Jalsa Salana Germany: A beacon of unity and understanding in a time of growing anxieties
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The search for truth — Hadayatullah Hübsch
Dr Abdul Hadi Chiussi’s journey from Frankfurt to Qadian
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Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL, UK info@alhakam.org | ISSN 2754-73988
As we gather for Jalsa Salana Germany 2024, it is essential to reflect on the profound purpose of our presence here. Germany holds a unique place in the history and future of Islam Ahmadiyyat. Hazrat Khalifatul Masih IIra foresaw Germany as a nation that would be inclined to accept Islam. (Mash‘al-e-Rah, Vol. 1, pp. 377-378) This foresight, coupled with the dedication and sacrifices made by the early pioneers, laid the groundwork for the flourishing of Islam Ahmadiyyat in this nation. Despite the
initial challenges, Allah’s grace and mercy have brought us to the brink of fulfilling the grand vision for Germany. With increased media coverage, Jamaat Germany is gaining significant public attention and Islam Ahmadiyyat is being introduced on such a large scale for the first time.
In reflecting on this journey, Hazrat Khalifatul Masih Vaa once also shared a remarkable insight. He recalled that Hazrat Musleh-e-Maudra predicted a time of great progress for the Jamaat in Germany,
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foreseeing its spread across the nation. Additionally, his late mother, Hazrat Sahibzadi Nasira Begum, saw in a dream that she was handed the keys to Germany. This dream symbolises the breakthrough that, insha-Allah, will one day occur, leading many locals to embrace the true teachings of Islam. However, Huzooraa emphasised that this breakthrough depends on our diligence and our ability to set the best possible example in all aspects of life.
(“Huzoor’s Tour of Germany, April 2017,
‘He never lets His righteous servants go to waste’: A poem of the Promised Messiah Page 9
Hadith-e-Rasul – Sayings of the Holy Prophet Muhammadsa
Hazrat Auf bin Malikra narrated that “Allah’s Messengersa said, ‘The best of your leaders are those whom you love and who love you, who invoke God’s blessings upon you and you invoke His blessings upon them. [...]” (Sahih Muslim, Kitab al-imarah, Bab khiyari l-’a’immati wa shirarihim, Hadith 1855a)
Hazrat Mirza Ghulam Ahmadas, In His Own Words
Never grow weary of prayer
“There is a great need for prayer [du‘a] to witness the manifestations and mercies of God Almighty. Therefore, always remain steadfast in this practice and never grow weary.” (Tafsir Hazrat Masih-e-Maud, Vol. 1, p. 658)
Part 2,” A Personal Account by Abid Khan, pp. 6-7) This vision is a testament to the importance of the responsibilities that members of Jamaat-e-Ahmadiyya Germany carry. Hence, the Jalsa Salana is not merely an annual event; it is a blessed opportunity to renew our commitment to these noble objectives, reflecting on both the sacrifices of the past and the duties that lie ahead.
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Last year, the centenary of Jamaat Germany was celebrated with great fervour, with Huzoor’saa presence highlighting the significance of this milestone. This year, although Huzooraa will, insha-Alalh, address us via video link, our resolve towards tabligh and tarbiyat must remain unwavering, and our focus on self-reformation must grow even stronger.
In his sermon during last year’s centenary Jalsa, Huzooraa emphasised the need for deep reflection on our spiritual growth over the past century. He posed critical questions about the extent to which we have safeguarded our faith and made efforts to achieve the pure transformations expected by the Promised Messiahas. Huzooraa urged us to consider whether we have attached our children to our faith and whether our spiritual state has improved over time. He warned that without true spiritual progress, mere celebration of milestones would be of no benefit.
Huzooraa said:
“We should also reflect on what we have achieved in these 100 years. To what extent did we safeguard our faith? When the Jamaat was established here, there were only a few individuals. Then, the situation in Pakistan and around the world changed, and many Ahmadis came to this country and settled here. They came here because, as Ahmadis, they were not able to freely practise the teachings of Allah the Almighty and His Messengeras in their country and restrictions were imposed upon them. Hence, after coming here and being granted the religious freedom to openly practise the teachings of their faith, they should make arduous efforts to bring about those pure transformations within themselves and to remain firm upon them, which the Promised Messiahas expected of his Community.
“In light of this, have we made such an effort? Have we improved our spiritual state and, along with this, tried to attach our children to our religion as well, so that we would be counted among those devotees that the Promised Messiahas desired to see? If we have, then this is the true way of expressing our gratitude on this centenary, and this indeed is expected of an Ahmadi. If we have not achieved this, then to rejoice upon the completion of 100 years as mere worldly tradition will be of no avail.
“On numerous occasions, the Promised Messiahas has given those who pledge allegiance to him a guideline on how to bring about pure and revolutionary transformation within themselves and imparted various guidance in relation to this. If we are truly among those sincere devotees who have pledged their allegiance to the Promised Messiahas, then we must constantly reflect on these things and assess whether our words and deeds are in accordance and to what extent we are fulfilling the objective of our pledge of allegiance to the Promised Messiahas. After having come to this materially developed country, have we forgotten our true purpose? Have the allures of the world caused us to forget the purpose of the pledge of initiation [bai‘at]? If they have caused us to forget this, then this 100-year celebration is useless.” (Friday Sermon, 1 September 2023, “Germany Jalsa 2023: Best ways to celebrate the centenary”, www.alhakam.
During his Friday Sermon, delivered on 16 August 2024, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, said:
“Today, once again, I wish to remind you about prayer; pray for the Ahmadis in Bangladesh. May Allah the Almighty speedily improve their circumstances. Pray for the Ahmadis in Pakistan as well. May Allah the Almighty improve their circumstances too. Pray also for the oppressed in Palestine; may Allah the Almighty have mercy on their condition. Pray for Muslim countries too, that Allah the Almighty may grant wisdom to their leaders, so they become those who fulfil the rights of the people, not those who oppress, because it is due to their oppression that enemies are emboldened to continue oppressing Muslims, as they know ‘these people are not fulfilling [their own people’s] rights themselves, so why would they demand rights from us?’ May Allah the Almighty have mercy on the Muslim ummah.” [Amin]
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As we ponder these words, we recognise that the true essence of Jalsa Salana lies in this introspection and the renewal of our dedication to these lofty goals.
The challenges and opportunities of the next century were also addressed by Huzooraa, who reminded us of the ambitious targets we must set for the future. He called for an assessment of our connection with Allah Almighty, our commitment to prayer, and our efforts in imparting faith to our children. Huzooraa emphasised that the true target for the next century is to achieve a transformation in our conduct, giving precedence to faith over all worldly pursuits.
Huzooraa said:
“Amir Sahib of Germany was asking me in recent days, what their target is for the next century. Firstly, the few things that I have mentioned do not encompass everything; I have merely mentioned a few things that the Promised Messiahas guided us towards; have we achieved all of these in the last century? Have we forged a strong bond with God Almighty? Have we attained the excellent ranks in prayers? At prayer times, do we put our worldly endeavours to one side and go for prayers or are we focused on simply constructing mosques? Do we regularly recite the Holy Quran? Do we search for the injunctions of the Holy Quran and try to act on them? Are we striving to do our utmost to ensure our children remain attached to their faith? Are we simply concerned with our children’s secular education or are we worried about their faith as well? Have our morals and conduct with one another reached the level
where they resemble
[‘tender among themselves’ (48:30)]? Are we showing excellent morals to others and telling them about the beautiful teachings of Islam or do we simply show some good manners and claim that we are peaceful people? [...]
“Therefore, we should first assess ourselves to gauge where we are with respect to fulfilling the rights of Allah and the rights of mankind. If one has attained this – which in my opinion has not been attained yet – and everyone can reflect and assess for themselves, there is no need for me to mention it. So what then is the need to set a new target for the next century?
“The target for the next century is the brief code of conduct, which I mentioned in light of the guidance imparted to us by the Promised Messiahas. We passionately claim that we will win the hearts of everyone. We must convince everyone of the Oneness of God Almighty and bring everyone towards the Holy Prophetsa. Therefore, every one of us should analyse ourselves in this regard, and the Germany Jamaat should begin the new century with even more vigour and resolve that they will strive to achieve their goals by giving precedence to their faith over all worldly pursuits, and that they will advise their children and progenies to follow suit and ensure for their moral training, in a way that this yearning to form a connection with God Almighty is transferred from one generation to the next.” (Ibid.)
As we partake in Jalsa Salana Germany 2024, let this guidance serve as a reminder of our true purpose. While we may feel the physical distance from Huzooraa this
year, we are grateful for the modern means of communication, provided by Allah Almighty to connect with and receive guidance from him. It is imperative that we not only cherish these moments but also implement the teachings in our daily lives.
The true measure of our devotion to Khilafat lies in how we translate these teachings into reality, striving to achieve the spiritual and moral excellence that Huzooraa continually emphasises.
May this Jalsa inspire us to renew our commitment to tabligh and tarbiyat, ensuring that our spiritual and moral development keeps pace with the material advancements around us. May Allah enable us to achieve these lofty goals. Amin
Iftekhar Ahmed Ahmadiyya Archive & Research Centre
As Ahmadi Muslims across Germany gather for their Jalsa Salana this year, they are filled with a spirit of optimism and a deep commitment to fostering understanding and goodwill between communities. The Jalsa Salana, with its longstanding tradition of openness and inclusivity, serves as a powerful testament to the peaceful nature of Islam, offering a platform for dialogue, engagement, and the building of bridges between faiths and cultures.
This annual gathering, a cornerstone of the Ahmadiyya Muslim Jamaat’s global outreach efforts, is not only a religious event but also a celebration of our shared humanity. It stands as a testament to the power of communication and mutual respect in bridging divides, and as a vibrant expression of the values that bind us together as citizens of a diverse and evolving world.
The Jalsa Salana comes at a time when Muslims in Germany, and indeed across Europe, are facing a complex and challenging social and political landscape. While significant progress has been made towards greater inclusion and understanding, a deep-seated discomfort with Islam persists. This discomfort is often amplified by misleading media narratives, the political manoeuvring of right-wing actors, and a general lack of nuanced understanding of the faith and its diverse expressions.
This unease frequently manifests in a pervasive securitisation of Islam, framing Muslims primarily through the lens of potential threats and demanding their constant disavowal of terrorism. This expectation, fuelled by a relentless media cycle that thrives on sensationalism and
conflict-driven narratives, creates a neverending cycle of suspicion. Even the sincerest pronouncements of condemnation from Muslim leaders are often met with scepticism, twisted into evidence of latent sympathy or guilt by association.
This scrutiny extends beyond individuals to Muslim associations and organisations, which are frequently subjected to disproportionate levels of scrutiny and held accountable for events happening thousands of miles away. Their invaluable contributions to German society – from fostering interfaith dialogue to combating discrimination, to providing essential social services – are often overshadowed by a narrative that casts them as a potential fifth column, perpetually suspected of harbouring extremist tendencies.
The recent controversy surrounding the term caliphate offers a striking example of this dynamic. While the demand for a political caliphate by fringe extremist groups is a legitimate security concern, the public discourse surrounding the issue has been marked by harmful generalisations and fear-mongering. This approach ignores the vast majority of Muslims who reject extremist ideologies. The very word caliphate has been weaponised, evoking an immediate association with ISIS and terrorism, and obscuring the fact that most Muslims, including Ahmadi Muslims, embrace the separation of mosque and state.
For Ahmadi Muslims, the concept of the caliphate is a purely spiritual one. Our Caliph is not a political ruler, but a spiritual leader who advocates for peace, justice, and interfaith harmony. His voice, a constant call for global unity and a firm rejection of extremism and violence, offers a powerful counter-narrative to the divisive rhetoric that seeks to demonise Islam.
