Al Hakam - 17 May 2024

Prophets Yahyaas and Isaas in heaven after death

Canadian missionaries receive guidance in virtual mulaqat

On Wednesday, 8 May 2024, missionaries serving in Canada had the honour of a virtual mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa

At the outset of the mulaqat, Huzooraa conveyed his salaam and led them all in silent prayer.

Abdul Rasheed Anwar Sahib, the Missionary-In-Charge, asked Huzooraa if all the missionaries could introduce themselves to him. Huzooraa noted that there were around 80 missionaries present, and if each one spent even one minute introducing themselves, it would take 80 minutes. He then mentioned that he was already aware of most of them and added, “When you demonstrate your work, your identity will naturally become apparent.”

Huzooraa emphasised the importance of their work, stating, “Every missionary should consider themselves a soldier” and reflect on their duties, responsibilities, and how they can fulfil them. If they find themselves unable to do so, they should consider whether they are falling short of fulfilling their oaths, akin to those who neglect their commitments.

Then, in reference to self-reformation, Huzooraa said that they should assess their standards of worship, observe how many

Malik ibn Sa‘sa‘ah reported that Allah’s Messengersa spoke about the night of his ascension, saying, “Then Gabriel ascended with me until we reached the second heaven, where he requested the gate be opened. It was asked, ‘Who is it?’ Gabriel answered, ‘It is Gabriel.’ Then, it was asked, ‘Who is with you?’ He replied, ‘Muhammad[sa].’ ‘Has he been sent for?’ was further enquired. Gabriel affirmed, ‘Yes.’ Once inside, I met John[as] and Jesus[as], who were maternal cousins. Gabriel introduced them, ‘This is John[as] and Jesus[as]; please, would you greet both of them.’ I extended my greetings, and they reciprocated before saying,

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

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‘Welcome, righteous brother and righteous Prophetsa.’” (Sahih al-Bukhari, Kitab ahadithi l-anbiya, Bab qawlillahi ta‘ala: ‘dhikru rahmati rabbika ‘abdahu zakariyy [...], Hadith 3430)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

Meaning of sadaqah

“In the science of the interpretation of dreams, wealth is represented by one’s liver. This is why giving alms is equivalent to giving away one’s life, as it were. When a person gives charity, they exhibit an immense degree of sincerity and steadfastness. However, the fact of the matter is that mere words are of no use until they are supported by practice. The reason charity is called ‘sadaqah’ in Arabic is because it is the hallmark of the Truthful (Sadiqin).” (Malfuzat [English], Vol. 1, p. 243)

emphasise: minimum resources and maximum utility.

of them regularly offer tahajjud, fulfil its rightful obligations, pray with great devotion, recite the Holy Quran with comprehension, study its tafsir, read the books of the Promised Messiahas, and gain knowledge from them. “Many questions are sent to me by your missionaries and Jamia students; however, if they have read the books of the Promised Messiahas, therein they shall find the answers. This means that if they read, they are not reading attentively.”

Referring to the pursuit of knowledge and the danger of arrogance, Huzooraa remarked, “I have emphasised this on multiple occasions, particularly to the missionaries, to always bear in mind a couplet from the poetry of the Promised Messiahas:

[“In your mind, consider yourself worse than all else, perhaps you may enter the House of Union in this way.”]

“This is the crux of the matter: your aim should be to attain ‘dar-ul-wisaal’.” Huzooraa also emphasised that missionaries should consider how they can strategise to spread the message of Islam Ahmadiyyat throughout Canada.

Hazrat Ameerul Momineenaa advised:

“If you genuinely engage in your work and everyone understands their responsibilities, then, insha-Allah, missionaries can achieve a great deal. It all depends on mindset; to say, ‘We lack resources, we don’t have this or that…’ –despite limited resources, it is your duty to work to the fullest within what you have, to explore new avenues. This is what you are expected to do within your available means. Everywhere in the world, resources are scarce. That is why economists always

“You should also consider how to maximally utilise your limited resources and devise methods accordingly. Everyone should think along these lines, rather than complaining […].’ Once you have dedicated yourself to the cause, you shouldn’t dwell on what is or isn’t there. When you’ve placed your neck under the yoke, then consider that it is now how the Master, who is Allah the Exalted, wishes to direct you. Allah has clearly instructed us on how to work selflessly. If you do so, insha-Allah, you will find success.

“Furthermore, those who are good at their tasks, or who are more knowledgeable, must not become arrogant. They should try to share and teach their knowledge with humility rather than showing off on social media or getting caught up in useless debates and then insisting that they are right. What effect do these social media debates have on the progress of the Jamaat? Your ultimate goal should be to work for the progress of the Jamaat, not just to display your knowledge or convince those who already share your views. What benefit does that bring? History shows us that such attitudes have only led to the emergence of differing views, jurists, and schools of thought, which then widened rifts. We are not to create rifts but to work as one. If someone has a good point, they should share it in such a way that it does not seem confrontational but rather fosters a sharing of ideas that enriches knowledge. If one person understands something one way and there’s a deficiency, another should explain how to overcome it. If the other person has a gap in their understanding, they should comprehend the previous person’s point. This understanding is something every missionary should always keep in mind.”

Following this, the missionaries had the opportunity to ask Huzooraa questions on an array of matters.

Arslan Ahmad Sahib enquired about ways to contribute to the training and tarbiyat of the members of Lajna Imaillah.

In response, Huzooraa smiled and asked, “What contribution have you made to the

education and training of men?” What percentage of men are offering salat in congregation due to his efforts, and how many has he encouraged to recite the Holy Quran or its translation? Huzooraa then enquired how many men have been advised to behave well at home, emphasising the importance of tarbiyat for men. “The question is not about how to contribute to the training of Lajna,” Huzooraa remarked, “but rather, to first reform the men, and then the Lajna shall follow.” And this has been emphasised by the Promised Messiahas too, Huzooraa said.

Huzooraa added that once all of this is accomplished, a coordinated programme should also be organised with the Lajna. He emphasised that this is the very reason the Lajna auxiliary was established. Huzooraa explained that the three auxiliaries established by Hazrat Musleh-e-Maudra were set up for this purpose.

Huzooraa then addressed the questioner and said, “Be an example yourself,” because, when men reform themselves, women shall follow.

Nasir Mahmood Butt Sahib asked where the line is between genuine investigation and seeking out negative things about someone.

Huzooraa responded that if any private matter is presented to you for tarbiyat, it’s crucial to maintain confidentiality. It should not happen that the same matter comes to someone, enters their office file, exits the file, and then becomes a cause of ridicule or humiliation for another party. Moreover, if someone does not have the authority to conduct any kind of research or investigation, then they should not do it. However, if someone knows something, and they are asked about it by the Jamaat, then they should reveal the facts to the appropriate and relevant persons. Moreover, if concealing certain matters is affecting the interests of the Jamaat, then certain things should be conveyed to the relevant office holders or the Amir of the Jamaat.

Huzooraa added that in such tasks, one must have good intentions at all times.

Hanan Ahmed Sobhi Sahib enquired

about Bitcoin. He mentioned that a few years ago, there was a circular received, stating that it was against Islamic sharia. He questioned why it is prohibited if it possesses characteristics of hard money, such as gold, and is also against interest.

Huzooraa began his response by reflecting on the term “cryptocurrency” itself, noting that the prefix “crypto” suggests something hidden or secretive. He questioned why it needs to be shrouded in secrecy if there is nothing wrong with it.

Huzooraa also highlighted that the value and transactions associated with cryptocurrencies are not transparent, making it difficult to ascertain where the money goes – whether it ends up in casinos, liquor stores, or other unethical and haram businesses.

Huzooraa pointed out that the nature of cryptocurrency transactions could be compared to gambling due to their speculative and volatile nature, where the value could multiply in a short period, akin to a gambler’s winnings, only to potentially disappear without a trace or any guarantees.

Furthermore, Huzooraa remarked that perhaps only one South American country has started to experiment with such currencies as legal tender. If Bitcoin were as good as claimed, more governments would recognise and integrate it into their financial systems.

In Islam, Huzooraa highlighted, that business should be conducted on clear terms with known profit and loss conditions, which is not the case with cryptocurrencies. The hidden and obscure nature of cryptocurrency dealings, along with their overall characteristics, aligns them more with gambling, which is explicitly forbidden in Islam.

“How can someone say that there is no religious prohibition in this? Where have these people derived this from? If there is any evidence, then tell me too what religious argument makes this permissible and convince me,” Huzooraa said.

Fazalullah Muneeb Sahib sought guidance from Huzooraa on how to convey to individuals engaged in businesses involving alcohol or tobacco the

Exemplary model of Prophet Muhammad and prayers for Yemen, Pakistan and Palestine

During his Friday Sermon, delivered on 10 May 2024, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa said:

“[The example of the Holy Prophet Muhammadsa] is the pinnacle of human compassion. Today’s so-called [civilised] world finds pretexts to slaughter innocent children, women, and the elderly in the guise of killing a few, and then brazenly claims, ‘This is just part of war.’ The Holy Prophetsa, even during regular battles, specifically instructed that children, the elderly, women, and any religious person not directly involved in combat must not be harmed. Thus, this is the model set by the Holy Prophetsa, and this is the teaching of Islam.”

Huzooraa also said:

“Today, I especially wish to ask for prayers for those imprisoned in Yemen

significance of avoiding such trades.

Regarding tobacco, Huzooraa stated that it is not unlawful [haram] as such. However, he added that the Promised Messiahas explained that if it had been present during the time of the Holy Prophetsa, it might have been considered unlawful.

Huzooraa then emphasised that alcohol is indeed prohibited, and alluded to the Holy Quran. He pointed out that, while the Quran permits the consumption of swine under absolute necessity, i.e., to save one’s life, it makes no such allowance for alcohol, except that it is permitted to be used in manufacturing certain medicines. However, misuse of such medicines is also prohibited.

Huzooraa reiterated that it is crucial to adhere to what Allah has commanded and prohibited and gave the example of the Companions who gave up drinking as and when it was revealed. Huzooraa further went on to cite various studies on drinking and why it is not permissible. Thus, Huzooraa said, “Explain this to them with love, not rigidly.”

Shakoor Ahmad Baloch Sahib mentioned the relocation of the Jamaat’s Markaz from Qadian to Rabwah and then from Rabwah to London.

In response, Huzooraa smiled and said that he should pray for its return to Rabwah and then eventually to Qadian, stating, “This is what we pray for.”

Shakoor Ahmad Baloch Sahib acknowledged the challenging circumstances in Pakistan, indicating that it seemed unlikely for the headquarters to shift back there. However, he asked whether the offices in Rabwah would then be relocated to the UK.

Huzooraa explained that the offices have

been established according to necessity. He does not require more than those that have already been established, but circumstances may change in the future. Regarding the conditions for moving back, Huzooraa remarked, “It is not that circumstances would become apparent to you; whatever will happen shall happen suddenly.” He clarified that it also depends on where there are more facilities and where work can be done in a more efficient way to achieve the progress of Islam Ahmadiyyat. He said, “If those conditions become available in Pakistan, then at that time we may move to Pakistan, and if God’s decree takes us back to Qadian in light of the revelations of the Promised Messiahas, then we may go there as well. Allah the Exalted knows best.”

Bilal Khokar Sahib asked Huzooraa about a common challenge in tabligh: while mentioning the Jamaat’s name tends to draw people’s attention initially, upon encountering Sunni Muslims later, these very people often become less receptive. He sought advice from Huzooraa on how to address this issue.

Huzooraa questioned that since when has Allah said you must bring them in certain numbers? He continued, “Allah has said that you must spread the message,” and then, Huzooraa quoted:

[“Whosoever is good-natured, he shall eventually come.”]

Huzooraa stated, “Our duty is to do tabligh. And to bear fruits is His work.” Huzooraa emphasised the need to reconsider various changes in the method of tabligh. It is not necessary to spread the message during the first encounter. Instead,

one should establish a relationship with them, as personal connections are fostered through people’s actions and deeds, which in turn become a means of their inclination towards Islam Ahmadiyyat.

Huzooraa added that one method is general tabligh, which involves conveying the message through pamphlets. Once this is done, then they cannot have an excuse against you later on, since you have conveyed the message to them at least once. It is then up to them whether they desire to maintain contact or not. Huzooraa said, “According to the situation, one must explore what new avenues can be pursued.” Huzooraa then advised introspection, suggesting that preachers should regularly offer two nawafil prayers for their tabligh efforts so that God blesses them. If this is not being done, “then there is a lack in prayer, and one should focus on this,” and seek out the right people to preach to.

Basil Raza Butt Sahib asked how a missionary can balance their duty, appointment and other Jamaat work.

Huzooraa asked him where he was posted, to which he replied, “MTA Canada Studios.” Huzooraa then mentioned Hazrat Musleh-e-Maud’sra vision, foreseeing a time when missionaries would also be entrusted with office duties as they could perform these tasks more effectively.

Huzooraa then enumerated the numerous benefits and the impact of MTA in spreading the message of Islam.

Furthermore, Huzooraa advised that to maintain balance, one can allocate additional hours to other Jamaat offices. He emphasised that waqf is not confined to just 8 hours; it is a commitment round the clock. “There is no such thing as fatigue in Jamaat Ahmadiyyat.” Huzooraa broke

for the sake of their faith, particularly for the lady who is also the president of Lajna Imaillah there. She is being held in difficult conditions and imprisoned along with several others [...]. Please pray fervently for them. May Allah facilitate their release [Amin].

“Also, pray for the release of those imprisoned in Pakistan for the sake of their faith.

“Continue to pray for the people of Palestine. Their situation sometimes seems to improve, only to deteriorate again. The Israeli government is acting with blatant disregard. May Allah swiftly deliver the Palestinians from their oppression and also grant the Muslims the ability to fulfil their duties [Amin].”

down the day’s hours and emphasised the importance of self-organisation in managing one’s time effectively.

Asif Siyal Sahib mentioned that he was recently assigned to the Tabligh Department to convey the message of Islam Ahmadiyyat to Persian and Pashto speakers. He asked Huzooraa for guidance and prayers.

Huzooraa advised, “Firstly, you should gather information on how many people speak Persian in Canada, including the number of immigrants from Afghanistan and Iran.” Huzooraa emphasised the importance of understanding the differences between Afghani and Iranian Persian when communicating with people. Furthermore, Huzooraa stressed the necessity of mastering both dialects. He instructed him to collect data on their religious interests in addition to linguistic information. “Collect data,” Huzooraa said, and advised forming a team for this task.

Azhar Ahmad Sahib asked Huzooraa when he would visit Canada. In response, Huzooraa smiled and said, “Pray.”

Imran-ul-Haq Sahib said that sometimes some field missionaries face difficult situations with local office bearers. He asked Huzooraa how one can overcome difficulties so that a good environment is fostered and success in work flourishes.

Huzooraa mentioned that such issues are nothing new. He emphasised that missionaries should refrain from interfering in administrative matters and focus on tarbiyat and tabligh instead. To achieve this, coordination with the tabligh and tarbiyat departments is essential. Moreover, one should involve the Sadr Jamaat in this. If

Seek Allah’s favour in everything you do

German nasirat seek guidance from Huzoor

On Sunday, 12 May 2024, a delegation consisting of 72 nasirat from Germany had the blessed opportunity to meet Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa in a mulaqat, held at Islamabad, UK.

The mulaqat commenced with the greeting of Salaam from Huzooraa, followed by Atiyatul Wakeel’s recitation of the Holy Quran and its German translation.

Next, Huzooraa called upon Elisha Khokhar to present a report in which they mentioned that there were 72 nasirat present who shall be entering Lajna Imaillah next year and added that some of them were meeting Huzooraa for the very first time.

After this, the nasirat had the chance to ask Huzooraa questions and seek guidance on an array of matters.

Hibatul Kafi Khan asked Huzooraa how she could give true importance to Allah in her life, of which He is deserving. Huzooraa answered:

“Are you aware of who it is that has provided you with everything? It’s God Who gives.” Huzooraa explained that God is Rabb-ul-‘Alamin and that He has prepared all her necessities prior to her birth and has brought her up. Thus, Huzooraa explained that one must remember these things and know that Allah is Rabb, our Lord and Master. “Expressing one’s thankfulness to God is worship itself.”

Huzooraa added that to be thankful to Allah, one should offer the five daily prayers and express gratitude while in worship. Additionally, Huzooraa added that she should be grateful to God for giving her parents who look after her wellbeing.

Maheen Ghumman enquired about the prohibition mentioned in Surah al-Maidah against befriending Christians and Jews. Huzooraa responded by asking if she had read the explanation of the verse, and then proceeded to explain that she should not focus solely on one verse but should instead consider the entire Quran to understand its context. Prior to the verse in question, Huzooraa explained that Allah has stated He revealed the Holy Quran, guided believers, and provided humanity with the greatest of religions.

Huzooraa clarified that God has not forbidden befriending Christians and Jews; rather, it is only when one befriends them that they are unable to preach to them. “Thus, here, God means not to befriend those who have strayed far from religion,” and who can potentially have a negative impact on you.

Thus, the verse should not be interpreted as forbidding or discouraging the fair and compassionate treatment of Jews, Christians, and other non-believers.

Atiyatul Rafi Saqib mentioned the prayer for Allah to save us from the

punishment of the grave and enquired whether it is felt in the grave. Huzooraa explained that when a person passes away, their accountability begins, and their soul ascends to the heavens. The essence of being saved from the torment of the grave entails seeking Allah’s forgiveness, experiencing no suffering in the soul, and earning Allah’s pleasure. “To achieve this, one must engage in good deeds. Allah commands worship, hence, one should worship Him. Allah also emphasises displaying good morals, caring for others, tending to the needy and orphans; thus, one should fulfil these responsibilities and interact with people courteously. All of these actions are considered forms of worship.”

Atiyatul Wakeel enquired about the ways the Ahmadiyya Muslim Jamaat could positively influence society.

Huzooraa responded, “If you are pious and devoted in your prayers, Allah shall assist you in blessing the good deeds you perform.” Huzooraa then proceeded to enumerate the aforementioned good deeds, such as caring for orphans, treating others with kindness, and upholding moral values. Referring to their social circle, Huzooraa emphasised the significance of her school as a part of it. He suggested that excelling in studies and focusing on academic pursuits would serve as a visible example of moral goodness to others.

“Moreover,” Huzooraa continued, “engaging in acts of service to humanity, participating in charitable endeavours, and contributing positively to the wellbeing of others,” Huzooraa cited Germany as an example, highlighting how many there distinguish Ahmadis from other Muslims. He shared that during mosque inaugurations in Germany, he often hears remarks about Ahmadis being recognised as good, righteous individuals, which contributes positively to society.

“Cultivate goodness within yourself, you will inevitably have a positive impact [on the society],” Huzooraa said.

Marwa Khan enquired of Huzooraa how he responds when experiencing happiness or concern.

“When experiencing happiness, we express gratitude to God. When concerned, we seek His help.”

Shafaq Ata mentioned that her classmate told her that in Islam, men and women are not considered equal, citing the example that men are allowed to marry up to four wives.

Huzooraa explained that such permission was granted for various reasons, stating, “God has laid down conditions.” Huzooraa mentioned one reason could be to propagate religion, citing the practice of Prophets marrying multiple wives. Additionally, Huzooraa emphasised the

importance of women by noting that even the Holy Prophetsa encouraged learning from Hazrat Aishara, stating that one can learn half of their religion from her.

Furthermore, Huzooraa added that in certain cases, when a doctor advises that a woman cannot bear children, a man may choose to marry another woman for this reason. Huzooraa further cited various reasons backed with points of why men are allowed up to four wives.

Huzooraa added that Allah has endowed men and women with two distinct natures.

However, Huzooraa said that Allah has said that if man reaches the conditions of which he is allowed to marry another, then he may do so. Otherwise, he cannot.

Mahwish Khulood Babar asked how one can be inclined to salat

Huzooraa referred to his previous answer, and reiterated that recognising God as the ultimate provider and acknowledging His numerous blessings should inspire gratitude within us. He emphasised, “When you express gratitude to Him, it evokes profound emotions within the heart.”

Lujana Naseer asked what to do if there is a difference of opinion with those in authority, whether it be parents or teachers, especially when both parties believe themselves to be correct.

Huzooraa asked her how old she was, to which she replied that she was 15. Huzooraa remarked that her experience was only 15 years, while her teachers’ or parents’ experience was “far greater than yours.” Huzooraa advised that one should not argue simply for the sake of arguing. Instead, he suggested, “You can ask them to explain their viewpoint to you.” Furthermore, Huzooraa noted that there are various matters to consider, depending on the subject of the argument, whether it’s theoretical or related to rishta

However, Huzooraa said that it should not turn into a matter of one’s ego; if one knows they are wrong, they should accept it.

Tashifa Azeem expressed she is soon joining Lajna Imaillah and sought guidance from Huzooraa on how to become exemplary members of the organisation.

