capitol Hill offices, as a result, even said they were flooded with calls.

Rapid increase in misinformation

The data privacy breach, however, is not the only issue with TikTok. We are currently living in an ‘infodemic’ era. This has been defined as a “situation in which a lot of false information is being spread in a way that is harmful” by the Cambridge Dictionary. Generally seen as an app for lighter comedic content, it has now become a news platform. Recently, it has been noticed that a rising number of teens rely on TikTok for their daily news fix.

The ripples have been felt across the pond in the UK where the regulator Ofcom’s research showed that TikTok has become the single most popular source of news for

teenagers. The media regulator found that a significant 28% of 12 to 15-year-olds utilise the app to stay updated on current affairs, surpassing all other platforms. YouTube and Instagram closely follow, with 25% usage each. (“News consumption in the UK: 2023 Research findings”, www.ofcom. org.uk)

Nic Newman, a senior research associate at the Reuters Institute for the Study of Journalism, observed that “until recently, the network had a reputation built almost exclusively on fast-moving, funny, or musical memes, but stories such as Black Lives Matter, the Covid-19 pandemic, and the war in Ukraine have helped make news a much bigger part of the mix”. (“How publishers are learning to create and distribute news on TikTok” reutersinstitute. politics.ox.ac.uk)

With the rise of artificial intelligence, it is becoming increasingly difficult to differentiate fact from fiction. A piece in The New York Times stated that “misleading edits, fake news stories, and deepfake images of politicians are starting to warp reality on the popular video platform.” (“Worries Grow That TikTok Is New Home for Manipulated Video and Photos”, www. nytimes.com)

Tiffany Hsu, reporter for The New York Times, precisely explained that “extended exposure to manipulated media can intensify polarisation and whittle down viewers’ ability and willingness to distinguish truth from fiction.” (Ibid.)

As a caveat, it must be said that TikTok, like any other platform, is not uniquely negative or evil. For instance, while TikTok openly hosts pro-Palestine narratives (“Why TikTok feels overwhelmingly pro-Palestine right now”, news.yahoo.com), Meta has been notably harsh in its censorship of similar content, systematically stifling voices that express support for Palestine, which starkly contrasts with the more open discourse

allowed on TikTok. (“Meta accused of ‘systemic censorship’ of pro-Palestine content,” www.middleeastmonitor.com)

The problem arises from the way it is used – the spread of fake news and false stories serves as an exploitation of the app. But how can we, as consumers, stay safe from this ‘infodemic’?

Verification of news before acceptance

Islam presents a very simple and clear principle when it comes to news. When anyone brings us a piece of news, whether that be a person, an app or mainstream news outlets, we must thoroughly verify it and assess it as the very first step. (Surah alHujurat, Ch.49: V:7) Just recently during the Israel-Palestine crisis, we saw a great deal of false news being spread, for instance, the beheading of 40 Israeli babies. After professional analysis, it turned out to be a false story.

This Islamic principle acts as a shield

against fake news. Each time we see a news article or video online, we must think to ourselves: Who wrote this? How credible is the source? If we start doing this, instead of merely accepting a screenshot, audio clip, or news report at face value, fake news might still remain a pandemic, but we will have built some immunity for ourselves.

The Psychology of Learning and Motivation published a research, in which researchers advise that the “source” of any information should always be researched. For example, if a chef gives advice on cancer, we should immediately realise that this is outside their area of expertise. In this way, when the original source of information is uncovered, the truth will often follow. (The Psychology of Learning and Motivation, Volume 71)

It is interesting to see how researchers are reaching conclusions that Islam taught over fourteen centuries ago: Not everything is inherently harmful; it is all about how we use it – TikTok being no exception.

Interfaith iftar event held in Malta

Laiq Ahmed Atif

President Jamaat-e-Ahmadiyya

Malta

Jamaat-e-Ahmadiyya Malta, together with the council, church, and the Moroccan community, organised an interfaith event titled “Celebrating Fasting Together”, on 16 March 2024. This event was a collective effort to advance the cause of peace.

The former President of Malta – Her Excellency Marie-Louise Coleiro Preca;

the Mayor of the Council; the President of the Moroccan Community; the Archpriest Church; and my humble self delivered speeches during this event.

This year, we had many communities represented during the event and their representatives also had the opportunity to present some thoughts and prayers for peacebuilding and fasting. More than 300 people attended this event. After the iftar, all the guests were offered dinner. It was a wonderful event that was enjoyed by

all the participants, and they thanked the organisers for their valuable initiative.

Solen Feyissa| Unsplash

An example of the Holy Quran’s stylistic brilliance

Jalees Ahmad

Al Hakam

To read, ponder, and recite the Holy Quran, is what Muslims are regularly encouraged to do, making it a central focal point in their lives. Not only is it imperative, but fascinating, to study beyond the comprehension of its meaning and also delve into and appreciate the style of its language, uncovering the profound truths hidden within.

An effective Quranic study habit

When it comes to studying the Holy Quran, Hazrat Musleh-e-Maudra said: “Desultory and irregular reading is not fruitful of result. What is therefore required with reference to the study of the Holy Quran is that a certain amount of it should be fixed for daily study and the same [should be] fully read every day. Whatever the amount may be, half a part or one or more, whatever portion may be fixed, should be regularly read every day and by all means be daily completed.” (The Review of Religions [English], Jan & Feb 1920, pp. 4-6)

And so, consistent reading and contemplation are emphasised for fruitful results.

An imagery of spiritual guidance and misguidance

In Surah al-An‘am, Allah states: “So, whomsoever Allah wishes to guide, He expands his bosom for [the acceptance of] Islam; and as to him whom He wishes to [let] go astray, He makes his bosom narrow [and] close, as though he were mounting up into the skies.” (Surah al-An‘am, Ch. 6: V.126)

The first part of this verse highlights that when Allah Almighty intends to guide someone, He opens their heart to embrace Islam. The phrase “expands his bosom” metaphorically implies that their heart and mind become receptive and open to accepting the truth of Islam.

Then, when Allah allows someone to go astray, their heart becomes constricted and closed off. The imagery of “He makes his bosom narrow” implies that their understanding and acceptance of truth become restricted, as if they are confined in their own misconceptions.

Now that the meaning is clarified, I want to discuss the language and imagery of this verse, specifically: “as though he were mounting up into the skies.”

As one ascends to higher altitudes, the air pressure decreases, leading to a sensation of tightness or difficulty in breathing due to the thinner air. This phenomenon can cause a feeling of chest tightness or constriction,

which is why the Quranic verse employs this metaphor to describe the narrowing or constriction of the chest of those whom Allah allows to go astray. It serves as an analogy to convey the spiritual suffocation or restriction experienced by those who are led away from guidance.

Altitude sickness

So, four themes are at play here:

Air pressure decrease: Higher altitudes have lower air pressure, making air thinner.

Less oxygen: Oxygen concentration decreases at higher altitudes.

Breathing difficulty: Due to reduced oxygen, breathing becomes harder.

Chest tightness: This can cause a sensation of chest tightness or difficulty breathing.

This, in science, is called “altitude sickness” or “hypoxia.” According to the National Library of Medicine, “Highaltitude physiology can be said to have begun in 1644 when Torricelli described the first mercury barometer and wrote the immortal words, ‘We live submerged at the bottom of an ocean of the element air.’ Interestingly, the notion of atmospheric pressure had eluded his teacher, the great Galileo.”

Further, it states:

“Paul Bert [1833-1886] was the first person to clearly state that the deleterious effects of high altitude were caused by the low partial pressure of oxygen (PO2), and later research was accelerated by highaltitude stations and expeditions to high altitude.” (“Early history of high-altitude physiology”, pubmed.ncbi.nlm.nih.gov/)

Brief answer to a naturally arising question

Now hold on. If in this verse God is saying that He guides and misguides, why are humans to blame if they are misguided? This is the natural question that arises in one’s mind, right?

It does not mean that Allah forcefully makes unbelievers or misers go astray. Allah, in His mercy, creates such conditions to guide individuals away from filth, immoral life, corrupt morals, and bad company, ensuring their habits do not deteriorate and making it easier for them to bear the “restrictions” of Islam. If someone faces difficulty, their chest tightens, making it almost impossible to fulfil their responsibilities gracefully. This is not coercion but mercy.

Declaring Islam with an open heart is not coercion; every individual must declare their readiness to bear the responsibilities of Islam. Thus, there is no compulsion in the conditions created by Allah for the expansion of the chest. If one is willing to tread the paths of closeness to Allah, neither

their ego nor their devil should hinder them. Those who declare Islam with an open heart and perform righteous deeds will find their reward assured by their Lord, with no fear for the future and no grief over past mistakes, as their sins will be forgiven, and their future will be filled with divine blessings.

And so, in a nutshell, Allah’s statement of “He expands his bosom for [the acceptance of] Islam; and as to him whom He wishes to [let] go astray, He makes his bosom narrow” is conditional of what is already in the hearts of man, otherwise God would not have revealed Surah an-Nas.

Conclusion

The Holy Quran has long preserved truths

that science has only recently begun to uncover, yet it doesn’t present them as novel discoveries. Rather, it mentions these phenomena and their language in passing, focusing primarily on the topic of guidance. It is as if the author is keenly aware of this phenomenon and doesn’t overly emphasise it. Now, the question arises: How could the Holy Prophetsa have known of such a thing? One must either concede that he was remarkably ahead of his time, possibly even the preeminent scientist of his era and beyond. Alternatively, if this option doesn’t resonate with one’s perspective, they are left to consider that the Revealer of the Holy Quran is an All-Knowing Being, i.e., God Almighty.

Yaum-e-Musleh-e-Maud and National Independence Day celebrated in Kosovo

Besmir Yvejsi Kosovo Correspondent

On 3 March 2024, Jamaat-e-Ahmadiyya Kosovo organised an event to mark the Yaum-e-Musleh-e-Maud and the Independence Day of Kosovo, at the Ahmadiyya Mission House in Prishtina, where a total of 49 people participated, including external guests as well. The special guest of this programme was the Director for Security and Public Safety of the OSCE (Organization of Security and Cooperation for Europe) Mission in Kosovo, Mr Edward Anderson.

The programme started at 6:15 pm local time with a recitation from the Holy Quran with its Albanian and English translations, followed by two speeches.

The first speech was on “Love for the country and faith in God” by Rexhep Hasani Sahib. The second speech was on “Sacrifice is the key to nation-building” by Jinahuddin Saif Sahib. This speech was inspired by Hazrat Musleh-e-Maud’sra advice to the newly-formed Pakistan – a lecture delivered on 11 November 1949, at the Company Bagh, Sargodha. (“Sacrifice is the key to nation-building: Hazrat Musleh-e-Maud’s advice to the newly-formed Pakistan”, alhakam.org, 13 May 2022)

The programme concluded with silent prayer, followed by Maghrib and Isha prayers, and dinner. Afterwards, attendees had the opportunity to learn more about two topics that were discussed during the question-and-answer session.

Sidik Kurniawan| Pexels

Upholding true faith

A wake-up call for Ahmadi Muslims

Iftekhar Ahmed Ahmadiyya Archive & Research Centre

My following remarks are founded upon the following verse from a poem of the Promised Messiahas, in which he exhorts us to two principles:

“Pay heed to the Quran and maintain pure beliefs (i‘tiqad)”. (Mahmud ki Amin [2021], Ruhani Khazain, Vol. 12, p. 324)

The term i‘tiqad is a complex one, and the society in which we have been socialised often struggles with Islamic theological concepts. Therefore, I deem it appropriate to analyse this term within the context of our lived realities, to uncover the profundity of the Messianic call, so that we may arrive at a more self-assured relationship with our identity as Ahmadi Muslims.

The meaning of i‘tiqad is multifaceted. It can be translated as belief, conviction, and faith, but also as principle and opinion. It encapsulates every form of image – selfimage, the image of the world, the image of humanity, the image of God, and so on. When we speak of i‘tiqad in English, the term worldview, or the pejoratively charged concept of ideology, inevitably comes to mind.

The battleground of ideology and the roots of secularism

In contemporary societal discourse, religions with a connection to God –in other words, religions proper – are repeatedly accused of being ideological in nature. Islam, in particular, is accused of being not a religion at all, but an ideology through and through. This is a classic category error, for a religion is necessarily also a worldview. And while we are on the subject of worldviews, it seems significant to note that the notion of being free from ideology is a dangerous self-delusion. The accusation that Islam is an ideology serves only one purpose: to present oneself as free from ideology.

This is a manipulative ploy employed by those who harbour ill will toward religions, especially Islam. At the forefront of this assault are the adherents of Western modern secularism. The allegation that Islam is an ideology is solely intended to replace it, as has largely occurred with Judaism and Christianity, with a homogenised and diluted version – one that no longer poses a threat to the supremacy

of modernity’s atheistic ideal. This agenda of liberation from ideology is then cloaked in ideologically charged buzzwords like liberalisation and reformation. One example suffices: a method known as historical-critical has become established in faith-led Christian Biblical exegesis, which presupposes a methodological atheism –that is, all explanations of a divine nature for any phenomena are excluded from the outset, and any indication of divine intervention is explained as if purely human action were involved.