It is precisely this spirit of peace,
dialogue, and understanding that we aim to showcase at our Jalsa Salana. This year, as we gather in Germany, we extend a warm invitation to our neighbours, friends, and fellow citizens to join us in this celebration of unity and mutual respect. We hope to dispel misconceptions about Islam, foster meaningful conversations about faith and society, and demonstrate our unwavering commitment to building a better future for all.
The Jalsa Salana provides a unique platform for engagement and learning. Guests can witness our commitment to prayer and spiritual reflection, learn about the true teachings of Islam, and engage in open conversations with Ahmadi Muslims from all walks of life. We believe that through such interactions, prejudices can be challenged, common ground can be discovered, and bridges of understanding can be built.
While acknowledging the challenges, it’s crucial to recognise the positive strides Germany has made towards becoming a more inclusive society. The increasing visibility of Muslim voices in public discourse, the growing recognition of Muslim contributions to German society, and the numerous initiatives promoting interfaith harmony are all encouraging signs of progress.
The Ahmadiyya Muslim Jamaat, through its Jalsa Salana, aims to be a partner in this ongoing effort. We are committed to working collaboratively with individuals and organisations from all sectors of society to build bridges of understanding and create a more harmonious and just Germany for all.
The recently published report, “AntiMuslim Hostility – A German Balance Sheet 2023,” highlights the continued prevalence of Islamophobia in Germany. It documents
the alarming rise of hate speech and violence targeting Muslims, exposes discriminatory practices in housing, employment, and education, and underscores the inadequacy of existing support systems for victims of anti-Muslim racism. While this report paints a stark picture, it also serves as a powerful call to action, reminding us that the journey towards a truly inclusive society requires ongoing vigilance and a commitment to addressing both individual prejudices and the structural inequalities that perpetuate discrimination.
As Ahmadi Muslims, we believe that open and honest dialogue is essential to overcoming prejudice and building trust.
The Jalsa Salana is one manifestation of this commitment. It’s also reflected in our ongoing efforts to engage with our neighbours, participate in interfaith initiatives, and contribute to the social and cultural fabric of our communities.
We recognise that Germany, like many nations, is grappling with the complexities of integration in a rapidly changing world. The influx of refugees from conflict zones, the rise of populism and nationalism, and the spread of misinformation and online hate speech present significant challenges. However, we remain hopeful that through open dialogue, mutual respect, and a shared commitment to the common good, we can overcome these challenges and create a more just and equitable society for all.
The Jalsa Salana is not only a celebration of faith; it is an invitation to join us in this vital endeavour. It stands as a testament to the enduring power of human connection to transcend differences and build bridges of understanding. It offers a hopeful glimpse into a future where fear and exclusion give way to empathy, compassion, and a shared sense of belonging.
23 August 1980: During his tour of Africa, on this day, Hazrat Khalifatul Masih IIIrh met with Nigerian Ahmadis in Lagos. On the same day, the Federal Minister of Education of Nigeria and the adviser to the Emir of Kano State also came to meet Huzoorrh. (Daily Al Fazl Rabwah, 4 September 1980, p. 8)
23 August 1983: On this day, Giani Zail Singh, President of India, visited Hyderabad. A delegation of the Ahmadiyya Muslim Jamaat met with him and presented him with a gift of Tafsir-e-Saghir and other Islamic literature. This event was also broadcast on television. (Silsila Ahmadiyya Vol. 4, p. 825)
24 August 1980: During his tour of Africa, on this day, Hazrat Khalifatul Masih IIIrh arrived in Accra, the capital of Ghana, where twenty thousand Ahmadis welcomed him at the airport. On the same day, Huzoorrh met with the President of Ghana, Dr Hilla Limann. In the evening, he inaugurated a newly constructed mosque, unveiled the commemorative plaque of the under-construction mission house, and then addressed seven thousand Ahmadis. (Al Fazl, 4 September 1980, p. 1)
24 August 2003: On this day, Hazrat Khalifatul Masih Vaa, delivered the concluding address at Jalsa Salana Germany 2003. This marked his first presence at Jalsa Salana Germany since being elected as Khalifatul Masih. In his address, he explained the fourth condition of bai‘at and its requirements. (“Jalsa Salana Germany 2003, Concluding Address”, www.alislam.org)
25 August 1928: On this day, Neue Mannheimer Zeitung published an article by Ernst von Wolzogen,
titled “Was man vom Islam wissen sollte” – “What you should know about Islam” – and mentioned the Promised Messiahas.
For more details, see “Islam Ahmadiyyat echoes in early 1900s German newspapers” at alhakam. org (1 September 2023, p. 14).
25 August 1946: Hazrat Muslehe-Maudra saw a vision in which he was foretold by Allah the Almighty that a delicate time was coming for Islam and Muslims needed to unite to tackle that issue. On this day, Huzoorra wrote an article titled AlInzaar (The Warning), wherein he mentioned his vision in detail and advised the Muslims in this regard.
For more details, see “The Ahmadiyya Khilafat’s call for Muslim unity: The solution to the Israel-Palestine issue” at alhakam.org 21 May 2021, pp. 21-23).
26 August 1925: In its issue of 18 August 1925, The Star – a Londonbased evening daily – printed a cartoon by David Low that depicted the Holy Prophetsa Muhammad. On this day, Hazrat Maulana Abdur Rahim Dardra – then imam of the London Mosque – took immediate notice and wrote letters not only to the editor of The Star, but also to the home secretary to express the injury it had caused to the sentiments of Muslims. He went on to send copies of these letters to other newspapers in England.
To read the text of his letter and for further details of this episode, see “A modern history of the Prophet’s caricatures: Ahmadiyya response to acts of blasphemy” at alhakam.org (2 April 2021, pp. 12-15).
26 August 1988: On this day, Hazrat Khalifatul Masih IVrh began his tour to East Africa, which was the first ever visit to East Africa by any Khalifatul Masih. This tour continued till 28
September. (Silsila Ahmadiyya, Vol. 4, p. 849)
27 August 1973: On this day, during his tour of Europe, Hazrat Khalifatul Masih IIIrh left for Italy at 10 am. Huzoorrh, along with his entourage, entered Italy’s border at 7 pm after a long journey. Huzoor’srh stay was arranged in Hotel Gabrielli Sandwirth, Venice. (Tarikhe-Ahmadiyyat, Vol. 29, pp. 195-196)
28 August 1923: On this day, Al Fazl published a letter written by Hazrat Musleh-e-Maud’sra to Maulvi Mubarak Ali Sahib, the missionary sent to Germany carrying guidance in relation to an allegation by Muslims.
To read its English rendering, see: “A letter to Maulvi Mubarak Ali” at alhakam.org (5 July 2019, p. 7).
28 August 1992: On this day’s Friday sermon, Hazrat Khalifatul Masih IVrh spoke about the arrogance of Western nations and the plight of oppressed countries. Huzoorrh announced the establishment of a global humanitarian organisation under the administration of the Jamaat, known as “Humanity First.” This charity organisation was
formally founded next year in 1993. (Khutbat-e-Tahir, Vol. 11, p. 593)
28 August 2016: Hazrat Khalifatul Masih Vaa laid the foundation stone of the first Ahmadiyya mosque in the small German town of Pfungstadt in the state of Hesse. (“Head of Ahmadiyya Muslim Community lays foundation stone for new Mosque in Pfungstadt, Germany,” www. pressahmadiyya.com)
29 August 1947: Hazrat Musleh-eMaudra delivered a Friday sermon from Masjid Mubarak, Qadian, which proved to be his last address in this blessed mosque. During his sermon, Huzoorra drew the attention of Jamaat members towards particular topics and instructed them to pray for them regularly and fervently. (Khutbat-e-Mahmood, Vol. 28, p. 266)
29 August 1988: On this day, Hazrat Khalifatul Masih IVrh addressed a reception that was held in his honour at the Intercontinental Hotel in Nairobi, Kenya. On the same occasion, the Kikuyu translation of the Holy Quran was also unveiled. (Silsila Ahmadiyya, Vol. 4, p. 849)
Asif Munir New Zealand
As Jalsa Salana Germany approaches, we are reminded of the deeply inspiring history of the Ahmadiyya Muslim Jamaat in Germany. We must not forget devoted individuals like Hadayatullah Hübsch Sahib, who dedicated his life to the cause of Islam Ahmadiyyat. He wrote countless books on Islam and Ahmadiyyat, organised numerous tabligh events, and helped wherever he could. He was always available, and everyone could count on him for assistance – but this had not always been the case. No one would have imagined that he would one day join Islam one day and change the course of his life. Before embracing Islam, he had been a Christian, a Buddhist, an artist, a poet, and a hippie. However, when he discovered Islam, his life took a new direction. He continued to express himself as an artist and a poet, while leaving the other things behind.
Hadayatullah Hübsch Sahib was born on 8 January 1946 and was born in a middleclass Christian family in Chemnitz, East Germany. His name before accepting Islam was Paul-Gerhard Hübsch.
From a young age, Hadayatullah Sahib had a keen interest in literature, arts, poetry, and philosophy. He would hang around with people who shared these interests, listening to rock music and exchanging poems. He was impressed by the lifestyles of some rebellious poets, such as Allen Ginsberg and Jack Kerouac. He also became politically active, often criticising the use and manufacturing of nuclear weapons.
Hadayatullah Sahib became well known because of his poetry. He published his poems in various magazines. He also became the programme manager at one of the most popular literary-political clubs in Germany at that time, ‘Club Voltaire’. There he met the first hippies, who showed him a completely new way of life. He realised what great contradictions there were among the socialist students and so, in the spring of 1968, he resigned from his work at Club Voltaire and turned to the hippies.
Hadayatullah Sahib was in a state of despair as he searched for inner peace. He studied Zen Buddhism and believed that he had found a new purpose in life. After experiencing all the highs and lows of worldly life and its artificial paradises, at the
age of twenty-three, he had a frightening experience during a road trip in Morocco. Out of total despair, he ran naked into the Moroccan steppe, wearing only a rosary with a crucified Jesus around his neck. There, he experienced a miracle. He felt that an invisible force held him in place. Although he was more familiar with Buddhism and Christianity, he looked towards the sky and pleaded: “O Allah, please purify me.” He was left in a complete state of bewilderment, not even knowing who “Allah” was.
After this experience, his struggles continued. He returned to Germany via Spain, where he was arrested and institutionalised before being released on bail. Back in Germany, he witnessed a second miracle. While meditating according to yoga practices, he saw a white flash of light that seemed to lead him to a Quran on his bookshelf. Upon reading it, he immediately felt that it contained the absolute truth and decided to become a Muslim.
Hadayatullah Sahib began searching for information about Islam and how to practise it. He struggled to find a mosque in Frankfurt, eventually locating the Nuur Mosque through the Lebanese consulate. Despite his unkempt appearance – a shaved head from his time in Spanish prison, dirty jeans, and a torn leather jacket – the imam of the mosque, Masud Jhelumi Sahib, welcomed him warmly. The imam provided him with a better Quran translation, a book to learn Islamic prayer, and a booklet called “Our Teaching” by the Promised Messiahas
One day when he went to the mosque, it was the day that was destined to change his life forever. Hadayatullah Sahib writes about that day:
“I was twenty-five, and every mosque I visited was turning me away, except for the Noor Mosque. I immediately went to the prayer room and began my prayers. All I wanted was to pray, to learn how to pray. At that time, non-Muslims were often not allowed to touch the Quran. This was the struggle I faced. However, the Ahmadiyya Muslims allowed me to attend their service. The room wasn’t yet filled with people when an elderly man with a large white turban and a flowing white beard stood gracefully on the pulpit and spoke in a foreign language. I quietly sat down, fearing I might be turned away again. I wondered about the identity of this distinguished figure and the language he was speaking. Suddenly, he fell silent and, for a moment, seemed to be hidden behind the pulpit. My curiosity grew about what was happening. When he stood up again, he
looked directly at me, and I saw a powerful, radiant light emerging from his eyes and piercing mine. I went blind and could not see anything until the prayer service began. The entire experience was unique and bewildering. Later, I realised it was Jumu‘ah, and the holy man at the pulpit was Hazrat Mirza Nasir Ahmad, Khalifatul Masih IIIrh I embraced Islam, and the Caliph gave me the name Hadayatullah, meaning ‘the one guided to Allah himself.’” (Ibid.)