Huzooraa emphasised that becoming a member of Lajna does not equate to unchecked independence or escaping parental guidance, underscoring that true maturity and freedom involve adhering to moral and ethical boundaries set by Allah.

Urging the nasirat to strive for the holistic fulfilment of their duties to Allah, their Jamaat, and society, Huzooraa advised:

“Islam instructs that a proper Muslim Ahmadi girl should be modest and conduct her life within the framework of the sharia. Remember, all your actions should seek to please Allah and conform to His will. This way, you will not only be a good Lajna member but also a commendable person and a responsible citizen. A good Lajna member is also expected to be a good citizen, a noble human being, and dutiful towards Allah. Constantly express gratitude towards Allah.

“Always bear in mind that as an Ahmadi girl, and indeed as a Muslim girl, you should set an example for others. Therefore, it is essential to fulfil your duties to Allah and to people; to engage with others compassionately and courteously, to

help the needy, to look after your younger siblings, to respect the elderly, and to avoid being obstinate. Maintain good manners at all times. This will genuinely define you as an exemplary Lajna member.

“I have repeatedly emphasised, as taught by the Promised Messiahas, that we should always remember that Allah is watching over us. Indeed, Allah Himself has said this, and the Holy Prophet Muhammadsa reaffirmed that Allah observes us. Hence, everything we do should aim to gain Allah’s favour. If you consider the temporary and limited surveillance of CCTV cameras, reflect on how Allah’s ‘CCTV camera’ is even more encompassing, observing not just our actions but also the intentions in our hearts. Keep your intentions and thoughts pure as well. By adopting this mindset, you will indeed become a commendable member of Lajna.”

Inza Ahmad asked Huzooraa that if the Holy Prophetsa was a mercy to all mankind, why were the Jews of Banu Quraiza killed after the battle of the ditch and why were they not shown mercy.

Huzooraa remarked, “I delivered an in-depth sermon on this. Did you not listen to it?” Huzooraa then proceeded to briefly explain the matter, affirming that the Holy Prophetsa was indeed a mercy to all of mankind. When the people of Banu Quraiza violated the pact made between them, the Holy Prophetsa gave them the option to leave the city.

However, the people of Banu Quraiza refused to heed the Holy Prophet’ssa words and insisted on following the counsel of a certain individual who was a Jew that had converted to Islam. Consequently, the Holy Prophetsa consulted this individual, who declared that the punishment for Banu Quraiza, according to their own scripture, was execution. Huzooraa added that there is disagreement regarding the number of individuals executed. Hence, Huzooraa concluded, no argument can be raised against the Holy Prophetsa for this decision

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any conflicts arise, it is crucial to inform the Sadr Jamaat. Huzooraa said, there should also be a tabligh and a tarbiyat committee in every place and the missionary should be part of it. “By working in unison, our results will be better,” Huzooraa said.

Aneeq Ahmad Sahib mentioned that there are many families of martyrs living in Canada, and numerous people are immigrating to Canada from various countries. He enquired about how to oversee their education and moral training.

Huzooraa enquired about the origins of the immigrants, noting that many originate from Pakistan, with some coming from Sri Lanka and Thailand but having Pakistani roots. Huzooraa emphasised that the Jamaat’s administrative system should strive to integrate them into the Jamaat on day one of their arrival. He added that it’s crucial to protect them from negative influences before they become susceptible to them.

Mansoor Azim Sahib mentioned that a circular was received some years ago regarding missionaries refraining from joining WhatsApp groups. He noted that there were numerous groups within the

as it was made in accordance to their own book.

Aleena Ijaz enquired about how to handle lessons on LGBTQ, etc. in school. Huzooraa suggested that while they could listen to such lectures by their teachers, there is no obligation to agree with their content. Huzooraa further explained, referencing religious texts, “This topic is discussed in the Bible, even more than in the Holy Quran, particularly regarding the people of Lot,” with both scriptures denouncing the actions of such people.

“The fact of the matter is,” Huzooraa said, “this is mentioned in the Bible, more so than in the Holy Quran – it talks about the condition of the people of Lot,” Allah destroyed this nation and this is what the Bible says too. If Allah punish those people, will He not then punish those who follow suit.

Thus, Huzooraa said that they could listen to the lecture, but they need not agree with it.

Jamaat dedicated to various purposes like work, duties, and other tasks. In response, Huzooraa clarified that another circular was issued later, specifying the groups that could be joined, particularly Jamaat groups. Huzooraa emphasised that he had only prohibited joining personal groups, from which more harm than good emerged.

Mehboob Ur Rehman Sahib asked about various visions and dreams of Hazrat Musleh-e-Maudra with regard to South America.

Huzooraa responded that currently, we are still making efforts, but there will come a time. He also mentioned that Hazrat Musleh-e-Maudra has provided various examples, citing The Gambia as an instance where, if the majority became Ahmadi, we could establish an ideal Islamic government. Huzooraa expressed that once this occurs, it will be built upon Islamic governance. Any need for spiritual guidance will be sought from the Khalifa of the time. It will be a government based on the principles of the Holy Quran and justice.

Mustajab Qasim Sahib enquired about the graduates of most Jamia classes who did not get the opportunity to spend time with Huzooraa during the COVID pandemic. He asked if that opportunity would still come.

Yusha Shezad asked Huzooraa what is the right age for marriage.

Huzooraa stated, “The first condition is maturity.” Here, the law dictates that one may do so when they are 18. Islam, however, states that marriage is permissible upon reaching the age of maturity. Huzooraa explained that the age of maturity for women varies in different countries. Nevertheless, it is recommended that when a woman reaches the age of maturity, she may consider marriage. As per the country’s law, if it specifies 17 or 18 as the age, it is advisable to consider marriage around that time. However, even then, one must pray for a suitable match – “a partner who is religious, God-fearing, and will take care of you.” Huzooraa emphasised that all women should make this prayer.

Thereafter, Hazrat Amirul Momineenaa extended salaam to everyone and the meeting came to an end.

(Report prepared by Al Hakam)

Huzooraa said, “lest see” and added:

[“Maintain thy bond with the tree, keep hope to see the spring.”]

Zeeshan Muzaffar Ahmad Sahib asked how a missionary, especially in a situation where a mosque is being constructed, can assist when asked for advice.

Huzooraa replied, “When advice is sought, then give it.” Huzooraa added that while he, Zeeshan Muzaffar Ahmad Sahib, may not be a civil engineer or architect when asked for advice, one should provide it. However, it’s important not to insist that their advice be strictly followed.

In the end, Huzooraa emphasised, “Don’t let what you’ve learned simply remain in your writings or diaries; strive to implement it. Above all, strengthen your relationship with God and seek to deepen your knowledge of your religion. Present your practical examples before the Jamaat and the world; through this, you will engage in tarbiyat and tabligh.”

Huzooraa conveyed his salaam and the meeting came to a successful end.

(Report prepared by Al Hakam)

This Week in History

A glimpse into the rich history of the Ahmadiyya Muslim Jamaat

17 May 1927: In light of the anti-Muslim riots in Lahore, Hazrat Musleh-e-Maudra decided to initiate a countrywide movement for not only aiding the oppressed Muslims of Lahore, but also for the Indian Muslims’ economic, political and religious progress. He published a tract as well, titled “Aap Islam aur Musalmanon ke liay kiaa kar saktay hain?” — What can you do for Islam

and Muslims? On this day, the first part of this tract was published in Al Fazl, in which he outlined 31 points of the scheme for Islam’s unity.

17 May

For more details, see “Hazrat Musleh-eMaud’s services to the Muslim cause: Guiding Muslims of the Indian subcontinent amid religious and political conflicts” at alhakam. org (26 February 2021, p. 17).

17 May 1989: During his tour of Europe, on this day, a special reception was given by the Zurich City Council in honour of Hazrat Khalifatul Masih IVrh. Huzoorrh addressed the press conference in the afternoon of the same day. In the evening, he delivered a lecture at the University of Zurich. (Silsila Ahmadiyya, Vol. 4, p. 855)

18 May 19 - 20 May

18 May 1900: The Lord Bishop George Alfred Lefroy delivered a series of public lectures and declared that while Prophet Muhammadsa had died and was buried in Medina, Muslims hold that Jesusas is still alive in heaven. On this day, after such a speech, the audience was given the opportunity to discuss the matter. Hazrat Mufti Muhammad Sadiqra stood up and argued against the bishop’s false propaganda.

19 May 1928: On this day, the Indian National Congress held a session of the All Parties Conference and formed a sub-committee, chaired by Motilal Nehru, which had only two Muslim representatives. This committee later passed a proposed constitution for India, commonly known as the Nehru Report.

21 May

21 May 1948: When Israel was established on 14 May 1948, Hazrat Musleh-e-Maudra wrote an article to awaken the Muslim world, titled “Al-Kufru Millatun Wahidah” and called on all Muslims to unite as one. This article was published on this day in Al Fazl

For more details, see “100 Years Ago… – Demise of Lord Bishop Lefroy” at alhakam.org (11 January 2019, p. 3).

18 May 2005: During his tour of Africa, on this day, Hazrat Khalifatul Masih Vaa visited an Ahmadiyya School in Mbiko, Uganda. (Al Fazl International, 24 June 2005, pp. 10-11)

Hazrat Musleh-e-Maudra commented on the Nehru Report in detail. Al Fazl published those comments from 2 October to 2 November 1928, which was later published in book form titled, Nehru Report aur Musalmanon ke Masaleh. Its English translation was published in March 1930, titled The Nehru-Report and Muslim Rights

schemes employed by some Baháʼís in Pakistan to undermine the faith of some economically disadvantaged Ahmadis, enticing them with financial incentives and the allure of material benefits, in an attempt to sway their allegiance away from Islam Ahmadiyyat. Huzoorrh emphatically stated that, despite their economic hardships, Ahmadis possess a resolute and unwavering faith, rendering these tactics ineffective. (Khutbat-e-Tahir, Vol. 8, p. 323)

20 May 1928: Hazrat Sufi Muti-urRahman was sent to serve as the person in charge of the Ahmadiyya Mission in America on this day.

For more details, see “Hazrat Muslehe-Maud’s services to the Muslim cause: Guiding Muslims of the Indian subcontinent amid religious and political conflicts” at alhakam.org (26 February 2021, p. 17).

19 May 1989: On this day, Hazrat Khalifatul Masih IVrh delivered his Friday Sermon at the Mahmud Mosque of Zurich, in which he highlighted the

For more details about his career in serving Jamaat, see: “Pioneer Missionaries: Part 2 – Serving till their last days” at alhakam.org (16 September 2022, p. 9).

20 May 1989: During his tour of Switzerland, on this day, Hazrat Khalifatul Masih IVrh attended a tea party arranged in his honour by the Council of Churches in Zurich. (Silsila Ahmadiyya, Vol. 4, p. 855)

For more details, see “The Ahmadiyya Khilafat’s call for Muslim unity: The solution to Israel-Palestine issue” at alhakam. org (21 May 2021, p. 21).

21 May 1989: During his tour of Europe, Hazrat Khalifatul Masih IVrh arrived at Saint Prix in France. He inaugurated an exhibition hall and addressed the members of Jamaat. (Silsila Ahmadiyya, Vol. 4, p. 855)

Hazrat Musleh-e-Maud at a reception in Switzerland

- 23 May

22 May 1948: On this day, Hazrat Musleh-e-Maudra issued a written message under title “Mujhey ap ki talash hei” (I am in search of you).

Farhan Khokhar & Fazal Masood Malik Canada

Hooked on phones: Hidden cost of our digital addiction

For the English rendering of this text see: “I need you” at alhakam. org (14 February 2020, p. 6).

22 May 2013: On this day, Hazrat Khalifatul Masih Vaa arrived in Calgary during his historic tour of North America. At the airport, Huzooraa was greeted by four members of Alberta’s Legislative Assembly (MLAs) and by Calgary’s Deputy Mayor, Ray Jones.

22 - 23 May

)

23 May 1982: On this day, Hazrat Khalifatul Masih IIIrh, embarked upon what would become his final journey from Rabwah to Islamabad, the capital of Pakistan. His visit was marked by an episode of profound significance on 26 May; while leading the Isha prayer in Islamabad, he experienced a moment of physical unsettlement caused by elevated blood pressure, heralding the onset of his last illness. Huzoorrh later passed away on 9 June 1982. (Hayat-e-Nasir, by Mahmud Mujib Asghar, p. 427)

Four decades on from Martin Cooper’s pioneering mobile phone call, our devices have evolved from bulky to nearly boundless. The journey from Motorola’s DynaTAC in 1984, through BlackBerry’s entry into the smartphone market, to the revolutionary all-screen iPhone in 2007, mirrors our own transformation. We’ve integrated the smartness and portability of these devices into every facet of daily life, effectively eliminating the constraints of time, place, and access to information.

Yet, this connection comes at a cost. Smartphones, intended as tools of unity, have instead fostered a pervasive disconnection. They encourage divergent realities where two people, side by side, experience worlds apart, transfixed by their private digital realms. The technology, for all its benefits, subtly undermines the very fabric of our social interactions. Proximity no longer guarantees intimacy; instead, our phones often place invisible walls between us, making us distant despite being physically close.

The societal toll is palpable. In homes, digital orphans are born as parents lose themselves in virtual worlds, neglecting family bonds. Marital strains surface over digital indulgences. At work, productivity suffers as employees split their focus between tasks and their devices, often encouraged by workplace cultures that validate constant connectivity. In academic settings, the distraction is equally pervasive, with students lost to endless messaging and social media refreshments during lectures.

This chronic digital distraction cultivates deeper personal afflictions – increased anxiety, depression, and sleeplessness – as our minds, unmoored, fail to find respite from the digital onslaught. The fear of missing out haunts us, leaving real relationships to wither as authentic interactions diminish. Further compounding these issues is the phenomenon of vicarious trauma, magnified by our smartphones. Constant exposure to global distress and sensationalised news via our devices leaves us grappling with secondhand suffering, a serious psychological burden we discussed in December. This relentless digital engagement not only frays our nerves but also erodes our emotional resilience, layering trauma upon the everyday stresses of digital life.

The calls for restricted usage of

cellphones is growing in the UK. In Canada, the provinces of New Brunswick and Ontario have begun legislating against the tide, restricting phone use in classrooms to curb distractions and foster a healthier learning environment. These measures reflect a growing recognition of the need for boundaries, as detailed in reports of improved focus and engagement in schools enforcing smartphone bans. (“Ontario Cracking Down on Cellphone Use”, news. ontario.ca)

Meanwhile, a curious phenomenon – phantom vibrations – illustrates our deep neurological entwinement with these devices. (“Prevalence of Tactile Hallucination of Phone Vibration”, www.aseanjournalofpsychiatry.org) This sensation, where individuals feel their phone vibrating when it is not, highlights the psychological imprint left by constant connectivity. It’s a stark reminder of our brains’ rewiring to anticipate and react to non-existent alerts from our phones.

Beyond individual consequences, society bears the brunt of this addiction through lost productivity and escalating medical costs associated with digital negligence. The ambient electromagnetic radiation from our devices looms as a new health concern, reminiscent of second-hand smoke, with its full impacts yet to be fully understood.

Today, as we once grappled with the severe addictions spurred by Big Tobacco and the gambling industry, we confront a new but equally formidable adversary in the digital age. Like the cigarettes of the

past, smartphones have become our era’s addictive vice, difficult to quit and pervasive in their reach. The behemoths of Big Tech engineer these compulsive ecosystems with precision, not only monetising our data and attention but doing so at a grave cost to our societal well-being The smartphone is our era’s cigarette – and just as hard to quit. These digital platforms, designed to hook users and keep them engaged, are akin to the nicotine of the 21st century –ubiquitous, addictive, and detrimental to our health.

Amid this expanding digital expanse, the few who resist appearing as anachronistic holdouts, their rejection is a stark contrast to the mass digital assimilation. Yet, their solitude underscores the profound extent of our collective enthrallment. Perhaps only a bold “mobile emancipation” can restore the balance, freeing us from the grip of our 21st-century digital overlords.

As this smartphone mania balloons, even those rejecting the digital life gain attention. This exemplifies a rising countermovement that calls for a return to less tethered, more mindful modes of living. This collective reevaluation of our digital habits could be pivotal in reestablishing the much-desired human connection, which is being eroded by our screen-saturated existence.

For the religiously inclined, a digital detox akin to the abstinence practised during Lent or Ramadan could provide a much-needed respite from our devices, allowing us to reconnect with the world and ourselves in a more meaningful way.

Gilles Lambert | Unsplash

(“World Muslim Leader Arrives in Calgary”, www.pressahmadiyya. com

Answers to Everyday Issues

Part 73

Does Allah pray for Prophet Muhammadsa?

Someone wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa stating, “Some people interpret verse 57 of Surah alAhzab, i.e.,

as Allah the Exalted and His angels praying for the Holy Prophetsa. They explain this with the word yusalluna used in the verse, saying it is derived from salah, meaning ‘to pray’ or ‘to observe the salat ritual’. However, this interpretation must be incorrect because Allah Almighty does not observe salat. I request Huzooraa for an elucidation of this matter.”

Huzoor-e-Anwaraa, in his letter dated 25 December 2022, provided the following answer to this question:

“Indeed, your question stems from your unfamiliarity with the Arabic language. Arabic is an expansive language where a single word can carry multiple meanings, each contextualised by its specific use in a text. The term ‘salat’ does not solely mean to perform prayers. Lexicons and exegeses document various meanings for ‘salat’. Hazrat Musleh-e-Maudra explained the meanings of this word by referencing various lexicons and exegeses as follows:

“‘‘As-salat’ is derived from the verb salla (yusalli), and its morphological pattern is fa‘lat. The letter ’alif in the word as-salat is transformed from the letter waw Salla (yusalli) generally means to supplicate and pray, while as-salat in a technical sense refers to

’, meaning an act of worship characterised by specific postures such as bowing and prostrating, which is referred to as namaz in our [Urdu] language. Additionally, the term encompasses various other meanings, all interrelated and pointing towards a unified essence. These meanings are as follows:

“‘Ar-rahmah – mercy; ad-din – system of divine law; al-istighfar – seeking forgiveness; ad-du‘a – supplication. (Aqrab al-mawarid)

“‘At-ta‘zim – glorification; al-barakah –blessings. (Taj al-‘arus

When the term

as-salat’ is attributed to Allah the Exalted, it conveys the bestowing of mercy. When associated with angels, it implies seeking forgiveness, and when pertaining to

God ‘praying’ for the Prophet, chanda, entitlement to Paradise, women’s rights and careers

Guidance regarding basic Islamic issues – which Hazrat Amirul Momineen, Khalifatul Masih Vaa has given on various occasions in his written correspondence and during MTA programmes – is being officially published below for everyone’s benefit.

believers, it denotes supplication or ritual prayer. In the context of birds and insects, it represents praise [tasbih

which can signify both benevolent and malevolent supplications, ‘as-salat’ is exclusively used for benevolent supplications. Another dimension of assalat is

when

the Exalted is the subject and the Holy Prophet Muhammad, peace and blessings be upon him, is the object, it reflects the highest praise bestowed by Allah upon the Prophetsa. (Aqrab al-mawarid)

“‘

The term for a place of worship is also denoted as as-salat. (alMufradat)” (Tafsir-e-Kabir, Vol. 1, 2004, pp. 98-99)

“Explaining the meanings of ‘

,’ Hazrat Khalifatul Masih Irh elucidates:

“‘Salat’ signifies 1. Praise and glorification, 2. Supplication, 3. Seeking such a lofty status through supplication that leaves the person free from sin, and 4. Special mercy.’ (Haqaiq-ul-Furqan, Vol. 3, p. 419)

“Thus, it is incorrect to interpret this verse as suggesting that Allah the Exalted and His angels perform the prayer ritual [salat]. Instead, it means that Allah the Exalted and His angels send durud or salawat upon the Holy Prophetsa. They extol and glorify him, invoke special mercy for him, and [the angels] pray for him to attain such lofty stations that he remains unaffected by the human capability to sin. This interpretation aligns with an occasion when the Holy Prophetsa informed Hazrat Aishara, in response to her query, that every person, including him, is accompanied by a satan. However, Allah granted him dominance over his Satan, to the extent

that even his Satan embraced Islam. (Sahih Muslim, Kitab sifati l-qiyamati wa l-jannati wa n-nar, Bab tahrishi sh-shaytan)

“Moreover, the verse also signifies that Allah continuously showers His mercy upon the Holy Prophetsa and articulates the finest praise for him. His angels seek maghfirah for the Holy Prophetsa, and the believers pray for his exalted ranks.

“The term durud [or salawat] encompasses all these meanings.