The dialectic of enlightenment and the critique of instrumental reason

Today, we are confronted with a vast array – I would even say an overwhelming surfeit – of life concepts, schools of thought, and intellectual edifices. And it is far from trivial that the overwhelming majority of the contemporary, secularly influenced worldviews of the Western world are the offspring of the Western mind. By secular, I explicitly mean worldviews that lack a connection to God. This can only be explained historically.

There was a time when religions began to be viewed as human-made systems. The divine core of religions was denied, and an attempt was made to separate from religious modes of thinking or to banish them from the everyday world. When this occurred, a vacuum was created at every conceivable level. This vacuum could be filled with nothing other than belief principles once again. Thus, the choice was never between adhering to an ideology or not, having a worldview or not, or having faith or not; the only question was which ideology, worldview, and faith one would embrace.

Since Christianity, unlike Islam, as we learn from the Bible and the Quran, was intended only for a specified space and a specified time and therefore had to become obsolete according to its purpose, it was inherently incapable of meeting the challenges of modernity. A glance at historical developments reveals that the former Western conception of existence rooted in Christianity and the dominant contemporary conception of existence represented by the sheer multitude of isms stand diametrically opposed on a plethora of central issues. It was inevitable that the once long Christian-influenced mentality of the Western world would ultimately culminate in massive religious scepticism and a turning away from God.

In addition to the fact that the emergence and spread of these phenomena are due to the spatiotemporal conditioning of Christianity, they are also a consequence of the confessional conflicts emanating from it – one need only think of the Thirty Years’ War – as well as Christianity’s inadequate articles of faith, alienated from the realities of life.

Historically, with regard to the concept of worldview, one must know that this word arose only with the “disappearance of the divine reference point.” (Karl Mannheim, Ideologie und Utopie, 1995, Frankfurt: Vittorio Klostermann, p. 65) It was a term that served anti-religious forces as an instrument of ideological struggle. They labelled Christianity as the old worldview and saw themselves as the torchbearers of a new worldview. Ostensibly, this new worldview was based on reason, championed equality and individual rights, and was secular, scientifically grounded, and politically democratic. Moreover, the adherents of this new worldview claimed that all these attributes were reserved exclusively for them and belonged neither to the old worldview nor were reconcilable with it – that is, the new worldview was irreconcilably opposed to the old. This then led to upheavals, revolutions, and the so-called Enlightenment.

Islam’s dynamic worldview and the need for reflection

The same line of thinking, this aversion to Christianity, was projected onto Islam without further reflection, although Islam cannot be equated with Christianity. Those distortions of Christianity that the Enlightenment had justifiably denounced in the first place, such as irrationality or hostility to science, are not found in Islamic belief systems.

We Muslims, who grow up here in the West, find ourselves in a state of apparent contradiction. On the one hand, we live in an environment that indulges in materialism and measures the success of human life solely by material standards. An environment in which the main focus is on the subject, in which man perceives himself as the centre of worldly reality and has rejected God as the spiritual centre of the world. On the other hand, however, we ourselves are still shaped by a way of thinking that is profoundly determined by the Divine. Are we able to resolve this contradiction? Yes and no.

If the torchbearers of the new worldview presuppose that a fruitful dialogue between

them and Christianity is impossible, this by no means implies that such a dialogue is equally impossible with Islam. The Holy Prophetsa once said:

“The wise word is the lost treasure of the believer. To accept it is his due, wherever he finds it.” (Sunan at-Tirmidhi, Kitab al‘ilm, Hadith 2687)

Accordingly, the Islamic worldview is not rigid, but dynamic. Since its worldview, unlike the Christian one, is not designed for a specific time and place, but for all times and places, the constant exchange of insights of all kinds is inherent in the very essence of Islam. Thus, contemplation, the acquisition of knowledge and the attainment of insights about the workings of creation are among the acts of worship.

It is not only presumptuous but, upon closer inspection, a lie to live by, when the adherents of this new worldview adorn themselves with concepts such as democracy, freedom, reason, tolerance, and human rights, while discrediting Islam with terms like oppression, despotism, injustice, intolerance, and irrationality.

One of our problems is that we are usually not aware of parts of our worldviews in our daily lives. This unconscious part of our worldviews is as fundamental to our thinking as it is invisible to us. We use it to think, perceive, and act habitually and unconsciously, but we rarely reflect upon it. But is it appropriate for us not to reflect on it, to merely believe what we have been told, how we were raised, and how our environment has shaped us? In the Holy Quran, this very attitude is criticised of the opponents of Islam:

“And when it is said to them, ‘Follow that which Allah has sent down,’ they say, ‘Nay, we will follow that wherein we found our fathers.’ What! even if their fathers had no sense [at all] and followed not the right path?” (Surah al-Baqarah, Ch.2: V.171)

On the one hand, their forefathers lacked insight into the true meaning of life. But on the other hand, they had also not understood the basic reasons for their own beliefs. They had not reflected on them. They had no ultimate justification for their thinking. Rather than leaving it at stating that it is not enough reason to blindly follow one’s ancestors, the Quran goes a step further and bases its argument

on the fact that the forefathers had no valid grounds for thinking the way they did. There is a direct connection in this verse between following (ittiba‘) and understanding (‘aql). In short, one must have understood why one subscribes to any idea.

What this lack of reflection on our worldview can lead to, moreover, is the syncretisation of elements of thought that are inherently incompatible with an entirely new worldview. For us, this means that the attempt to distort genuinely Islamic beliefs beyond recognition, solely to conform to today’s zeitgeist and to adopt the predominant ideas, convictions, and notions of today by hook or by crook into the Islamic worldview, is fatal.

Secularism’s flawed epistemology and the limitations of reason

When it comes to convictions and opinions, we are also dealing with the question of knowledge. In Western secular thinking, reason was placed in the position of God. This absolutisation of reason is incompatible with Islam. In this respect, Islam’s epistemological position is very clear, and it stands diametrically opposed to the Western secular position. According to Islam, human beings are incapable of perceiving and knowing everything essential and necessary through reason alone. The Quran states:

“[A]nd of the knowledge [thereof] you have been given but a little.” (Surah Bani Isra’il, Ch.17: V.86)

And:

“[A]nd they encompass nothing of His knowledge except what He pleases.” (Surah al-Baqarah, Ch.2: V.256)

Hence, the Promised Messiahas has explained at length in many places that human reason or intellect can at best reach the realisation that there ought to be a God, that there should be a God, but not that God actually exists. (Tafsir Hazrat Masihe-Mau‘ud [2015], Vol. 4, pp. 159ff)

The Holy Prophetsa said:

“Whoever increases in [worldly] knowledge but does not increase in [divine] guidance, increases only in distance from Allah.” (Abu Hamid al-Ghazali, Ihya ‘Ulum ad-Din, Beirut: Dar al-Ma‘rifa, Vol. 1. p. 59)

This means that the acquisition of mere outward, worldly knowledge, if not paired equally with the acquisition of inward, spiritual knowledge, leads one away from Allah. Accordingly, Hazrat Mirza Bashirud-Din Mahmud Ahmad,, Khalifatul Masih IIra, explained in his book Taqdir-eIlahi (“The Divine Decree”):

“It should be considered that there are also some such aspects of the question of predestination that even great and significant people could neither elucidate, nor attempted to elucidate. For there are some subtle matters that one can only become intuitively aware of. By

intuitive awareness, I do not mean what is commonly understood by it, that is, those things that are without argument and have no reality, but rather I mean those things that a person cannot discover unless he himself tastes them. Neither could people before me elucidate these matters, nor can I elucidate them.” (Taqdir-e-Ilahi [2008], Anwar-ul-Ulum, V. 4, pp. 561f.)

Furthermore, some verses from one of his poems drive the point home:

“Never appoint reason as the ruler over faith,

"For it is blind itself, if not for the light of revelation.

"Whatever truth there may be, accept it with longing.

"But do not become adherents of illusions in the name of knowledge.” (Lawh-ul-Huda [2008], Anwar-ul-Ulum, V. 5. p. 191)

There is, therefore, a sphere that lies beyond what can be grasped through pure reason and thus beyond what can

Theodor W. Adorno and Max Horkheimer, have provided sufficient evidence that the Enlightenment and its basic ideas were the necessary cause of fascist ideologies and the genocides they caused, such as the Holocaust. Bauman writes about Western enlightened society: “Without it, the Holocaust would be unthinkable. It was the rational world of modern civilisation which made the Holocaust thinkable. […] The Holocaust was not an irrational outflow of the not-yetfully-eradicated residues of pre-modern barbarity. It was a legitimate resident in the house of modernity; indeed, one who would not be at home in any other house.” (Zygmunt Bauman, Modernity and the Holocaust, 1989, Ithaca: Cornell University Press, pp. 13, 17)

Western secular principles vs Islamic principles and biased critiques of Islam

The attempt to unite Western secular principles and Islamic principles also runs counter to the Quranic self-conception on another level. For example, the poststructuralism that dominates today’s zeitgeist presupposes that there is no

be said. Western thinkers such as Ludwig Wittgenstein were of the opinion that we are simply incapable of comprehending what lies outside of language and that only the natural sciences are able to utter true propositions. This positivism, as this mindset is called, is incapable of creating values and morality.

The highly influential philosopher Theodor W. Adorno wrote: “Enlightenment is totalitarian.” (Theodor W. Adorno; Max Horkheimer, Dialectic of Enlightenment: Philosophical Fragments, 2002, Stanford: Stanford University Press, p. 4) What he meant by this is that the Enlightenment, in view of its dissecting rationality, behaves towards things the way a dictator behaves towards human beings – that is, it only knows them insofar as it can manipulate them. This instrumental reason of the modern Enlightenment was the necessary cause and critical component of genocide, the destruction of culture and community, environmental destruction, and countless other forms of catastrophe and atrocity. Postmodern thinkers such as the Jewish sociologist Zygmunt Bauman, as well as philosophers of Critical Theory such as

mean by this:

When proponents of the Western secular modern world subject everything Islamic to criticism, they carry out their critique of Islam according to the methodology of the Western secular modern world; they criticise Islam, as it were, not from within Islam itself. There is nothing inherently objectionable about this. However, when these same people purport to criticise the Western secular modern world, they do not step outside of the very thought patterns of Western secular modernity, but even use the very tools that secularism itself provides them.

Formulating a critique of the Western secular modern world based on its own modes of thought is a like trying to get blood out of a stone. Trapped in the thought patterns of the secularist modern world, any critique of it will inevitably end up affirming that very system. We, too, are afflicted with thinking in Western secular terms. However, if one does not step outside of the framework of a system in thought, instead of considering it critically and fairly, one will fall into a vicious circle and ultimately only reaffirm that system.

Reductionist views of humanity and the threat of liberal Islam

truth and that anyone who thinks they have recognised truth has merely fallen victim to a misanalysis. However, one of the fundamental attributes that the Quran claims for itself is to be al-Furqan, which means to have the ability and mandate to distinguish truth from falsehood, especially with regard to i‘tiqadat, that is, beliefs. According to the Quran, then, there are false beliefs and true beliefs, a false faith and a true faith, and false worldviews and correct worldviews. And the Quran presents itself in Islam as that guideline by which beliefs, teachings, and worldviews must be oriented in order to separate the true from the false.

Outwardly, it may seem that many ostensibly very different life models exist today, among which there appears to be a free and lively competition. However, the Islamic model is denied dialogue on an equal footing. There is not even a thought of seriously engaging with the Islamic counterproposals to the dominant beliefs of today. A testimony to the fact that Islam is not met on equal terms is a methodical mendacity. Allow me to explain what I

The conception of humanity that the Enlightenment has produced is excessively reductionist and bleak. Friedrich Nietzsche postulated, “God is dead,” (Friedrich Nietzsche, The Gay Science, 2001, Cambridge: Cambridge University Press, p. 120), thereby assenting to the nihilistic consequence. That is, he declared any real answer to the question of why to be impossible and thus robbed a large part of humanity of any meaning in life and any concrete values that could elevate them above the mere enjoyment or suffering of their existence. Consequently, a true appreciation of life became impossible, paving the way for an unbridled hedonistic concept of life. Charles Darwin reduced human beings by postulating that humans are an accidental product, a whim of nature in the form of mutations and random adaptations to nature. This resulted in human beings being regarded not as humans, but merely as another animal in the animal kingdom. Karl Marx reduced human beings to products of their social and economic circumstances. Sigmund Freud reduced human beings by saying that they are dominated by their psychic apparatus, which they can never fully control. Thomas Hobbes did not assume that human beings are fundamentally good, but that humans are wolves to one another. And Niccolò Machiavelli advised rulers to separate morality from politics.