People join the community for various reasons and in different ways, and this reason or method tends to influence their personality throughout their lives. Hübsch Sahib joined the community not due to intellectual arguments or anyone’s preaching but through spiritual experiences, which shaped his relationship with Allah and his understanding of prayer and trust in a unique manner.
Hadayatullah Sahib took bai’at in July 1970 and from that day he began a new chapter in his life. The blessed meeting with Hazrat Khalifatul Masih IIIrh became the foundation stone for the love he developed towards Khilafat. Later in his life he had the honour to serve the mosque as an imam.
Devotion to the Jamaat
Hadayatullah Hübsch Sahib changed his life completely by dedicating his life to Islam. He moved away from his friends and wrote many books and articles for the Jamaat, such as Der Weg Mohammeds (The Way of Muhammad); Prophezeiungen des Islam (Prophecies of Islam); and Fanatische Krieger im Namen Allahs (Fanatical Warriors in the Name of Allah) and even translated the classical Islamic work, Tadhkirat al-awliya’ , into German.
Hadayatullah Sahib was a main pillar of the German Jamaat. He spent all his time spreading the true teaching of Islam. Since 1990, Hübsch Sahib served as the director of ‘Der Islam’, the publishing house of the Ahmadiyya Muslim Jamaat, and acted as a spokeman for the Ahmadiyya Muslim Jamaat in Germany. He dedicated himself to interfaith dialogue and travelled across Germany to give lectures on the Jamaat’s teachings. He used to write for one of the most famous nationwide newspapers of Germany, Frankfurter Allgemeine Zeitung
In 1991, Hadayatullah Sahib wrote his autobiography called “Keine Zeit für Trips,” meaning, ‘no time for trips.’ Trip is a colloquial term for a psychedelic experience. He described in a compelling manner his past, the confusion he faced, and the vision of light that guided him to Islam. He was a man who possessed many great qualities,
which made him a great servant of Islam. A humble and quiet man, until someone attacked Islam, he passionately defended Islam with great zeal, and his work stands as a testament to this dedication.
Hadayatullah Hübsch Sahib travelled to Qadian and Rabwah and came to love these sacred places. He became so intrigued that he decided to move to Qadian. The unfamiliar tongue did not stop him, for he felt he had found his true purpose. Qadian always had a special place in his heart because it was the birthplace of the Holy Founderas of the Ahmadiyya Muslim Jamaat. He recommended every new convert to visit Qadian, as he believed that anyone could attain the true teaching of Islam in Qadian. In 1977, Abdullah Uwe Wagishauser Sahib, the current amir of the Ahmadiyya Muslim Jamaat in Germany, arrived in Qadian and met Hadayatullah Sahib. The two Germans were a thousand miles away from their home. Together, they were at the forefront of tabligh when they came back to Germany. Hadayatullah Sahib’s understanding of the young generation was something special. Not only young people relied on him, but also new converts.
He was an academic and an eloquent speaker who would deliver speeches at the Jalsa Salana and at ijtemas. He also had the privilege to teach German at Jamia Ahmadiyya Germany. He passed on his knowledge of Islam through books and many people would read these books and accept Islam Ahmadiyyat. By the grace of Allah, he wrote many books and articles, Continued on
Fazal Masood Malik & Farhan Khokhar Canada
With the Paris 2024 Summer Olympic Games recently concluded on 11 August, and the Paralympic Games set to begin on 28 August, the world has once again witnessed a spectacle of human athleticism and international goodwill. Every four years, the Summer Olympic Games demand our national attention, purportedly to bring nations together in friendly competition. But do they really? A closer look suggests that beneath the semblance of unity lies a more complex reality.
Take the closing ceremony. What should be a celebration of global harmony instead becomes a parade of national distinctions. Teams march under separate flags, and their success is measured not in the bridges they build but in the medals they win. It’s less “we are the world” and more “we are the champions.”
This dichotomy extends beyond the stadium. The United Kingdom dazzles with its athletes while wrestling with the fallout from Brexit and recent race riots. The United States tops medal tables while its politics grow dangerously polarised. China flexes its sporting muscle even as questions about human rights persist at home. It is as if these nations are saying, “Look at our unity on the track, but don’t peek behind the curtain.”
The problem is not limited to the Olympics. In regional competitions, like the Asian Games and the Pan American Games, powerful nations like China and the United States often dominate, leaving smaller nations little more than bit players in a script written by the mighty.
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which can be found on www.ahmadiyya.de
Relationship with Khilafat
Hadayatullah Sahib had a great relationship with Hazrat Mirza Nasir Ahmad, Khalifatul Masih IIIrh. Hazrat Mirza Tahir Ahmad, Khalifatul Masih IVrh, knew Hadayatullah Sahib prior to his Khilafat because he met him in Rabwah and multiple times in Frankfurt. He had a close relationship with him.
Hazrat Mirza Tahir Ahmadrh would visit Germany frequently. Whenever he held a Q&A session, Hadayatullah Sahib had the privilege and honour to be the translator. While translating, he showed a skill that no one had seen before. Hazrat Mirza Tahir Ahmadrh would sometimes talk for over fifteen minutes and then realise that he had forgotten to tell Hadayatullah Sahib
The Olympic motto “Citius, Altius, Fortius – Communiter” (Latin for “Faster, Higher, Stronger – Together”) appears to have lost its essence. Over the past century, the spirit of international unity through sport has eroded. Instead of bringing nations together, modern Olympics often seem to reinforce existing global power dynamics.
But if not sports, then what? How can we foster genuine global unity?
The Holy Quran, for example, offers this perspective: “O mankind, We have created you from a male and a female; and We have made you into tribes and sub-tribes that you may recognise one another. Verily, the most honourable among you, in the sight of Allah, is he who is the most righteous among you.” (Surah al-Hujurat, Ch.49: V.14)
The relentless pursuit of athletic excellence, while admirable, should not overshadow the fundamental humanity that connects all participants and spectators alike.
In his farewell sermon, the Holy Prophet Muhammadsa stated:
“An Arab has no superiority over a nonArab, nor a non-Arab has any superiority over an Arab; a White has no superiority over a Black, nor a Black has any superiority over a White except by piety and good action.” (Musnad Ahmad, Ahadith rijalun min as-habi n-nabiyy)
These teachings point towards a more profound basis for unity than what international sporting events can offer. Our quest for global unity requires addressing the root causes of division and fostering a shared ethical framework that goes beyond any national boundaries.
One model of unity that deserves a closer look is the Ahmadiyya Muslim Jamaat
to translate. Surprisingly, Hadayatullah Sahib would start translating immediately, which left the audience astonished because his translation would be accurate despite the length of what he had to translate. Hadayatullah Sahib however would always stay humble and would always be in the background and did not want to be at the centre of attention due to his important work.
In the year 2003, Hazrat Khalifatul Masih IVrh passed away. This left Hadayatullah Sahib and the whole Jamaat devastated. Hadayatullah Sahib was also part of the electoral board for election of the fifth caliphate.
Demise and Message from Huzooraa to all German Ahmadis
Hadayatullah Hübsch Sahib passed away at home on 4 January 2011, due to heart failure. As soon as the members of the community
under Khilafat. Rooted in the teachings of the Holy Quran and the Holy Prophet Muhammadsa, this system of spiritual leadership and ethical governance offers a vision of unity based on shared values rather than competition or national pride. While not universally accepted by all Muslims, it has proven effective in bridging divides, exemplifying an ideological framework that fosters unity more profoundly than sports alone.
Of course, transitioning from highminded ideals of excellence in sports to practical realities is no small feat. The world is not about to abandon its beloved sporting events, nor should it. These games do have value, providing moments of genuine human connection and shared excitement among diverse communities.
But perhaps it is time to reconsider the role they play in uniting the increasingly disunited people. Rather than placing the burden of world peace on the shoulders of athletes, we should look to a spiritual framework that emphasises our shared humanity and ethical responsibilities.
The Holy Quran calls for a unity deeper than what can be achieved through temporary alliances, sporting or otherwise. “And hold fast, all together,” commands Allah in the Holy Quran, “by the rope of Allah and be not divided.” (Surah an-Nisa’, Ch.3: V.104) The guidance is that true global harmony comes from working together towards shared moral and ethical goals.
Interestingly, a practical example of such unity already exists. The Jalsa Salana, an annual gathering held by the Ahmadiyya Muslim Jamaat, offers a complementary vision to competitive international events. Here, representatives from hundreds of nations come together to
were informed, there was an outpouring of grief and condolences from all sides. Many people, coming from near and far, attended the funeral at Südfriedhof in Frankfurt. Huzooraa sent respected Abdul Majid Tahir Sahib, Additional Wakil-ut-Tabshir, as his representative from London to attend the funeral, who also led the funeral prayers. On 7 January 2011, during the Friday sermon, Huzooraa also mentioned Hadayatullah Hübsch Sahib with appreciation:
“Hadayatullah Hübsch Sahib was a simple and sincere person. He excelled in trust in God, belief, faith, fidelity, love and sincerity. He loved Khilafat and did not desire to have any differences. He offered pre-dawn prayers. He invited me to his home and showed me his library. He was ecstatic that I was visiting him. He was a scholar […] Sixteen newspapers ran his story at his death. The Minister of Religious Affairs commented on his death. German Ahmadis should follow in his footsteps and
unite in prayer and praise of Allah. While there are flags, podiums, and awards (for academic excellence), the primary focus remains on spiritual growth and mutual understanding. It is living proof that true unity might be found not in proving our superiority over others but in recognising our shared humanity and common spiritual aspirations.
The race for true global unity is a desperate need of the hour, one that cannot be achieved without sacrifices at all levels. While sporting events will always have their place, perhaps it is time we looked to examples like the Jalsa Salana for inspiration. Perhaps, it is time for the world to look at Khilafat as the ultimate path to paradise.
expound the supremacy of Islam.”
Huzooraa once mentioned that Allah Almighty would bless Germany, recalling how Hazrat Musleh-e-Maudra had once said: “A time will come of great progress of the Jamaat in Germany, and it will spread.”