“The Promised Messiahas has interpreted this verse on several occasions to mean that, ‘God and all His angels invoke blessings on this Noble Prophetsa. O believers, you also should invoke blessings on him and salute him with the salutation of peace with deep love and devotion.’ (Barahin-e-Ahmadiyya Part III, Ruhani Khazain, Vol. 1, p. 265, footnote 11)

“Furthermore, the Promised Messiahas has elucidated elsewhere:

“‘‘Allah Almighty and all His angels send blessings upon the Messengersa. O ye who believe! You also should invoke blessings and peace upon the Prophetsa.’ [Surah alAhzab, Ch.33: V.57] This verse establishes that the deeds of the Noble Messengersa were such that Allah Almighty did not use any specific word to praise them or outline his attributes. Although words could be found, God Himself chose not to use any in particular. For the pious deeds of the Holy Prophetsa were beyond the confines of praise. A verse of this nature does not exist in praise of any other Prophet. The soul of the Holy Prophetsa was imbibed with such sincerity and loyalty, and his deeds were so praiseworthy in the sight of God that Allah the Almighty decreed for all times to come that all future generations would send blessings upon the Holy Prophet as an expression of gratitude.’ (Malfuzat, Vol. 1, 2016, p. 32)

“Furthermore, one of the meanings of ‘salat’ is supplication. Last year, in a Friday sermon, I explained the significance of durud sharif or salawat, drawing upon references from Hazrat Musleh-e-Maudra While doing so, I also elucidated that ‘salat’ essentially denotes supplication. Thus, ‘

’ translates as, ‘O Allah, ‘pray’ for the Holy Prophetsa “Prayer can be from those who possess nothing and thus ask from others, or from those who have authority and grant to others. When we attribute prayer to God

Almighty, it means He commands His creation – wind, water, earth, mountains, and all else – to support His servant. Thus, ‘

’ can be understood as, ‘O Allah, desire all goodness for Your Prophet, found in the heavens and the earth, and grant him increase in honour and dignity.’

“When Allah the Almighty decrees something, it surpasses all else. We can scarcely comprehend the extent of what Allah wishes. Therefore, we implore Allah the Almighty to desire for and bestow upon the Holy Prophetsa the highest station He deems, granting all that He desires for him. (Friday Sermon, 30 April 2021)

“In summary, the meaning of

is not that Allah the Exalted and His angels perform the ritual prayer for the Prophetsa. Rather, the meaning is that Allah the Exalted and His angels send durud or salawat upon the Holy Prophetsa. They extol and glorify him, invoke special mercy for him, and [the angels] pray for him to attain such lofty stations that he remains unaffected by the human capability to sin.

“Moreover, the verse also signifies that Allah continuously showers His mercy upon the Holy Prophetsa and articulates the finest praise for him. His angels seek maghfirah for the Holy Prophetsa, and the believers pray for his exalted ranks. Furthermore, when we attribute prayer to God Almighty, it means He commands His creation – wind, water, earth, mountains, and all else – to support and assist His servant.

“As we humans are also creations of Allah the Almighty, we are likewise commanded to invoke blessings upon the Holy Prophetsa. The true essence of invoking these blessings entails that we diligently follow his teachings and commandments with our hearts, souls, and all our faculties and that we shape our character to mirror that of his true followers.”

Financial dues (chanda)

Someone wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, “I was a devoted Ahmadi. But then some things happened that caused me to drift away from the Jamaat. Ahmadis say that to enter Paradise, it is essential to pay financial dues [chanda] and tell others, and to remain associated with the Jamaat. They say that those who do not accept the Jamaat will

Sardar Faizan | Unsplash

be thrown into Hell. The missionaries claim that there will be more Ahmadis in Paradise, whereas I know many nonAhmadi friends who are better than many Ahmadis. According to Alislam.org, beating one’s wife is not appropriate, but a murabbi explained in light of Quranic verses that you can beat her lightly, but not on the face; so whose stance is correct? The Holy Quran does not restrict women’s careers, but Jamaat members dictate what professions women can and cannot pursue, so why do they impose restrictions?”

Huzoor-e-Anwaraa, in his letter dated 31 December 2022, provided the following answer to this question:

“Allah the Exalted created mankind with the purpose of them being His devoted worshippers, which constitutes the fundamental objective of human life. To continually remind humanity of this purpose, Allah periodically sends His prophets into the world. These prophets work to extract humanity from worldly materialism and draw them closer to Allah. They strive to bridge the widening gap between man and his Creator. Believing in these prophets of Allah is also essential, a tenet that falls within the realm of faith in the unseen [al-iman bi l-ghayb]. Accordingly, Allah the Exalted has declared concerning the righteous:

’, signifying that the truly righteous are those who maintain faith in the unseen.

“It is also essential to remember that no system, be it secular or religious, can operate without financial backing. Hence, Allah the Exalted outlines one of the characteristics of the righteous in the early verses of the Holy Quran, as follows:

“‘And they spend out of what We have provided for them.’ (Surah al-Baqarah: Ch.2: V.4)

“This means that they continually contribute to Allah’s cause from the resources He has granted them. Nothing offered in the way of Allah is in vain. Accordingly, the Holy Quran emphasises in several passages that although the wealth man spends in the way of Allah is indeed provided by Allah, He still blesses and enhances this wealth in this world and promises immense rewards and bounties in the Hereafter for those who expend it. (Surah al-Baqarah: Ch.2: V.246; Surah alHadid: Ch.57: V.12)

“Furthermore, the ahadith abundantly include the exhortations of the Holy Prophet Muhammadsa regarding spending in the way of Allah, as well as references to his sunnah. Similarly, there are abundant accounts of the Companions of the Holy Prophetsa, readily making sacrifices of both their lives as well as financial sacrifices in the path of God.

“In accordance with the divine commandment, the sunnah of the Holy Prophet Muhammadsa, and the exemplary model set by his Companionsra, the Ahmadiyya Muslim Jamaat, by the grace of Allah, also upholds the practice of financial sacrifice in a systematic manner. The members of the Jamaat joyfully participate in making both obligatory and voluntary contributions, thereby attracting the same divine blessings and favours that were bestowed upon the early Muslims for

walking this path. I consistently narrate incidents in this regard [in my sermons and addresses].

“The funds collected through these contributions are utilised by the Ahmadiyya Muslim Jamaat in Allah’s cause, mirroring the expenditures made during the time of the Holy Prophet Muhammadsa and the Rightly-Guided Caliphs. The specifics of how these funds are spent are also detailed in my various addresses and sermons.

“Believing in Allah and His Prophets and making sacrifices in the way of Allah according to one’s capacity constitutes a fundamental duty for humanity. The rewards for these duties are granted in this world and will be reaped in the Hereafter according to one’s deeds. However, if a person fails to turn towards Allah, does not follow His commands, neglects to foster a relationship with Him, and refrains from supplication and humility before Him, then such a person holds no value in the sight of Allah, as He declares:

“‘(O Messenger!) Tell them: ‘What would my Lord care about you if not for your supplication (and seeking forgiveness)?’’”

(Surah al-Furqan, Ch.25: V.78)

Entitlement to Paradise

“It is an unequivocal truth that there should be no compulsion in religion, as articulated by Allah the Exalted Himself:

“‘There shall be no compulsion in religion.’ (Surah al-Baqarah Ch.2: V.257)

“He also states:

“‘Proclaim: This is the truth from your Lord; then let him who will, believe, and let him who will, disbelieve.’ (Surah al-Kahf Ch.18: V.30)”

“Therefore, whether to accept or reject a religion is entirely a matter of personal choice, and it concerns only the individual and Allah. Embracing faith promises divine rewards, whereas rejection leads to warnings of various penalties.

“However, the decision to grant someone entry into Paradise or to cast them into Hell is not within any human’s purview; such authority belongs solely to Allah the Exalted. Thus, we never assert that only Ahmadis will enter Paradise. Our approach is underpinned by a profound empathy for all humanity, motivating us to invite people to the path of truth and to obey Allah’s commands. In line with the teachings of the Holy Prophet Muhammadsa, who instructed that a true

believer should wish for his brother what he wishes for himself [Sahih Muslim, Kitab aliman, Hadith 45a], the Ahmadiyya Muslim Jamaat endeavours to impart Allah’s and His Messenger’ssa teachings to improve the religious and worldly conditions of others.

“In expressing this zeal for the propagation of Islam [tabligh], the Founder of the Ahmadiyya Muslim Jamaat, Hazrat Mirza Ghulam Ahmadas of Qadian, the Promised Messiah and Mahdi, has stated:

“‘If it were within our power, we would go from door to door like beggars, spreading the true faith of Allah the Almighty, thus saving humanity from the devastating shirk (polytheism) and kufr (disbelief) that pervade the world. If Allah were to endow us with proficiency in the English language, we would undertake preaching tours ourselves, dedicating our lives to this mission, even if it meant meeting our end in the process.’” (Malfuzat [2016], Vol. 3, p. 90)

Women’s rights

“In response to your query regarding the treatment of women, it is first important to note that Islam has elaborately delineated the rights and duties of both men and women, restricting each to their respective roles concerning these rights and responsibilities. Islam teaches that every individual is a guardian within their own domain and will be held accountable for how they manage the rights of those under their care. In fulfilling these responsibilities, Islam appoints men as guardians of their households, charging them with the duty to uphold the rights of their family members. Similarly, women are entrusted as custodians of their husbands’ homes. Hence, the Holy Prophet Muhammadsa stated:

“‘Each of you is a guardian and will be questioned about those under your care. The ruler who has authority over people is a guardian and will be questioned about them [whether he has completely overseen their welfare and fulfilled their rights]; a man is a guardian of his family and will be questioned about them; and a woman is a custodian of her husband’s house and children, and she will be questioned about them.’ (Sahih al-Bukhari, Kitab al-‘itq, Bab karahiyati t-tatawuli ‘ala r-raqiq)

“Hence, if both men and women fulfil their duties excellently, then there arises no question of even scolding one another, let alone hitting. That is why the Promised Messiahas stated:

“‘With the exception of indecency, you ought to bear with patience all the other improprieties and discourteous behaviour of your wives [...]. I find it utterly shameful for a man to be in a state of conflict with a woman. God has made us men, and in reality, this is a completion of His favour upon us. The gratitude that we owe for this is to treat women with kindness and tenderness.’ (Maulana Abdul Karim Sialkotira, Sirat-e-Masih-e-Mau‘ud, p. 18)

“Similarly, he said:

“‘Whosoever does not treat his wife and her relatives with gentleness and benevolence, is not of my Community.’ (Kashti-e-Nuh, Ruhani Khazain, Vol. 19, p. 19)

“Describing the beauty of Islamic teachings regarding the rights of women, the Promised Messiahas said:

“‘No other religion has safeguarded the rights of women as Islam has. It lays down the injunction so succinctly:

“‘‘Just as men have rights upon women, so do women have rights upon men.’ (Surah al-Baqarah, Ch.2: V.229)

“‘It is said of some people that they treat their wives like shoes and require them to perform the lowliest of services. They abuse them and despise them and enforce the injunction regarding the veil with such harshness, as to virtually bury them alive. The relationship between a husband and wife should be like two true and sincere friends. After all, it is the wife who is the primary witness of a man’s high moral qualities and his relationship with God Almighty. If his relationship with his wife is not good, how can he be at peace with God?

The Holy Prophetsa has said:

“‘‘The best among you is he who is best towards his wife.’” (Badr, Vol. 2, No. 18, 22 May 1903, p. 137; Malfuzat [2016], Vol. 5, p. 121)

“In spite of these supreme and beautiful teachings, if a woman acts beyond the lawful boundaries of obedience to her husband while also exhibiting treacherous behaviour [i.e., nushuz], Islam prescribes certain reformative measures for men to guide such women back to the righteous path. The first step involves admonishing her. Should admonishment fail to influence her behaviour, it is then advised that marital relations be temporarily suspended by the husband as a means of reform. Even so, it is directed that she not be expelled from the bed but that his own sleeping arrangements be separated from hers. If the wife remains unresponsive to these reformative measures and continues in her disobedience and rebellious treachery [nushuz], then the administration of limited chastisement is permitted by the Holy Quran. (Surah an-Nisa’, Ch.4: V.35) However, specific conditions for such chastisement were stipulated by the Holy Prophet Muhammadsa, with instructions, for example, that her face should not be touched (Sunan Ibn Majah, Kitab an-nikah, Bab haqqi l-mar’ati ‘ala z-zawj) and that she should not be chastised in a manner causing any physical injury or bruising. (Sahih alBukhari, Kitab an-nikah, Bab ma yukrahu min darbi n-nisa’).

“No other religion or nation can claim to offer such an exquisite and balanced approach to reform and guidance.

“Nevertheless, Islam also mandates its followers to comply with the laws of their countries, provided these do not conflict with their fundamental religious tenets [such as the freedom to believe in God]. Therefore, members of the Ahmadiyya Muslim Community are also directed to abstain from any form of chastisement in regions where it is legally prohibited, even under the conditions and circumstances previously mentioned.”

[The above response elucidates theological interpretations without offering legal advice. It focuses on understanding

Dan Meyers | Unsplash

Life after death: What happens when we die?

Jalees Ahmad Al Hakam

Questions on life after death have stirred the thoughts of individuals across generations. Though there exists an atheistic perspective that outright rejects the notion of an afterlife, for adherents of major religions, the belief in life after death is essential. While those who reject this notion may not subscribe to any specific faith or may identify as irreligious, this article does not address them directly. Instead, it aims to explore life after death, the significance of barzakh, and answer when exactly does the life of the Hereafter begin from an Islamic perspective.

Let it be clear that from time immemorial humankind has had a longing for the afterlife. Those who know that this life is not the end, tend to live a life of more contentment and peace rather than those who assume that this life is all there is. Imam al-Ghazalirh very eloquently said, “The reason of the human spirit seeking to return to that upper world is that its origin was from thence, and that it is of angelic nature.” (The Alchemy of Happiness, Martino Fine Books, p. 55)

Concept of life after death

Life does not begin in the womb, nor does it end in the grave.

Life after death is a concept believed by all Muslims. It is the ultimate glad tidings of being reunited with our loved ones who have passed on; it is the meeting of the pious people we read about and them meeting with us; it is knowing that those who do good deeds shall meet those whom God has praised and exalted in His Holy Book; it is the mulaqat or union of the people of the present with those of the past. It is being presented before Allah Almighty, and meeting our True Creator.

Death can be a difficult thing for our minds to overcome. When we lose someone, they are out of sight but not out of heart or mind. The only thing that veils us from them is our memory of them.

The Holy Quran states, “Every soul shall taste of death”. (Surah al-Anbiya’, Ch.21: V.36) For a believer, nobody said this world would be easy, nor that it’s our final abode. The cards dealt here don’t determine our entire existence. Life is merely a passage; our ultimate destination lies ahead. We are souls inhabiting bodies, not the other way around. Our soul lives on, taking a new form in the afterlife suitable for its continuation. This brief outlook on life accompanies us as we transition toward death.

What is barzakh?

In Islam, barzakh is the transitional state between earthly life and the afterlife,

occurring after death and lasting until the Day of Resurrection. It signifies a barrier, an obstacle, or something that stands between two things, serving as a divide or separation; specifically, it denotes the period between death and the Day of Resurrection.

To further deepen our understanding, we read about three phases in the Holy Quran:

“And peace was on him the day he was born, and the day he died, and peace there will be on him the day he will be raised up to life again.” (Surah Maryam, Ch.19: V.16)

This verse highlights three distinct phases in our existence. Initially, it spans from birth to death. Following this, the transitional phase, known as barzakh in Arabic, marks the period beyond death where moral accountability ceases, extending until the final reckoning. Lastly, the Quran terms the ultimate phase as “The Day of Resurrection,” representing the moment when divine glory is fully unveiled.

Thus, barzakh – also known as alame-barzakh – is the second phase of our existence. In light of this, Hazrat Ahmadas has described:

“The second is the intermediate state which is called barzakh. In Arabic idiom barzakh is something which is situated between two other things. As that state will be between the first creation and the resurrection it is called barzakh. This expression has always been employed for the intermediate state. Thus it comprehends a great hidden testimony in support of the existence of the intermediate state.” (The Philosophy of the Teachings of Islam [Islami Usul Kifalasafi], p. 143)

In barzakh, there is no return to Earth

Some may have pondered the possibility of returning to Earth with their earthly bodies while in barzakh. Perhaps you’ve come across articles or documentaries circulating online, recounting the experiences of individuals who claim to have returned from the afterlife. However, given that the Day of Resurrection has yet to take place, the question remains: Can a person truly come back to this world?

Answering this, the Holy Quran puts it very plainly in this passage where it discusses the state of individuals at the moment of death and their wish to return to the worldly life to do good deeds:

“Until, when death comes to one of them, he says entreating, ‘My Lord, send me back, that I may do righteous deeds in the life that I have left behind.’ Never, it is but a word that he utters. And behind them is a barrier until the day when they shall be raised again.” (Surah al-Mu’minun, Ch.23: V.100-101)

Explaining this verse, it has been mentioned in various tafasir that the one seeking to act righteously, states that they

desire to return so that they may bear witness to the declaration: There is no god but God, hoping it may rectify the shortcomings in their past. Yet, Allah states otherwise, mentioning there will be no return. The plea holds no merit, merely a futile utterance. A barrier lies, barring their return until the Day of Resurrection, beyond which there is no reversal. (Tafsir Hazrat Masih-e-Maud, Vol 6, p.79; Tafsir-e-Kabir, [2023] Vol.8, p. 397; Tafsir al-Jalalayn, Surah al-Mu’minun, Ch.23: V.100)

On a similar note, we read that Hazrat Anasra ibn Malik reported that Allah’s Messengersa said that on the Day of Resurrection, the non-believers will be asked: “If you were to possess gold filling the entire earth, would you like to secure your freedom by paying it?” They would respond, “Yes.” Then it will be said to them, “Something simpler than this was demanded from you, but you paid no attention to it.”

(Sahih Muslim, Kitab sifati l-qiyamati wa l-jannatii wa n-nar, Hadith 2805c)

Thus, emphasising that barzakh is the formidable barrier between this world and the next.

Barzakh: Compound of ‘barra’ and ‘zakhkha’

It should be remembered that barzakh is more than just a barrier. It is the state where the mortal condition dissolves, separating the body and soul, rendering the soul unable to perform deeds as it did through its connection with the body.

Hazrat Ahmadas delves deeper and explained:

“Barzakh is an Arabic word which is compounded of Barra and Zakhkha, which means that the manner of earning through action has ended and has fallen into a hidden state. Barzakh is a state in which the mortal condition of man is dissolved and the soul and the body are separated. The body is buried in a pit and the soul also falls into a sort of pit which is indicated by the expression Zakhkha, because it is no longer able to earn good or evil which it could only do through its relationship with the body.”

(The Philosophy of the Teachings of Islam, pp. 143-144)

Being questioned in the grave

Concerning Allah’s statement: “Allah strengthens the believers with the word that is firmly established, [both] in the present life and in the Hereafter” (Surah Ibrahim, Ch.14: V.28), Prophet Muhammadsa stated that this is with regard to “the grave, when the questions are posed: ‘Who is your Lord? What is your religion? And who is your Prophet?’” (Jami‘ at-Tirmidhi, Kitab tafsiri l-qur’ani ‘an rasulillahsa, Hadith 3120)

When the believer answer these question, the angels who had come to ask these questions will respond by saying, “‘We

anticipated you would say that.’” Their grave then expands and is illuminated for them. The person then asks, “Can I go back to my family and inform them?” The angels respond by instructing them to sleep like a newlywed, only awakened by the dearest member of their family. (Mishkat al-Masabih, Kitab al-iman, Hadith 130; Jami‘ at-Tirmidhi, Kitab aljana’iz ‘an rasulillahsa, Hadith 1071)

Abu Hurairahra narrated that the Prophet Muhammadsa said: “The foremost matter for which a person will be held accountable is their salat (prayer). If it is complete, then all is well. Otherwise, Allah will say: ‘See if My servant has performed any voluntary prayers.’ If such prayers are found, they will compensate for the obligatory ones.” (Sunan an-Nasa’i, Kitab as-salat, Hadith 467)

In another hadith, it is then said that the person’s place of paradise will be shown to them. (Sahih al-Bukhari, Kitab al-jana’iz, Hadith 1338) The righteous and God-fearing servants of God shall be kept far away from Hell. “The Great Terror will not grieve them, and the angels will meet them, saying, ‘This is your day which you were promised.’” (Surah al-Anbiya’, Ch.21: V.104)

When do we meet our deeds?

Here, on earth, even an “atom’s weight of good” (Surah az-Zilzal, Ch.99: V.8) is weighty in the Eyes of Allah. However, in the hereafter, even if one offered all the wealth on Earth and more to save themselves from the Day of Judgement’s punishment, it would not suffice. (Surah al-Ma’idah, Ch.5: V.37)

We know that when we leave this world, we will not be able to take any possessions with us. You must leave behind your prized possessions. Leave behind the car you

Jeremy Bishop | Unsplash

worked so hard to purchase and maintain, or the house you strived to pay off. Nothing comes with us. It’s not like a parking lot where one conveniently parks, retrieves groceries, and resumes their journey. No. Everything that you love will be left behind. So why not love that which you can take with you? Why not love the good deeds you do and make it a habit of doing good solely and sincerely out of love for God?