In spite of that, so-called liberal Muslims are seriously of the opinion that concepts of the Western secular modern world can be reconciled with Islam. This is one of the reasons why the Promised Messiahas, appeals to us, “Pay heed to the Quran!”

Allah says in the Quran:

“And the Messenger will say, ‘O my

Stanislav Ferrao| Unsplash

Promised Messiah’s 1892 visit to Lahore: A rising tide of opposition

Ata-ul-Haye Nasir

Al Hakam

When Hazrat Mirza Ghulam Ahmadas claimed to be the Promised Messiah and announced that Allah the Almighty has revealed to him that Jesusas has passed away, not alive in heaven – as believed by the Christians and contemporary Muslims – it was as if the whole world had turned against him, particularly the Muslims and Christian clergymen. Its details have been narrated in a previous article, titled “Hazrat Ahmad’s claim to be the Promised Messiah and opposition from the religious clergy and press”, published on 19 April 2024.

Thereafter, in the beginning of 1892, the Promised Messiahas decided to visit Lahore with the aim of ittmam-e-hujjat (completion of proof) to the people there. This article will endeavour to narrate the details of that visit and the prevailing circumstances.

The Promised Messiah’sas journey to Lahore

Hazrat Mirza Ghulam Ahmadas of Qadian, the Promised Messiah, wrote a letter to Hazrat Nawab Muhammad Ali Khanra on 9 January 1892 and informed that he was planning to embark on a visit to Lahore on 20 January 1892, where he would stay for three to four weeks. (Maktubat-e-Ahmad [2008], Vol. 2, p. 167-168)

Therefore, during the third week of 1892, the Promised Messiahas travelled to Lahore. From the Lahore Station, Huzooras embarked on a horse-driven carriage to proceed towards the place of stay at the house of Munshi Miran Bakhsh Sahib, the then Municipal Commissioner of Lahore, located near the Chuna Mandi. (Tarikh-eAhmadiyyat, Vol. 1, p. 454)

Later on, due to the influx of visiting people, there was not enough space in that house, and thus, the Promised Messiahas rented another house located in the Said Mittha Bazaar, known as the ‘Mahbub Raiyon wala makaan.” (Lahore Tarikh-eAhmadiyyat, p. 28)

Hazrat Mufti Muhammad Sadiqra narrates that he accompanied the Promised Messiahas during his rail journey to Lahore: “We went to Lahore from Qadian along with the Promised Messiahas. We travelled in the inter-class of the train [i.e. the class between the second and the third], and then we reached the house from the Lahore station on a horse-driven carriage. In those days, horse-driven carriages were commonly used in Lahore. The Promised Messiahas first stayed at Miran Bakhsh Sahib’s house and after that, another house was rented. Upon the Promised Messiah’sas arrival [in Lahore], there was great excitement in the city. A large group of people was always present at the house. The family members of the Promised Messiahas were also staying with him. When the Promised Messiahas would come out and sit in the gathering, he would deliver a brief speech and then answer the questions of people.” (Zikr-e-Habib, p. 15)

He further states that since he had to go back to work, he “only stayed there for a day or two and left. The Promised Messiahas stayed there for several days. I remember that Mian Khairuddin Sahib of Sekhwan was also accompanying the Promised Messiahas on this journey.” (Ibid.)

Though it is evident from the above references that the house in Said Mittha Bazaar was rented, it is not sure whether or not the house of the Municipal Commissioner Munshi Miran Bakhsh Sahib was also rented. However, we learn that the Municipal Commissioner had some large houses which he would give on rent, as we find the following advert in a newspaper of January 1892:

“To Let

“Two large Houses, close to the Chief Court, Rent Rs. 100 each; let in halves Rs 60. Apply to Munshi Miran Baksh, House Proprietor and Municipal Commissioner Lahore.” (The Civil and Military Gazette, 1 January 1892, p. 8)

An announcement

On 28 January 1892, while in Lahore, the Promised Messiahas issued an ishtihar (announcement), titled “Aam Ittelaa‘” – A public announcement. Huzooras wrote:

“In order to remove the misconceptions and doubts of the public, this humble one has deemed it wise to give a detailed response, in a public jalsa, to the allegations which have been raised against my humble self by the ulema.” (Majmu‘ah-e-Ishtiharat [1989], Vol. 1, p. 311)

Huzooras informed that the jalsa would be held on 31 January 1892, at 1:30 pm, at the Kothi of Munshi Miran Bakhsh Sahib, Municipal Commissioner. (Ibid., p. 312)

Huzooras made it clear that the jalsa would not include any debate or questions and answers, but rather, he only wished to deliver a speech to elaborate on his claims and refute the false allegations raised against him. Huzooras said that the people are invited to attend this jalsa, provided they keep in mind the outlined conditions. (Ibid.) Promised Messiah’sas lecture in Lahore

Therefore, the Promised Messiahas delivered a lecture on 31 January 1892, in the premises of Munshi Miran Bakhsh Sahib’s Kothi. The lecture was attended by thousands of people, from all walks of life, including various local dignitaries as well. The listeners were not only present at the venue but in the streets and on the roofs of the adjacent houses as well.

336-337)

During his lecture, Huzooras shed light on his claims and presented strong arguments as proof of their truthfulness. Huzooras particularly narrated about the heavenly signs which were being manifested by Allah the Almighty in his favour like rain.

Huzooras said that the clerics have failed to compete with him through Quranic arguments and that now they have begun issuing edicts of kufr against him. Huzooras said that it is an easy task to declare a believer as a kafir, but it is a big thing to prove one’s own faith. The Holy Quran has outlined certain signs to identify the believers and nonbelievers. I invite those who declare me a kafir to decide about my faith of mine and theirs, in light of the criterion fixed by the Holy Quran, in this very Lahore.

( Hayat-eAhmad , Vol. 3, pp.

Hazrat Sheikh Yaqub Ali Irfanira narrates that towards the end of his lecture, Huzooras referenced his recent ishtihar – published in January 1892 – wherein he stated:

“These people should remember that their hostility cannot hurt Islam. They will perish like insects, but the light of Islam

will grow with every passing day. God has wished that the radiance of Islam should spread throughout the world. The blessings of Islam cannot be contained by the prating of these ill-intentioned priests.” (Majmu‘ahe-Ishtiharat [1989], Vol. 1, p. 310)

This ishtihar included a long Arabic revelation as well, which began in the following words:

Meaning, “I am the One Who grants victory—I shall give you victory.” (Ibid.)

Towards the end of this ishtihar, Huzooras stated:

“Now, O Maulawis, O people of mean nature, try if you can and avert these Divine tidings. Employ every deceit and spare no stratagem, then see if it is God’s hand that prevails or yours.” (Ibid., p. 311)

This ishtihar was published in Aasmani Faislah (The Heavenly Decree) as well.

Article by The Paisa Akhbar

In February 1892, Munshi Mahbub Alam Sahib, editor of The Paisa Akhbar Lahore, published an article titled “Janaab Mirza Ghulam Ahmad Sahib Qadiani Lahore Mein” — Respected Mirza Ghulam Ahmad Sahib[as] Qadiani in Lahore.

This article mentioned the Promised Messiah’sas recent visit to Lahore and then to Sialkot, and stated how the personage of the Promised Messiahas and his claims had become the talk of the town. Further, the article mentioned the edicts of kufr issued against the Promised Messiahas, and stated that instead of helping the cause of Islam, the clerics were leaving no stone unturned in opposing Hazrat Ahmadas who was, in fact, defending Islam against all other religions. The editor mentioned Barahin-eAhmadiyya and Surma-e-Chasham-e-Arya as proof of the Promised Messiah’sas services for Islam.

The article of The Paisa Akhbar stated:

“Mirza Sahib had been staying in Lahore for the last two weeks and was receiving the attention of both the prominent and

<< Continued from page 13

Lord, my people indeed treated this Quran [as a thing] to be discarded.’” (Surah alFurqan, Ch.25: V.31)

This criticism will be levelled by the Holy Prophet Muhammadsa on the Day of Judgement. He himself prophesied:

“A time will come upon the people when nothing will remain […] of the Quran except its written form.” (Ibn Abi adDunya, al-‘Uqubat, 1996, ed. Muhammad Khayr Ramadan Yusuf, Beirut: Dar Ibn Hazm, p. 23.)

These prophecies have been fulfilled in two ways. On the one hand, there is a host of Muslims today who, outwardly, still give the impression of adhering to the Quran with zeal and passion, and seem to be convinced of it themselves. However, what they lack is an interpretation that is free from contradictions, that is faithful to the Quranic text, and that reflects the essence of the Quran. On the other hand, there are people in our times, especially in our regions, who ostensibly profess Islam

common people of Lahore, and has now proceeded to Sialkot for some reason. Every person, at home, shops, in the market, and in offices, mentions Mirza Sahib[as] and his claim of likeness to Jesusas. Until today, newspapers have written column after column and page after page denying or supporting Mirza Sahib’s[as] circumstances and beliefs, however, we deliberately did not initiate this discussion, the main reason being that The Paisa Akhbar is not a religious newspaper. But now, since the matter has become of public interest and many people have inquired about the newspaper’s opinion on the beliefs and general circumstances of Mirza Sahib[as], so we briefly state a couple of things. We are deeply saddened by the edict of kufr that has been issued against Mirza Sahib[as]. The Muslim clerics never seemed to be willing to issue an edict against a Muslim who commits adultery, steals, accepts atheism, drinks alcohol or commits a major sin, but a godly Maulvi is considered to be a disbeliever who obeys the commandments of Allah and of the Messengersa, merely due to some partial differences.

[‘If being a Muslim is as (the preacher) holds, alas, if for today’s pursuit, there were a tomorrow.’]

“We do not say that everyone should accept each and every point of Mirza Sahib[as], but we desire for our maulvi sahiban to utilise their talent and courage against the non-Muslims, which is currently being used against Mirza Sahib[as]

[‘Everyone laments the harm done by others; Saadi cries out for the wounds he inflicts upon himself.’]

“The Muslims ought not to worry; Mirza Sahib[as] can never harm Islam and this is beyond his control according to our belief. It would not have been out of place if the Hindus, especially the Aryas, and the

but do not accord the Quran any essential role. They call themselves adherents of a liberal or contemporary Islam and claim, in unison with Islamophobes, that the status accorded to the Quran by Muslims as the literal, unadulterated Word of God is the very root of the ongoing decadence of Muslims.

Christians, had stood up vigorously in opposition to Mirza Sahib[as], since all of the efforts of Mirza Sahib[as] are in support of the Muslims and against the [anti-Islam efforts of the] Aryas and Christians, as is evident from his famous works such as Barahin-eAhmadiyya, Surma-e-Chasham-e-Arya and later writings. What else could we say other than that: غلبلاالّااعلیناماو [And on us lies only the plain delivery of the Message.] It would not be inappropriate to write that we are not at all among the followers of Mirza Sahib[as].”

(The Paisa Akhbar, Lahore, 22 February 1892, p. 6)

Promised Messiahas issues another ishtihar from Lahore

On 3 February 1892, during his stay at Lahore, the Promised Messiahas published another ishtihar addressing all Muslims, in which he stated that he did not claim to be a law-bearing prophet. Huzooras further stated that just as he had written in his book, Izala-e-Auham, his belief is that the Holy Prophet Muhammad, peace and blessings

Community should not be considered a ‘liberal’ or ‘reformist’ sect of Islam. Rather, we are following the original teachings of Islam, as prescribed by the Holy Quran and the Holy Prophet Muhammadsa.”

He further stated:

“It is absolutely true that we, Ahmadi Muslims, are peace-loving and seek to build

of Allah be upon him, is Khatam-ul-Anbiya (Seal of all the Prophets). (Majmu‘ah-eIshtiharat [2019], Vol. 1, p. 329)

Edicts of kufr by the Indian clerics

In regards to the edicts of kufr against the Promised Messiahas the Madras Weekly Mail wrote that “The Mahomedan moulvies at Lahore have publicly proclaimed” Mirza Ghulam Ahmadas of Qadian “to be a ‘Kafir.’ A document signed by all the leading moulvies in India, in which Kadian is condemned as an impostor, has also been read out in public and the people warned against his preaching.” (Madras Weekly Mail, 18 February 1892, p. 2)

Maulvi Muhammad Hussain of Batala had collected edicts of kufr against the Promised Messiahas from around 200 clerics from all over India, including Maulvi Syed Nazeer Hussain of Delhi and Maulvi Muhammad Abdul Jabbar, and published them all in his magazine Ishaat-us-Sunnah Muhammad Hussain also appealed to the Muslims that they should refrain from

bridges of love and hope between different religions and different communities. However, this is not because we have deviated from Islam or modernised it in any shape or form. Rather, it is because we follow Islam’s authentic teachings.” (Justice – The Prerequisite to a Peaceful World, www.alislam.org)

Upholding the true teachings of Islam and

being steadfast in faith

We too sometimes find ourselves being tempted to describe ourselves as liberal Muslims. However, if one wishes to remain true to one’s Muslim identity, one can only go as far as the aforementioned prophetic saying about wisdom being the lost treasure of the believer permits, for anything else leads us to gradually shed our fundamental principles and become absorbed into a system of delusion and meaninglessness.