Also, Huzoor’saa respected mother, Hazrat Sahibzadi Nasira Begum, saw in a dream that she was presented the keys to Germany. Indeed, the Jamaat in Germany has witnessed how Germans accepted Islam Ahmadiyyat and one of the greatest examples was Hadayatullah Sahib. He was not only guided by God Almighty Himself, but he was the source of guiding many other Germans to Islam Ahmadiyyat. May Allah Almighty bless us with other great personalities such as Hadayatullah Sahib and may Allah Almighty raise Hadayatullah Hübsch Sahib’s status in heaven. Amin
(Originally published in Majallatul Jamia, 2018)
Awwab Saad Hayat
Al Hakam
A series looking at the high standard of morals of the Promised Messiahas, his Khulafa and the hospitality of the Ahmadiyya Muslim Community when receiving visitors
Dr Muhammad Abdul Hadi Italo Chiussi Sahib was born on 13 May 1919, in Trieste, Italy. He was among the fortunate souls who accepted Ahmadiyyat through the German mission of the Ahmadiyya Muslim Jamaat. In July 1969, he joined the Ahmadiyya Muslim Jamaat by pledging allegiance to Hazrat Khalifatul Masih IIIrh
Dr Muhammad Abdul Hadi Italo Chiussi (1919-1973) was a remarkable individual who moved from a staunch Catholic upbringing in Trieste, Italy, to becoming a devout Ahmadi Muslim. He earned a doctorate in mathematical sciences from the University of Pisa and served as the managing director of a company in Germany. His spiritual journey began with a visit to the Nur Mosque in Frankfurt, leading to his embrace of Ahmadiyyat in 1967 after meeting Hazrat Mirza Nasir Ahmad, Khalifatul Masih IIIrh
Readers of Al Hakam are already familiar with Dr Abdul Hadi Sahib due to the articles published about him, including the one titled “Al-Haj Muhammad Abdul Hadi Italo Chiussi (1919-1973)”.
Dr Abdul Hadi Sahib’s most significant achievement was translating the Holy Quran into Esperanto. He also authored a book in German, wherein he briefly narrated some aspects of his life, including the unforgettable chapters of his visits to Rabwah and Qadian.
A summary of a chapter from this book was published in Volume 26 of Tarikh-eAhmadiyyat and in the 6 March 1992, issue of the daily Al Fazl, Rabwah. In this chapter, he recounts his visit to Qadian and shares some astonishing spiritual experiences that he encountered during the journey. It is noteworthy that the German book was translated into Urdu by Fazl Ilahi Sahib Anwari, a former Ahmadi missionary in Germany. The book reveals Dr Abdul Hadi Sahib’s deep spirituality, his tasawwuf, his love for God, and his extraordinary observations.
This distinguished scholar and new Muslim Ahmadi had the honour of visiting Qadian in 1970. Following this visit, he attended the Jalsa Salana in Rabwah and then had the honour of performing Umrah and visiting the holy sites in Mecca and Medina.
In the chapter, Dr Abdul Hadi Sahib narrates his journey to Qadian, stating that
it is not merely a travel story. He notes that he may, at some point, write about those days in chronological order, but for now, he does not have the focus to do so. However, he is certain that despite his inadequate writing skills, the story of his journey to Qadian, Rabwah, Mecca, and Medina will hold some interest for him. Without any specific chronological or event-based order, he begins writing the account of his journey to let the storm of emotions within him settle a little.
In fact, during this journey, certain events related to himself are of particular importance, and two moments experienced in Qadian are especially worth mentioning.
Dr Chiussi’s journey to Qadian
He writes, “‘Qadian!’ Anyone who has studied the history of the Ahmadiyya Jamaat knows how significant this name is. However, for the outside world, Qadian is a small settlement inhabited by a small community, a sort of island of Darwishes surrounded and suppressed by an environment that, though harmless today, was, not long ago, a scene of hatred, enmity, and violence.”
He then narrates his travel experiences, describing how, after a seemingly peaceful flight from Frankfurt to Karachi, he encountered extraordinary situations on his way to Qadian. Despite meticulously planning every detail of his journey like a mathematician, his arrival in Qadian turned into quite an adventurous mission. This series of surprises began with his flight from Karachi to Lahore, where the flight path was unexpectedly altered for some reason.
The first surprising incident occurred at the Pakistan-India border, where he was supposed to be taken forward by car. However, this arrangement did not materialise due to some misunderstanding. Eventually, he managed to take a taxi, which was so old that it was literally held together by just a few wires. To make matters worse, the taxi’s tyre punctured three times during the journey. He shares that he is very fond of his Islamic name, ‘Abdul Hadi’, and how Allah guided and assisted him at every step, allowing him to continue his journey despite the difficulties.
When he reached close to Amritsar, during the second puncture of his car, he encountered a Sikh boy who, in exchange for his special Italian watch, gave him his
wristwatch. By this time, the condition of his taxi had deteriorated so much that he had to abandon it in Batala. He then continued his journey from Batala to Qadian by bus, under the starry night sky. Later, he somehow reached the Mubarak Mosque in Qadian in a tonga driven by a Hindu intoxicated with alcohol.
He writes that this is the mosque that serves as the heart of the local community (adjoining the house of the Holy Founderas of the Ahmadiyya Muslim Jamaat).
The 115-mile journey, which took almost eight hours, had gradually built up an unbearable mental fog throughout the day, like a storm of emotions ready to burst. Immediately upon arrival, after attending to his needs for ablution, he had the honour of praying in the Bait-ud-Dua (a small room attached to the Mubarak Mosque, where the Promised Messiah, Hazrat Mirza Ghulam Ahmad of Qadian, peace be on him, used to spend hours in voluntary prayers). The experience he had at that moment was entirely different, unique, and unexpected.
In that small room, the Promised Messiahas spent hours, days, and months in prayer; there was an atmosphere of peace and tranquillity. He further states that only God knows how long he stayed in that room because, for quite some time, no one called out to him, nor did anyone enter the room, and during that time, he had lost all sense of time and the material world around him.
However, the realisation that the time he spent there was a precious gift, a loving and sincere offering from the entire community for him, who had come from a distant land, filled him with gratitude.
He later realised, he writes, that this room is almost always occupied by two or three worshippers at a time, who continuously seek spiritual solace and refreshment of their faith through prayer there. When he learnt this, he was very happy to have had the opportunity to worship there alone
without any disturbances.
He narrates that during his three-day stay in Qadian, the Bahishti Maqbara became a special attraction for him, and he was repeatedly drawn to this place. This is the graveyard where the Promised Messiahas and many of his Companionsra are buried. He spent many hours continuously there. (Al Fazl, 6 March 1992, p. 3)
After this, this esteemed guest mentioned his emotional prayers at the graves of the Promised Messiahas and his noble Companionsra on 22 December, the day before his departure, and the profound spiritual experiences he had as a result, which shook his entire being.
He further states that, as a fundamental aspect of his life and a duty, he continuously sought the nearness of God. The spiritual experiences he encountered in Qadian have a special significance for those pure souls who wander in search of God’s closeness.
In conclusion, he writes, “I only know that whenever I think of this (spiritual experience), my eyes fill with tears. I begin to feel a sense of peace, comfort, and joy within myself. I know nothing more than this, nor do I desire to know anything beyond this, not in this life, certainly not.” ( Al Fazl, 6 March 1992, p. 7)
Finally, he stated, “Then I realised. Yes, I realised with full certainty that this land of Qadian is the source of immense power and endless strength.” (Tarikh-e-Ahmadiyyat, Vol. 26, p. 258)
Hazrat Sheikh Yaqub Ali Irfanira (1875-1957)
On 16 August 1924, Hazrat Khalifatul Masih II[ra] set foot in Europe for the first time, after a journey of one month and four days, arriving in the country known as Italy. The first city where he landed was Brindisi, a famous port once renowned for its global significance due to its role as a major postal route. However, its prominence had waned since the mail route shifted to Marseilles. The same evening, at 6:38 pm, Huzoor[ra] departed for Rome, arriving there around 9 am on 17 August [1924], where he stayed until the evening of 20 August at the Continental Hotel.
Rome’s significance and connection with Islam
During the blessed era of the Holy Prophet, peace and blessings of Allah be upon him, there were two major powers: the Persian Empire in the East and the Roman Empire in the West. The keys to the treasures of both empires, i.e., Qaiser-o-Kisra [Caesar and Khosrow], were given to the Holy Prophetsa, a prophecy fulfilled during the caliphate of Hazrat Umarra, the second Khalifa of Hazrat Muhammadsa. The visit of the second Caliph of the Promised Messiahas, Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra, to Rome holds great significance, a reality that will become manifest in due time, insha-Allah Muslims once ruled the land of Caesar for a long time, and Sicily still mourns the loss of that glorious Muslim rule, serving as a lesson for Muslims today.
A brief historical note
Rome was founded 800 years before the birth of Prophet Jesusas, making it a nearly 3,000-year-old city. Like Delhi, it has been destroyed and rebuilt multiple times, serving as a cradle of civilisation and knowledge, and has always been distinguished in the field of fine arts. It was the first government to officially accept Christianity, and it was also the land where Christians were severely persecuted.
Why Huzoor[ra] visited the origins of Christianity
The history of Roman civilisation is extensive, detailed in Gibbon’s “The Rise and Fall of the Roman Empire.” Hazrat Khalifatul Masih
II[ra] visited the birthplace of Christianity, Jerusalem. And then, upon entering Europe, the first place he visited was the one that transformed Christianity into an empire and a governing power. Huzoor’s[ra] purpose in visiting these locations was to understand how Islam could prevail over the origins and abode of Christianity.
In Jerusalem, there are hundreds of significant sites, but Hazrat Khalifatul Masih[ra] focused only on a few, indicating his specific goals for the journey, which he never lost sight of. Human nature tends to seek wonders, and after travelling such distances, one naturally desires to visit famous or remarkable places. However, Huzoor[ra] demonstrated that his actions were solely aligned with God’s will, practically confirming the truth of the following divine revelation:
“Say, ‘My Prayer and my sacrifice and my life and my death are [all] for Allah, the Lord of the worlds.” (Surah Al-An‘am, Ch.6: V.163)
Some unkind and unjust individuals accused Hazrat Khalifatul Masih[ra] of undertaking this journey for leisure. If they had accompanied Huzoor[ra], they would have realised that the trip was far from a mere vacation but involved tremendous sacrifice.
Financial sacrifice, in my view, is relatively minor, as people often spend money freely on their desires. In Europe, it becomes clear that material wealth holds little value when it comes to fulfilling personal joys. In such an environment, refraining from even permissible desires, simply to save time for the service of faith, represents a significant sacrifice.
Visiting famous sites holds intellectual value, but Hazrat Khalifatul Masih[ra] chose only to visit places relevant to his mission and objectives. In Jerusalem, Huzoor[ra] prayed at the graves of Hazrat Ibrahimas, Hazrat Yaqubas, and Hazrat Ishaqas. It was an extraordinary sight when the [spiritual] grandson of Hazrat Ishaqas stood at his grave and carried out a long prayer.
Hazrat Khalifatul Masih[ra] also visited the birthplace of Prophet Jesusas in Bethlehem, the site of his crucifixion and the tomb where he was placed afterwards. Prayers were offered at the Al-Aqsa Mosque and the Mosque of Hazrat Umarra. These were the places we visited with our Imam[ra]
in Jerusalem.
In Rome, the only site visited was the Catacombs, where the people of the cave took refuge. Despite Rome being rich in historical, intellectual, and religious landmarks, Hazrat Musleh-e-Maud[ra] visited only the Catacombs, providing a practical rebuttal to those who criticised the journey, exposing their ill intentions.
On the morning of 17 August 1924, Hazrat Khalifatul Masih[ra] arrived in Rome and departed for London on the evening of 20 August. From 18 to 20 August, Huzoor[ra] was continuously engaged in the work of spreading Islam. During this time, newspapers correspondents and photographers interviewed him and took photos for publication. He also met with the Prime Minister of Italy, Mussolini, and intended to meet with the Pope to convey the message of Islam. However, due to ongoing renovations at the Pope’s residence, a meeting was not possible for two weeks. Despite this, the message of truth and the purpose of Hazrat Khalifatul Masih’s[ra] visit was conveyed through other means, as Rome’s most famous and widely circulated newspaper, “La Tribuna”, published it.