The Holy Prophetsa said that when a person is taken to their grave, three things accompany them:

Meaning that their relatives, their belongings, and their deeds follow them. Prophet Muhammadsa continued by saying that the relatives and belongings return, while their deeds stay with them. (Sahih alBukhari, Kitab ar-riqaq, Hadith 6514)

According to the narration of Hazrat Abdullah ibn Amrra, the Holy Prophetsa stated that fasting and the Quran will plead on behalf of the servant. Fasting will appeal, “O my Lord, I restrained him from food and other desires during the day, so permit me to intercede for him.” Similarly, the Quran will plead, “I prevented him from sleep at night, so permit me to intercede for him.” Eventually, both fasting and the Quran will be granted permission to intercede. (Mishkat al-Masabih, Kitab as-sawm, Hadith 1963)

In another narration, it is said that the Quran will come to its companion when his grave is opened, appearing as a radiant figure, and it will ask: “Do you recognize me?” The individual will reply: “I do not recognize you.” The Quran will then declare: “I am your constant companion, the Quran, who kept you thirsty in the scorching heat of the day and awake during the silent hours of the night, for every tradesman is surpassed by his merchandise, but today you have surpassed every transaction.” The Holy Prophetsa went on to say that a crown of honour will adorn their head. (Musnad Ahmad, Hadith 22950)

Metaphorical interpretation of Prophet Muhammad’s words on the afterlife

The Holy Prophet Muhammadsa is reported to have said that when a person passes away, they will be shown their ultimate abode. If they are destined for Paradise, they will be shown their place therein. If they are destined for Hell, they will be shown their place there. (Sahih al-Bukhari, Kitab bad’i l-khalq, Hadith 3240) And in another narration, it said a window will open through which they will be shown their ultimate abode. (Sunan Ibn Majah, Kitab as-zuhd, Hadith 4268)

With this hadith in mind, taking this literally would not make sense, as we don’t find such windows when graves are opened. Therefore, the Prophetsa must have been speaking metaphorically. Otherwise, we would find windows in every grave, either leading to hell or letting in paradise’s pleasant air, which isn’t the case.

Hazrat Khalifatul Masih IVrh, explained: “The grave is actually an intermediary phase of existence between this life and the life to come. Here, spiritual life will progress gradually through many stages

until it reaches its ultimate destiny. Then by the Command of Allah, a trumpet will be blown and the final spiritual form will come into being. In this interim period, different souls would pass through a semblance of heaven or hell before reaching their final stage of perfection, fit and ready to be raised into a completely transformed entity.” (An Elementary Study of Islam, p. 54)

Imam Ghazali has also explained: “The Prophet said that every unbeliever, after death, will be tormented by ninety-nine snakes, each having nine heads. Some simple-minded people have examined the unbelievers’ graves and wondered at failing to see these snakes. They do not understand that these snakes have their abode within the unbeliever’s spirit, and that they existed in him even before he died, for they were his own evil qualities symbolised, such as jealousy, hatred, hypocrisy, pride, deceit, etc., every one of which springs, directly or remotely, from love of the world. Such is the doom of those who, in the words of the Koran, “set their hearts on this world rather than on the next.” If those snakes were merely external they might hope to escape their torment, if it were but for a moment; but, being their own inherent attributes, how can they escape?” (The Alchemy of Happiness, pp. 57-58) And so, he adds, “Every sinner thus carries with him into the world beyond death the instruments of his own punishment.” (Ibid.)

From earthly vessels to spiritual realms

It must be remembered, that we are souls with bodies, not bodies with souls. In this earthly life, our bodies serve as vessels for performing righteous deeds, with the soul as the passenger. Upon death, the soul departs from the body, which is then buried. The soul, in turn, receives a new form based on the deeds performed during its time on earth.

Hazrat Ahmadas explains:

“After that body is bestowed, human faculties are revived as this second body is much finer than the first body. It experiences visions very widely and all the realities of the hereafter become visible to it as they are.” (Kitab-ul-Bariyyah, Ruhani Khazain, Vol. 13, pp. 70-71; Essence of Islam Vol. II, p. 415: For further detail, see: The Philosophy of the Teachings of Islam)

Further expounding on this matter, Hazrat Khalifatul Masih IVrh, upon being asked about life after death, said:

“A new creation will be formed out of the essence of man’s personality which becomes separated (from his body) at the time of his death. That essence will be composed of his views, his thoughts, his attitude, his goodness, his evil, his acts of defiance of the Word of God or his obedience to the Will of God. All these according to the Promised Messiah, continuously make a personality within us. So an entity is born within us which we ourselves create. We create our hell or heaven without realising.” (“Life after Death”, www.alislam.org)

Hazrat Ahmadas also explained:

“A body is necessary for entering Paradise, but it is not necessary that the body be elemental; in fact, a body that is not elemental is required, because the fruits, etc., of Paradise are also not elemental, but rather, are a new creation, so the body will

also be a new creation that will be different from the earlier body. It is, however, essential that the believers are given bodies after death.” (Barahin-e-Ahmadiyya Part V, footnote, p. 515)

For a further read, see the tafasir of the Khulafa for verse: “From it have We created you, and into it shall We cause you to return, and from it shall We bring you forth once more.” (Surah Ta Ha, Ch.20: V.56)

When does the life of the hereafter begin?

Amidst the questions surrounding life after death, a prevalent query emerges: when does it truly commence? Do our loved ones anticipate the day of resurrection, and where do they reside in the interim?

A believer secures a permanent place in paradise after death. For the holy servants, who spent their lives on earth in worshipping Allah and doing good to His creation, death and entering Paradise occur in the same sequence. This is in accordance with the verse:

“It was said [to him], ‘Enter Paradise.’” (Surah Ya Sin, Ch.36: V.27)

“And enter thou My Garden.” (Surah alFajr, Ch.89: V.31)

This denotes that they are admitted to Paradise without delay. (Tauzih-e-Maram, Ruhani Khazain, Vol.3, pp.54-55; Tafsir Hazrat Masih-e-Maud [2016], Vol. 7, p. 3)

One might ask: since the Day of Resurrection is yet to occur, does barzakh denote a period during which the departed remain confined, awaiting to be raised before God on the Day of Judgement?

The Promised Messiahas has answered this, stating: “In the Book of God there are two states mentioned for the recompense of the good and the bad, one of which is the state of Barzakh in which everyone will receive his recompense in a covert manner. The wicked would enter hell immediately on death and the virtuous will find comfort in heaven immediately after death.” (The Philosophy of the Teachings of Islam, pp. 149-150)

Hazrat Ahmadas also explained that the notion that the inhabitants of Paradise are kept at a distance from it until the Day of Judgement, with only martyrs granted entry beforehand, is utterly false. In our belief system, the Prophets are the first to enter Paradise. Could a believer, who loves Allah and His Messengersa, entertain the thought that the Prophet and the righteous would be withheld from Paradise until the Day of Resurrection, while martyrs enter repeatedly and dwell therein eternally?

This belief is baseless, corrupted, and disrespectful. Allah Almighty states in the Holy Quran:

Further clarifying this matter, Ahmadas writes:

“Thus, the verse,

shows clearly that a believer is bestowed a body after death. For this reason, all Imams and Sufis are agreed that the believers who are pious and sinless are invested with a holy and glorious body upon death, through which they enjoy the bounties of Paradise. To reserve Paradise for martyrs alone is an injustice, indeed it is a heresy. Can a true believer utter such an impertinence as to say that the Holy Prophet, may peace and blessings of Allah be upon him, under whose grave Paradise lies, is still outside Paradise, but those who acquired faith and righteousness through him and became martyrs are dwelling in Paradise due to their martyrdom and are eating the fruit of Paradise? The truth is that those who devoted their life to the cause of Almighty God have already become martyrs. So by this token, our Holy Prophet, may peace and blessings of Allah be upon him, is the foremost of martyrs. In as much as this is established, we, too, say that the Messiah was raised to heaven with his body (but with a body that differs from his elemental body), and then he entered among Almighty God’s servants and entered Paradise.” (Barahin-eAhmadiyya Part V, [English], pp. 513-518) Does immediate entry into Paradise contradict the concept of body resurrection? Naturally, one may ask that if pious souls are admitted into heaven, what happens with the day of resurrection?

Ahmadas even explains this matter. He writes:

“The answer to this is that the belief that the sinless believers enter Paradise without any delay is not of my own making but it is indeed the belief that the Holy Quran has taught. As for the Holy Quran’s other teaching that relates to the resurrection of bodies and the raising of the dead, that is true as well, and we believe in it. The only difference is that this entering into Paradise is in a general sense, and the bodies the believers are given immediately [upon entering Paradise] are still imperfect. But the Day of Resurrection of bodies will be the day of the grand manifestation and on that day, perfect bodies will be granted. The link of the dwellers of Paradise will not be severed from Paradise in any way. They will be in Paradise in a way, and in the presence of God in a way. Are we to think that the martyrs who eat the fruit of Paradise like green sparrows are not to come out of Paradise and present themselves before God?” (Barahin-e-Ahmadiyya Part V [English], footnote, pp. 514-515)

When is the day of resurrection?

Now, after knowing what happens when we die, one may ask: When will the day of resurrection occur? However, instead of pondering on the when, one should inquire about what they have done to prepare for it. Know that it is forthcoming, and the deeds we perform here will shape our life there.

“[And] thou, O soul at peace! Return to thy Lord well pleased [with Him and] He well pleased [with thee]. So enter thou among My chosen servants, And enter thou My Garden.” (Surah al-Fajr, Ch.89: V.2831; Hamamatul Bushra, Ruhani Khazain, Vol. 7, p. 249)

For from the soil we were created, in the soil we are buried, and from it we are resurrected.

For now, as we make our preparations for the hereafter, know that our Lord is Allah, our religion is Islam, and our Messenger is Muhammadsa

Pro-Palestinian student protests on university campuses and history of student activism Opinion

“You could strike sparks anywhere. There was a fantastic universal sense that whatever we were doing was right, that we were winning.” These words are taken from the “wave speech” in Hunter Thompson’s Fear and Loathing (1971) – a novel blended in fact and fiction. The “wave speech” at the end of chapter eight of the novel sheds light on the protest movements of the 1960s that focused on campaigns for civil rights and against nuclear weapons and the Vietnam War.

Without any context and a reference to this quote above, one might easily read this and think of the current student protests and encampments in universities across America against the Israeli aggression in Gaza. What started with the student encampment at the University of Columbia in New York to pressure the institution into divesting its ties with Israel over its oppression of the Palestinians in the Gaza Strip has now spread across university campuses in America. The demand from all encampments and protests is the same: divest from Israel.

The Biden Administration is condemning the students, something that comes as no surprise after they have and continue to vehemently support, defend, pay Israel with money, and arm them to carry out atrocities against defenceless civilians in Gaza. On every diplomatic and political front, the United States and its allies have defended Israel, repeatedly emphasising that Israel is only acting in self-defence. But after continuous and increasing evidence of Israeli forces committing war crimes in Gaza for over six months, this sort of persistence and unwillingness to change policy is bound to bring resistance from the public.

In the age of social media and the internet, the typical scripted statements from the White House or Downing Street do not satisfy the masses. When people have watched videos of a body crushed by a bulldozer, body parts strewn about in images, mass graves in hospitals of medical personnel in their scrubs handcuffed, NICU babies decomposing in their beds, bloodied flour bags, and when they have heard the cries of a six-year-old girl begging for help, any government official saying ‘Israel is not in breach of international law’ rings hollow. It’s actually infuriating.

It is, therefore, only natural that students have also taken to their campuses to protest and demand that the institutions, that claim to be the places of progress and

learning, divest from a state that is actively committing brutal oppression against a people, for universities and education institutes are the places of progress and expression, it is said. How can students of the humanities, medicine and law resonate with their research, readings, and education if they are not free to call it for what it is in real-time as it happens in front of their eyes and shows on their phone screens daily?

Yet university administrations want these students to pretend that they see nothing, for if they see and peacefully protest against it exercising their right given to them by law, they are silenced and repressed by armed police locking their campus to disperse them following orders and authorisation from the university administration itself. Basically, anything and everything is a problem, except Israel’s brutal assault on the Gaza Strip and the Palestinian life there.

The interesting part about these protests and the administration’s confrontation is that this is not new. There are traces and records of student activism in every period where our governments, institutions and societies have enabled or supported injustice and oppression. As these encampments and protests gather attention internationally, historians have been highlighting how this arena of student activism and its repression was last this predominant in the 1960s and 1970s, when students protested and actively campaigned against nuclear weapons, America’s involvement in the Vietnam War and for the Civil Rights Movement.

History of student activism and the similarities with the present

The decade of the 1960s is known and remembered as the decade of global change. It is also the era when protests and revolts erupted across many countries over culture, gender, race, economy and last but not least, politics, and war. This period saw “activists from different political and cultural frameworks” come together to try and “construct a collective identity that could lead to solidarity and cooperation, as well as a more global consciousness” on issues that mattered. (Martin Klimke,  The Other Alliance: Student Protest in West Germany and the United States in the Global Sixties, Princeton: Princeton University Press, 2010, p. 3)

For example, Martin Klimke’s study looked at the transatlantic alliance between student activists from West Germany and the United States on a shared campaign against the war in Vietnam and the African Civil Rights Movement. In many ways, the campaign for the rights of Black people

motivated these students to also turn their attention to global movements and issues impacting the “Third World” due to Western colonialism. This generation of activists therefore saw the US intervention in Vietnam as a “symbol of imperialist oppression” by the “free West”. (Klimke, The Other Alliance, p. 4)

A phrase that truly sings true to this day. Nothing could be a more obvious example of “imperialist oppression” by the “free West” than the ongoing Israeli oppression of the Palestinians.

Further, this transnational association between activists in the 1960s gained its strength and motive from a “collective protest identity that consisted of shared cultural and political reference points and was strengthened by a global medial discourse.” Klimke argued that “the significance of these networks increased as their participants addressed problems encompassing an international dimension that people could also relate to on a local level (imperialism, bloc divisions of the Cold War, and so forth). With universities as the breeding grounds of protest […] the late 1960s saw the emergence of an international language of dissent.” (Ibid., p. 6)

Back in the 1960s, the anti-war campaign on campuses had its origins in the extensively rooted ties between the universities and the US Defense Department. Kenneth J. Heineman has written that “in the context of the escalating Vietnam War, university-military research projects became compelling symbols of complicity with the so-called war-machine and important rallying points for peace activists.” (Kenneth J Heineman,  Campus Wars: The Peace Movement At American State Universities in the Vietnam Era (New York, USA: New York University Press, 1992), p. 4)

In the case of Gaza as well, the rationale for protest is military too. The students protesting for divestment from Israel are calling on their institutions to disclose and divest from “their investments in companies and organisations linked to Israel and its war on Gaza.” (“Divest From Israel: Decoding the Gaza protest call shaking US campuses”, Al Jazeera, 30 April 2024, www.aljazeera. com)

The comparison of the past and the present also becomes increasingly interesting when we see that in the 1960s, attitudes and opinions regarding the United States among the West German youth were not very favourable.

Detlef Junker has written in his handbook: “The notion that the United States, once seen as a democratic model,

guiding spirit, and leader of the supposed “free world,’ was waging an ever-escalating and questionable war in Southeast Asia led many to revolt against what they believed to be a cynical version of democracy.”

(Detlef Junker et al., eds., The United States and Germany in the Era of the Cold War, 1945–1990: A Handbook, Col. 1, New York: Cambridge University Press, 2004, pp. 920-31, Accessed from Klimke,  The Other Alliance, pp. 6-7)

This comment is so significant and remarkable because it shows that the United States has consistently failed to uphold the values that it tells the world it represents and believes. Not just this but when this brings dissent and protest from those at home or abroad, rather than learning from public opinion and holding it to regard, the American administration overrides it with repression and sanctions. The current protests at American universities and the armed police deployed to control and suppress them reiterate this assertion.

What is divestment and what does it mean in the case of Israel and Palestine?

Divestment means when an organisation sells its shares, assets, or other investments for political, ethical, and financial reasons. For universities to divest, they must cancel

Ayesha Naseem UK

Alfo Medeiros | Pexels

monetary investments in companies from the university’s endowment fund.

Against Israel’s occupation of Palestine, the call and campaign for divestment are not new or recent. It is an international effort, commonly known as the Boycott, Divestment Sanctions (BDS) movement, that calls for the boycott of all companies and corporations that are alleged to be complicit in the occupation of Palestinian territory, the military assault on Gaza and the breach of international law.

Student protestors at Columbia University began an encampment on campus on 17 April 2024 and have called for Columbia to divest from corporations that profit from Israel’s aggression in Gaza. Protestors prepared and disseminated leaflets to admitted students at the university with a list of 21 corporations that they demanded the university divest from. The New York University (NYU) Alumni for Palestine website calls on NYU to “terminate all vendor contracts with companies playing active roles in the military occupation in Palestine and ongoing genocide in Gaza, namely Cisco, Lockheed Martin, Caterpillar and General Electric.” At several other US universities, students are calling for more accountability and disclosure about their institutions’ investments.

In recent days, Columbia and NYU have authorised armed police to repress and force the end of the protests. As of 1 May, more than 1,300 student protestors had been arrested as efforts to crack down on the protests intensified. While Columbia witnessed mass arrests and forced dispersal of protestors, the University of California in Los Angeles saw violent clashes break out on the campus when pro-Israel counterdemonstrators attacked a pro-Palestinian protest encampment with sticks and fireworks. (“California leaders condemn violence at UCLA after raid on pro-Palestine camp”, The Guardian, 1 May 2024, www. guardian.com)

But what is now the centre of the divestment encampments is certainly not the only place where the student activists are encamping. Overall, at least 90 encampments have been mapped, and apart from the United States, they have been installed across universities in France, Germany, Spain, Lebanon, Italy, Egypt, Yemen, the UK, and Australia, with students demanding that their institutions call for a ceasefire in Gaza and divest from Israel. (“Mapping pro-Palestine college campus protests around the world”, Al Jazeera, 29 April 2024, www.aljazeera.com)

The active student movement across the US has given immense hope to the people of Gaza. A Palestinian journalist and activist, Bisan Owda from Gaza, spoke of the hope and joy these protests are giving to the people on the ground, stating, “For the first time in our lives as Palestinians, we hear a voice louder than their voices and the sound of their bombs and even stronger than their control in all aspects of our lives.” Many Palestinian students came together and wrote a message for the American students in the refugee tent. The message said: “Thank you to the students. The students give us hope.”

As the Biden administration continues to defy pressure over its foreign policy on Israel and Gaza, the growing unrest within the country seems to be escalating. For

a foreign country and its oppressive and bloody assault on the Palestinians in Gaza, American students are facing force and brutality from their police at home.

These very institutions that confronted student protests back in the 1960s now teach about them and remember them in positive words. They do this while repressing more student movements that are demanding peace and justice. Decades from now, these same universities will again teach about these movements that they are repressing now and will argue for the unprecedented influence and meaning they had.

As critics of these protests claim that these encampments are “anti-American”, anti-Semitic, and supposedly pro-Hamas, it is important to remember that the campaign and the movement itself have roots within the United States. Students at the prestigious Columbia University do not need Hamas or their sympathisers to convince them that their country’s President continues to sign off shipments of weapons to Israel without seeking Congress approval, while daily, we witness the atrocities worsen in unimaginable ways. Israeli Prime Minister also reiterated in recent days that regardless of a ceasefire or not, the invasion of Rafah – the last “safe corner” in Gaza currently holding more than 1 million displaced Palestinians in refugee tents – would go ahead. This renewed threat of the military ground invasion comes while the Israeli air force is already bombing residential buildings across the city of Rafah.

Islamic principles on protests in pressuring positive change

Regarding the pursuit of justice, equality, and peace in society, Hazrat Mirza Tahir Ahmad, Khalifatul Masih IVrh has written:

“Among other things, Islam creates an atmosphere where the demand for one’s own rights gives way to regard for the rights of others. The level of consciousness and sensitivity to the suffering of fellow human beings is raised to a degree whereby members of society as a whole are concerned more about what they owe to society than what society owes to them.” (Islam’s Response to Contemporary Issues, p. 139)

In terms of the responsibility of leaders and those in authority, Hazrat Khalifatul Masih IVrh has explained:

“In Islam, it is considered highly essential that those in authority should be sensitive to the cause of the people to a degree that there is no need to form pressure groups. According to the Holy Quran, the ruler is repeatedly held responsible and answerable to God for the state of affairs of those who are under him and placed under his trust.”

(Ibid., pp. 151-152)

In one narration, we find that the Holy Prophetsa said: “Each of you is like a shepherd to whom the sheep belong. He is entrusted with the responsibility of tending the sheep. You will be held answerable.”