Therefore, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa said on the occasion of the Peace Symposium of the Ahmadiyya Muslim Jamaat in Canada in 2016:

“Hence, the first point I wish to make clear is that the Ahmadiyya Muslim

Jalsa Yaum-e-Masih-e-Maud held in Bradford East, Canada

Touseef Ahmad Rehan

Secretary Ishaat, Jamaat-e-Ahmadiyya Bradford East, Canada

Jamaat-e-Ahmadiyya Bradford East, Canada, organised Jalsa Yaum-e-Masih-eMaud on 22 March 2024. The arrangements for listening to the event for Lajna members and nasirat members were made at the Baitul Khabeer Mosque, while the arrangements for khuddam, ansar, and atfal were made at the Bradford Community Center.

The formal programme started with a recitation from the Holy Quran with its English and Urdu translations, followed by a poem with its English translation.

A speech was delivered by Qasim Ghumman Sahib, a missionary, on the topic of “Promised Messiah’sas love for the Holy Quran.”

The event concluded with a silent prayer, followed by Isha and Taraweeh prayers. A total of 228 members attended the event. The event was live-streamed on YouTube.

keeping any religious ties with the Promised Messiahas, should not say salaam to him, not accept his invitation or invite him to their own gatherings, and not pray behind him. (Ishaat-us-Sunnah, Vol. 13, pp. 185-210)

Mentioning these edicts of kufr, the Promised Messiahas states in one of his couplets:

“They call me a disbeliever, atheist and Antichrist; I have received so many kinds of names in return for my anguish for the nation.” (Durr-e-Sameen [with glossary], p. 16)

“This formal declaration was written by Maulvie Muhammad Hussain of Batala. It is signed by more than 200 Maulvies. The orthodox mullahs hold him to be an atheist or an infidel.” (The Muslim Controversy, Rev. EM Wherry, The Christian Literature Society, 1905, p. 58)

An incident from that visit

Hazrat Mufti Muhammad Sadiqra narrates:

“During those days, there was a person in Lahore who claimed to be Mahdi, but the people believed him to be insane. He was not a scholarly person. He suddenly came to the Promised Messiahas in the marketplace, clasped him in his arms and started saying in a loud voice, ‘As I am the Mahdi, why have you claimed to be Mahdi?’ Sheikh Rahmatullah Sahib grabbed him and pulled him back. The Promised Messiahas asked Sheikh Sahib to leave him alone and not be harsh on him.” (Zikr-e-Habib, p. 15)

The Promised Messiah’sas visit to Lahore and misreporting in press

There were some other newspapers as well which reported on the Promised Messiah’sas visit to Lahore and the uproar in relation to his claims.

However, it is worth acknowledging that these newspapers might incorporate particular perspectives or wordings pertaining to the Promised Messiahas and his claims, which they based on their own comprehension or convictions. Consequently, such interpretations should not be misconstrued as a comprehensive or accurate representation of the viewpoints or beliefs espoused by the Ahmadiyya Muslim Community.

While Huzooras was in Lahore, The Civil

and Military Gazette wrote: “Mulla Kadian, who has caused a great religious sensation in the Punjab, is the father of the Naib-Tehsildar of Lahore [Mirza Sultan Ahmad Sahib], and is said to be a man of very high attainments. He is also the author of numerous works on religion, and among his followers is a Hakeem of Jammu [Hazrat Hakeem Maulvi Noor-udDeenra], another very learned man, who places implicit confidence in the revelations which the Mulla professes to receive from God.” (The Civil and Military Gazette, 6 February 1892, p. 3)

The Colonies & India and American Visitor also published the same news report on 5 March 1892.

On 3 February 1892, The Civil and Military Gazette published a news report which consisted of some baseless and incorrect statements. It stated that Hazrat Mirza Ghulam Ahmadas of Qadian “has at last arrived at Lahore, and has given a series of lectures in a closed house. The ignorant Muhammadans appear to be very much exercised in mind, and the Mulla, knowing this, has not as yet ventured to deliver an address in public.” He “states that, though he receives revelation from God, he is not Messiah, but that his position is not less than that of any prophet.” (The Civil and Military Gazette, 3 February 1892, p. 4)

The Englishman’s Overland Mail (10 February 1892) and Madras Weekly Mail (11 February 1892) also published the same news report.

Once again, another news report by The Civil and Military Gazette comprised of a baseless statement, which wrote:

“The Muhammadan Mulla Kadian, who has claimed to be a prophet, fearing further opposition of a disagreeable kind from the incensed Muhammadans of Lahore, has left the station for Sialkot. Before leaving he issued a notice” and “said that he was the mere propounder of the Koran, and that his revelations from God were limited only to the teaching of the scriptures.” (The Civil and Military Gazette, 11 February 1892, p. 2)

The Civil and Military Gazette gave a false impression that the Promised Messiahas refrained from delivering any public lecture due to the “fear of opposition” from the public and that he left Lahore for Sialkot for the same reason. However, this false notion in regards to the “fear of opposition” has been refuted in a later article of The Civil and

Military Gazette itself, where it mentioned the Promised Messiah’sas visit to Lahore and wrote about the edicts of kufr issued against him:

“Some Muhammadan correspondents take the part of Mulla Kadian — properly called, we believe, Mirza Gholam Ahmad[as] of Kadian — and assert that he has been badly used by those of his co-religionists who have denounced him as a Kafir. These correspondents allege that when he called himself a ‘prophet,’ he used a word which is capable of being interpreted merely as a ‘spiritual guide’ and that the real cause of offence lay in his unorthodox view that Christ’s body did not go to heaven after the resurrection, but only his spirit. They allege further that those who denounced Mulla Kadian as a ‘Kafir’ were not representative of the community, and that the reason of his leaving Lahore for Sialkot was not to avoid further opposition, but to discuss some knotty point with a Pundit at Sialkot. We have now given both sides of the story: and must here leave the subject.” (The Civil and Military Gazette, 12 February 1892, p. 3)

Moreover, the truth of the matter is that Huzooras had issued an ishtihar on 28 January 1892 – mentioned at the beginning of this article – wherein he openly announced a jalsa-e-aam (public gathering) on 31 January and said that everyone who wished to seek the truth was invited to attend. But, Huzooras had also made it clear that the jalsa would not include any debate, rather, he only wished to deliver a speech to elaborate

on his claims and refute the false allegations raised against him. Hence, anyone who was willing to mind these conditions, could have come to listen to the lecture. Later on, the lecture was attended by thousands of people, including many non-Ahmadis as well.

Further, a narration by Hazrat Mufti Muhammad Sadiqra has already been mentioned in the beginning where he said, “When the Promised Messiahas would come out and sit in the gathering, he would deliver a brief speech and then answer the questions of people.” (Zikr-e-Habib, p. 15)

The Englishman’s Overland Mail, dated 17 February 1892, also published the rumour regarding the Promised Messiah’s departure from Lahore.

As far as the reason behind the visit to Sialkot is concerned, it is stated in Tarikh-eAhmadiyyat that it was a heartious desire of the Ahmadis from Sialkot that the Promised Messiahas visit Sialkot once again, thus, while Huzooras was in Lahore, Hazrat Maulvi Abdul Karimra of Sialkot requested the Promised Messiahas, on behalf of the Sialkot Jamaat, to visit Sialkot as well. Therefore, the Promised Messiahas graciously accepted this request and visited Sialkot during the second week of February 1892. (Tarikh-eAhmadiyyat, Vol. 1, pp. 458-459)

Is time an illusion? –Perspectives from physics, film, and faith Opinion

Al-Fawaz Ajimoti Ghana

Time is familiar to everyone, yet it’s hard to understand and define. The concept of time has always been a fascinating and puzzling topic to many people, of whom I am no exception. I’ve always been fascinated by this topic. Recently, watching Christopher Nolan’s Interstellar, Inception and Tenet exponentially increased not only my interest but also my curiosity about the concept of “time.”

Interstellar is a space-based movie that explores the complexities of time in a unique and thought-provoking way, especially with its portrayal of time dilation near massive gravitational objects. Inception delves into the subjective experience of time within dreams, blurring the lines between reality and subconscious perception. Tenet takes a mind-bending approach to time, introducing the concept of “time inversion,” where cause and effect can operate in reverse.

Although these are fictional works and have no apparent relation with reality, anyone who has ever watched these movies will find themselves asking the question: What exactly is time? It turns out that it is more complicated than it seems.

According to philosopher Augustine of Hippo (354–430), time cannot be satisfactorily described using one single definition. In his words: “What, then, is time? If no one asks me, I know: if I wish to explain it to one that asketh, I know not (Confessions 11, c. 14).” (“Time: Religious And Philosophical Aspects”, www. encyclopedia.com)

Scientific definition of time

Time, from a scientific perspective, is simply defined as the progression of events from the past to the present into the future. It is a fundamental concept used to describe events in three-dimensional space. However, it’s not that simple. “Time seems to follow a universal, tick-tock rhythm, but it doesn’t.” (“A Matter of Time”, www. amnh.org)

In the Special Theory of Relativity, Einstein determined that time is relative – in other words, the rate at which time passes depends on your frame of reference. “This would mean that ‘the faster a clock moves, the slower time passes according to someone in a different frame of reference.” (Ibid.)

For laymen like myself, I would say this seems to suggest that there is no

single universal now moment that all observers share in the observable universe. Different observers have different and unique experiences of the passage of time, depending on their speed and position. The difference between observers’ experiences is what is referred to as “time dilation” in Einstein’s theory of relativity.

Human understanding of time

Mankind has always sought to understand and manipulate time. It is perhaps because time is such a fundamental part of our existence, affecting everything from our biological rhythms to our social and economic systems, that we are so preoccupied with it. Apparently, a concept states that our lives are bound by the “arrow of time.” It is to this effect that, throughout history, we have developed various instruments to keep track of the passage of time; from simple sundials and water clocks to more sophisticated instruments like pendulum clocks and the most recent and most precise atomic clocks.

Although the invention of the clock plays a vital role in measuring and experiencing time – as clocks are tools that help us quantify and organise our understanding of time, some philosophers and scientists are of the view that the concept of time itself would still exist even without clocks, as it is deeply ingrained in our perception of events in the universe.

Albert Einstein, on the occasion of his friend’s death, states: “Now he has departed from this strange world a little ahead of me. That signifies nothing. For those of us who believe in physics, the distinction between past, present, and future is only a stubbornly persistent illusion.” (“What Did Einstein’s Theories Say About the Illusion of Time?”, www.discovermagazine.com)

Ultimately, the discourse on time itself reveals its illusory nature. Time is not an absolute entity but a subjective construct shaped by human experiences and interactions with the world around us.

Quranic description of time

Like many other topics, the Holy Quran is not silent on the concept of time. It, in fact, addresses time extensively, inviting reflection on its nature and significance, which challenges conventional notions of temporal reality. Highlighting the significance of the celestial bodies – the sun and the moon in measuring time, the Quran states:

“He it is Who made the sun [radiate] a brilliant light and the moon [reflect] a lustre, and ordained for it stages, that you might know the number of years and the reckoning of [time].” (Surah Yunus, Ch.10: V.6)

In the Five Volume Commentary, it is written, “By observing the motion of these bodies, we may be able to know that a certain amount of time has passed and that we have moved on from our original position. All reckoning and all calendars depend on the movements of the sun and the moon. The moon moves around the earth and thereby we are able to know the measure of months. The earth moves around the sun and also rotates on its own axis, thus enabling us to measure our years as well as our days.” (Five Volume Commentary, Vol. 3, p. 1221)

The Holy Quran also addresses the relativistic nature of time. It states:

“And verily, a day with thy lord is as a thousand years of your reckoning.” (Surah al-Hajj, Ch.22: V.48)

We also read elsewhere:

“He will plan the Divine Ordinance from the heaven unto the earth, then shall it go up to Him in a day the duration of which is a thousand years according to what you reckon.” (Surah As-Sajdah, Ch.32: V. 6)

Hazrat Musleh-e-Maudra in his Tafsir-eKabir commented:

“The reference in the verse [Surah alHajj, Ch.22: V.48] is to the harsh nature of

the punishment that will be meted out to the disbelievers. So Allah, referring to those who seek punishment, states that ‘when the punishment which you seek cometh, your condition will be such that a day will seem to you like a thousand years” (Tafsir-eKabir [2023], Vol. 8, p. 195).