La Tribuna is a widely circulated newspaper in Italy, published three times a day, with a total circulation of around 450,000 copies daily. Additionally, it has a weekly illustrated edition and publishes 10 editions daily from different cities simultaneously.
On 18 August 1924, after the Zuhr and Asr prayers, Chaudhry Fateh Muhammad Sahib[ra], Maulvi Rahim Bakhsh Sahib[ra], and this humble one met with its editor, who expressed a keen interest in conducting an interview. He was so eager that he said he would be willing to come at any time, even in the middle of the night. The interview was scheduled for 10:15 pm and lasted for two long hours.
La Tribuna’s editorial staff consists of 25 editors. The editor appointed to interview Hazrat Khalifatul Masih[ra] was the head of the Near East section, responsible for all the articles related to countries like China, Japan, etc., published in the newspaper under his supervision. Similarly, there are other editors for different editorial sections. In his interview, the aforementioned editor discussed various religious and political matters.
During the interview, the editor asked what Hazrat Khalifatul Masih[ra] would have said to the Pope if they had met and what he thought of the Pope.
Huzoor[ra] responded that he considered the Pope an honourable person due to his position as the religious leader of a community. However, just as he did not consider the current form of Christianity to be the truth and invited the world to Islam, he would have presented the best gift he had to offer the Pope, which was the invitation to Islam. He would have called him to the light that leads humanity to God, not just in words, but through the signs of divine closeness found in Islam. Huzoor[ra] said:
“Many people claim to be righteous and pious, but these are mere claims. If they lack the signs that God has promised to the believers, then, as Prophet Jesus himself said, if one has faith as small as a mustard seed, they could move mountains (Matthew 17:20). However, today, no Christian can demonstrate such a sign to prove their faith. Prophet Jesus showed signs that are found in
Ata-ul-Haye Nasir
Al Hakam
Hazrat Mirza Ghulam Ahmadas, the Promised Messiah and Mahdi, is God’s chosen one who was appointed in this age to unite mankind under the flag of the Holy Prophet Muhammadsa. Despite severe opposition over the last 135 years, the Promised Messiah’sas mission is leaping forward, and his followers are making efforts to propagate Islam to all corners of the world – particularly in the West –under the blessed guidance of Khilafat-eAhmadiyya.
The fact that the Promised Messiah’sas Jamaat has grown from one single person to several millions – as an advocate of the beautiful and peaceful teaching of Islam – is a testament to the fact that Allah the Almighty “never lets His righteous servants go to waste.”
This above quoted words are from a poem of the Promised Messiahas which states:
Superior Court. This is the only method, my dear, that you ask Him for nearness; just seek His help instead of relying on [worldly] means.” (Majmu‘ah-e-Ishtiharat [2019], Vol. 2, p. 560)
Context of this poem
This poem of the Promised Messiahas was published on the front page of his ishtihar dated 5 November 1899, titled “Is Aajiz Ghulam Ahmad Qadiani ki Aasmani Gawahi Talab karnay ke liay aik Du‘a aur Hazrat-e-Izzat se Apni Nisbat Aasmani Faisla ki Darkhwast” – A prayer of this humble one Mirza Ghulam Ahmad of Qadian for a heavenly testimony and a request to the High Being for a heavenly decree in my favour.
Nur-i-Afshan’s reaction
On 24 November 1899, a Christian newspaper, Nur-i-Afshan of Ludhiana, published an article in response to this ishtihar of the Promised Messiahas
The article stated that after being faced with great opposition, particularly from the Muslim clerics, Mirza Sahib of Qadian had pleaded to God Almighty and requested for a heavenly sign, in an ishtihar dated 5 November 1899. An excerpt from this ishtihar was also included in this article. As was its practice, the newspaper used a very harsh tone against the Promised Messiahas
Promised Messiahas a decisive sign within three years from January 1900 to December 1902, so that it may serve as another testimony to his truthfulness and become a means for people’s guidance.
“Transgressors are never granted help from God’s Court; He never lets His righteous servants go to waste. Only those are close to Him, who forsake their own selves; the selfish ones have no access to His
<< Continued from previous page
believers and those close to God, but today, why are those signs not given to anyone?
“We have repeatedly asked Christians to show such signs, but no one has dared to come forward and demonstrate them. Many great people are considered righteous and pious among Christians, but even they cannot show any sign to prove their truthfulness. This indicates that this is not the way to attain closeness to God.
“It is a fact that God Almighty has sent the Promised Messiahas to the world to prove that such power and strength now
The ishtihar
This ishtihar carried a prayer and a request to Allah the Almighty that He may grant the
remain only in Islam. He has come to instil this power within us so that we may see God, converse with Him, and partake in the blessings granted to the pious and believers.
“In my community, there are thousands of people who have partaken in these blessings, and I myself have experienced them. We cannot recognise or accept anyone, no matter how great, without the signs that God has designated for His chosen ones.
“Therefore, I would have given the Pope the glad tidings of Islam and informed him that we have been given the signs that are bestowed upon God’s chosen ones.”
At the beginning of this ishtihar, Huzooras mentioned various glad tidings that he had received from Allah the Almighty and further stated that God had manifested numerous signs in his favour, mentioninga few of those. Huzooras mentioned that despite witnessing hundreds of heavenly signs, his opponents did not accept him and hurled all kinds of abuses and disrespect towards him.
Huzooraa emphasised:
“I am desirous for a sign of Your Power, but not for myself or my own honour, but
Hearing this, the interviewer went on to ask Hazrat Musleh-e-Maudra if God had ever spoken to him.
Hazrat Khalifatul Masih IIra answered, “Yes, He [God] has conversed with me. However, it is not in man’s power to converse [with God] at will. I have conversed with God in the same manner in which I am speaking with you. I do not mean that something merely crossed my mind and I inferred that it is [God’s] words; it was similar to how I am conversing with you.
“They are not thoughts, but words
rather, for people to recognise You and tread upon Your righteous paths, and so that they may not drift away from guidance by rejecting the one who has been sent by You.” (Majmu‘ah-e-Ishtiharat [2019], Vol. 2, p. 563)
Conclusion
In short, this is another example of the true purpose behind the Promised Messiah’sas usage of verse. It is unfortunate that the opponents of the Promised Messiahas raise objections over his poetry just for the sake of opposing him, and either fail to understand or deliberately overlook as to why and where he used this method in his writings.
revealed [directly] from God. If it was merely a thought, then one could be deceived; but when God’s words are revealed, one cannot be deceived because with [His] words, new knowledge is also conveyed. In this manner, through His grace, God has conveyed a vast amount of knowledge [to me].”
– Yaqub Ali Irfani.
(Translated by Al Hakam from the original Urdu, published in the 23 September 1924 issue of Al Fazl)
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 world of religion is also governed by the same laws. In this [realm] too, true success can only be achieved through revolution. Without it, no religion can triumph, for this would contravene natural laws established by God. The law of nature is the work of God. To ignore this law is to invite failure.
Revolution means to bring about the complete transformation of a thing. If one desires to erect a newly designed building in place of an old one, the existing structure has to be torn down. Only a fool would seek to construct a new building while refusing to demolish the old one. The Holy Quran has also linked religious progress to this revolutionary method. Allah the Exalted says:
those who do not, are gradually erased.
The word ﺢلْصا means to mould oneself in accordance with another. Thus, righteous deeds refer to those actions that conform to the new system. Most people wrongfully consider ﺢلاص
to mean acts of piety, whereas in truth there is a difference between the two. For example, the observance of prayer is a pious act, but if one offers prayer during the hostilities of a jihad their actions cannot be considered a righteous deed. Similarly, to keep the fast is an act of virtue, but during one particular battle, the Holy Prophetsa is reported to have said that today the reward of those who abstained from fasting is greater than those who did not. This is because those who observed the fast did so in circumstances wherein it would have been better to eschew it.
Hence the Arabic term ﺢلاص
means appropriate actions. The words
do not imply that those people who believe in the messengers, observe prayer and keep the fasts will be saved from destruction. Rather, their actual import is that there will be no fear or grief for those who believe and completely mould themselves in accordance with the teachings of the prophets and have become the bricks of the building the prophet of the time seeks to construct. On the contrary, those who do not comply with these teachings and do not become part of the foundations of this new edifice
are afflicted by the wrath of Allah the Exalted, and like a crumbling structure they are raised to the ground.
That is, whenever God sends any of His messengers they make two claims before the world. First, they announce the death of those systems and institutions that existed prior to their advent. Secondly, they declare in unequivocal terms that the system they have brought will be established in its truest form. No type of force, influence or national conciliation can avert this. Afterwards, those who follow and immerse themselves in the new order are saved from destruction, while
It is obvious from this verse that all of Allah’s prophets are sent to destroy the existing order and establish a new system in its place. After their advent, only those who accept the new system can enjoy a fresh life. These events occur every time a prophet is raised, whether he is a minor prophet or [has a more] significant [mission]. But the arrival of a great prophet signifies resurrection [an absolute, profound and total transformation], which occurs in the same way as it did with the onset of the [five great] movements that I have mentioned earlier. Prophets bearing a law go so far as to eradicate the teachings of previous
messengers, whereas prophets without a law do not terminate the existing system; instead, they are tasked with dispelling the false and erroneous beliefs and concepts current at the time and interpolated by people for their own ends.
The Process of Religious Revolution
God Almighty says of all such religious revolutions:
That is, all the teachings sent by
in the past, and those which He has yet to reveal, are subject to the law that they are abrogated, first because they have fulfilled the requirements of the time and are ready to be superseded by a new divinely revealed
order. Secondly, their core principles are forgotten, giving rise to the need to abolish the system that has taken the place of the divinely revealed original because of the negligence of people, and re-establish the old system in its original form. Once a divinely revealed system fulfils its function and is ready to be erased, Allah establishes a better system in the world. Conversely, when people are unmindful and negligent towards a divine dispensation [that has principally been preserved], Allah reestablishes it in its original form. God Almighty has the power to do both. Allah says:
That is: ‘Do you not know why I act thus? It is to give birth to a great revolution and bring about a new heaven and a new earth.’ Clearly, the hostility of the disbelievers at the time of the Holy Prophetsa was not because he expressed thoughts and ideas contrary to their own. Rather, they were threatened and their thoughts were troubled by the possibility that a rule of law would be established in accordance with Qur’anic principles. Hence, [God asks]: ‘You who reject! Do you know not that Allah is the ruler of the heavens and the earth? Thus, once He has decided to establish His rule on a new set of principles, who can stop the fulfilment of His objectives?’
One of the principles revealed by the Holy Qur’an about divinely established religious systems is that they either cease to be practicable over time, or people begin to forget [their core teachings]. Thus one of two possibilities exists. In the case of the former, these religions are either subject to interpolation or, with the passage of time, they become outmoded. Either people bring about changes in the [original] teaching, or it is preserved but the progress of the age renders it futile. For instance, consider someone who stands in need of new attire because his own clothes have become frayed and tattered, or a young child whose clothes remain in good condition, but are too small to be worn because he has grown taller, necessitating the need to purchase new ones. In this way, religious teachings are abrogated because they are subject to decay or are invalidated by changes in the human condition and, therefore, Allah the Exalted decides that a new teaching is required. In truth, the deterioration of a teaching occurs once it has become impractical. Prior to this, Allah the Exalted safeguards the teaching Himself. However, once the period of necessity for that teaching comes to an end, Allah the Exalted becomes indifferent to any alterations made to it. Just as in domestic life, people do not trouble themselves over whether their children tear apart an already tattered cloth or garment. Likewise, Allah the Exalted only permits changes to take place in His teachings when the time no longer has any need for them and human requirements demand a new law. When this happens, Allah the Exalted no longer protects those religions which time has rendered obsolete, and permits people to make changes to the original and amuse themselves with it. People think that they are toying with God Almighty’s message,
but in truth, it has become obsolete, God has already relinquished it to them and removed the hand of His protection from it.