(Sahih al-Bukhari, Kitab an-nikah, Bab almar’atu ra‘iyatun fi bayti zawjiha, Hadith 5200)

Muslims are urged to use all their means to stop oppression and injustice from taking place. It has been narrated that the Holy Prophetsa said:

“Help your brother, whether he is an oppressor or he is an oppressed one.”

People asked, “O Allah’s Messengersa! We understand helping a person if he is

oppressed, but how should we help him if he is an oppressor?” The Holy Prophetsa said, “By preventing him from oppressing others.”

(Sahih al-Bukhari, Kitab al-mazalim, Bab a‘in akhaka zaliman aw mazluman, Hadith 2444)

To do our part in trying to stop the oppression, Hazrat Mirza Masroor Ahmad Khalifatul Masih Vaa has urged Ahmadis not to give up on raising awareness about the plight of the Palestinians. During his Friday Sermon on 8 December 2023, Hazrat Khalifatul Masih Vaa said:

“We must continuously remind our acquaintances and local politicians to raise their voices to end this oppression. Similarly, we should spread this message in our circles that we must strive to end this injustice. May Allah protect the innocent from oppression. [Amin].” (Friday Sermon, 8 December 2023, www.alhakam.org)

Regarding a question on protests and whether Ahmadis were permitted to participate in them, Hazrat Khalifatul Masih Vaa said:

“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.” (“Strengthen your connection with Allah: Students from MKA Germany meet Huzoor”, Al Hakam, 23 April 2024, www.alhakam.org)

Regarding divestment and boycotts as well, Hazrat Khalifatul Masih Vaa has said:

“If you feel comfortable boycotting these companies, then you can do it. There is no harm in it. I have no objection to it. But if you don’t purchase anything [from them], what will happen? If you yourself are not using their products, then how will it affect them?

Until and unless governments take action, especially [Muslim-majority] governments, against the products of Israel, then they can actually affect their economy to some extent and the production and profit of Israeli companies. Otherwise, a single person’s

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religious texts and should not be viewed as encouragement to act against civil or criminal laws. Moreover, in situations that could escalate to severe measures, the Ahmadiyya Muslim Community has established systems for counselling and arbitration. These systems allow members in all parts of the world to seek guidance, present evidence and witnesses, and resolve conflicts peacefully. These measures are in place to prevent any spontaneous or unjustified actions and serve as preventative mechanisms against violence, especially domestic violence, which is also the true intent of the Quranic verse under discussion. –The Editor]

Women and careers

“Regarding your concern about restrictions on women’s careers, this assertion is incorrect. In the Ahmadiyya Muslim Jamaat, just as men’s rights are safeguarded, so too are women’s rights meticulously preserved in accordance with Islamic teachings. By the grace of Allah the Almighty, there are instances where women

action will not have any significant effect on their products or their businesses.” (“Create homes where every child feels equally valued: New Ahmadis from Belgium gather in Islamabad for a mulaqat”, Al Hakam, 15th February 2024, www.alhakam.org)

Conclusion

On 3 December 1967, German Student Leader Rudi Dutschke said in a TV interview:

“We are not hopeless idiots of history who are unable to take their destiny into their own hands. […] We can create a world that the world has never seen before; a world that distinguishes itself by not knowing wars anymore, by not being hungry anymore, all across the globe. This is our historical opportunity.” (Cited in Klimke,  The Other Alliance, p. 1)

In many ways, the present student encampments across US universities and beyond are an example of the same historical opportunity Dutschke spoke about in 1967. Back then, the biggest trigger of anti-war protests was Vietnam, today, it is Gaza. And whether government and state officials admit it publicly or not, behind closed doors, this activism, this solidarity, and this hunger for the tide to turn makes them uncomfortable, for the very fabric of American imperialism is being torn apart. Even in the 1960s, US officials were clear that the youth of the late 1960s was the first “post–Cold War” generation who “actively sought to overcome the geopolitical constraints of the antagonistic power blocs.” An internal research paper of the Department of State from 1967 suggested, “[T]he policy priorities of youth may run counter to the requirements imposed on the US by its role as a world power.” (Ibid., p. 238)

Undeniably, there has rarely been a time as clear as now to recognise that there’s no turning back. Even as the world faces an uncertain future with conflicts and tensions between nation-states at an all-time high, there remains hope. The tide is turning.

not only match but exceed men in academic achievements. Furthermore, many women hold significant secular positions, thanks to their educational qualifications. By Allah’s grace, women also actively participate in religious services alongside men through the Jamaat’s women’s organisation, Lajna Imaillah.

“Therefore, it is inaccurate to claim that the Jamaat imposes restrictions on women’s careers. Nonetheless, when young women consult me about career choices, I consistently advise them to select professions that uphold their dignity and respect. However, if a profession poses risks of injustice or mistreatment or demands actions contrary to Islamic teachings, I discourage them from such careers. This is because a believing woman must prioritise Islamic values in her worldly engagements, considering that this life is transient and the true life awaits in the Hereafter. It is for the Hereafter that we must prepare, bringing forth good deeds from this world as provisions.”

(Compiled by Zaheer Ahmad Khan, Head of Records Department, Private Secretariat, London and translated by Al Hakam.)

Key to healthy communication Resisting the urge to have the final word

Letting go and resisting the urge to have the last word in everyday talks or discussions can foster better communications and healthier relationships. The need for validation, control, or a sense of superiority can all be major drivers of the strong desire to have the final say in our day-to-day interactions. Suppressing this impulse, however, can lead to more fruitful conversations, constructive debates, improved understanding, and strengthened connections.

Listening

One should master the art of listening and lend an ear to what the other person has to say as insisting on having the last words often shuts down the peaceful exchange of ideas. We should give others the freedom to freely express themselves. This is only possible when we create space for them without trying to dominate or control the discourse by frequently passing decisive remarks. This receptiveness promotes a more inclusive atmosphere where everyone feels heard and respected and permits a better interchange of thoughts. Guiding Canadian missionaries in a virtual mulaqat, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa said:

“If someone has a good point, they should share it in such a way that it does not seem confrontational but rather fosters a sharing of ideas that enriches knowledge. If one person understands something one way and there’s a deficiency, another should explain how to overcome it. If the other person has a gap in their understanding, they should comprehend the previous person’s point. This understanding is something every missionary should always keep in mind.” (Al Hakam, 17 May 2024, Vol. 7, Issue 322)

Advising on how to help the youth, Huzooraa said:

“It is necessary to speak to them. At such a young age, when one lacks knowledge and experience, the propaganda of our opponents can influence them, but it is essential to reach out and speak to them. In fact, before even speaking to them, it is essential to hear them out and let them talk.

“There is an element of goodness in everyone. So, they should be heard and according to whatever they say, they should be spoken to, after which that element of good in them will ignite and, with God’s grace, they will able to see the truth.” (Al Hakam, 4 February 2022, Vol. 5, Issue 203)

Huzoor’saa insightful words presented above elucidate the idea that submitting to attentive listening towards others is the

optimal approach for acquiring knowledge, providing guidance, and effectuating positive change in individuals.

Discourse

It is important to understand that conversations and discussions are two-way streets. Imposing premature conclusions and intolerant responses effect the honour and integrity of meaningful discourse. After presenting one’s view, we should give ample opportunity and time to let the other person voice his opinions without interruption. This kind of polite and respectful engagement promotes an atmosphere of understanding and builds lasting bonds.

In accepting the idea of two-way communication, individuals not only express what they are thinking but also show that they are open to different points of view, which enhances the conversation and creates a genuine connection.

Humility

Getting over the temptation of having to say the last word shows humility and a willingness to learn. Giving advice to missionaries, Hazrat Amirul Momineenaa said:

“Furthermore, those who are good at their tasks, or who are more knowledgeable, must not become arrogant. They should try to share and teach their knowledge with humility rather than showing off on social media or getting caught up in useless debates and then insisting that they are right. What effect do these social media debates have on the progress of the Jamaat? Your ultimate goal should be to work for the progress of the Jamaat, not just to display your knowledge or convince those who already share your views. What benefit does that bring? History shows us that such attitudes have only led to the emergence of differing views, jurists, and schools of thought, which then widened rifts. We are not to create rifts but to work as one.” (Al Hakam, 17 May 2024, Vol. 7, Issue 322)

Even when we are tempted to jump in and offer our own opinion, when we actively listen to others, we allow ourselves to be receptive to fresh perspectives and new ideas. A discussion’s beauty rests in its capacity to deepen our understanding, dispel misconceptions, and foster personal development. Accepting this element necessitates letting go of the urge to prove your superiority with your last remarks.

Huzooraa says:

“I have emphasised this on multiple occasions, particularly to the missionaries, to always bear in mind a couplet from the poetry of the Promised Messiahas:

[‘In your mind, consider yourself worse than all else, perhaps you may enter the House of Union in this way.’]

“This is the crux of the matter: Your aim should be to attain ‘dar-ul-wisaal’.” (Ibid.)

Unity

Being able to resist the urge of giving imperative statements and final remarks can help improve productivity in a given task and encourage concord. Effective communication is the foundation of collaboration, while dominant assertion leads to discord. Fostering an environment where each person’s opinion is respected establishes a sense of unity and shared responsibility. Consequently, this gives rise to a more creative and peaceful atmosphere.

The Holy Prophetsa showed mercy and kindness to everyone around him, irrespective of their colour and creed. This non-assertive approach led to the establishment of a unified and peaceful society, otherwise, Allah the Almighty says:

“If thou hadst been rough and hardhearted, they would surely have dispersed from around thee.” (Surah Aal-e-Imran, Ch.3: V.160)

Wise exhortation

Ending this habit of pursuing the last word can aid in resolving disagreements and ensuring lasting solutions. When both sides want to have the final say, arguments can get more heated and defensive. We may

establish common ground and construct bridges by taking a step back and making space for understanding and compromise. When it comes to tabligh, Allah the Almighty says:

“Call unto the way of thy Lord with wisdom and goodly exhortation, and argue with them in a way that is best.” (Surah anNahl, Ch.16: V.126)

In the explanation of the above verse present in the Five Volume Commentary of the Holy Quran, it is stated:

“Lastly, taking the word [ۃَمَّکُحَ

in the sense of ‘what restrains from ignorant behaviour’ the verse would mean that the talk of Muslims should not be beyond the comprehension of those to whom the appeal is made. They should say things which may help to resolve the doubts of others and not display or demonstrate their own talents and learning.

“The words, ‘goodly exhortation’ mean ‘a discourse which softens the hearts of the hearers and makes a deep impression on them.’ […]

“The words, ‘and argue with them in a way that is best,’ mean that while arguing we should make the most solid and unassailable argument we possess as the pivot round which all other arguments should revolve and which they should support.” (Vol. 3, p. 1737)

Fostering interpersonal harmony

Relationships can be strengthened by exercising self-control when it comes to

M Adam Ahmad Al Hakam

Harli Marten | Unsplash

Trials, tribulations, and triumphs Lessons from Prophets

Sabiha Ashraf Chaudhry Canada

Allah says in the Holy Quran:

“And We will try you with something of fear and hunger, and loss of wealth and lives, and fruits; but give glad tidings to the patient, Who, when a misfortune overtakes them, say, ‘Surely, to Allah we belong and to Him shall we return.’” (Surah al-Baqarah, Ch.2: V.156-157)

Consider this: In Arabia, at a time when everyone was involved in wrongdoing, there was a Prophet born – the Holy Prophet Muhammadsa. He was a man who lost his father a few months before his birth and lost his mother at a young age. He buried almost all of his close relatives, from his wife to his children. He had the entire Arabian community against him. Yet, despite his challenges in life, despite being an orphan and losing his loved ones, never did he ever claim: “Why me?”

I have often found myself asking, “Why me?” In June 2023, I lost my beloved grandmother. During her last days in the ICU, she endured immense pain. My family

<< Continued from previous page

giving the last word. Healthy conversations form the basis of healthy relations, whether with near ones, friends, or partners. Mutual respect and trust are established when the loved ones are given the opportunity to express themselves without hindrance. It manifests a commitment to acknowledging and comprehending the feelings and emotions of those around us.

Conclusion

It is all the more important to note that this practice of resisting the urge to have the last word does not imply passivity or surrendering one’s opinions. Rather, it promotes measured and thoughtful responses as people are able to express themselves more eloquently and clearly when they pause to consider what has already been stated before adding something new. Overcoming this impulse to say the final words in a conversation is a valuable skill that can improve many facets of our life. Hence, let your actions serve as the last words, for it is through them that the true magnitude of one’s character and intentions resonate.

and I held onto hope that she would recover, knowing her strength. But I overlooked the inevitable truth that when it’s someone’s time to depart this temporary abode, nothing can forestall it. Her passing left a deep ache, and I questioned why it had to happen to us. Yet, despite our understanding that this world is fleeting, the departure of a loved one tests our patience. This life is transient, where material possessions remain behind, but our deeds, prayers, patience, and virtues accompany us. Embracing faith in Allah, we may face trials, yet ultimately, we’re promised blessings beyond measure.

Let’s revisit the time of the Holy Prophetsa. During the famous incident in Taif, stones were hurled at him. Despite this trial, it didn’t faze him.

Later, people, witnessing the Prophet’ssa resilience, offered him luxuries, sovereignty, and rulership on the condition that he wouldn’t speak against their idol worship. Just as the Prophetsa remained steadfast during the tribulations in Taif, he declined the offers of wealth and power. The Holy Prophetsa serves as our Perfect Guide, unswayed by material temptations and unwavering in his duty.

As righteous followers of Islam, Muslims are bound to face trials, but they are followed by mercy from God. People of God attain lofty ranks after enduring trials and

tribulations with patience. If you study the Holy Quran, you will see that the pleasure of God cannot be attained by a person unless they go through trials, as exemplified by the stories of the Prophets. These trials include Noah’sas struggle with disbelievers, including his son; Abraham’sas test of being commanded by God to sacrifice his son; Pharaoh’s trials against Musaas and his people; and the example of Jonahas when he was swallowed by a whale.

What were the results of these trials?

God saved Noahas and the believing people. Abraham’sas son was replaced with another animal because he was obedient to Allah’s command. God split the sea for Mosesas and drowned Pharaoh and his people. Lastly, Allah heard Jonahas, and he emerged alive from the whale.

Are not Prophets closer to God? Are they not divine messengers sent by God Himself? If they hold the highest rank yet still have to undergo trials and tribulations with patience to attain such elevated status, then we as human beings must also endure with patience. It is indeed very challenging to maintain patience when it feels like the world is crumbling around us, but it is during these times that Allah observes whether man turns towards Him or succumbs to despair and turns away.

In every trial you face, turn to Allah in

prostration. Sajdah is where one can offer prayers in their own language, and He listens attentively. While He may not immediately answer the prayer, when the time comes for blessings, the pain endured fades away. Today, I sense that my grandmother resides in a better realm – a place devoid of pain, where she is surrounded by her deeds and the presence of Allah. This world is transient; our actions here will be judged in the hereafter.

First Ahmadiyya mosque of Niger’s Dosso city opens its doors

Muhammad Jamal Niger Correspondent

Jamaat-e-Ahmadiyya Niger inaugurated the first mosque in Dosso on 22 March 2024.

There is a significant Jamaat in Dosso due to which the need for a mosque was increasing day by day, and this need was felt and expressed on several occasions by Jamaat members and non-Ahmadi friends. The construction of the mosque started in December 2023 and was completed on 17 March 2024.

The members of the Jamaat regularly participated in the construction of the mosque and helped save a significant amount of money by carrying out different tasks in this construction project.

The inauguration of the mosque took place on 22 March 2024. Amir Sahib Jamaat-

e-Ahmadiyya Niger, Asad Majeeb Sahib, commenced the formal reception and inaugurated the mosque with the Jumuah prayer. The attendance of this programme was 315, including the chiefs of nearby villages, the mayor of Dosso, and many other renowned figures as well.

In his speech, Amir Sahib Jamaat Niger welcomed the guests and introduced them to Jamaat-e-Ahmadiyya. He assured the local populace that this new Ahmadiyya mosque would be an ideal place to convey the message of true Islam. Keeping the presence of non-Ahmadi guests in mind, he informed the audience about the purpose of the advent of the Promised Messiah and Mahdi, peace be on him, and mentioned his status as stated by Allah the Almighty and the Holy Prophetsa. He told the audience that Jamaat-e-Ahmadiyya, under the

auspicious guidance of Hazrat Khalifatul Masih Vaa, calls people to the true teachings of Islam and works to promote peace and harmony in society.

Joshua Fuller | Unsplash

The True Revolution

English translation of Inqilab-e-Haqiqi

An address by Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra, Khalifatul Masih II, al-Musleh al-Mau‘ud

Delivered at Jalsa Salana Qadian on 28 December 1937

Part I

In this address, delivered at Jalsa Salana Qadian on 28 December 1937, Hazrat Musleh-e-Maudra discusses material movements in world history and the secrets of their success, followed by an exploration of the grand epochs of religious movements. He declares that the revolution brought about by the Promised Messiahas was, in essence, a revival of the teachings of the Holy Prophet Muhammadsa. He then speaks about the revolution initiated by the Promised Messiah, outlining the objectives of Tahrike-Jadid and associating this revolution with the demands of Tahrik-e-Jadid. Concluding his address, he sheds light on the means to establish an Islamic civilisation and directs the attention of Ahmadis towards their responsibilities.

The Essential Principles of Reform

I wish to speak today on a fascinating topic. It is such that I could summarise it in a sentence and then return to my seat, or if I wanted to, and Allah the Exalted blessed me with the opportunity, it could be discoursed on for a number of days, with numerous lectures delivered for several hours at time, without exhausting the fullness of its scope. It is possible, that to some extent, I might even be able to cover this topic in four or five hours. Therefore keeping in view the time, I intend to adopt the latter and [for the occasion at hand], more appropriate course.

The Principles Governing the Foundation of Nations

To begin, I would like to draw the attention of the community to a fact which should be kept in mind at all times. There are two abiding principles which have always been current in the world and without which nations cannot be preserved. From the time of Adamas to the present age, no movement, worldly or religious, rational or intellectual, has achieved true success unless it has adhered to the aforementioned

principles.

The first principle is that no movement can truly succeed in the world without a new message. That is to say, without imparting to the world a unique idea, or at the very least, something forgotten by the people of the time. For example, in our country, organisations which promote education for boys are effective because, broadly speaking, boys here do not attend school. However, if similar initiatives were undertaken in London or Berlin, they would not amount to much. The public would question the benefit of establishing such advocacy groups when school attendance amongst boys is already regular [and indeed mandatory]. On the contrary, an organisation which promoted one form of education over another would offer something new, and if its ideas were shown to be beneficial, that organisation would find acceptance and be more successful in its aims.

Accordingly, those movements achieve success, which acquaint the world with something that was previously unknown or which forward original ideas. Europeans call this ‘ideology’.

During my visit to Europe, I was constantly asked about what new message Ahmadiyyat had brought for the world. In other words, what are the principles or specific teachings that Ahmadiyyat propose, which were previously unknown or beyond the consideration of people.

The Holy Qur‘an accepts this principle. God says:

Foam and filth serve no purpose and are so discarded. But such things as water serve humanity, and are therefore made to last in the world. In this way Allah the Exalted expounds examples for all of mankind.

When interpreting this verse, the Promised Messiahas forwarded the principle that every claimant of prophethood whose teaching is adopted and practised by nations for an extended period of time, must be from God Almighty.

Certain ill-informed and ignorant maulawis question the legitimacy of this interpretation. Instead of pondering over the secrets of the Holy Qur‘an , they are prone to criticism. In truth, the current

verse and many others, not only allow for this interpretation, but fully establish its truth. That is, all religions which claim to be from God Almighty, and then flourish for hundreds of years, breathing spiritual life into thousands of people, cannot be false. As a result, they have to be accepted as emanating from God Almighty. Indeed, it was on this basis that the Promised Messiahas asserted that Krishanas, Ramchandaras and Buddhaas were all divinely appointed prophets. The accusation of our opponents that the

Promised Messiahas has arrived at this interpretation without warrant, merely testifies to their ignorance of the Qur‘anic teachings. Otherwise, the verse I have just read and many others like it refer to this principle. Allah says:

and all beneficial things stand the test of time. Who can say that forging lies against God Almighty is in any way beneficial? Rather, fabrication of falsehood inexorably leads to self-destruction. Not only do such falsehoods fail to take root in

society, Allah the Exalted does not spare a deceitful person from punishment. Therefore, if any movement successfully establishes itself in the world, it means that it has brought with it a beneficial message. The idea that a liar or a deceitful person can bring with them a message that is not only spiritually beneficial, but also prevails in the world [is preposterous]. Only a fool would disagree. No sensible person could entertain such a notion.