How similar is this explanation with Einstein’s metaphor of “beauty and hot stove,” where he simplifies his theory of relativity for laypeople by illustrating how time dilation occurs in extreme circumstances. For further insights on this, please refer to the article, “Einstein and his ‘butt on fire’”, https://vocal.media

There are several other verses in the Holy Quran which give hints to the relativistic nature of time. Particularly conveying the relativity and subjectivity that is inherent in temporal experiences. See Ch.20: V.104105, Ch.10: V.46, Ch.17: V.53 and Ch.23: V.113-114.

Conclusion

The 21st-century Muslims have been constantly accused of ‘Concordism’ – a pejorative term used to condemn the reconciliation of religious prophecies with current scientific discoveries – however, this is but a testament to the consistency of Quranic teachings with creation, as well as its relevance to scientific discoveries. After all, Science is the handiwork of God, and the Quran is his word. (“Science in the Quran: Concordism”, www.alhakam.org)

Therefore, through the convergence of a scientific theory, a cinematic narrative, and Quranic insights, our attention is drawn towards a multifaceted exploration of time – which, although a fundamental aspect of human existence, seems to be relative to our individual experience. It also serves as a reminder of the complexity and vastness of Allah’s creation, as well as the limits of human comprehension.

Image: Library

100 Years Ago...

Tabligh to Egyptian Legation and lectures in West Africa

Al Fazl, 15 & 18 April 1924

Ambassadors of Egypt and Turkey

Ambassadors of the Republic of Turkey and Egypt have recently arrived in London. Upon their arrival, messages of welcome were sent to them via telegram from this humble servant of the Prince of Peace, the Promised Messiahas. Their replies have also been received by telegram. It is our policy to not indulge in politics, so instead of a political address, an invitation was extended to the minister of Egyptian Legation. He was invited over to a formal tea and also presented the message of True Islam.

Head of Egyptian Legation

The head of Egyptian Legation is a young, educated, and morally upright person. He speaks Arabic, Turkish and French fluently. Moreover, he is broad-minded, knowledgeable, and intellectual. In Ahmadiyya Dar at-Tabligh, this gentleman spent 3 hours along with Dr Henry M Leon. We had a long discussion on an array of issues, and this exchange of views took place in the Arabic language. He already believes in the natural death of Prophet Jesusas, so the claims of the Promised Messiahas were presented to him from the actual writings of Prophet Ahmadas. Then, the criterion of truthfulness was explained to him through the Holy Quran. This young man also asked about the interpretation of some verses. For example, he enquired about the interpretation of the following verse:

[“And there is none among the People of the Book but will believe in it before his death; (and on the Day of Resurrection, he [Jesus] shall be a witness against them).” (Surah an-Nisa, Ch.4: V.160)]

Upon hearing the Ahmadiyya viewpoint and commentary [of the above verse], he expressed his delight and showed interest in studying the books of the Promised Messiahas

Correspondence

An Irish gentleman, Mr O’Brien, and another friend named Mr Marines are under tabligh [being preached to]. Both individuals are pondering over the claims of the Promised Messiahas, and are viewing Islam from a perspective that should truly be before a religious person and is necessary for those seeking spirituality.

Miscellaneous

On 16 February [1924], three Ahmadi youths from Lagos, Africa, will be arriving in London via a ship named “SS ABA” to acquire knowledge of Arabic and perform the duty of Hajj [pilgrimage to Mecca].

Conspiracies of Jamaat’s rivals

The magazine, Islamic Review, published under the supervision of Khawaja Kamaluddin Sahib, contains a letter from the Secretary of Afghan Legation in its recent issue. In this letter, it is declared that Ahmadiyya Community is not present in Afghanistan and the mention of Ahmadiyya Jamaat published in the informational card by the imam of Ahmadiyya Mosque in London regarding their presence in Afghanistan is incorrect.

Why was this letter published in the above-mentioned magazine and what is its purpose? Why did the Afghan Legation consider it necessary to publish it?

It is not our responsibility to address these questions; we only know that the seed of Ahmadiyyat was sown in the land of Afghanistan during the blessed era of the Promised Messiahas. This seed was watered by the blood of Ahmadi martyrs and no power of the world can cut down this tree and its fruits. If any government intends to

cut it down, they will be confronted by the Gardener who planted this tree: ��ی�وبد�ئے��آےا م�خ��کہس�ن��زا [“O you who are advancing towards me armed with a hundred hatchets, be warned of the Gardener, for I am a fruit-bearing branch.” (Tadhkirah [English], p. 649)]

The Afghan Embassy in London has made the announcement either on their own or on behalf of the Afghan government that they are not aware of it. However, in this age, no civilised government of the world should interfere in religious freedom, nor should any religious or political authority oppose a particular religious group in this manner.

Journey to Asikuma and tabligh lecture in Brakwa

Al Fazl, 18 April 1924

Al-Haj Hakim Fazl-ur-Rahman Sahib (1901-1955)

We have a jamaat in the town of Asikuma, 32 miles from Saltpond, Africa. Unfortunately, some conflicts have arisen within it, hindering the effective proceeding of religious matters. On 27 December 1923,

I travelled to this village. At a distance of 27 miles [from Saltpond], we have another small jamaat in a village called Baidun. I spent the day of 27 December and the night of 28 among them, advising Ahmadi men and women there. Since the inhabitants and members of our Community, there are farmers by profession, they sometimes show negligence in carrying out communal affairs. Therefore, they were advised to be more vigilant in the future [in discharging their duties]. Additionally, I intended to give a public lecture in the village, but as I had to depart for Asikuma soon, this plan was postponed to another time, and instead, the idol worshipers of the village and their leader were preached to extensively.

Arrival in Asikuma

Departing from Baidun, I arrived in Asikuma at 11 am along with Mr Klassen, General Secretary Mission and Interpreter. Our friends there were waiting for me and had come out of the town to welcome me. However, as I could not arrive at the appointed time, they returned to their village.

Friday Sermon

Upon arriving at the residence, this humble one answered the enquiries from a person

Hazrat Maulvi Abdur Rahim Nayyarra (1883-1948)

Hazrat Maulvi Abdur Rahim Nayyarra with members of the community in West Africa

regarding the burial shroud matters. As per usual, the Friday sermon was delivered in English with the help of an interpreter. Friends were advised to show kindness and live affectionately. Thereafter, they were instructed to submit their grievances for redressal.

Meeting with the chief

The village chief, known locally as “ahin” (king), is a trained member of the Roman Catholic mission but remains frequently intoxicated. A meeting was held with him and the message of Islam was briefly presented. He was then invited to attend our lecture and say a few words to the people.

Resolution of complaints

The complaints of friends were heard, witnesses were sought, and the decisions were issued, urging them to live in love and affection for the future.

Outdoor lecture

At 5 pm, a lecture was arranged in the marketplace. Since Asikuma is a place of strife, and those were Christmas days, there was concern that some intoxicated people might disrupt the lecture. I therefore requested help with arrangements from my kind-hearted friend, Mr Fraser, Assistant Commissioner of Police, Saltpond, who immediately dispatched two constables from Asikuma police station. The chief was present in the gathering with his associates. Nearly 300 people of diverse faiths, including idolaters, Christians and nonAhmadis, were present. With the support and strength granted by Allah the Almighty, the lecture lasted for more than two hours, and the audience was powerfully and openly invited to One God, His Messengersa, and the Latter-Day Messiahas. After this lecture, the questions of some Christians were also answered.

Brakwa

On 30 December [1923], I travelled to

Brakwa from Asikuma. There, we have only three members of our Jamaat. At one time, there were many Muslims, but all of them left, except for these 3 Ahmadi Muslims. The reason for this [renunciation of Islam] is stated that before the establishment of Ahmadiyya Jamaat here, a Muslim died in this village. His heirs prepared a good spacious grave for him. But the Hausa people, who are natives of Borno, Northern Nigeria, and mostly engage in the work of grave-digging in these areas, told the heirs that this grave was not appropriate, and then dug up a narrow and small grave for their deceased. A dead body could not fit in this grave. Therefore, they broke the bones of their dead and buried him in it. After that, those people developed hatred, and apostatised. Only Allah knows best!

People in these areas like to bury their dead in coffins but the Hausa people do not allow it. This restriction is proving to be a barrier for some people who are sincerely willing to accept Islam. Of course, burying in a coffin or a grave is one and the same thing. They can bury their deceased either way, but there is a national custom that people cannot break. Now, when I am asked about it, I explain that the coffin is an unnecessary thing. Why waste money? Yes, if you can easily afford it, there is no harm in burying in it. Many people’s hearts are inclining towards Islam in this manner. Consequently, in addition to many other reasons, the Hausa people have found another reason for their opposition [against us].

Lecture in Brakwa

At 1:30 pm, an outdoor lecture was delivered in the marketplace. By the grace and strength granted by Allah the Almighty, the lecture and the questions-and-answers session continued for one and a half hours. Pagans, Christians and non-Ahmadi women and men along with the chief of this village all attended the lecture. Everyone listened to the lecture with great calm and interest, and then questions were asked about shrouding and burial. They expressed, “We are quite satisfied,” and promised to embrace Islam

after further consideration.

[“All praise is due to Allah, who strengthened us with the spirit of holiness.”]

When Christians hear of Jesusas of Nazareth’s escape from the cursed death of the cross, their astonishment knows no bounds. The white-haired elderly men who converted to Christianity in their childhood said, “This is the first time in their life they have heard that Prophet Jesusas did not die on the cross.”

A little schoolboy began to wonder about what is taught in schools, that there are three: Father, the son, and the holy spirit. He asked, “I cannot understand how three could be one.” This humble one replied, “You have presented a very difficult problem and even I cannot solve it. Many Christians are standing here. Ask someone to explain it to you and me as well.” This led to a strange burst of laughter.

New converts

In Brakwa, four idolaters; three women and one man, converted to Islam and entered the Ahmadiyya Jamaat. Apart from them, two non-Ahmadis have also accepted Islam

Ahmadiyyat. During this journey, a total of 9 women and men entered the Jamaat. Their Islamic names are as follows:

Sulaiman, Adam, Yaqub, Abdullah, Sulaiman, Halima, Zainab, Fatima, and Adam.

May Allah grant perseverance to all of them.

Serving fellow countrymen

Even in this distant land, Allah the Almighty sometimes provides the opportunity for the hospitality of our fellow countrymen and the chance to preach to them. A few Hindu traders from the Sindh region reside in this area. They come to my place in Saltpond from time to time. Apart from food and accommodation, they are also invited to spiritual nourishment and protection. Unlike Punjab, discrimination on the basis of caste is not prevalent among the people of Sindh. Many Islamic teachings are also found in them.

(Translated by Al Hakam from the original Urdu, published in the 15 and 18 April 1924 issue of Al Fazl)

Majlis Ansarullah Emery Village (Canada) helps ‘Youth Without Shelter’

Syed Mukarram Nazeer Canada Correspondent

Majlis Ansarullah Emery Village got the opportunity to help and share the bounties of Allah the Almighty with less deserving people. Feeling inspired by the month of sacrifice, the Amila members of Majlis Ansarullah Emery Village collected $420 from among themselves for charity. This money was used to purchase daily usage

items and donated to a local charity, “Youth Without Shelter” (YWS).

YWS is a charity offering shelter and support for youth facing homelessness in the GTA. Since their founding in 1986, they have been providing client-focused services in a non-judgmental environment for youth aged 16-24.

Four amila members spent two and a half hours purchasing and delivering items to the shelter home.

Friday Sermon

Mubarak Mosque, Islamabad, Tilford, UK

29 March 2024

Ramadan and Prayers

After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa recited verse 187 of Surah al-Baqarah:

“And when My servants ask thee about Me, say, ‘I am near. I answer the prayer of the supplicant when he prays to Me. So they should hearken to Me and believe in Me, that they may follow the right way.’”

Allah the Almighty has placed this verse alongside the verses pertaining to the commandments of fasting. In fact, one can say that He has placed it right in the middle [of these verses], from which it is evident that there is a special connection between prayers and the month of Ramadan. Every Muslim knows full well that there is a special connection between prayers and Ramadan, and due to this very reason, a lot of attention is paid, particularly during the month of Ramadan, to obligatory prayers, voluntary prayers, Tahajjud and Taraweeh prayers.

Every true Muslim understands that during these days, God Almighty looks upon His servants with a particular affection. Even during ordinary days, Allah the Almighty looks upon His servants with love. The Holy Prophetsa states that Allah the Almighty says, “I treat My servant according to how he perceives Me. When My servant remembers Me, I am with him at that moment. If he remembers me in his heart, I remember him in My heart. If he mentions Me in a gathering, I will also mention him in a gathering. When he advances towards Me the distance of a cubit, I draw near Him by a hand’s length; if he advances towards Me a hand’s length, I advance towards him the distance of two hand lengths. If one walks towards Me, I run towards him.” (Sahih alBukhari, Kitab at-tawhid, Hadith 7405)

Hence, even during ordinary days, Allah the Almighty treats His servants in this manner. And during the month of Ramadan, a month devoted to advancing towards Allah the Almighty, during which an atmosphere is created which encourages

one to remember Allah the Almighty, we cannot even imagine how benevolent Allah the Almighty would be in this month. Nevertheless, the condition is that all of this must be done from the depth of one’s heart while remaining firm upon one’s faith and not just done superficially.