God says that there are only two possible outcomes for divine teachings: [Firstly], that they become obsolete and are replaced by a better teaching. The use of the word ‘better’ implies that once an earlier teaching becomes impractical, an improved [and more suitable] teaching is required. If there were no need for a new form of guidance, the current belief system would continue to suffice. The words 6
explain this phenomenon.
The second possibility is that while the teaching remains practical, people cease to adhere to it and instead establish new laws that conflict with divine teachings. In these circumstances, a new teaching is not required. Rather, it is necessary to reestablish the authority of the original teachings. That is why God says 7
, meaning that when a teaching is preserved in its original form yet is no longer acted upon, God sends a similar teaching, that is to say, that We restore the actual teaching. God Almighty has used the word لثْمُ to explain that because the initial teaching is moribund, God bestows it with a new life. In this way, it is a replica of the original.
God has explained in this verse that with the passage of time, divine messages either become unviable, or people stop practicing them. Furthermore, a teaching becomes outmoded due to two factors. First, it is interpolated; secondly, the requirements of the time render it obsolete.
The practice of Allah the Exalted works alongside these two possible outcomes. Once a teaching becomes impractical because of the advancements of the age, He abrogates it and brings a better version in its stead. Likewise, when people cease to practice a religion, despite the preservation of its teaching, Allah the Exalted revives it by revealing a similar message—meaning that He reinvigorates the original.
At the end of this verse, wherein God asks—‘Do you consider Allah the Exalted not to have power over such things?’— [it is evident] that these words refute the common interpretation that supports the idea of the abrogation of certain Qur’anic verses. This tenet of abrogation has no cause with manifestations of divine power. The expressions of God’s might ought to be understood in the manner that I have explained.
The divine words—
also indicate that the establishment of a new teaching or the revival of an existing decree must be accompanied by a revolution as is considered impossible by the people. [They are ignorant of the fact that] Allah the Exalted has the power to bring about this revolution. God initiates revolutions by revealing new teachings or by reviving existing ones.
Although my interpretation of this verse appears novel, it is the only explanation that satisfactorily determines its full import. Previous commentators have understood it to mean that Allah the Exalted revealed some verses of the Holy Qur’an only to abrogate them later. The adversaries [of Islam] mock the idea of Allah first revealing a verse and then abrogating it. They ask whether Allah was not aware that when He revealed His commandments, they were not suitable for those to whom they were sent.
Farrukh Shabbir Lodhi Missionary, Liberia
On 23 July 2024, the inaugural ceremony of Jamaat Liberia’s 6th clinic under the blessed Nusrat Jehan Scheme was held in Kakata, the capital of Margibi County in Central Liberia, which is located 70 kilometres from the capital city of Monrovia. Amir and Missionary-in-Charge, Naveed Ahmad Adil Sahib, presided over the inaugural ceremony. The Labour Minister, Honourable Mr Cooper W Kruah, was also present as the chief guest.
The ceremony commenced at 12:30 pm with the recitation from the Holy Quran, following an introduction to the Jamaat by Mirza Umer Ahmad Sahib, a missionary. Dr Ijaz-ur-Rehman Sahib, the doctor in charge of the clinic, then explained the Nusrat Jehan Scheme and gave a rundown of the clinic’s medical services. The clinic will operate 24 hours a day and offer various essential medical services, including CBC, biochemistry, ECG, ultrasound, maternity care, surgery, and dispensary services. Notably, no other hospital or
The act of abrogation demonstrates a weakness in God. Moreover, in light of all this, what possible meanings could the words
continue to have? Conversely, my interpretation displays a magnificent expression of divine power. It is not easy to abolish a law which is indelibly ingrained in the hearts of people and which society is unwilling to forgo, and in turn, establish a new decree in its stead. Or when people become [spiritually] dead, and set aside the divine teaching, and become ignorant of its excellences, then reviving a segment of that people and filling their hearts with the love of that forgotten teaching and then through these same people, establishing the rule of that teaching in the world is a task of great magnitude and testifies to the glorious and magnificent power of Allah the Exalted. In order to further convey a sense of His might, the following words were added to the end of this verse:
That is: ‘Do you not know that the kingdom of earth and the kingdom of the heavens is in the hands of God, Who can launch a revolution with the greatest of ease.’
Footnotes:
1. And We send not the Messengers but as bearers of glad tidings and as Warners. So those who believe and reform themselves, on them shall come no fear nor shall they grieve. And those who reject Our Signs, punishment will touch them, because they
clinic in the vicinity offers biochemistry, ultrasonography, ECG, or CBC services.
The clinic also has a private room with 20 beds, a gynaecology ward, a male ward, and a female ward. Some of the visitors also spoke when the clinic was introduced.
First up was Hon. Victoria W Duncan, the County Superintendent (Governor). She extended her greetings to the guests and commended the altruistic spirit of the Ahmadiyya Muslim Jamaat. Following her brief address, several other officials and city dignitaries expressed their gratitude for the clinic’s inauguration.
The chief guest, Honourable Mr Cooper W Kruah, the Labour Minister, was the last speaker. He expressed his deep gratitude to the Jamaat for its commitment to delivering high-quality healthcare throughout the nation and stated that the clinic’s founding is evidence of this dedication.
The ceremony concluded with silent prayer and was attended by over 100 people. Gibi TV provided live streaming of the event on their Facebook channel, and five local radio channels covered the event in their news broadcasts.
disobeyed. (Surah al-An ‘am, 6:49, 50) [Publishers]
2. So those who believe and reform themselves (Surah al-An ‘am, 6:49) [Publishers]
3. Punishment will touch them, because they disobeyed. (Surah al-An‘am, 6:50) [Publishers]
4. Whatever message We abrogate or cause to be forgotten, We bring one better than that or the like thereof. Knowest thou not that Allah has the power to do all that He wills? Knowest thou not that the kingdom of the heavens and the earth belongs to Allah alone? And there is no protector or helper for you beside Allah. (Surah al-Baqarah, 2:107, 108) [Publishers]
5. Knowest thou not that the kingdom of the heavens and the earth belongs to Allah alone? (Surah al-Baqarah, 2:108) [Publishers]
6. We bring one better than that. (Surah alBaqarah, 2:107) [Publishers]
7. Or the like thereof. (Surah al-Baqarah, 2:108) [Publishers]
8. Knowest thou not that the kingdom of the heavens and the earth belongs to Allah alone? (Surah al-Baqarah, 2:108) [Publishers]
9. That Allah has the power to do all that He wills? (Surah al-Baqarah, 2:107) [Publishers]
10. Knowest thou not that the kingdom of the heavens and the earth belongs to Allah alone? (Surah al-Baqarah, 2:108) [Publishers]
(Translation by Fazl-e-Umar Foundation, English Section)
For over a century, Western powers have exerted influence in Muslim-majority countries, often through the establishment and support of proxy actors. These proxies, whether political, military, or ideological, have played significant roles in shaping the political landscape of these nations. From colonial interventions to Cold War manoeuvres and contemporary geopolitical strategies, the use of proxies has been a recurring theme in Western foreign policy agendas.
During the era of European colonialism, Western powers established control over vast territories in the Muslim world. This control was often enforced through the installation of puppet regimes and local collaborators who served the interests of their colonial masters. These proxies facilitated the extraction of resources, exploitation of labour, and suppression of Indigenous movements for selfdetermination. (Said, E. W., Orientalism, 1978, Pantheon Books; Hourani, A, A history of the Arab peoples, 2002, Harvard University Press)
The Cold War era witnessed intense competition between the United States and the Soviet Union for influence in the Muslim world. Western powers, particularly the United States, actively engaged in supporting proxy regimes and rebel groups to counter perceived communist threats. This often involved backing authoritarian rulers who were willing to align with Western interests in exchange for military aid and political support. (Kinzer, S, Overthrow: America’s century of regime change from Hawaii to Iraq, 2006, Times Books; Anderson, P, In the tracks of historical materialism, 1987, Verso Books)
In the post-Cold War era, the geopolitical landscape of the Muslim world has continued to be shaped by Western interventions and the cultivation of proxies. This has been evident in conflicts such as those in Afghanistan, Iraq, and Syria, where Western powers have
supported various factions to advance their strategic objectives. Additionally, the rise of extremist groups with ties to Westernbacked proxies underscores the complex and often unintended consequences of such interventions. (Cockburn, P., The rise of Islamic State: ISIS and the new Sunni revolution, 2015, Verso Books; Chomsky, N, Failed states: The abuse of power and the assault on democracy, 2007, Metropolitan Books)
The entire world’s focus on the war in Gaza has helped hide the fact that Israel in the 1980s contributed to the rise of the Islamist Hamas as a rival to the secular Palestinian Liberation Organization and its dominant faction, Yasser Arafat’s Fatah. Israel’s policy was clearly influenced by America; training and arming of mujahideen in Pakistan from multiple countries to wage jihad against Soviet forces in Afghanistan. The multibilliondollar American programme from 1980 to create anti-Soviet soldiers (in Afghanistan) represented what still remains the largest covert operation in the Central Intelligence Agency’s history. In 1985, at a White House ceremony attended by several mujahideen, then-US President Ronald Reagan gestured towards his guests and declared, “These gentlemen are the moral equivalent of America’s Founding Fathers.” From the mujahideen evolved the Taliban and Al-Qaida. As US Secretary of State Hillary Clinton openly admitted in 2010, “We trained them, we equipped them, we funded them, including somebody named Osama bin Laden … And it didn’t work out so well for us.” (“Israels historical role in the rise of Hamas”, www.japantimes. co.jp)
Hamas is alleged to have emerged out of the Israeli-financed Islamist movement in Gaza, with Israel’s then-military governor in that territory, Brig. Gen. Yitzhak Segev, disclosing in 1981 that he had been given a budget for funding Palestinian Islamists to counter the rising power of Palestinian secularists. Hamas, a spin-off of the Palestinian branch of the Muslim Brotherhood, was formally established with Israel’s support soon after the first Intifada flared in 1987 as an uprising against the Israeli occupation of Palestinian lands.
Israel’s aim was in two parts: to split the nationalist Palestinian movement led by Arafat and, more fundamentally, to thwart the implementation of the twostate solution for resolving the protracted Israeli-Palestinian conflict. By aiding the rise of an Islamist group whose charter
rejected recognising the Israeli state, Israel sought to undermine the idea of a twostate solution, including curbing Western support for an independent Palestinian homeland.
Israel’s spy agency, Mossad, played a role in this divide-and-rule game in the occupied territories. In a 1994 book, “The Other Side of Deception,” Mossad whistleblower Victor Ostrovsky contended that aiding Hamas meshed with “Mossad’s general plan” for an Arab world “run by fundamentalists” that would reject “any negotiations with the West,” thereby leaving Israel as “the only democratic, rational country in the region.” Avner Cohen, a former Israeli religious affairs official involved in Gaza for over two decades, told a newspaper interviewer in 2009 that, “Hamas, to my great regret, is Israel’s creation.”
About seven years before US special forces killed bin Laden in a helicopter assault on his hideout near Pakistan’s capital, an Israeli missile strike in 2004 assassinated Hamas founder Sheikh Ahmed Yassin, a quadriplegic and partially blind cleric. By drawing specious distinctions between “good” and “bad” terrorists, Israel and the US, however, continued to maintain ties with extremists.