War and Peace: The Paths to Reformation

The second principle necessary for the success of any religious or worldly movement is that there are two possible avenues for reformation: war or peace. New movements either propagate their ideas peacefully or through warfare and fighting. In the first scenario, original ideas are introduced to the world and endure a period of scrutiny. Ultimately, they are embraced and incorporated into the existing system of beliefs. For example, it was once commonly accepted that the earth was flat. Even today there are people who deny that it is round and contend otherwise. Once when I was in Lahore to deliver a lecture at Islamia College, a man stood up during my address and inquired whether (the audience) could ask questions. The president asked him what he wanted to say. He responded that in his opinion the world was not round but flat, and that he wished to debate this matter. The president told him that the lecture had no relevance to this particular discussion. The man replied that regardless of whether it was relevant or not, an issue of such importance cannot be overlooked.

Hence, people like this still exist, even if they are a minority. However, in the past, with the exception of the Muslims, nearly everyone considered the world to be flat. While the idea of the sphericity of the earth was prevalent amongst the Muslim community, most of Europe was strident in its denial. Accordingly, when the question of the sphericity of the earth was raised, the people of Europe stood opposed to the idea. But the Muslim community had long accepted this truth. Indeed, Columbus was seized by the desire to discover the Americas after learning of this theory from the Muslims. Columbus was the student of a Muslim scholar, who was a follower of Muhyiddin ibn Arabirh On the basis of some dreams and visions, [Ibn Arabi]rh had written that at the end of the Spanish seas lay a vast country. And because Muslims had started to accept the idea that the world was round, the follower of Ibn Arabirh postulated that the land intimated in his dream was India. When Columbus encountered these traditions, he was seized by a desire to travel to India by sea. However, such a colossal expedition required substantial financial backing which Columbus did not have. Therefore, in order to raise the required capital, he presented his enterprise before the King of Spain. Columbus also sent word of it to the Queen through certain leading personalities of the day, so that she may bear some influence on the King. The Queen was swayed by Columbus’ bid and saw a beneficial outcome for her nation in the success of the voyage. And

so she promised to appeal to her husband and indeed made good on her pledge. However, when the King sought advice from the nobility of his court, the emissary of the Pope scoffed at the idea and claimed that the very notion of a round earth was not only ludicrous, but went against the fundamental concepts of religion. It would thus be absurd and most unwise to finance anyone foolish enough to believe this. With passionate words, he fiercely opposed Columbus’ voyage and insisted that, either he was a fool, or he wished to make fools of the members of the court. The emissary argued that if the world was round and India was situated at its opposite end, the inhabitants there would hang in the wind. [Pursuing this course of reasoning], he argued that Columbus wished them to believe that there were people in the world who lived upside down; there existed trees, the roots of which hung in the air whilst their branches nestled on the ground; in parts of the world, rather than from the top down, the rain fell from the bottom up; and instead of above the earth, in some areas of the world, the sun was below it. Thus through his sophistry, this cardinal was able to put his ignorant ideas across in such a convincing way that he persuaded the court that Columbus was little more than a charlatan. Consequently, the king was advised not to extend his patronage to the expedition, and for many years Columbus was unable to make his voyage. Eventually in the end it was the Queen who financed the voyage with her own wealth and Columbus went on to discover America—a discovery that was extremely prosperous for Spain.

There was a time when renowned intellectuals were unwilling to accept that the world was round. They laughed at the very idea. But today, ask any child and they will tell you the world is round and proof of this is the fact that the upper section of a plane is always seen before the lower half when viewed from the earth. In this way, they can point to a whole host of other proofs. Thus the world has now accepted this fact and it is commonly agreed upon.

Certain ideas are slow to be accepted. Sometimes they replace previously established beliefs, at other times they fit into the existing order. For example, when cars and lorries were first invented, horses continued [to serve as a means of transportation], but the former were still able to carve out a space for themselves. In England, when the railway was first introduced, people would lie down on the tracks and declare that even the threat of death would not deter them from thwarting this enterprise. And yet today railways are found everywhere.

The Arabs protested the introduction of the telephone in Mecca because they considered it satanic. Ibn Saud4 faced such fierce opposition over the issue that his army almost turned against him. He was eventually forced to confront the protestors who insisted that the telephone was an invention of the devil. The protestors questioned how else one could account for the fact that the voice of a person speaking in Jeddah was able to reach Mecca, other than ascribing it to an act orchestrated by Satan? This greatly distressed Ibn Saud who was unsure about how to resolve the crises. Eventually, an individual decided to take it

upon himself to clarify the matter. [He devised a scheme whereby] he had a telephone conversation with an Arab chief who purported that Satan was responsible for carrying voices across the device. He asked him whether it was reported in a hadith that the words 5لِوۡحَ ا chase Satan away. The chief replied yes. He then inquired what would become of a person who rejected this hadith. The reply came that such a person would be a disbeliever. Consequently, the man spoke the words there is no power over the phone and asked how it was possible for Satan to utter them when it was said that they drive him away. The chief was satisfied by this and publicly announced that Satan was not responsible for communicating voices over the phone. Instead, it was another entity altogether. Numerous movements arise in the world. They are initially opposed but eventually establish themselves and come to fit into the wider framework of society. Other movements, however, completely destroy the previous order. They do not compromise or integrate into the existing structure. Instead, they eradicate the system they find and create a new order. Wars (both physical and spiritual) are fought for the sake of these movements and, [during their struggle], it appears as if all peace has disappeared. After the fighting and hostilities come to an end, they manage to establish themselves and peace is restored.

The episode of the telephone reminds me of an incident I heard from Nawab Akbar Yar Jang Sahib Bahadur. [As I recall it] when a loudspeaker system was first installed in the Hyderabad Mosque, the local residents issued edicts of disbelief against it. Only yesterday, in the ladies’ section of our own Jalsa site, a similar edict was passed. A group of women who wished to sit closer to the stage were stopped by the organisers of the Jalsa, who told them that because of the loudspeaker system, they did not need to sit so close to the front. The proceedings could be heard everywhere. However, these women retorted by saying that they were wise to the deceit of the organisers. After all, they reasoned, no one was so foolish as to believe that a tin machine, that is, the loudspeaker could speak. These women sought to furnish proof of their intelligence by claiming that the [so-called] tin installation was incapable of conveying sound and that this was merely an excuse on the part of the organisers to ensure that their friends and acquaintances were able to sit at the front.

Our friends should inform their wives that this tin machine does indeed speak. Yesterday, a scuffle broke out among the ladies and some were even able to overpower those on security. They would not let the organisers deceive them they claimed. It should be explained to them that we did not invent this tool of ‘deception’; rather it is a European creation, and it does indeed carry sound across great distances.

Thus there are two principal means of reform; war and peace. A new movement is either incorporated into the old order and both merge to exist as one to create a new system, or they fall into conflict and the more recent of the two prevails and establishes itself in the world.

The former can be referred to as evolution. In other words, change which is affected so efficiently that people barely

notice it comes to pass. However, the second type of reform which has to be fought for, is referred to in Arabic as inqilab, i.e., revolution and is the same as the one intimated in the slogan long live the revolution which Pandit Jawaharlal Nehru raised in the [Indian] assembly. The slogan reveals a point of conflict between Congress and the present government, as well as the former’s unwillingness to compromise along with its desire to replace [the British Raj] with its own rule. But in truth, Congress has accepted many concessions and now controls a number of provinces. Therefore, their current slogans ring hollow and empty. They sound just like the loud squawking of a parrot. Otherwise, as such, the revolutionary period of Congress has come to an end.

Hence, revolution can be defined as the total rejection of the existing order culminating in its destruction and overthrow by a new way of life.

Religious revolutions are referred to in the language of Islamic terminology as the Day of Judgment. Moreover, they are also called

that is, the creation of a new heaven and a new earth. Revolutions are also called The Hour. The Holy Qur‘an has referred to religious revolutions by all three terms in order to expound on their true meanings.

The many changes that have taken place in the world, or the success of particular movements has occurred in accordance with these principles. There exists no international or lasting movement that has not brought with it a new message or which did not give birth to a revolution.

Movements of progressive reform are not as exceptional as [their more aggressive equivalents]. The greatest movements have thus always been ushered in by a revolution. Considered in this light, we [the Ahmadiyya Community] have a greater right to raise the slogan of long live the revolution. However, by this, we mean one thing, while Congress means another.

Footnotes

1. In the name of Allah, the Gracious, the Merciful. We praise Allah, the Exalted, the Greatest, and we invoke His blessings on His Holy Messengersa. [Publishers]

2. And only Allah is the granter of strength. [Publishers]

3. Surah Ar-Ra‘d, 13:18 [Publishers]

4. Abdulaziz bin Abdul Rahman Al Saud, famously known as Ibn Saud, was a prominent Arab statesman and religious figure renowned for establishing Saudi Arabia, marking the advent of its third political era. Serving as its inaugural monarch from September 23, 1932, until his demise in 1953, he wielded authority over various territories of the realm since 1902. Prior to ascending to the throne as the King of Saudi Arabia, he held positions as Emir, Sultan, and King of Nejd, as well as King of Hejaz. [Publishers]

5. There is no power. [Publishers]

6. Surah Al-Baqarah, 2:165 [Publishers]

(Translation by Fazl-e-Umar Foundation, English Section)

100 Years Ago... New converts in Africa and meetings with ambassadors in England

The Moslem Sunrise, April 1924 & Al Fazl, 16 May 1924

Hazrat Maulvi Muhammad Dinra (1881-1983)

Qadian

Thank God for His Mercy in crowning the efforts of our missionaries to avert apostasy that was one time supposed to engulf certain parts of India and stem the tide of Hindu propaganda, [i.e., Shuddhi Movement]. Not only this but God has given us new converts from among the ranks of those who were erstwhile trying to slice off a portion of our coreligionists. It is gratifying to learn that several thousand Sikhs have joined the ranks of Islam. We offer our heartfelt congratulations to His Holiness, Hazrat Khalifatul Masih [IIra] and his devoted followers.

New converts in Africa

Secretary of Gold Coast Jamaat, BE Keelson, reports:

Maulvi FR Hakeem, Ahmadi missionary of Saltpond, left Saltpond on a missionary tour on 14 February [1924] along with his secretary and went as far as 70 miles from Saltpond, followed by over 50 Ahmadis from various places in the Assin state.

During his tour, the Maulvi addressed three open-air meetings at Yankumasi, Dompim, and Brecoe, in which explaining the object of the creation of man and the ways to attain this object, he exhorted the audiences to turn towards their Creator. The meetings were well attended by the pagans and Christians, besides the village chiefs and their councillors.

After the lecture, questions were invited, which came from both pagans and Christians and were answered by the Maulvi very comprehensively, and some having, God willing, the best attention of the pagan friends. In this tour of a 10 days period, 123 men and women from among the pagans and non-Ahmadi Muslims joined the Ahmadiyya Mission.

Thanks be to Allah. Besides the three lectures, the Maulvi especially preached to his Muslim members by way of teaching them Islam and asked them to send their boys to his school at Saltpond for education and training so that the foundation of the mission could be laid on a sound foundation and we are glad to note that some of the friends have sent their boys down without hesitation. The Maulvi returned to Saltpond on 23 February. May Allah bless and increase the seed of Ahmadiyyat sown during the tour and may He also bless

the brethren who so anxiously and gladly followed the Maulvi.

Mauritius

We reproduce below the correspondence that passed between Mr Dragoon of the American consulate at Colombo, Ceylon, and our Brother HG Muhammad, Ahmadi missionary at Mauritius.

From Mr E Dragoon to HG Muhammad, Ahmadi Esquire:

This morning there was handed to me a leaflet which describes what is called Le Movement Ahmadi and in reading through this leaflet I came across these words, “Les Ahmadis interpret le prophetie de la seconde venue de Jesus de la facon dont Jesus expliquait la prophetie de la secónde venue d’Elie. Jesus ne devaitpas venir en personne mais un autre prophete devait appraitse ayant une ressemblance par faite avec Jesus tout comme la prophetie du second avenement d’Elie fut accomplie par lapparition de Jean-Baptise. La prophetie de la seconde venue de Jesus, affirment les Almadis, a ete accomplie par la venue d’Ahmad qui vint avec la meme puissance que Jesus, comme Jean–etait–venue avec la puissance d’Elie.”

[“The Ahmadis interpret the prophecy of the second coming of Jesus in the same way as Jesus explained the prophecy of the second coming of Elijah. Jesus was not to come in person but another prophet was to appear bearing a striking resemblance to Jesus, just as the prophecy of the second coming of Elijah was fulfilled by the appearance of John the Baptist. The prophecy of the second coming of Jesus, Ahmadis assert, was fulfilled by the advent of Ahmad, who came in the letter and spirit of Jesus, just as

John came in the letter and spirit of Elijah.”]

What does this mean? Does it mean that Ahmad[as] resembles Jesus in all respects physically? Or is it merely conjectured that Ahmad[as] possesses the same “puissance.” If Ahmad[as] resembles Jesus in all respects physically, I challenge you to send me his photograph. Also, please furnish me with his address, as I believe it is quite necessary, if the physical resemblance is parfaite [perfect] for me to know the address.

Reply

Addressing the matter, HG Muhammad wrote:

I hereby beg to acknowledge the receipt of your favour, asking me about a point in religion. That shows that you are a seeker after truth. I solemnly declare before all the world that Islam is the only religion that is truth all in all. The truth found in other religions is mixed up with falsehood, which is why other religions are not powerful enough to elevate us to our Creator, the Most High. That is why no prophet is born in other religions claiming to be the recipient of God’s revelation. Their sacred scriptures have long since been dead and their languages are no longer spoken.

Prophets before our Holy Prophet[sa] were tribal, local or national. Hence, their books and laws were also national and local which could not exist before the universal

law, the Holy Quran. They gradually died out and became like a dead letter. The work of God coincides with the word of God. He let all the sacred languages die. Sanskrit, Pali, Pehlvi, Hebrew, Greek, and Latin ceased to exist. Their deaths show that the Vedas, the Jewish and Christian scriptures, Pali, and Persian scriptures are no longer wanted.

The work of God’s book is to take man to God, and how can one know that such and such has access in the sight of God? If one comes so near to God that he hears His voice, and publishes it, and it comes true, our certainty reaches its climax that the thing is from God (Deut. 18:22), “If the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken.” Its converse also holds good. If the thing follow or come to pass, that is the thing which the Lord hath spoken.

No sacred look gives the promise that God will speak to anyone face to face if the person follows it sincerely. Ahmad[as] was the man who followed the Holy Quran and consequently received the revelation from the Most High in these days of scepticism and materialism. He claimed to be the Messiah of the Latter Days and challenged all the Christian priests and clergymen to compare the miracles wrought by Jesus, son of Mary, with his own. But none came forward. Compare the prophecies of Ahmad[as] and Jesus and then you will realise that Ahmad[as] far surpasses him.

As to your point that Ahmad[as] resembles Jesus even physically, I do not read it in the original pamphlet. The Ahmadis interpret the second coming of Jesus just in the same way as Jesus did of the second coming of Elijah. Jesus need not come down personally but another could appear having a perfect resemblance with Jesus in the same way as John the Baptist represented Elijah. The Ahmadis say that Ahmad appeared in the power and spirit of Jesus.

Your objection is not supported by the actual words of the pamphlet you allude to. We don’t believe in physical resemblance. If I send you the photograph, how will you decide whether Ahmad[as] resembles Jesus or not, because true portrait of Jesus can be had nowhere?

Jesus well explains such resemblances. Read carefully the following verses from the Gospels and then send me the photographs of both John and Elijah so that I may judge for myself, whether John resembles Elijah in all respects, or Jesus, merely conjectures that Johs possessed the same “puissance.” It is very strange indeed that when the Jews

Hazrat Maulvi Abdur Rahim Nayyar

Hazrat Maulvi Muhammad Din

asked Jesus if he were the Messiah, “Where was Elias (Elijah) who was to come before him,” he told them frankly that John the Baptist was Elias, but when they went to John and asked him about it, he flatly denied it. This is something apparently conflicting with each other, and still, you follow it. Please read John 1:17-25. John the Baptist denies to be Elijah or his likeness.

Now turn to Matthew 17: 10-13, “And his disciples asked him saying, why, then say the scribes that Elias must first come? And Jesus answered and said unto them. Elias truly shall first come and restore all things. But I say unto you that Elias is come already and they knew him not but have done unto him whatever they listed. Likewise shall also the son of man suffer of them.” Matt. 11:14, “And if ye will receive it, this is Elias which was for to come. He that hath ears to hear let him, hear.” Jesus was not to come personally from heaven for he himself says, “And no man hath ascended up to heaven, but he that hath come down from heaven,” John 3:13. Jesus did not come down from Heaven, everybody knows full well. He was born of Mary as any other child is born. Jesus says moreover that “For I say unto you, ‘Ye shall not see me henceforth, till ye shall say blessed is he that cometh in the name of the Lord,” Matt. (23:30).

It cannot be the same Jesus who appeared 1900 years ago. If the word Lord means Jesus himself then surely its different personage from Jesus, and if the word Lord means God even then it does not refer to Jesus, for he is called the son of God. The promised one is to appear in the name of the Lord, whom Jesus fully describes in his parable of the Vineyard.

Thus, it is Ahmad[as] who appeared in

power and spirit of Jesus just as John the Baptist appeared on behalf of Elijah. It is high time, for our Christian friends to give up the vain hope of seeing Jesus coming down in person. He has passed away and one who is dead is dead once for all, he cannot come back to this life here on this earth. Jesus warned people against his second coming and wise are they who take to his warning.

Meetings with Egyptian and Turkish ambassadors

Al Fazl, 16 May 1924

Hazrat Maulvi Abdur Rahim Nayyarra (1883-1948)

Egyptian Legation

His Excellency, General [Aziz] Pasha Ezzat, Consul General of Egypt, along with his staff, is currently staying at the Carlton Hotel. I went there to meet him and extend my congratulations on the establishment of the Egyptian Embassy. Besides meeting His Excellency, I also met members of staff, secretaries, and their imam.

The ambassador is a very decent man. He listened to the characteristics of the Ahmadiyya Jamaat and the claims of the Promised Messiahas with great attention and consideration, eventually promising to visit the Ahmadiyya Dar al-Tabligh. His English is eloquent, and he possesses a very keen intellect. He expressed regret and indifference towards the foolish insinuations of some Egyptian students that Ahmadis are British agents and spies.

Turkish ambassador

His Excellency, Yusuf Kemal Bey, representing the Republic of Turkey and residing in London along with his staff, met me this week.

He is an exceedingly enlightened individual. Since he is not proficient in English, our conversation took place with the help of an interpreter. This humble one elaborated on the salient features of the Jamaat, the claims of the Promised Messiahas, and the political stance of the Ahmadiyya Movement in Islam. I explained that this is the right way and there is no need for a political caliphate. As per the spiritual caliphate, it has been granted to the Promised Messiah by Allah the Almighty and that is enough.

Indian Muslims pay heed

The ardent devotees and advocates of the caliphate, especially of the political caliphate, should read through carefully the following words of the Turkish ambassador’s reply: “Islam flows in the veins of the Turks. And just as you observe me here, even more zealous and fervent devotees of Islam reside among us in Angora. In our view, the path we have chosen is the most suitable way for the advancement of Islam and the rise of Muslim nations. Time would testify to our efforts that we did everything for the betterment of Islam.”

O Muslims of India! Learn from the Turks and partake of the blessing of Allah that you have been granted while sitting at home. Khulafa are chosen by God Almighty; He placed this divine gift where He willed. The Promised Messiahas, the subordinate

of Muhammadsa, the Messenger of God, has appeared in your country. The world is embracing his teaching. Do not be unfortunate, wake up, open your eyes, and listen. O deniers! It is never too late.

Lecture

A respectable lady named Miss Kichard convenes a gathering of people from India along with individuals who are interested in spiritual matters. Upon her invitation, I attended, and as the conversation commenced, out-of-ordinary or supernatural matters were discussed. I mentioned the vision of the Promised Messiahas, in which the red drops were observed on his clothes. At the same time, I informed them that, in my view, he was the promised Jagadguru, [i.e., the Worldwide Promised Reformer]. Some people took my card and promised further research.

Kano and Lagos

[…] Imam of Kano Jamaat writes:

“We are aware of the actual accounts of Woking. By the grace of God, no event can shake our faith.”

Secretary Anjuman Ahmadiyya Lagos writes:

“The Jamaat is now firmly established by the grace of God. There is no fear of defiance or concern of any menace.”

(Transcribed and edited by Al Hakam from the original English published in The Moslem Sunrise, April 1924, and translated from the original Urdu, published in the 16 May 1924 issue of Al Fazl)

Mosque Open Day and 16th Interfaith Conference in Ireland

Shahzad Malik Ireland Correspondent

On 27 April 2024, Jamaat-e-Ahmadiyya Ireland held a Mosque Open Day and 16th Interfaith Conference at the Maryam Mosque in Galway, under the theme “The Prophets: A Covenant with God”, which was attended by over 100 people representing various faiths and ethnicities, including distinguished guests such as the Mayor of Galway, His Excellency Eddie Hoare, TD Éamon Ó Cuív, TD Mairéad Farrell, Cllr. Alan Cheevers, and members of Garda Síochána. Christian, Muslim, and Buddhist leaders also attended the occasion.