Giving an example of the benevolence of Allah the Almighty towards His servants, the Holy Prophetsa said on one occasion: “Verily, Allah the Almighty is Modest and Munificent. He is ashamed to turn down His servant empty-handed when they raise their hands to Him [in supplication].” (Sunan Abu Dawood, Hadith 1488)

He does not reject a prayer that is offered with sincerity of heart, rather, He accepts it. Therefore, this state is developed when a person prays and raises his hands with true sincerity of the heart. To pray with true sincerity of the heart, it is necessary to take an oath to completely abstain from previous sins and to offer true repentance and then draw close to Allah the Almighty. Thus, at times, we are quick to say that we prayed, but our prayer was not answered. However, we fail to reflect upon our conditions as to how much sincerity we had in our heart and how truthfully we are advancing in the love of Allah the Almighty; how truthfully we are seeking forgiveness for our previous sins and pledging to abstain from future sins and to tread the paths laid out by Allah the Almighty.

Allah the Almighty cannot be deceived. He knows what is in our hearts. He is aware of what is in the depths of our hearts. Hence, in order to absorb the blessings of Allah the Almighty and in order to enter His open abode, we must fulfil His conditions as well. The benevolence and kindness of Allah the Almighty towards His servants is so great that every year, He allows us to enter the month of Ramadan and grants us the opportunity [by saying] that “if you have been neglectful during ordinary days

then derive benefit from the blessings of this month and come towards Me and become one of My servants.” Particularly during these days, Allah the Almighty wants to bestow His loving gaze upon His servants, guide those back on the right path who have gone astray and elevate His servant’s standard of worship due to this particular atmosphere. In this verse, where Allah the Almighty says “My servants”, it refers to those individuals, who truly desire to become His servants and desire to truly repent, and actually do so.

Thus, we must always strive to become a true servant, and there is a special atmosphere during Ramadan to attain His nearness and to become a servant in

the true sense. We can only become Allah the Almighty’s true servants if we strive to progress in our love for Him. When this happens, Allah the Almighty states, “Say to My servants who love Me, ‘I listen to their prayers and answer them.’”

Hence, our prayers should not only be for our personal benefit; instead, they should be to attain the nearness of Allah Almighty and to acquire His love. If we move even a hand’s-breadth towards God in order to attain His love, and if we walk towards Him swiftly, then Allah Almighty will grant us even greater attention and run to us in support. He will answer our prayers. However, Allah Almighty has clearly stated that mere verbal claims of love will not

grant you this station. Rather, you will have to follow my instructions, act upon my commandments, fulfil the rights due to God and the rights due to His creation, and then strengthen your faith – such a faith that will never waver. Only when this is the case will you be counted among my true servants.

Now, those who claim that they have offered so many prayers, performed so many prostrations and offered so many voluntary prayers, yet their objective was not fulfilled, must analyse themselves to see if they have truly acted upon the commandments of Allah the Almighty. Have they raised the standard of their faith to the level where no storm can shake them? The majority of the time, the state of these people is that instead of fulfilling the will of their Beloved, they present lists of their requirements and say that there is no benefit of praying if Allah the Almighty does not accept these supplications. They then begin to question the existence of God, the wisdom behind prayer and its acceptance altogether. These are not the hallmarks of the servants of Allah, nor the characteristics of those whom Allah the Almighty does not wish to leave empty-handed. Therefore, before questioning [the existence of] God, one must analyse themselves as to what extent they are following the commands of Allah the Almighty and acting upon them, and to what extent they are strengthening their faith.

The Promised Messiahas has written in relation to this in many of his books. He has written in great detail regarding the wisdom behind prayer and the wisdom and philosophy behind the acceptance of prayer, and he has described those criteria by which a prayer can be considered a true prayer. In light of this, I shall present some quotes of the Promised Messiahas as to who the true servants of Allah the Almighty are. The Promised Messiahas says:

“Allah the Almighty states that when My servants ask about Me and what the proofs are for My existence, the answer is that I am very near, i.e. there is no need for great proofs. My existence can be understood very closely and My existence can be proven very easily. The evidence of this is that when a supplicant calls unto Me, I hear their prayer and give them glad tidings of their success by way of revelation so that not only is My existence proven to them, but they also acquire certainty of My being AllPowerful. However, people should develop such a state of righteousness and fear of God so that I may listen to their calls.” This is a very important condition. [God Almighty says] I listen, but first, one must develop a state of righteousness and fear of God. Only then will He hear their calls.

The Promised Messiahas continues, “[God Almighty states] ‘Hence, you must believe in Me, and before you acquire perfect understanding, declare that God exists and possesses all might and power.’” That is to say, even before one attains a perfect understanding of Allah the Almighty through the acceptance of prayer and witnessing His signs, one must have the conviction and faith that God exists. Strengthen your faith in God first, have faith in the unseen and that He possesses all power. “For one who believes is granted Divine cognisance.” (Ayyamus Sulh, Ruhani Khazain, Vol. 14, pp. 260-261)

First one must possess faith, then they

are granted Divine cognisance. When one possesses a high level of faith, they will then begin to witness the acceptance of their prayers. It is not the case that a person becomes weak in the face of trial. “Allah the Almighty has given the proof of His existence that He answers prayers. Hence, if a prayer is not accepted, then there is a shortcoming in this relation, just as there are shortcomings between the relations of two friends.” He has also taught us the method to remove this shortcoming, which is to develop righteousness, have full conviction and declare that God indeed exists; to believe in His existence and in the unseen; and the third is to have full conviction that Allah the Almighty possesses all might and power and that there is no other being who possesses all power. Therefore, this is the minimum standard for the acceptance of prayer.

The Promised Messiahas states:

“If My servants ask you what is there to prove My existence, and why they should believe in Me, tell them that I am very near. I answer anyone who calls Me, I hear his voice, and I speak to him. For their part, let My servants make themselves deserving of My converse and have perfect faith in Me, (i.e., one should reform themselves to be able to converse with God.) so that they may find My path.” (Lecture Lahore, Ruhani Khazain, Vol. 20, p. 159)

It is only then that they shall find the path to guidance. Therefore, one must possess perfect faith and act upon the conditions which I have just mentioned: firstly, to develop righteousness and have fear of God. Secondly, to have complete faith that God exists. Whether one has experience or not, one should believe in the unseen and have perfect belief that God exists. Thirdly, to have full conviction that He possesses complete power and might. It should not be the case that if something doesn’t happen, one says that He does not possess the power to do so and starts to doubt Him. Instead, one should have the conviction that He possesses complete power and might.

Hence, those who despair of the acceptance of prayers and doubt the existence of God Almighty must analyse themselves and determine whether or not they possess these three conditions and whether they are firmly established upon them regardless of the circumstances. It is not possible for one to possess this standard of faith and to doubt Allah the Almighty’s existence at the same time.

The Promised Messiahas states in another instance:

“[And when My servants ask thee about Me, say, ‘I am near.’ (2:187)]

“Means that if one questions the existence of God, the answer is that the God of Islam is very near. If one calls unto Him sincerely, He will answer them. The gods of other religions are not near (i.e. of other faiths), but are so far off that it is impossible to know them. The loftiest objective of a worshipper and devotee is to attain nearness to Him, and this is the means of doing so.”

The highest purpose of a true worshipper should be to attain nearness to Allah Almighty and to develop a love for Him in their hearts, “through which they can acquire full faith in His being.

“[I answer the prayer of the supplicant when he prays to Me. (2:187)]

“also means that He answers and is not mute. All other proofs are insignificant compared to this. [Divine] converse is something that can be considered as actually witnessing [Him].” (Malfuzat [1984], Vol. 7, p. 107)

Thus, it is necessary for one to call out in sincerity. What is it to call out with sincerity? It is to follow His commands and to have firm faith in Him.

The Promised Messiahas has then stated:

“[God Almighty states:] ‘When My servant asks about Me, I am near and answer the prayer of the supplicant when he prays to Me.’ However, there are some people who doubt His existence. [God Almighty states] ‘The sign of My existence is that you should call unto Me and ask of Me. I shall speak to you, answer you and remember you.’”

As it is mentioned in a hadith, Allah the Almighty states that He remembers one when they remember Him, whether in one’s heart or in a gathering. The Promised Messiahas continues, “If you claim that you supplicate, but He does not answer (this question is raised, and it has been mentioned already) then it is as if you are standing at a place calling to someone who is very far away and you have a defect in your own hearing.”

Thus, the first point is that there is no benefit in standing far away. Come closer, and nearness will be attained through love; create love for Allah the Almighty in your heart. The defect in one’s ears [in this example] means weakness of faith is as if one has defects in their ears. Remove this weakness of faith and strengthen your faith, then you will attain His nearness.

“That person will hear your voice and respond” – The Promised Messiahas gives the example that you may be calling them from afar, but if your voice is subdued when it reaches him or even if it’s clear, they will answer you.

“But when he answers you from afar, you will not be able to hear it since you are deaf.” Even if Allah the Almighty answers you, since you are not strong in your faith, there is a deficiency in your love, and you are not acting upon His commandments, then this deafness is because of your ears, due to which you cannot hear their voice. Now even if Allah the Almighty answers, then you will say that He did not answer, even though He did answer, in other words by saying “improve your own condition if you wish to hear a louder voice.” But you cannot even hear it due to your own deafness.

The Promised Messiahas further states: “As the veils, barriers and the distance between you and Him lessens, then you will surely hear the voice [of God].” If you increase in righteousness, you will increasingly pay attention towards listening to His voice.

The Promised Messiahas further states, “Ever since the world has been created, there has been constant proof that He converses with His special chosen ones; if this was not the case, then gradually even the concept of His existence would be destroyed. Thus, the most excellent way to prove the existence of God is that we hear His voice, or witness His Divine manifestation or by Divine converse.”

Meaning sometimes Allah the Almighty manifests a sign, or simply through Divine converse.

“Thus today, the ability to converse with God is as if one is seeing God.” Nowadays, the signs that one receives from Allah the Almighty, are in fact as if one is seeing Allah the Almighty.

“Indeed, as long as there is any veil between God and the seeker, one cannot hear Him.”

Even if there is converse [with Allah], they cannot hear Him because there is a veil between them. “When the veil between them is lifted, then His voice will be heard.” (Malfuzat [1984], Vol. 7, p. 227)

Thus, come nearer. If you develop a pure love for Him, then you will attain His nearness, and the veil will be lifted.

Allah the Almighty says that “I answer, but you cannot hear it”, and the very first response in fact draws us towards increasing our love for Him. If you increase in your love, then your inability to hear Him will also go away.

Then, the Promised Messiahas says in one place:

“Prayer is a powerful proof of the existence of God Almighty. Thus, God Almighty says in one place:

“Meaning when my servants ask you as to where God is, and what proof there is of Him, then say that He is very near to you. And the proof of this, is that when a supplicant calls out to Him, then He answers them, and this answer sometimes comes through true dreams (true dreams come to them whereby they receive an answer). Sometimes through visions or revelations, and aside from this, the power and might of God Almighty is manifested through prayers.”

Besides this, the power and might of God Almighty is displayed through the acceptance of prayers. One can experience for themselves that Allah the Almighty has heard their supplication and prayer, and it is a result of this that such circumstances are being created.

The Promised Messiahas further states, “And one learns how powerful He is only when He solves one’s problems. Thus, prayer is a great treasure and power, and the Holy Quran has repeatedly guided us towards it and has also told us the condition of those people who have gained freedom from their difficulties through prayer. The essence of the life of the Prophetsas and the real and true path to their success was indeed prayer. Thus, I advise you, that in order to increase the strength in your faith and deeds, keep yourselves occupied in prayer. There will be such a transformation through prayer, which will lead to a righteous end by the grace of God.” (Malfuzat [1984], Vol. 7, pp. 268 - 269)

These are not old tales; in fact, even in this day and age, such examples are found. There are many people who write about the acceptance of their prayers, and I narrate these incidents at different times as well. The Review of Religions held a program on the existence of God; many people narrated their incidents of the acceptance of prayer there as well. In fact, Allah the Almighty blesses us so much so that at times in order

to strengthen our faith, He grants acceptance to our prayers and thereby shows us a glimpse of His Power. For those whose faith is weak, He even at times shows them as well such signs in order to strengthen them in their faith. There are hundreds of people like this who write letters to me, and some meet me and narrate these accounts as well.

Explaining the true understanding of the concept of prayer, the Promised Messiahas states in one place:

“True knowledge of the Divine, in short, can only be attained through Divine grace, and through it alone can it survive. Divine grace purifies and illuminates knowledge of the Divine and removes the intervening veils and cleanses the ‘nafs-e-ammarah’ (self that incites to evil) of all its impurities. It bestows strength and life upon the soul and releases the baser self from the prison of sin.”