While Barack Obama was in the White House, the US and its allies toppled Libyan leader Moammar Gadhafi, creating a stilllawless jihadi citadel at Europe’s southern
doorstep. They then moved to overthrow another secular dictator, Syria’s Bashar Assad, fueling a civil war that helped enable the rise of the Islamic State, a brutal and mediaeval militia, some of whose foot soldiers were CIA-trained. Apparently shocked by the brutality of some of those US-backed militants, and amid questions over the effectiveness of the policy, American President Donald Trump, in 2017, is reported to have decided to shut down the covert Syrian regime-change programme.
The history of Western powers creating proxies in Muslim countries over the last 120 years is a sobering tale of blood-fueled geopolitical manoeuvring, exploitation, and intended consequences. While the motivations behind these interventions have varied, ranging from strategic interests to ideological rivalries, the impact on the lives of people in these countries has been profound and often devastating. As we reflect on this history, it is essential to recognise the enduring legacy of these interventions and strive for a more equitable and just future for all nations. (Rashid, A, Taliban: Militant Islam, oil, and fundamentalism in Central Asia, 2000, Yale University Press; Johnson, C, Blowback: The costs and consequences of American empire, 2004, Metropolitan Books)
A video posted recently on social media shows Russian President Vladimir Putin kissing the Holy Quran and gifting it to the Prophet Isa Mosque in Chechnya, which is a republic of Russia. (Global Eye News/X)
Usually, when such instances occur, some Muslims are quick to glorify not just the act, but the person committing it and turn that person into a quasi-saviour or role model for Muslims. There is absolutely nothing wrong with kissing the Holy Quran, but Muslims should always be wary of who they consider their role models and protectors.
A relatively recent example of this is that of the renowned psychologist, Dr Jordan Peterson. Peterson’s message appealed to many young men who found inspiration in his words. The confidence and belief that he preached his thoughts with were convincing to many Muslims, and they became inspired by him and were even eager to be on the frontlines of defending him and his message to others. They did this because Peterson provided a moral compass they felt might be missing from their lives.
Filling this vacuum with Peterson’s teachings was a mistake because first of all, there is no vacuum if those Muslims knew where to look. Secondly, humans are prone to weakness and mistakes so when Peterson revealed his thoughts about the conflict in Gaza, as well as a video on his YouTube channel in which he gave Muslims a message that seemed patronising and condescending to many, it became evident that he wasn’t, after all, a role model to be looked up to.
This isn’t an isolated incident; there are many examples throughout history such as Mustafa Kemal Pasha, the founder of Modern Turkiye, as well as that of Gandhi. This will also happen in the future, and potentially even with Putin.
Putin’s track record with Muslim populations
To attempt to prove whether Putin is inherently pro-Islam or anti-Islam is difficult. Below are a few examples of Putin’s interactions with Muslims both in and outside Russia.
The Second Chechen War began in 1999,
just as Putin was appointed Prime Minister, and continued into his presidency. The conflict was marked by significant military aggression by Russian forces against Chechen separatists, many of whom were Muslim. The war led to massive casualties and destruction in Chechnya, with widespread human rights abuses reported, including the targeting of civilians. (Evangelista, Matthew. The Chechen Wars: Will Russia Go the Way of the Soviet Union? Washington, D.C.: Brookings Institution Press, 2002, Ch 5, pp.127-135)
Although it could be argued that Putin didn’t directly or intentionally target Muslim civilians during this conflict, it is a fact that atrocities against innocent Chechen Muslim civilians did occur, as it would have in any modern conflict in all fairness.
Syria intervention (2015-Present)
Russia, under Putin, intervened in the Syrian Civil War in 2015 to support Bashar al-Assad’s government. While this intervention was primarily geopolitical, aimed at maintaining Russia’s influence in the Middle East, it had significant implications for the Muslim population in Syria. Russian airstrikes have been accused of targeting civilian areas, including those with Sunni Muslim majorities. (Sakwa, Richard. The Putin Paradox. London: I.B. Tauris, 2020, Ch.8, pp. 243-257)
It’s worth noting that Putin’s decision to intervene in Syria was a calculated move to protect Russian interests and expand its influence, but it also involved supporting a regime accused of committing atrocities against its own people, many of whom are Muslims. (Human Rights Watch. “Russia/ Syria: War Crimes in Month of Bombing Aleppo.” October 2016 www.hrw.org)
Reconstruction and economic development in Chechnya
While it’s true that Chechnya, and specifically the capital city of Grozny were almost razed to the ground during the Second Chechen War, what has followed since has been an era of supposed reconciliation and rebuilding. Putin appointed Ramzan Kadyrov as the leader of Chechnya, and the Russian government has invested heavily in rebuilding Grozny and other parts of Chechnya. This includes new infrastructure, mosques and public buildings. Chechnya has undoubtedly seen significant economic development and reconstruction efforts. (Souleimanov, Emil. Chechnya after the Chechen Wars:
From Past to Future? Zürich: LIT Verlag, 2011, pp. 102-115)
Support for Islamic institutions
It is also important to acknowledge that Putin has supported the construction of mosques and Islamic cultural centres across Russia, particularly in regions with significant Muslim populations such as Tatarstan and Bashkortostan. He has also attempted to endorse the role of Islamic leaders in promoting peace and social cohesion. (Russia’s Muslim Religious Institutions and Putin’s Policies. The Central Asia-Caucasus Analyst, April 17, 201 www. cacianalyst.org)
In addition to that, Tatarstan has also been granted a degree of cultural and religious autonomy under Putin, having been allowed to keep its Islamic traditions and language. (Rorlich, Azade-Ayse. The Volga Tatars: A Profile in National Resilience. Stanford: Stanford University Press, 1986, pp. 200-215)
Pro-Islam or anti-Islam
Narrowing it down to whether Putin is pro-Islam or anti-Islam is a hot debate which might never be concluded, but what is categorically evident is that Putin is proRussian – his policies, interventions and interactions with and regarding Muslims are all according to what he perceives to be Russia’s interests.
As far as Muslims are concerned, first and foremost, the truest protector of our interests is Allah the Almighty Himself:
“Nay, Allah is your Protector, and He is the Best of helpers.” (Surah Aal-e-’Imran, Ch.3: V151)
As far as who we should accept as a good role model, the Holy Quran is clear:
“Verily you have in the Prophet of Allah an excellent model, for him who fears Allah and the Last Day and who remembers Allah much.” (Surah Al-Ahzab, Ch.33: V.22)
Muslims should follow the example of the Holy Prophet Muhammadsa, who’s sunnah is well preserved as are thousands of ahadith and books of seerah (biography), which describe his life, conduct, morals & ethics and every detail of his noble life. The ultimate blueprint of his ethics and morals can be found in the Holy Quran, as Hazrat Aishara explained:
“The character of the Messengersa of Allah was the Quran.” (Sahih Muslim, Kitab Salatu l-musafireen wa qasriha, bab Jami’i salati-l layli wa man nama ‘anhu au maridha, Hadith 746a)
In fact, the example of the Prophet Muhammadsa isn’t only in books, but for the Ahmadiyya Muslim community, it is alive and well in the person of Hazrat Khalifatul Masih Vaa, who should be considered the saviour, protector and role model for every Ahmadi.
Dr Abdur Rahman Bhutta Germany
Section 3 - Adamas in the Garden of Eden (Gen. 2 & 3)
(3a) The Biblical story of Adamas, Eve and the Serpent
In Genesis, chapters 2 and 3, we are told that Adamas and Eve were living in the garden of Eden, which was somewhere in the East. They were allowed by God to eat the fruits of all the trees of the garden but they were forbidden to eat from “the tree of knowledge of good and evil,” which was in the middle of the garden. God had warned them that “the day you eat of it, you will die.” So they obeyed God and did not even go near that forbidden tree. (Gen. 2:15-17)
Then one day the Devil approached Eve in the form of a serpent and began to persuade her to eat the forbidden fruit, saying, “You will not die. For God knows that when you eat of it, your eyes will be opened, and you will be like God, knowing good and evil.” When the serpent drew her attention to the tree, she looked at its fruit and “saw that the tree was good for food and that it was a delight to the eyes and was desired to make one wise,” so she got deceived by the devil and ate it. (Gen. 3:1-6)
Then, later on, she also gave that fruit to her man and he also ate it. “Then the eyes of both of them were opened and they knew that they were naked.” (Gen. 3:7) They sewed aprons for themselves from the leaves of a fig tree and hid themselves in the trees of the garden.
Then the story goes that they heard the ‘footsteps of God walking in the garden in the cool of the day.’ Seeing them nowhere, God shouted, “Where are you?” The man answered, “I heard your sound in the garden and I was afraid because I was naked, and I hid myself.” God said, “Who told you that you are naked? Have you eaten of the tree I told you not to eat?” The man said, “The woman you gave me to be with me, gave me the fruit of the tree and I ate it.” Then God asked the woman, “What is this that you have done?” The woman answered, “The serpent beguiled me and I ate.” (Gen. 3:814)
(3b) Critical analysis of the story
Now even a cursory look at this story is enough to show that it is full of metaphors; and that in order to understand its real moral and message, we will have to interpret its symbolic language. First of all, let us analyse the above-mentioned biblical story.
(3b-i) The tree of ‘knowledge of good and evil’
There is no tree in the world that bears the fruit called “the knowledge of good and evil.” Even if we suppose that there is one: How could God stop them from eating from such a good tree that gives “the knowledge of good and evil” and raises man from the level of an animal to that of human beings?
(3b-ii) Adamas did not die after taking the fruit, despite God’s claim
According to the Bible, God had told Adam that he would die if he took the fruit of that tree but the serpent assured them that they would not die, but rather they would become wise like God. When they took the forbidden fruit, they did not die; rather, they became wise like God, knowing “good and evil.” So we see that the serpent proved to be correct and God turned out to be wrong. How can we believe that God had lied to Adamas and that the very first practical lesson that God taught the newly married couple was to tell lies? (Tafsir-e-Kabir by Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra, Vol. 5, Surah Maryam, Ch.19: V.2, 1986, London, pp. 42-43)
(3b-iii) Did God need to ‘walk in the cool of the day’?
Then we are told that God walked in the garden in the cool of the day. Now, God could not be walking with physical legs and feet, making sounds with His footsteps, which were heard by the couple while they were hiding from God’s ‘eyes’ in the bush.
God could also not be disturbed by the heat of the day so that He needed ‘a walk in the cool of the day’; nor can we believe that anybody can hide from the ‘eyes’ of God, making Him shout, “Where are you ?” Obviously, the story is told in symbolic language and cannot be taken literally. We will have to interpret it in order to understand its real message.