A highlight of the Interfaith Conference was the international Voices for Peace campaign, which has been actively promoted across Ireland and aims to foster lasting global peace and end the conflict in Gaza. The formal proceedings commenced with the recitation from the Holy Quran with its English and Irish translations, followed by a welcome speech by Dr Anwar

Malik Sahib, President of Jamaat Ireland.

Following this, a presentation was given that introduced the Jamaat and showcased its humanitarian efforts worldwide. Notable charitable activities in Ireland, including annual charity walks and cycles, raise money for local charities. The presentation mentioned the tireless efforts of Hazrat Khalifatul Masih Vaa, in spreading the message of peace worldwide.

His Excellency Mayor Cllr. Eddie Hoare admired the peace efforts and charitable work of the Jamaat in Ireland and said:

“Your Community is doing a campaign called ‘Voices for Peace’ not only here in Ireland but across the world to stop the current conflict in Gaza and to avoid a third world war. This belief in moderation and restraint has to be commended and indeed admired. [...] I have also learned of the great charitable work that your community is renowned for, and this outreach is to be admired and welcomed. From the charity walks that you have organised every year for the last number of years in both Dublin

and indeed in Galway and the recent charity cycles in which you raised over 80,000 for Irish charities, that needs to be and should be commended. It’s charitable works such as this that the Ahmadiyya community are involved in, that is helping our society together.”

TD Éamon Ó Cuív remarked:

“I think the thing that stands out is your motto, ‘Love for All and Hatred for None’. Your religion teaches us, as Christianity teaches us as well, that everybody is your neighbour and your friend. One thing that has struck me over the years is how you open your doors so often to all of your friends, to all the newcomers, and to anyone who is willing to meet you. I am delighted to be here. [...] At many events, you go out of your way to welcome politicians to integrate with your communities and get involved in community events. So finally, I would like to say, continue to live your beliefs. [...] I think we have a lot to learn from your community.”

TD. Mairéad Farrell said:

“Assalamu alaikum (peace be upon you) – These words have taken on a greater significance given where we currently are in the world [...] unfortunately in very turbulent times.”

Darren Coventry Howlett was a speaker representing the Buddhist faith and mentioned the similarities between his faith and Islam.

Father Ben Hughes and Jimmy McGovern represented Christianity and they mentioned the service provided for the well-being of students at the University of Galway and the wider community.

Jamaat’s missionary, Ibrahim Noonan Sahib, presented how the Holy Quran proclaims that God sent prophets to every nation. He spoke on the role of the prophets and the unique status of the Holy Prophet Muhammadsa who was the only prophet who was sent for the whole of mankind with a universal message.

The programme concluded with a silent prayer.

‘Urgent action needed’: NCHR report highlights severe persecution of Ahmadiyya Muslim Community in Pakistan

Staff Reporter Al Hakam

The National Commission for Human Rights (NCHR) in Pakistan has issued a dire report detailing ongoing severe persecution and systemic discrimination against the Ahmadiyya Muslim Community. Based on extensive fact-finding missions and statistical analysis, the NCHR calls for immediate government intervention to safeguard the Ahmadiyya Muslim Community from persecution.

Historical context and legal discrimination

The NCHR report revisits the enactment of Ordinance XX in 1984, which criminalised Ahmadis practising Islamic rituals and identifying as Muslims under blasphemy laws. Since then, Ahmadis have faced widespread societal exclusion and legal harassment, and have been effectively marginalised and denied basic religious freedoms.

Incidents of targeted violence

According to the NCHR, the Ahmadi community in Pakistan has been subjected to continuous attacks on their mosques, desecration of graves, and physical violence.

In 2023 alone, numerous Ahmadi mosques were vandalised or destroyed, and there were significant reports of graves being desecrated. The report also documents cases of Ahmadi Muslim individuals being attacked and even martyred due to their faith.

Statistical overview of persecution

The NCHR provided alarming statistics on the persecution faced by Ahmadis:

— Over 765 legal cases filed against Ahmadis for displaying Islamic creeds, while 533 for simply ‘posing’ as Muslims.

— 334 blasphemy charges leading to arrests and trials.

— 280 Ahmadis martyred in targeted attacks since 1984.

— Destruction or sealing of 97 Ahmadiyya mosques.

— Systematic social and economic ostracisation, impacting their education and employment.

Government and legal response

The report notes the lack of effective response from Pakistani authorities to protect Ahmadis despite clear evidence of violations. It noted some governmental communications but highlighted the absence of substantial actions to curb the

violence or discrimination against the Community.

Personal stories

The report includes personal accounts to underscore the human cost of this persecution. One poignant story is of an Ahmadi Muslim from Nankana Sahib, whose son was martyred in a targeted attack. Despite the severity of the attack, the response from law enforcement has been minimal, reflecting the broader neglect Ahmadis face.

Conclusions and calls to action

The NCHR concludes that the discrimination against Ahmadis not only contravenes international human rights laws but also Pakistan’s own constitutional promises of religious freedom. It recommends urgent actions, including the enforcement of legal protections for Ahmadis, the establishment of oversight mechanisms to monitor violations, and public awareness campaigns to promote religious tolerance.

Summary

The situation for Ahmadis in Pakistan remains precarious, with legal, social, and physical threats being a daily reality for many. The NCHR’s report is a crucial

document that sheds light on these issues and serves as a call to action for both national authorities and the international community to intervene and ensure the protection of human rights for all citizens, regardless of faith.

For more details, you can read the full report issued by the National Commission for Human Rights on their website: https://www. nchr.gov.pk/wp-content/uploads/2024/04/ Ahmadiya-Report.pdf.

30th National Talim and Tarbiyat Class held by Majlis Khuddam-ul-Ahmadiyya Belgium

Mohammad Arsalan

Belgium Correspondent

On 20 and 21 April 2024, Majlis Khuddamul-Ahmadiyya Belgium held its 30th National Talim and Tarbiyat Class, which aimed at enhancing the spiritual and intellectual growth of the participants with a programme designed with various lectures and workshops.

The event started on 20 April with the opening session chaired by the Missionaryin-Charge of Jamaat-e-Ahmadiyya Belgium, Tuseef Ahmad Sahib. The class witnessed a diverse range of programmes catering to both khuddam and atfal members, tailored to their respective needs and interests, helping them understand and learn about various aspects of religion. The young atfal partook in lectures on how to better their relationship with Allah the Almighty and about the life of the Holy Prophet

Muhammadsa They were also provided an opportunity to ask questions on any topic of their interest. For khuddam, the classes were focused on the book of the year for members, the importance of Khilafat, and various other courses. Both khuddam and atfal had separate Quranic recitation classes tailored to their proficiency levels.

Participants had a sitting with Sadr Majlis Khuddam-ul-Ahmadiyya UK, Abdul Quddus Arif Sahib, who provided them with insights on Khilafat. The day ended with khuddam and atfal enjoying a sitting around a campfire with Sadr Sahib and sharing stories and personal accounts about Khilafat and acceptance of du‘a

On the second day, the participants had a sitting with Asif Mahmood Basit Sahib, providing the participants with an insightful lecture on the revolution brought about by the Promised Messiahas.

This year’s class also included a

presentation by the Sanat-o-Tijarat Department, which invited khuddam to share their experiences about their professional lives and guide the audience.

The concluding session was chaired by Dr Idrees Ahmad Sahib, Amir Jamaat-eAhmadiyya Belgium, who reminded the participants to inculcate in their lives all that they had learnt over the course of the weekend.

Alhamdulillah, this year’s participation was more than 300. Participants expressed their appreciation for the event.

Friday Sermon

Mubarak Mosque, Islamabad, Tilford, UK

19

April 2024

Muhammadsa: The Great Exemplar

After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:

I will present some further incidents in relation to the Battle of Uhud, through which one can better understand the beautiful character of the Holy Prophetsa

Hazrat Jabir bin Abdullahra relates, “When Hazrat Abdullah bin Amr passed away, he was still in debt. I sought help from the Holy Prophetsa and submitted, ‘Please explain [the situation] to the lenders so that they reduce his debt somewhat.’ Upon this, the Holy Prophetsa expressed this desire to them, but they refused to reduce it (i.e., those he was indebted to). Following this, the Holy Prophetsa said to me, ‘Go and separate the various kinds of dates you possess.’ (Make separate piles of each of the various kinds of dates you possess.) The Holy Prophetsa said, ‘Separate the ajwah dates and also the idhq bin zayd dates and then inform me.’ Hence, I did as he asked and informed him. The Holy Prophetsa came and sat down on or in the middle of these piles of dates. Following this, he said, ‘Measure them and distribute them to these individuals.’ I then measured and distributed them to these individuals until I had given them the amount they were due. However, I still had dates left over and it was as if they had not decreased at all.”

(Sahih al-Bukhari, Kitab al-buyu’, Bab alkayli ‘ala l-ba’y’i wa l-mu’ta, Hadith 2127)

The Holy Prophetsa prayed for the martyrs of Uhud in the following manner: “O Allah! Create good well-wishers for the bereaved of the martyrs of Uhud.”

Hazrat Musleh-e-Maudra has mentioned details of this. He mentioned the elderly and weak-sighted mother of Hazrat Mu’adhra – which has previously been mentioned –who left Medina out of her love for the Holy Prophetsa. As I said, the details of this have already been mentioned in the previous sermon. After mentioning these details, Hazrat Musleh-e-Maudra states:

“When the Holy Prophetsa halted his horse and saw the elderly woman, he expressed his condolences to her over the martyrdom of her son.” Hazrat Musleh-e-

Maudra states: “Reflect over these incidents and observe how attentive the Holy Prophetsa was towards showing sympathy to anyone who had suffered an affliction. Thereafter, the Holy Prophetsa said to this elderly woman, ‘Glad tidings to you and convey glad tidings to all the sisters whose relatives were martyred during battle in that all our men that have been martyred today, Allah the Almighty has gathered all of them together in paradise. Furthermore, all of them have prayed to Allah the Almighty, “O Allah! Be the Well-Wisher of those left behind by us.”’ Following this, the Holy Prophetsa personally prayed as well, ‘O Allah! Create good well-wishers for the bereaved of the martyrs of Uhud.’ From this, we can see the manner in which the Holy Prophetsa consoled and expressed his sympathy to those left behind by the martyrs of Uhud, even before he entered Medina and even though he was personally wounded as well. Relatives most dear to the Holy Prophetsa had been martyred, and his most beloved Companions had been martyred, yet he consoled the people of Medina with every step he took. He was least concerned about his own pain. There could be no one besides the Holy Prophetsa who could sympathise with others at a time of such pain, suffering and tribulation. At such a time, people are not even prepared to speak to others, let alone sympathise with them.” (Masa’ib ke neeche barkaton ke khazane makhfi hote hain, Anwar-ul-Ulum, Vol. 19, pp. 57-58)

Then we find mention of another prayer of the Holy Prophetsa which he offered for the widow of a martyr. That prayer was, “I pray that God Almighty grants you an even better person than your husband to care for you.”

Explaining the details of this statement, Hazrat Musleh-e-Maudra writes:

“The Battle of Uhud was one that truly put the patience of the Holy Prophetsa to test. Up until this battle, an attack on his life had not been made in battle. And it wasn’t

just this that made it uniquely taxing. Nor was it just because his teeth were broken or because of the wounds he sustained or the fact that when he fell unconscious, the enemy trampled over him and his Companions in their wake of destruction. Rather, it was because this was the first time in his life that he witnessed such a sequence of chaos.

“But even through all this, we see the tremendous determination and lofty moral standards he exhibited, expressing a great deal of empathy and compassion for his people. This battle reveals the towering heights upon which the Holy Prophet’ssa morals were situated and the matchless sacrifices that his Companions made.”

Hazrat Musleh-e-Maudra continues:

“I’m speaking now of the time when the Holy Prophetsa was returning from the battle back home to Medina. The women of Medina who – anguished and distraught at hearing the false rumour of the Holy Prophet’ssa demise – upon learning of his return home, raced all the way to the outskirts of Medina to welcome him. Amongst these women was also the Holy Prophet’ssa sister-in-law Zainab bint Jahshra who had lost three of her close family members in the battle.”

Let me clarify here that in this incident there is a mistake in the name as recorded in Anwar-ul-Ulum, or by the individual who transcribed it, or perhaps Hazrat Musleh-eMaudra may have said it in this way. Hazrat Zainab bint Jahshra was actually the blessed wife of the Holy Prophetsa, not his sister-inlaw. The name of the Holy Prophet’ssa sisterin-law was Hamnah bint Jahshra and she was the wife of Hazrat Mus’ab bin ‘Umairra. In any case, wherever this mistake has been made, I will correct it as I go on. The correct name is Hamnah.

“When the Holy Prophetsa saw her return, he said, ‘Express your grief at your loss.’ This is an Arabic idiomatic expression to convey that the addressee has lost a loved

one. So, the woman – whose actual name was Hamnah bint Jahsh – responded, ‘O Messengersa of Allah, for whom should I be aggrieved?’ The Holy Prophetsa replied, ‘Your maternal uncle, Hamzah, has been martyred.’

“Hearing this, Hazrat Hamnahra proclaimed:

“‘To Allah we belong and to Him shall we all return. May Allah elevate his station in paradise – what a beautiful way to die.’ After this, the Holy Prophetsa said to her, ‘Hamnah, express grief at another loss.’

“Hazrat Hamnahra asked, ‘O Messengersa of Allah, for whom shall I be aggrieved?’ The Holy Prophetsa responded, ‘Your brother, Abdullah bin Jahsh, has also been martyred.’ Hearing this, Hazrat Hamnahra replied:

“‘To Allah we belong, and to Him shall we return. All praise belongs to Allah. My brother has died a noble death indeed.’

“After this, the Holy Prophetsa said to her, ‘Hamnah, express grief at yet another loss.’

“Hazrat Hamnahra asked. ‘O Messengersa of Allah, for whom should I be aggrieved?’

The Holy Prophetsa responded, ‘Your husband has also been martyred.’ Hearing this, Hazrat Hamnah’sra eyes welled with tears, and she verbally expressed pain at her deep loss.

“Seeing this, the Holy Prophetsa observed, ‘Look at how deep the relationship is that exists between a husband and wife. When I informed Hamnah of her maternal uncle’s passing, she simply said:

“‘To Allah we belong and to Him shall

we return.’ When I told her that her brother had met the same fate, she again repeated:

“‘To Allah we belong and to Him shall we return.’ But when I told her that her husband had been martyred, she let out a sigh of anguish and expressed her profound loss. She couldn’t hold back her tears and became worried.’

“In moments like this, a woman momentarily forgets about her nearest of kin and blood relatives; what she remembers is a loving husband. Then, the Holy Prophetsa asked Hamnah why she said what she said at hearing of her husband’s demise. She responded, ‘O Messengersa of Allah, I thought of his sons and wondered in that moment who would take care of them?’

“The Holy Prophetsa replied, ‘I pray that Allah the Almighty grants you someone who can take even better care of them than your husband.’ And so it happened that as a result of this prayer, Hazrat Hamnahra married Hazrat Talhahra, and Muhammad bin Talhahra was born from this marriage. Rather, historians have recorded that Hazrat Talhahra did not show the level of love and affection to his own son Muhammad as he did to Hamnah’sra children born to her from her first marriage. And people used to observe that there was no one to eclipse the great love with which Talhahra had raised her previously born children. This was the result of the Holy Prophet Muhammad’ssa prayers.’” (Ibid., pp. 55-57; Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah, Vol. 7 [Beirut, Lebanon: Dar al-Kutub al‘Ilmiyyah, 2003], p. 71)

Then, Hazrat Musleh-e-Maudra has also recounted this incident in the following way:

“When the Holy Prophetsa conveyed his condolences to Hazrat Hamnah bint Jahshra, and then said, ‘look at how deep the relationship of love is between a husband and wife,’ he intended to convey that men should treat their wives with due love and respect. (This is a general principle for all men that they should deal with their wives in kindness), and not resort to abusing or hurting them for trivial matters. (Such men make the excuse that they are permitted to strike their wives. Even today, these things persist. Wives ought to be treated with love and respect.) When the wives of these men leave their own family members (to live with their husbands), justice demands that these women be honoured rather than engaging in perfidious bickering on trivial matters and thereby causing disharmony.

“By saying this, on the one hand, the Holy Prophetsa consoled Hazrat Hamnah’sra grieving heart and, on the other, commanded all men to treat their wives in a loving and kind manner.” (Masa’ib ke neeche barkaton ke khazane makhfi hote hain, Anwar-ul-Ulum, Vol. 19, pp. 55-57)

In every statement of the Holy Prophetsa, there is a lesson; if we listen carefully and deeply reflect, it becomes clear that the statement of the Holy Prophetsa was not just for the person to whom he spoke. Rather, it was a general instruction for each and every one of us.

Then, regarding this aspect of the Holy Prophet’ssa life, as to how much consideration he had for the sentiments and feelings of people, Hazrat Musleh-e-Maudra

states:

“When the Holy Prophetsa entered Medina, because he felt weakness due to his injuries, the Companions supported him and helped him off of his mount. It was time for the Maghrib prayer, so he offered the prayer and went home. The news of the men who had been martyred in the battle had reached the female relatives. Thus, they started crying. When the Holy Prophetsa heard the lamenting of these women, he once more felt the pain of the Muslims, and his eyes started shedding tears. Then he said:

“Our uncle and foster brother has also been martyred but there is no one to lament for him.’ Upon hearing this, the Companions, who wished to honour the sentiments and emotions of the Holy Prophetsa – who did not want even the most minuscule sentiment or smallest emotion to escape without being fulfilled – they ran towards their houses, went to their wives and said, ‘Now stop lamenting over your own relatives. Go to the home of the Holy Prophetsa and cry over Hamzahra.’

“During this time, because the Holy Prophetsa was tired upon arriving [in Medina], he went to rest. Hazrat Bilalra made the call to prayer for Isha, but upon surmising that the Holy Prophetsa was tired, he did not wake him up from his sleep. When a third of the night had passed, Hazrat Bilalra woke him up for the Isha prayer. When the Holy Prophetsa woke up, at that time the women were still lamenting over Hazrat Hamzahra in the home of the Holy Prophetsa. The Holy Prophetsa asked, ‘What is happening?’ It was said, ‘O Prophetsa of Allah, the women of Medina are lamenting and wailing over the death of Hazrat Hamzahra.’ He replied, ‘May Allah the Almighty have mercy on the women of Medina; they have expressed empathy towards me.’ He then stated, ‘I had already known from before that the Ansar have great love for me.’ He then stated, ‘To lament and wail like this is displeasing to Allah the Almighty.’ The Companions stated, ‘O Prophetsa of Allah, this is the custom of our nation, and if we do not cry in this way, our emotions cannot dissipate.’

The Holy Prophetsa said, ‘I do not forbid you from crying, but the women should be told that they should not slap themselves in the face nor pull their own hair.’ (They would lament and hit themselves as well. They should not pull their own hair; they shouldn’t slap their own faces.) And they should not rip their own clothes. And if they wish to cry with such sorrow (because it is natural to cry out of sorrow), then they may cry. From these matters, we witness the moral character of the Holy Prophetsa, that despite being injured and in pain, he was extremely considerate of the sentiments and emotions of people.” (Ibid., pp. 58-59)

Then, Hazrat Musleh-e-Maudra relates this incident in a different manner, “When the Holy Prophetsa saw that the women of Medina were lamenting and wailing over their deceased, then bearing in mind the thought that the Muhajirin and the relatives of Hazrat Hamzahra would feel that they have no one here [in Medina]; this is why, taking into consideration their feelings, he said: ‘there is no one to cry over Hamzah.’ Thereafter, when the women of Medina started to wail over [the death of] Hazrat

Hamzahra, then he prohibited it, that it is not permissible to wail in this manner.

“It is understood from this that if, in reality, the Holy Prophetsa thought that people should indeed wail over Hazrat Hamzahra, then he would not prohibit it later. When he expressed sadness at the fact that no one was crying at the death of Hazrat Hamzahra, at this time, he only sought to comfort others. And when he prohibited those who were lamenting, at that time, he only sought to comfort [others] because he stopped those women from lamenting and howling, and alongside this, he said that they expressed their empathy to him. Then, he also stated, ‘I had already known from before that the Ansar empathised with me greatly.’ And by saying this, he wanted that they should not take offense to his prohibition of lamenting. (He stopped them from doing this but also thanked them.) What a marvellous and amazing path we see that the Holy Prophetsa treading at a sensitive time, even though at such a time when close and beloved relatives are killed, and the person is himself injured, and he senses danger in the coming days, an ordinary person cannot display such an example that the Holy Prophetsa displayed.” (Ibid., pp. 60-61)

There is mention in the books of history of the Companions whose swords did justice during the Battle of Uhud. When the Holy Prophetsa entered his own house, he handed his sword to his daughter Hazrat Fatimahra and said:

“O my beloved daughter, wash the blood from this sword. By Allah, today, this sword has indeed done justice.” Then Hazrat Alira also said while handing his sword to Hazrat Fatimahra, “Also wash the blood from this sword.” At this time, the very same words were on his tongue that the Holy Prophetsa had said, that “I swear by Allah, today this sword did excellently.” Upon hearing this, the Holy Prophetsa said:

“If today you displayed excellence during the battle, then alongside you, Sahl bin Hunaifra and Abu Dujanahra also displayed excellent bravery.”