“Meaning ‘nafs-e-ammarah’ which is the state that incites one towards evil and [true knowledge of the Divine] removes one from the prison of their own self. “and purges it of its evil passions. Also, this grace salvages one from the flood of carnal passions.”

The manner in which a flood comes, in the same way, carnal passions are a flood, and this true knowledge of the Divine removes one from the flood of sin.

“It is then that a transformation takes place in a person and he develops a natural aversion for sin. Thereafter, the very first urge felt by the soul, through God’s grace, is called prayer. Do not think that we already pray every day, and that the salat we offer is also prayer; for the prayer which follows after acquiring true knowledge of the Divine and is born of Divine grace is altogether different.”

These prayers that one offers in a superficial manner whereby one offers their salat in haste and completes it within a few minutes; this is not the concept of the formal daily prayers, this is not worship, for true prayer one requires true knowledge of the Divine. And when such knowledge is attained, then the enjoyment of prayer is completely different altogether.

The Promised Messiahas further states:

“[Its] grace is of an altogether different colour and complexion. Such prayer is a thing that consumes, it is a fire that melts, it is a magnetic force that draws Divine mercy, it is a death but ultimately gives life, it is a raging flood but finally turns into a boat. (It is a flood, but the flood becomes a boat, and takes one to their desired destination.) Through it, every wrong is redressed and every poison finally becomes an antidote.”

(Lecture Sialkot, Ruhani Khazain, Vol. 20, p. 222)

Thus, blessed are those of us who try to attain this true knowledge of the Divine.

Furthermore, the Promised Messiahas states:

“Prayer comes from God, and returns to Him. Through prayer, God draws as close to a person as one’s own soul. The very first blessing of prayer is that a pure transformation is brought about in an individual.” Many people ask, ‘How would one know if their prayer is accepted and Allah the Almighty is pleased with someone?’ This is a reply to them that one brings about a pure transformation. A person’s relationship with Allah the Almighty only increases when they bring about a pure transformation. When a person brings about a virtuous transformation, then one will see the sign of

the acceptance of prayer.

The Promised Messiahas further says: “A person instils within them a pure transformation. Then through this change, Allah the Almighty manifests a change in His attributes. Although God Almighty’s attributes are unchangeable, however, for the one that brings about a spiritual transformation within them, they become manifested for that individual in a distinctive manner to which the world is completely heedless.” It is not the case that God Almighty’s attributes change, they are unalterable. However, for a person who brings about a transformation, Allah the Almighty creates the means in a way which makes it seem that an attribute of Allah has been changed, even though the attribute [of God] remains the same, but in fact, it’s manifestation begins in their favour.

The Promised Messiahas says, “It seems as if there is a different god, whereas in reality there is no other god, but He manifests Himself in a different light. Then for the person who brings about this transformation, this special manifestation will become activated and assist them in a way that it will not assist others. This is known as a miracle.” (Lecture Sialkot, Ruhani Khazain, Vol. 20, p. 223)

The Promised Messiahas states in another place, “There is only one door that Allah, the Glorious, has opened for the betterment of His creation; that door is prayer. When a person enters this door through profusely and fervently weeping [before God], then in turn the Benevolent Lord wraps them in a cloak of purity and virtue. The grandeur and might of God overawes that individual to such an extent that they run miles away from all unlawful and worthless activities.” (Malfuzat [1984], Vol. 5, p. 438)

They distance themselves greatly from them. Thus, the characteristic of true prayer is one in which an individual becomes distant from all vain and futile activities. Virtue becomes embedded as part of their nature. That individual does not pray for worldly pursuits alone, they begin to pray for them to progress in their faith and righteousness; they start to pray in order to acquire the love of Allah and this in turn is the sign of a true believer. This is a sign of a person who has perfected their faith and one who excels.

Then expounding upon the deep philosophy of prayer, the Promised Messiahas states:

“The quickest way to attain the grace and bounty of Allah is prayer. The pre-requisite of a perfect and complete prayer is that it must contain a fervour and humble plea. A prayer which is filled with humility, anguish and in a state of distress is one which can draw the grace of God Almighty; (that is, for a person to reach the pinnacle of humility whereby they weep in their prayers). When such a prayer is accepted, it propels one to their ultimate goal. The difficulty is that even this cannot be achieved without the grace of God. Therefore, for a person to even reach such a stage one has to seek the grace of Allah. Subsequently, the solution is that for the person to pray continuously, irrespective of how dissatisfied or disinterested one may be, but they should not stop. Even if it means one has to carry it out pretentiously or artificially. Even for the sake of offering a prayer in its truest form, one requires the help of prayer.”

One should constantly supplicate and not leave Allah’s side until one develops that state. It is only then that the blessings of God begin to descend.

“Many people offer prayers but their hearts become discontented, (i.e., they pray for a short while and then abandon it.) They say that nothing can be done now. However, my advice to them is that there are blessings in this dust. (It may seem like a person is sieving out the earth) but there are blessings in sieving through the earth. Eventually, there will be blessings in this, because one’s ultimate objective becomes evident. A time comes whereby one’s heart aligns with one’s tongue.”

The objective is eventually achieved or the longing one has in their heart is fulfilled. The Promised Messiahas says, “When one’s heart and tongue become one, then spontaneously one develops the humility and fervour that is one of the pre-requisites of prayer. (i.e. whatever one says is the real condition of their heart. When they become one then those conditions are developed that are necessary for prayer.) When a person awakens at night, despite there being a lack of fervour and restlessness, yet even in this condition if they pray saying: ‘My lord! My heart is under your control and power. Purify my heart. When it is in a state of spiritual contraction, may Allah turn it into a state of spiritual expansion.’”

That is, to pray that the heart is despondent and desires relief. May it incline towards Allah the Almighty and He instil a desire within it. May the love of Allah flourish in a way that the condition of spiritual contraction is turned into spiritual expansion. Then, despite the heart being closed, it is opened up and one develops fervency. What does it mean for the heart to open? It means when one develops fervency in prayer, a person will be able to weep in prayer.

“And this is the time for the acceptance of prayer. (When a person develops such a condition, then know it well that this will be the time for the acceptance of prayer.) One will realise that in this moment, the soul will flow at the Divine Threshold like water, but it will be like a drop which descends from above.” (Malfuzat [1984], Vol. 6, pp. 93-94)

When this state is developed then a person will themselves realise that it is a time for the acceptance of prayer. It is at this stage when a person becomes convinced that now whatever Allah the Almighty will do for them, it will be for the best for that individual. It will not be the case whereby a person desires for all that to be fulfilled that they desire, rather they will be convinced that after developing fervency and anguish one will become content in that having prayed in this manner, whatever Allah does for that individual’s sake will be the best for that person. This is how one’s faith will develop and no grievance will remain in the heart. Hence, this is the condition we must develop within ourselves and for this one ought to analyse their condition.

Further elaborating on this, on one occasion the Promised Messiahas stated, “Prayer is something that provides ease in every hardship. If one prays, even the most difficult task becomes easy. People are unaware of the value and worth of prayer.”

The Promised Messiahas says, “The people who are unaware of the value and worth of prayer become dejected easily and lose hope

whereas perseverance and continuous effort is a necessity for prayer. If a person strives continuously then let alone a single moral ill, Allah the Almighty removes thousands of ills from a person and makes them into a perfect believer. However, sincerity and a constant struggle is a condition in order to achieve this. But this can only be achieved through prayer.” (Malfuzat [1984], Vol. 6, p. 404)

One requires sincerity, a constant struggle and effort. This is the condition required to instil within ourselves. For this, we need to analyse our hearts whether we have developed the condition of sincerity and striving or whether we are trying to achieve this. Mujahadah means a constant struggle and effort without getting tired. For our worldly affairs we make concerted efforts and do not get tired, then why should we get tired when we search for God’s nearness? Explaining the philosophy behind this, the Promised Messiahas says:

“Man should strive to escape from this worldly existence deeming it to be something vile and should pray for it. This is because when a person uses the correct course of action, and then prays sincerely for it, eventually Allah the Almighty grants that person salvation. They are then saved from a life of sin. This is because prayer is not an insignificant thing, in fact, it is a form of death. When a person accepts this death upon themselves, then Allah the Almighty saves that individual from an immoral life, which in turn leads one to death. In turn, Allah grants that person the ability to lead a pure and virtuous life.”

An immoral life is also akin to death; when a person will be punished in the hereafter or at times receive punishment in this life, Allah saves a person from this.

The Promised Messiahas states:

“Many people see prayer as an insignificant thing. It should be remembered that prayer does not mean for someone to merely offer salat, raise hands to pray and then to sit down and to recite whatever comes to mind. There is no use of such a prayer because this prayer is nothing more than a simple mantra. (Just as some religions recite mantras). This is nothing more than a mere mantra. Neither does one’s heart partake of this prayer, nor does one have faith in the power and might of Allah. (This type of yearning is not something that emanates from the depths of the heart, nor does one express the fact that Allah the Almighty has the power over everything.) Remember, prayer is a form of death. Just as a person feels anguish and is restless at the time of their demise, the same anguish and passion is required for prayer. For this reason, until anguish and fervency overcome a person, it is not deemed to be a prayer.

“Thus, one ought to wake up in the night and humbly present one’s difficulties before God Almighty in a state of utmost fervency, fervour and anguish. One should supplicate in such a manner as if they have been overcome by death. It is then that one’s supplications reach the level of acceptance.”

The Promised Messiahas continues:

“Bear in mind that the first and foremost prayer is for one to pray to become free and pure of sin.”

This is extremely important; first and foremost one should pray to become free and pure of sin. The Promised Messiahas continues, “This prayer forms the

foundation and very essence of prayer. It is the root of all prayers; for if this prayer is accepted then one becomes pure from all kinds of impurities and foulness and will be counted as a holy individual in the sight of God Almighty. (This is also very important. It should not be the case that one simply considers themselves to be holy). One should continue to supplicate until they feel a sense of contentment that God Almighty has purified them and they become counted as among the pure ones in His sight. This means that the thought of committing a sin should not enter one’s mind, in such a case one does not even need to offer the prayers for their other essential needs as God Almighty accepts them Himself.”

When one attains such a state then God Almighty fulfils the rights of the bond of friendship and fulfils the needs [of His servant]. The Promised Messiahas continues:

“The prayer to become free from sin is one that requires a great deal of effort and struggle. (To become free of sin is not an ordinary prayer, rather it is a prayer of great importance). It enables one to become righteous and virtuous in the sight of God Almighty. (One should become righteous and virtuous in the sight of God Almighty and not just in their own estimation or in the eyes of people.) The initial veils upon the heart have to be removed; once they have been removed then all other veils upon the heart will not require as much effort and toil for those to be removed because through the grace of God Almighty, thousands of weaknesses will themselves be removed. When one develops inner purity and forms a true bond with Allah the Almighty, then God Almighty Himself becomes one’s guardian and protector. In such an instance, even before one presents their needs before Allah the Almighty, He fulfils it Himself, even if it is a worldly need. This is a very intricate matter which is only revealed to an individual who attains this state. Prior to this, it is very difficult for one to understand this, however, this requires one to strive in an extraordinary manner because prayer requires one to strive. One who is careless in the matter of prayer and remains distant from it, then Allah the Almighty also does not show any concern for such a person. (Being haste is of no benefit) God Almighty can grant whatever He wills and whenever He wills. (One should always keep this in mind that God Almighty can grant whatever He wants and whenever He wants). It does not behove a seeker to complain over not being granted something immediately and to begin ill-thinking, in fact he ought to continue to pray with steadfastness and patience.” (Malfuzat [1984], Vol. 6, pp. 406407)

Thus, one of the conditions [for prayer] is steadfastness and one of the most important prayers is to pray for one to become purified, such purity whereby one is counted amongst the pure ones in the sight of God Almighty. What should one’s condition be for the acceptance of prayer? In relation to this, the Promised Messiahas states:

“A prayer reaches the level of acceptance when one supplicates with utmost fervency. When one prays with an extreme level of fervency, it is then that the signs of its acceptance by Allah the Almighty and the means for its fulfilment emerge. The initial means are first established in the heavens

and then its impacts manifest upon earth. (Allah the Almighty accepts the prayer and then issues a command and thereafter its effects begin to manifest upon the earth). This is not a small matter, rather it is an extraordinary truth. In fact, the truth is that whoever seeks to witness the manifestation of God, he ought to pray.” (Malfuzat [1984], Vol. 6, pp. 408-409)

Some people ask the question that if Allah the Almighty has already decreed something then it will certainly happen and it is in His Divine knowledge that it will occur, then what is the point of praying. Such questions arise and whilst explaining the need for prayer, the Promised Messiahas states:

“If [the acceptance of] prayer was in one’s own hand, then one could do as they willed. That is why we cannot say that such and such matter will be fulfilled in favour of such and such friend or relative. (Some people ask for prayers for something, but it is not the case that it will certainly be fulfilled in that manner. This is not in our hands, it is in fact the will of Allah the Almighty. It is up to Allah the Almighty how He wishes to fulfil it.) At times, despite a pressing need, one is not able to pray for it. (At times, a person is requested for prayers and there is a dire need for it as well), however, the condition within the heart is not developed for it and it becomes hardened. This is because people are unaware of its intricacies and hence go astray.”