In another narration it is mentioned that the Holy Prophetsa said, “If you displayed excellence swordsmanship, then Sahl bin Hunaifra, Abu Dujanahra, Asim bin Thabitra, and Harith bin Simmahra also displayed excellent bravery.” (Da’irah Ma’arif Sirat Muhammadsa, Vol. 7 [Lahore, Pakistan: Bazm-e-Iqbal], p. 62)

Hazrat Musleh-e-Maudra states:

“It is recorded in history that when Hazrat Alira returned from Uhud, he gave his sword to Hazrat Fatimahra and said, ‘Rinse this blade, for today it has been incredibly useful.’ The Holy Prophetsa was listening to Hazrat Ali’sra words, upon which he said, ‘O Ali! It was not only your sword that was of great service; rather, many of your brothers’ swords also showed wonders.’ Whilst naming six to seven Companions, the Holy Prophetsa said, ‘Their swords were no less than yours.’ Thus, the Holy Prophetsa did not tolerate his own son-inlaw saying something that would dishearten

other Companions. From this, we learn that the Holy Prophetsa was watchful over even the minutest matters. The Battle of Uhud was a major event that had a lasting impact, and many were anxious that, as a result, the enemy had become emboldened and the future was uncertain. Despite this precarious state, during which one may not pay heed to such small matters, the Holy Prophetsa showed compassion to everyone and became a source of encouragement for all.” (Masa’ib ke neeche barkaton ke khazane makhfi hote hain, Anwar-ul-Ulum, Vol. 19, pp. 59-60)

The events surrounding the Battle of Uhud come to a close here. Now, I will speak about another battle known as the Battle of Hamra’ al-Asad, which took place in Shawwal 3 A.H. This battle was actually part of the Battle of Uhud and its actual conclusion; in light of the outcome that transpired from the Battle of Hamra’ alAsad, Muslims are considered to be the true victors of the Battle of Uhud. (Da’irah Ma’arif Sirat Muhammadsa, Vol. 7 [Lahore, Pakistan: Bazm-e-Iqbal], p. 119)

Hamra’ al-Asad is located eight miles from Medina, on the left side of the route to Dhu al-Hulaifah. (Sayyid Fadl al-Rahman, Farhang-e-Sirat [Karachi, Pakistan: Zawwar Academy Publications, 2003], p. 106; Mu’jam al-Buldan [Urdu translation by Dr Ghulam Jilani Barq], Vol. 4 [Lahore, Pakistan: Al-Fasil Nashiran wa Tajiran Kutub], p. 123)

Regarding the cause of the Battle of Hamra’ al-Asad, it is recorded that after the conclusion of the Battle of Uhud, the Holy Prophetsa returned to Medina in the evening. Despite being severely wounded, he came to the mosque whilst being supported by his Companions and offered the Maghrib prayer [evening prayer]. Similarly, he also came to the mosque to offer the Isha prayer [night prayer]. After the Isha prayer, the Holy Prophetsa did return to his home, but we find that he was awake throughout the night because there was a danger that Abu Sufyan would bring his army to attack Medina. For this reason, Medina was in a state of emergency, and there were guards outside the Holy Prophet’ssa home at all times. The Holy Prophetsa also made efforts to ascertain Abu Sufyan’s intentions and whether he was preparing to attack Medina. Although initially, there were reports that Abu Sufyan was swiftly returning to Mecca with his army, the Holy Prophetsa was not heedless of anything. After all, the Holy Prophet’ssa intuition was proven true; the night had not yet passed, and he received news that Abu Sufyan was fully prepared to attack Medina with his army.

What happened was, during their return from Uhud, the polytheists were taunted by those who learned of the outcome of the battle. People would say, “You did not kill Muhammad[sa], nor did you seize their women, nor did you return with any prisoners of war or spoils. What victory do you speak of?” This army continued to hear these taunts until they arrived at Rauha, where they set up camp, a place about 74 kilometres from Medina, or, according to others, 55 kilometres. They began to discuss amongst each other that they truly did not have any prisoners, nor any spoils, and that was troublesome for them. They thought that they should turn back and attack Medina.

Another chieftain in the army, Safwan bin Umayyah, emphatically suggested against this, saying that they should not even consider attacking Medina because they would face utter defeat. However, Abu Sufyan and the majority of his other conspirators decided that they should attack Medina, otherwise they would have nothing to show for in Mecca. On one side, these discussions were taking place in Abu Sufyan’s army, and on the other, Hazrat Bilalra gave the call for Fajr prayer and waited for the Holy Prophetsa to come outside. At the same time, Hazrat Abdullah bin Amr bin Auf Muzni came looking for the Holy Prophetsa. When the Holy Prophetsa emerged, he stood up and informed him that he was returning after visiting his family when he passed by Abu Sufyan and his army. He heard them telling one another, “You have accomplished nothing. You did not inflict any harm or pain on the Muslims. You let them go and did not destroy them.” Some of the disbelievers said, “There are many prominent people among those Muslims who will gather against you. Thus, let us turn back and uproot those that remain.” Safwan bin Umayyah sought to dissuade them and said, “O my people! Do not take this course of action, for those people have just fought a war, and I fear that those who could not participate among them will valiantly gather against you. Let us return, for we are already victorious. I fear that if you turn back towards them, you will be defeated.” Upon hearing this, the Holy Prophetsa said, “Safwan is not that wise, however, what he has said on this occasion was prudent,” referring to him dissuading Abu Sufyan from attacking Medina. However, at the same time, the Holy Prophetsa said with great fervour, “I swear by Him to Whom my life belongs, if they attack Medina, their names have already been engraved on stones which will erode in the rain like ancient ruins.” (Da’irah Ma’arif Sirat Muhammadsa, Vol. 7 [Lahore, Pakistan: Bazm-e-Iqbal], pp. 63 and 120; Mustafa ‘Abd al-Wahid, Subul alHuda wa al-Rashad fi Sirat Khair al-‘Ibad [Translated], Vol. 4 [Lahore, Pakistan: Maktabah Rahmaniyyah, 1993], pp. 267268)

Nonetheless, I will mention more details about this in the future, God willing. The second matter which I have been continually mentioning is a request for prayer. Continue to pray. As was thought and feared – and as everyone is aware – Israel has directly attacked Iran. This will further exasperate the current situation. May Allah the Almighty grant wisdom to these world leaders who seek to further fan the flames of a world war. May He also grant wisdom and insight to the Muslim Ummah and enable the Muslims to unite so that they can defend themselves and act with wisdom. At this time, I would also like to mention two deceased members. The first is Maulana Ghulam Ahmad Nasim Sahib, who was a missionary. He was previously a professor at Jamia Ahmadiyya Rabwah and was currently residing America. He passed away recently, at the age of 93.

Sahib, who began his search for the Mahdi after witnessing the signs of the solar and lunar eclipses. He spent many years in this search, and in 1901, he had the honour of taking the pledge of allegiance. Due to being from a distant region, he could not visit Qadian. By the grace of Allah the Almighty, Mir Salah Muhammad Sahib was a musi He endured severe opposition on account of accepting Ahmadiyyat. His was the only Ahmadi household in his village.

Mir Ghulam Ahmad Nasim Sahib wrote to dedicate his life in 1947 whilst he was studying. His pledge of devotion was accepted and was instructed to continue his studies. In 1948, he began studying at Madrasa Ahmadiyya in Ahmad Nagar. After the partition [of India], he passed the Maulvi Fazil in 1954, and followed to receive the Shahid Degree from Jamiat-ul-Mubashirin He began serving in the field in 1957. In 1960, he arrived in Sierra Leone and served there for three years as a missionary and as Headmaster for the Ahmadiyya School in Bo. Upon returning to Pakistan, he was appointed to Jamia Ahmadiyya. There, he served as the manager of the library. When a professor was unavailable, he would also teach classes in their place. During this time, he also graduated from Punjab University with an MA. in Arabic. In 1966, he was appointed to Guyana. There, he served for just over four years. In 1970, he returned back to headquarters [in Pakistan]. From 1970 to 1975, he served as a professor in Jamia Ahmadiyya and especially taught the foreign students. From 1975 to 1979, he served as a missionary in Zambia in Africa. Then, from 1980 to 1997, he served as a professor of history and tasawwuf in Jamia Ahmadiyya [Rabwah].

It is recorded in his incidents that he served in Sierra Leone, Guyana, and Zambia for 11 years, and he remained abroad during this entire time without his family. Hazrat Khalifatul Masih IVrh once mentioned his wife and her sacrifices in a speech. His wife, Amatul Mannan Qamar Sahiba was the former headmistress of the Fazl-e-Umar Girl’s School in Rabwah. Allah the Almighty granted him four children who are at the forefront of service, and all of them are well-educated.

One of his daughters is Dr Amatul Shakoor Sahiba, wife of Dr Abdul Hafeez of the United States. She also served in The Gambia and Tanzania for 11 years under the Nusrat Jahan Scheme.

He also penned scholarly works; he is the author of three books: Qamus al-Ru’ya (The Interpretation of Dreams according to the numeric values of the Arabic Letters) and “Tassawuf; The Spiritual Science of Mysticism was his second book. The third book is Yaad-e-Ayyam, which is his autobiography.

Guyana, Maulana Mir Ghulam Ahmad Naseem Sahib visited Suriname three times between 1967 and 1969, where he would stay for weeks and re-activate the Community. At that time, due to various reasons, most members of the Community had separated themselves [from the Community] with only a few Ahmadis remaining but even they did not have any communication with the headquarters. It was under these circumstances that respected Maulana Ghulam Ahmad Naseem Sahib came to Suriname from Guyana and conducted the first programme on 15 September 1967, which was attended by six people who pledged to form an unbreakable bond with the Community. In those days, Maulvi Shah Ahmad Noorani had also come to Suriname from Pakistan and was going from one place to another, delivering hateful speeches against the Community. Maulana Naseem Sahib also held numerous gatherings and responded to his allegations and also conducted three programmes on the radio about the truthfulness of the Promised Messiahas

In May 1968, during his second tour, he laid the foundation for a mission house beside the mosque that was already under construction and it was completed within a few years. He challenged Abdur Raheem Jaggu, the Imam of the Lahori community and also the Imam of the Sunni community, to a debate. He also published various works of literature on the truthfulness of the Promised Messiahas

On 21 June 1968, during a questionand-answer session being held at one of the members’ homes, some miscreant Muslims launched an attack against members of the Jamaat.” He says, “The head table was placed in front of the door in one of the rooms. Those sitting on either side of Maulana Sahib pushed him into the room and closed the door from the outside. The attackers severely beat the members of the Jamaat and would strike them with wooden chairs. During the incident, not only men but women were also severely injured. Maulana Sahib was shouting from inside the room to be let out so that he could confront them. He was very courageous. The miscreants also took one of Maulana Sahib’s briefcases, which contained his passport and other belongings. It was a few days later that the police were able to recover it. After this incident, he communicated extensively with the police and relevant officials in an effort to ensure the safety of the Jamaat members.

By the grace of Allah the Almighty he was a musi. He served for a long time as the local president, then Naib Amir and then from 2002 to 2016 he had the opportunity of serving as the Amir of the Jamaat in the USA. He possessed many good qualities; he was very loving, kind and very forbearing. He is survived by two daughters. His wife died in an accident a few years ago and his son also died in the same accident. He bore this loss with great patience and forbearance and never uttered a complaint.

His daughter, Dr Hana Maryam, says, “My father was very virtuous and religious. Along with being regular in offering prayers, reciting the Holy Quran and offering financial contributions, he always strove to strengthen his connection with God Almighty. There would be many times during the day when, either alone or while sitting in a gathering, he would raise his hands and pray. He never worried about what others might think of him. Despite facing difficulties in life, he always taught his children to be grateful to God Almighty in all circumstances.” She says, “My father was extremely sincere and loyal to Khilafat. His religious, historical, and political knowledge was very vast. Even on the day he went to the hospital for the final time, he read the newspaper, listened to the Friday sermon and watched some interviews pertaining to history and asked me to watch them along with him.

He never considered his knowledge or opinion to be superior to the knowledge and opinions of others; rather, he would carefully listen, ponder over it and then test it. He had a deep knowledge of the Holy Quran and its translation.” She says, “Along with teaching us the meanings of the words of the Holy Quran, he would also teach us about the impact of their teachings on our lives.

[“Surely, to Allah we belong and to Him shall we return.”]

His father’s name was Salah Muhammad

Inamul Haq Kausar Sahib, Missionary in-Charge of Australia, writes, “He taught his students with humility and meekness and he would take care of them.” He says, “I went on a tour of British Guyana and visited three or four villages where the Community was established through him; all the longstanding residents there remembered him fondly and had kept a picture of him. Through him, Allah the Almighty established a strong Community in British Guyana.”

Laiq Mushtaq Sahib, a missionary in Suriname, writes, “During his time in

He delivered a lecture at the Cultural Centre on Islam and Contemporary Issues. He encouraged members of the Community to maintain contact with the headquarters. Hence, as a result of his efforts, a scattered Community regained its footing.” By the grace of Allah the missionaries who went there further strengthened Community.”

May Allah the Almighty elevate the deceased’s station and enable his children and progeny to carry on these virtuous qualities.

The next mention is of Dr Ahsanullah Zafar Sahib, former Amir of Jamaat-eAhmadiyya USA. He recently passed away at the age of 81.

[“Surely, to Allah we belong and to Him shall we return.”]

His love for the Holy Prophetsa was also evident in his personal life. Similarly, he was also very grateful to Allah the Almighty.” She says, “One day as he was eating, he started to pray, and he told us that sometimes, the Holy Prophetsa and his Companions had so little to eat that they would eat dates and bread dipped in vinegar. Despite having so much, we still desire for more. We should remain content. He had a special passion for helping the needy. He had the opportunity of going to Mecca in 1967, where, along the way, he saw a person who didn’t say anything, but his eyes were expressive of needing help and his hunger.” She says, “My father gave him some money that he had, and with his eyes, the man thanked him and went towards the food stall.” She says, “A few years ago, he brought home three Turkish rugs that he had bought. Seeing them, my mother said to him that they were very expensive and that we didn’t even need them. He replied, saying that this was the only source of income for the woman whom he bought them from, and upon seeing her passion, he desired to help her. He always saw the good in others rather than their weaknesses. He always advised his children to never worry in the face of difficulty, to always seek everything from God Almighty and to be content with whatever God bestows.” She says, “He used to give this guidance for all of us and did so repeatedly.”

Dr Naseem Rehmatullah Sahib writes the following about him, “I had been

working with Dr Ahsanullah Zafar Sahib since 1989. He was an extremely pious and righteous person. He had a very deep love for Khilafat.”

Dr Mubasher Mumtaz Sahib from the USA writes, “He would give instructions to the Amla members in a very gentle tone. If he did not agree with any suggestion from anyone then he would decline that suggestion by giving reasons. It was not the case that he would simply impose his instructions upon them. Even when he would address a serious matter, he would not have any strictness in his tone. Whenever he would explain something it would be done in a manner whereby it would deeply touch the hearts.”

Mirza Ishan writes, “I had the opportunity to work with Ahsanullah Zafar Sahib for a very long time. As an Amir, I observed how he would form a strong connection between the members of the Jamaat and Khilafat. He had a very simple disposition and was very sympathetic and peace-loving and had great compassion for the poor. He was free from any kind of pretentiousness and artificiality and also from any form of miserliness and greed. He was always willing to spend his wealth for the Jamaat and the poor. He would always remain occupied in studying the commentary of the Holy Quran and the books of the Promised Messiahas. He was free of any kind of arrogance, self-conceit and vanity. He would become restless upon even the slightest displeasure expressed by the Khalifa of the time.”

I have also seen this for myself as well. If I wrote to him about some matter with even the slightest mention of this nature, he would always express great anxiousness and immediately apologise and would try to implement things accordingly.

“He had great love for books and he had such unique books in his personal library that one would be amazed. He had great love for the Holy Quran. In any gathering or meeting, he would be reflecting upon some verse of the Holy Quran. His gatherings would always draw people towards him in a loving and relaxed manner. He never had any official protocol organised for himself whilst serving an Amir. He had a very simple disposition.”

Zaheer Bajwa Sahib writes, “A friend told me that Dr Ahsanullah Sahib would quietly come to the mosque, and when no one else would be present, he would begin to clean the mosque and the bathrooms. When he was asked the reason why he did this, he replied that through this he would get the opportunity to cleanse his soul. He was very humble.”

He further writes, “Dr Sahib was exemplary in his love for God, the recognition of the lofty status of the Holy Prophetsa and his love for the Promised Messiahas and his Khulafa. His love for the Holy Quran cannot be described in words. Whenever I sat with him in his car, he would always have a CD of the Holy Quran playing and MTA would always be on in his house. Whenever he would come to Bait-ul-Rahman he would play MTA or the recitation of the Quran. His house was filled with [copies of the] Quran and the commentaries. There were countless books

Editor-in-Chief:

“Continue to pray. As was thought and feared – and as everyone is aware – Israel has directly attacked Iran. This will further exasperate the current situation. May Allah the Almighty grant wisdom to these world leaders who seek to further fan the flames of a world war. May He also grant wisdom and insight to the Muslim Ummah and enable the Muslims to unite so that they can defend themselves and act with wisdom.

on shelves in almost every room. They were not only displayed but he would regularly read them.

“While he was studying in Rabwah, it was the wish of Dr Sahib’s mother that he would daily meet Hazrat Mirza Bashir Ahmad Sahibra and Hazrat Maulana Ghulam Rasool Rajeki Sahibra and request them for prayers. Dr Sahib would say, ‘I tried my level best to do this, and both these elders have played a great role in the success of my education and my moral training.’

“He loved everyone but the special love I witnessed he had for the poor Ahmadi members cannot be put in words. He could never think ill of anyone, but if an affluent Ahmadi did not come forward to offer [financial] sacrifice for the Community, then he would have a pain in his heart, which he would at times express. It was his ardent desire for every Ahmadi to recognise the true status of the Promised Messiahas. He wished that people would understand the true status of the Promised Messiahas and to act accordingly and then to propagate it to others. For this he would think of new and different ways (and he would also write to me as well at times). He paid great attention

towards building mosques, and many mosques were built during his tenure. He had a strong belief in prayer. Once, during an Amila meeting, someone said something which underestimated the greatness of prayer, and I had never seen him express such anger in the Amila meeting as I did on that occasion.

“He lived a very simple life. If he desired something, then it was to build mosques. He would listen to everything anyone would mention, but if someone would say not to build a mosque, it would displease him greatly. Until his health permitted, every Thursday he would clean the entire Bait alNasr in Willingboro. Allah the Almighty granted him the opportunity to partake in financial sacrifices.”

Mirza Maghfoor Ahmad Sahib, the current Amir of the USA, writes:

“Allah the Almighty granted Dr Ahsanullah Zafar Sahib the opportunity to serve for a long time as National VicePresident, and then later as the Amir of the USA.”

During his tenure as the Amir, I visited the USA three times; he organised the visits in an excellent manner. He [Mirza

Maghfoor Sahib] further writes: “For many years, his mobility was limited, but he happily managed his responsibilities as an Amir with diligence. When speaking, he would often make reference to extracts of the Promised Messiahas. When he would speak on a topic, he would quote from the books of the Promised Messiahas, which highlighted his special bond with the Promised Messiahas. He had a deep bond of loyalty towards Khilafat,” The Amir of the USA has further written to me, stating that all the guidance issued by me, he would relay it to the members of the Community immediately. Nonetheless, as mentioned earlier, I have also seen that his obedience to Khilafat was exemplary. He would abandon his personal opinion and would do so happily.

May Allah the Almighty bestow His forgiveness and mercy upon him and elevate his station. May Allah the Almighty protect his children and enable them to continue his virtuous deeds.

(Official Urdu transcript published in the Daily Al Fazl, 10 May 2024, pp. 2-6. Translated by The Review of Religions.)

Qaasid Muin Ahmad | Executive Editors: Ataul Fatir Tahir, Aqeel Ahmed Kang | Research: Awwab Saad Hayat, Iftekhar Ahmed | Associate Editors: Jalees Ahmad, Ata-ul-Haye Nasir

Translations: M Adam Ahmad | Design: Tahmeed Ahmad | Social Media: Romaan Basit | © Al Hakam 2024