They claim that since the condition for the prayer was not developed, therefore there is no point in praying. The Promised Messiahas states:

“They begin to harbour doubts and consider this to be their destiny.”

They feel there is no need for prayer or to make any effort as whatever has been destined will take place. The Promised Messiahas continues:

“The answer to this is that indeed God has knowledge of all things, however, that does not mean that God Almighty does not possess the power over it any longer and that it will most certainly happen in that way.”

For something to be in His knowledge does not mean that it is now beyond the power of Allah the Almighty and will now only unfold in that particular way. To explain this the Promised Messiahas has given an example of a worldly matter with regards to those people who have the belief that whatever is destined will happen and that their efforts are pointless. “For example, why do people look for a treatment if they are experiencing a headache because after all it should get better by itself? Or if it is destined to happen then it will certainly happen, what is the point of taking medication? Why do they drink water when they are thirsty?”

There are some people who do not drink water and their thirst eventually goes away by itself, yet they drink water immediately. However, this is not the case for all, there are some people who can also die of thirst. Therefore, the reason they drink cold water is to quench their thirst. “The fact is that one’s reluctance will show its consequences.”

When one makes an effort, strives and prays then it also shows its impact. Therefore, it is not necessary that something which is in the knowledge of Allah the Almighty will most certainly happen in that way and that He cannot change His decree through prayers. For example, if the doctors say that

someone is about to die, however, owing to prayers he is granted a further 9 years, 4 years or 10 years of life, then it is Allah the Almighty Who changed that person’s destiny. Of course, everyone is going to die but Allah the Almighty can extend one’s life and grant them good health.

The Promised Messiahas continues:

“Prayer is an excellent thing. At the very least it grants one forgiveness.”

If one’s objective is not achieved through prayer, even then Allah the Almighty takes consideration of the prayer, and whether in this world or in the hereafter, it becomes a means for his forgiveness and creates ease for him. “Then, gradually through this God Almighty bestows His benevolence towards such a person.”

If one begins to receive the rewards of forgiveness in this life then they are able to witness the benevolent favours of God Almighty. The Promised Messiahas states, “By not praying, rust initially forms on the heart.” Not praying leads to rust forming on the heart. “Then hardness develops.” The heart becomes hardened, leading one to question the need for prayer, and one starts drifting away. “Then a feeling of estrangement from Allah develops.” A distance is created from Allah Almighty. One starts to perceive Allah as other. “Then enmity” develops. “Finally, the result is the loss of faith.” (Malfuzat [1984], Vol. 6, p. 423)

These are various states which one can develop if they do not pray. Initially, one’s heart becomes rusty, then their heart becomes hardened and then one becomes an atheist. One grows in enmity and hatred towards God and similar thoughts develop and then one completely loses their faith and becomes an atheist. Therefore, one ought to certainly come towards prayer. If one loses their faith then one’s life in this world and the next is ruined.

Whilst explaining the kind of prayer which is a distinction of Islam, the Promised Messiahas states:

“Prayer is a special distinction of Islam and Muslims feel very proud about it, but remember that prayer is not the mere utterance of words. Rather, this is something which causes the heart to become filled with the fear of God Almighty and the supplicant’s soul flows like water upon the Divine threshold, seeking strength, power, and forgiveness from the Mighty and Powerful God for its weaknesses and mistakes. In other words, this state can be called death. When this condition comes about then know for certain that the door to acceptance has been opened (i.e. the door for the acceptance of prayer is opened) and a special ability, blessings and steadfastness are bestowed in order to remain safe from evil deeds and to consistently establish virtuous deeds. This is the best method above all others, however, the great difficulty lies in people being unaware of the true reality of prayer and this is the very reason why people in this era deny it, because they do not see its results. Another reason for them denying this is them saying that whatever happens is meant to happen (this is the same topic of predestination) so then what is the need for prayer? However, I know that this is nothing but an excuse because they have not experienced prayer, they are unaware of its intricacies which is why people say such things. Otherwise, if they are so confident,

then why is it that they seek treatment upon falling ill? When other worldly things can have an effect, then what reason could there be for the spiritual world to not show its effects as well? (In other words should the spiritual aspects also not have their effects,) “of which prayer is a magnificent thing?” (Malfuzat [1984], Vol. 7, pp. 263-264)

Hence, prayers do have an impact; the prayers of those who act according to the commandments of God, who fulfil the rights of Allah and the rights of His creation and do so with great steadfastness. They do what Allah the Almighty has enjoined upon them and abstain from that which He has forbidden. Furthermore, there isn’t the slightest weakness in their faith rather they continually increase in faith. It is then that this state is developed.

Then, with regards to continually praying with steadfastness, the Promised Messiahas states, “One should not offer prayers half-heartedly or in dismay nor should one easily tire. Instead, one should not give up until their prayer does not manifest its full effect. Those who tire and become weary are in error because this is an indication of remaining deprived. In my estimation prayer is an excellent thing and I say from my own experience that it is not mere conjecture that if a difficulty that cannot be resolved through planning, then Allah the Almighty resolves it through prayer. I say truthfully that prayer has a magnificent effect. Through it, illness can be cured, the strains and difficulties of this world can be removed, it protects against enemy ploys, and what else is there that cannot be achieved through prayer. Above all, it purifies man. (and this should be a person’s ultimate goal, i.e. of a believer and of a servant [of Allah].) It grants living faith in God Almighty, it offers deliverance from sin, and it furnishes consistency in virtue. Extremely fortunate is he who has faith in prayer, for he witnesses the astonishing might of Allah the Almighty and believes in God Almighty upon seeing Him, for He is the All-Powerful, Gracious.” (Malfuzat [1984], Vol. 7, pp. 265-266)

In response to those who complain because their prayers are not accepted, the Promised Messiahas states at one instance:

“There are many people who accuse Allah the Almighty and consider themselves blameless saying, ‘we offered salat and prayed but they were not accepted.’ This is their own fault; salat and prayers cannot attain acceptance until they are free from carelessness. If one eats something that is apparently sweet but has been laced with poison, the poison won’t be distinguishable from the sweetness, however before the sweetness is experienced, the poison will take effect and do its job (i.e it will kill the person). This is why prayers that are offered carelessly cannot be accepted because carelessness takes effect first. It is impossible for one who is completely devoted to Allah the Almighty to not have their prayers accepted, albeit they must completely fulfil the necessary requirements.” (Malfuzat [1984], Vol. 5, pp. 318-319)

Thus, one of the conditions set by Allah the Almighty is that one should adhere to what He says, hearken to it, and have firm faith in it. No matter what happens, one should not abandon Allah the Almighty’s threshold. Allah the Almighty has created means and it is also necessary to use them

alongside offering prayers. In this regard, the Promised Messiahas states:

“

“It is true that one who does not take practical actions does not offer prayers, rather they test God Almighty. Hence, before offering prayers, it is necessary for one to expend all their efforts. This is exactly what is meant by the prayer:

[guide us to the right path]; first it is necessary for one to demonstrate their faith through their actions, because it is the practice of God Almighty to reform through means (i.e. certain means are provided for the sake of reformation). God creates such means which lead towards reformation. Those who wonder, what the need for means is when there is prayer, should ponder over this. Such foolish people should ponder upon the fact that prayer itself is a hidden means.” Prayer is also a means which brings about other means.” (Malfuzat [1984], Vol. 1, p. 124)

Then, the Promised Messiahas says:

“The true essence of Islam is that one’s pleasure becomes subservient to the pleasure of Allah the Almighty. The reality is that a person cannot reach this stage of their own accord. It is man’s obligation to make efforts, however, the true path to attaining this status is prayer. Man is weak; until he attains strength and help through prayer he cannot traverse this difficult path. Allah the Almighty Himself has stated regarding the weakness of man

“That is ‘man has been created weak.’ Despite this weakness, to claim through one’s own power to have attained a lofty rank and a high station is their vain imagination. A great deal of prayers are required to achieve this. Prayer is a magnificent power through which great difficulties are resolved and one is able to traverse perilous stages with great ease, because prayer is like a vessel which draws blessings and strength which come from Allah the Almighty. One who remains extensively occupied in prayer will ultimately draw those blessings and will receive the help of God Almighty, thereby achieving his purpose. God Almighty does not desire prayers alone, rather one must first undertake all efforts and striving alongside offering prayers. To disregard practical means and to rely simply on prayer is to be unaware of the etiquettes of prayer and to test God Almighty. To rely only on apparent means and deem prayers to be of no significance is atheism. Certainly, you must understand that prayer is a great treasure; one who does not abandon prayer will not endure ruin in this life or the next. Such a person will remain secure in a fortress surrounded by armed soldiers always standing on guard. However, one who is heedless of prayer is like one who is without weapons and is weak and then goes into a forest full of beasts and dangerous animals. He knows that he is not safe and that he can be attacked by a dangerous animal devouring its flesh and bone. So, remember that man’s true honour and his protection rely on prayer. This very prayer

Remember the Palestinians in your prayers. Ostensibly, they are claiming that there are great changes being implemented. However, the situation is becoming even worse. Despite the UN passing a resolution, the atrocities are continuing as they were. The double standards of the Western Powers have become evident from this; if a similar atrocity is committed against one of their ally nations, they immediately impose sanctions on the opposing side. Yet, there will be no sanctions imposed on Israel. On the contrary, the USA recently approved unconditional aid for Israel worth billions of dollars. However, for the Palestinians, they approved aid worth a few million dollars, but at the same time, they placed a condition that they will not go to any court or any forum whereby they can speak out against Israel. So what can one hope from such people? There is only prayer, only Allah Who can protect the innocent from these oppressors and also enable us to do justice in our prayers for the innocent people.

is a refuge for him so long as he remains occupied in it.” (Malfuzat [1984], Vol. 7, pp. 192-193)

The Promised Messiahas continues:

“God Almighty desires one to form a relationship with Him and to offer prayers in His presence requires a connection with Him. Prayers cannot be offered without a connection. Elders of the past also used to advise supplicants to first establish a connection before praying. Someone cannot aimlessly walk in the market and go up to someone with whom they have no connection saying, ‘You are my friend.’ Nor does he have any pain for that person in his heart nor can the fervour for prayer be established. One cannot establish a connection with God Almighty by remaining careless and merely uttering words saying, ‘I have established a connection with God Almighty.’” The Promised Messiahas continues, “In order to establish a connection with Allah the Almighty, it is necessary for one to become completely lost in Him.” The Promised Messiahas says, “We repeatedly enjoin our Jamaat to establish this because until the inclination towards this world and its love does not cool in the hearts and a natural fervour and devotion for Allah the Almighty does not develop then one cannot attain

steadfastness.” (Malfuzat [1984], Vol. 7, pp. 42-43)

Hence, especially in these days during the month of blessings which Allah the Almighty has provided us, we should focus on prayers while bringing about a pure change within ourselves. This is the only way for us to adorn our life in this world and the hereafter. The last ten days of Ramadan are about to begin, during which we should strive to draw nearer to Allah the Almighty by making His commandments our guide, strengthening our faith, waking up at night and prostrating before Him, so that we may obtain that guidance upon which Allah the Almighty wishes for us to follow.

During the month of Ramadan, pray especially for the progress of the Jamaat; pray for those who have been imprisoned [in the way of Allah] that may Allah swiftly procure the means of their release. Pray for those [Ahmadis] imprisoned in Yemen, in particular, a woman who has cruelly been incarcerated in a small room, away from the other prisoners. However, she is enduring it with utmost patience and a resilient faith. May Allah create the means for her swift release. May Allah remove the misconceptions and ill-thinking the opponents have regarding the Jamaat.

Remember the Palestinians in your prayers. Ostensibly, they are claiming that there are great changes being implemented. However, the situation is becoming even worse. Despite the UN passing a resolution, the atrocities are continuing as they were. The double standards of the Western Powers have become evident from this; if a similar atrocity is committed against one of their ally nations, they immediately impose sanctions on the opposing side. Yet, there will be no sanctions imposed on Israel. On the contrary, the USA recently approved unconditional aid for Israel worth billions of dollars. However, for the Palestinians, they approved aid worth a few million dollars, but at the same time, they placed a condition that they will not go to any court or any forum whereby they can speak out against Israel. So what can one hope from such people? There is only prayer, only Allah Who can protect the innocent from these oppressors and also enable us to do justice in our prayers for the innocent people.

(Official Urdu transcript published in the Daily Al Fazl International, 19 April 2024, pp. 2-8. Translated by The Review of Religions.)