After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:
By the grace of Allah the Almighty, the Jalsa Salana UK is starting today [26 July 2024], and by Allah’s grace, thousands have gathered here to benefit from the religious and spiritual atmosphere. During these days, a temporary city has been created here in Hadeeqatul Mahdi so that by remaining in this atmosphere, we can distance ourselves from worldly entanglements and strive to improve our religious, spiritual, and moral conditions. Hence, those coming into this environment should be more concerned with deriving the utmost benefit from this atmosphere rather than being concerned about their convenience. However, humans naturally have needs and requirements, which is why the administration strives to fulfil these needs and to provide as much comfort and ease as possible for the guests. For this purpose, various departments are established within our administration during the days of Jalsa Salana and thousands of workers voluntarily present their services in order to serve the guests of the Promised Messiahas
In this regard, first of all, I wish to draw the attention of all workers towards the fact that no matter the duty they have been assigned, they must strive to fulfil it in the best possible manner. They must serve the guests of the Jalsa while considering them to be the guests of the Promised Messiahas, as guests who have come here for the sake of Allah the Almighty in order to fulfil a virtuous purpose. You must display a high moral standard. Even if you think that a guest has acted unfairly or unjustly, then you should overlook it, as this is part of our tradition and this is what constitutes lofty morals; this is what God and His Messengersa have commanded and this is exactly what the Promised Messiahas desires of us. By the grace of Allah the Almighty, this hospitality and high standard of morals have become a hallmark of Jamaate-Ahmadiyya in every country, and even greater attention is given to this, especially during the days of Jalsa. Hence, as always, all the workers here as well should exhibit the best qualities, which are the hallmark of Islamic teaching. I already know that all the workers do their work with this spirit and will continue to do so. Yesterday, I conveyed the same message in my brief address to
the volunteers; however, I am saying these things to serve as a reminder and for the training of many newcomers. The Promised Messiahas used to say that the heart of a guest is like glass – they are emotional – and they must be cared for. The smallest matter or the slightest stumble can cause the glass to break. (Malfuzat [1984], Vol. 5, p. 406)
In other words, the heart of a guest is very fragile, and sometimes such things can cause a person to falter. Some people do not properly consider that the matter was a fault on the part of a volunteer and had nothing to do with the Jamaat’s teachings. Yet, some people still falter. Hence, great care must be taken. In any case, these are all points for those who are newcomers and those who have not been trained properly or for those who have not yet entered the Jamaat. However, by the grace of Allah the Almighty, most people who come here are Ahmadis, and they understand before they get here that they will have to bear some difficulties. But, as I said, there are also some external guests, and they must be specially cared for; those who have not yet joined the Jamaat or those who have not been properly trained. For this purpose, all workers from every department must strive to take care of their guests in the best manner; whether they are doing traffic duty, parking duty, food serving duty, discipline duty, gate checking duty, hygiene and cleanliness duty, water supply duty, or any other duty –they must try their level best to provide ease for the guests and ensure that they do not face any sort of difficulty.
I would also like to say a few things to the guests, and there are also some administrative matters that I will mention. The first and foremost thing that I would like to say to the guests is that you have come here for a virtuous purpose and you have come here as guests of the Promised Messiahas. Instead of looking for worldly rank and worldly service, your focus should be on raising the standard of your morals, which are the distinguishing characteristic of a true Muslim and this is the reason you have come here. As I said, even though under the Jamaat’s administration there is a system in place to serve the travellers and guests who have undertaken this pious, blessed, and meaningful journey, and the
administration strives to provide whatever necessities may be required. However, those who undertake a journey for the sake of God pay very little attention to these worldly needs and comforts. Their primary purpose is to be here and to obtain as much spiritual nourishment as possible. Therefore, do not venture to regard yourselves in the same category as worldly travellers or guests. If you are able to comprehend this, then you will overlook the weaknesses and shortcomings of your hosts. Otherwise, it has been observed that complaints arise that the arrangements for people from a certain place were better or certain people were given more amenities, or certain people were treated better as compared to others – such complaints would not arise. Sometimes, there are errors in estimations which result in some shortcomings, but these should be overlooked. If every person, every Ahmadi Muslim who comes here were to be of the mindset that their only purpose is to obtain spiritual nourishment as opposed to obtaining some worldly comforts, then both hosts and guests would treat one another with love and affection during these days. I should also mention that the organisers try their utmost to treat the guests equally. However, as I said, sometimes there could end up being some slight differences, which the guests should overlook. This is our teaching; where we are commanded to honour and respect guests and to take care of them, guests are also instructed to care for the ease of their hosts. The Promised Messiahas used to greatly honour and respect his guests; he would even say that they should not be shy in expressing their needs openly. (Malfuzat [1984], Vol. 3, p. 112)
However, this was under ordinary circumstances; he said that the guests of Jalsa should all be treated the same and under the same organisation, which is as uniform as possible. During the days of Jalsa, hospitality takes on a different form as compared to ordinary times, and the aim is for the thousands who have come here to be equally provided with as much facility and ease as possible. The exceptions are external guests or guests from abroad for whom certain compelling factors require there to be separate arrangements for them. In any
case, despite this honour and respect that the Promised Messiahas had for guests, he would entrench in the minds of guests even during ordinary times that the primary purpose for their visit was to learn the faith and to purify their hearts and minds while treading the path of growing nearer to Allah the Almighty. It is for attaining this very purpose that people converge here as guests and the guests should come to the Jalsa with this very mindset.
During these days, attend the sessions of Jalsa and listen attentively to the programs and speeches, taking full benefit from them. I will present some more general guidance for the guests. It is imperative for a believer to utilise his time properly. In such gatherings where large numbers are present, you will naturally have the desire to sit amongst and spend time with your relatives and friends from far-off places. Here, we not only have an opportunity to meet our friends and loved ones from one country; rather, Allah the Almighty has created the means to meet our close ones from many other countries. Allah the Almighty, out of His grace, has granted the Promised Messiahas with such a Community that has broken down the borders and differences between countries and nations and has established a great sense of strong brotherhood. Among the many objectives of this convention mentioned by the Promised Messiahas for its attendees, he has stated that through this, the Jamaat’s mutual relations and brotherhood should be reinforced. (Shahadat-ul-Quran, Ruhani Khazain, Vol. 6, p. 394)
[This brotherhood] should go from strength to strength and we should become one with each other. Naturally, it is also important to meet and greet one another, especially to become more acquainted and familiar with one another; however, you must also spend your time listening to the full-day proceedings of the convention. After this, if you have the opportunity, you may meet and interact with one another and socialise to improve mutual relations.
For those who have not met one another for an extended period, it has been observed that their meetings and conversations take up so much time that the whole night is wasted in leisurely discourse. [As a result], people face great difficulty in waking for
the Fajr prayer, let alone for Tahajjud [predawn voluntary prayer].
It has also been observed that the administration faces difficulties owing to people having extended conversations whilst eating in the food marquee. Such people spend so much time there that volunteers have to remind them about the time for prayers or that they have been talking for a long time. Similar difficulties may also arise for those who are staying in someone’s home. Thus, you must exercise moderation. Guests should also be especially mindful that their hosts have to wind up and prepare for the program that is to come.
Regarding the guests who visited the Holy Prophetsa, Allah the Almighty commanded that they should not waste their time in vain conversations. After they had eaten, they should depart. This should be considered, especially with respect to the food marquee. Sometimes, when there are large crowds, food is distributed in shifts. For this reason, you should vacate and make space immediately after finishing your meal so that others can come and eat with ease. If such practices are adopted, then there will be no complaints and work will carry on in a blissful environment.
Similarly, when a large number of people gather, sometimes unpleasant situations may arise. Occasionally, due to complaints about the administration, a guest may speak harshly to a volunteer, who may respond in a similar manner, escalating the matter and starting a chain of resentments. Even if these incidents are isolated, they create a tense environment, affecting others. If those making complaints or speaking wrongly are residents here, that is, living in the UK, the issue prolongs, manifesting at other times as well. This matter is observed in other countries too.
Allah the Almighty says about a true believer that they are those who suppress anger. To those who are treating others unjustly, or who have been treated unfairly themselves, I say to both, keep in mind the sanctity of the Jalsa environment. Guests should exhibit forgiveness and forbearance, and overlook faults. Even if they perceive an injustice, they should still remain patient and show tolerance. Show patience and restraint. Similarly, if volunteers feel they are being wronged by guests, they should also suppress their anger and maintain composure.
The checking of cards and security is crucial in today’s prevailing circumstances, and we must take precautions. Due to the various stages of this process, some people may experience inconvenience or delays, especially women who have children and carry more belongings. They often bring numerous bags, which takes time to check. If some women have brought many belongings today, that is fine. However, those coming from outside the Jalsa premises – most of the attendees come from outside the jalsa gah – should try to bring fewer items over the next two days to minimise checking time. Mothers should only bring essential items for their children and avoid bringing unnecessary items which can cause delays. This wastes time needlessly for both the administration and the people. People have
Qaasid
to wait in line, leading to complaints against the administration, though sometimes the fault lies with the participants due to their excessive belongings, causing delays during checks, as I have mentioned earlier.
Furthermore, one instruction given by the Holy Prophetsa to believers is to maintain ties even with those who serve them and to give to those who withhold. Do not refuse help to someone who did not assist you in your time of need out of revenge. The Holy Prophetsa instructed us to forgive even those who speak ill of you. (Musnad Ahmad bin Hanbal, Vol. 5, p. 373, Hadith No. 15703, Alim-ul-Kutub, Beirut 1998)
Here, there is no question of insult; it is a duty assigned to volunteers. If a volunteer makes a mistake, or something occurs during checking, or if there are delays or objections about a card, patience should be shown instead of causing unpleasantries. These teachings of the Holy Prophetsa guide us towards forbearance. If we develop forbearance, all unpleasantness and conflicts will end.
Thus, I say to both guests and volunteers that it is their obligation to show forbearance and tolerance. Those conducting checks should facilitate guests as much as possible, and if necessary, the administration should deploy more volunteers, especially during rush hours.
Following the desire of the Promised Messiahas, we should aim to exemplify mutual love and brotherhood, as Allah the Almighty has mentioned about believers. Instead of getting upset over minor issues, we should strive to achieve our life’s purpose, which is attained through bowing, prostrating, worship, and remembrance of Allah. Every guest should aim to make their journey purely for Allah. Both volunteers and guests should remember that nonmembers and non-Muslims may also be present. If everyone, both hosts and guests, exhibits high moral standards, it will serve as silent preaching, positively impacting others and drawing their attention towards Islam and its lofty teachings.
Another important matter is that those who come here should also establish the practice of saying salaam [greetings of peace] to each other. Make maximum efforts in this regard. It is a blessed and pure prayer that has been taught to us. When the hosts and guests say salaam to each other, not only do they become free from every kind of fear and worry, but they also give each other a prayer that benefits both of them.
Thus, in these days, give much emphasis to this pure and blessed prayer that Allah the Almighty has taught us, so that we may become those who spread peace, love, and affection everywhere, and this environment becomes an atmosphere of pure love and brotherhood, solely for the sake of Allah the Almighty. We should strive to purify ourselves from all kinds of selfish motives and try to bring about a revolution in our lives during these days. For us, in every matter, the example of the companions of the Holy Prophetsa is present. The high moral standards of the guests were such that during the time of the Holy Prophetsa, the companions, due to the Holy Prophet’ssa spiritual influence, would try to act upon
every command of the Holy Quran. As the Holy Quran commands, if a guest goes to a house and the house owner says to return because he is busy, the guest should return happily and show patience. One Companion says that he tried to fulfill this command of Allah, and wished that when he went to someone’s house, the house owner would tell him to go back because he was busy, and he would return happily to please Allah the Almighty and earn His pleasure. But despite trying, he says that he never got the opportunity where someone turned him away from their home. So, these were the high morals that both the hosts in their homes and the guests had. Thus, this is the kind of great patience that should be possessed. When a person possesses such great patience, he is able to overlook small matters.
I spoke about conveying salaam to each other. Another thing to remember in this regard is that the Holy Prophetsa said to convey salaam to others, and to establish the practice of conveying salaam, whether you know them or not. (Sahih al-Bukhari, Kitab al-iman, Hadith No. 28)
Go to such lengths to establish this practice of conveying salaam, that whether you know them or not, you convey your salaam. When this practice is established, it will have a good effect on the hearts of the non-Ahmadi/non-Muslim guests, as well as the new Ahmadis, and they will benefit much more from this pure environment and appreciate the beautiful teachings of Islam. New converts will put this into practice and integrate more harmoniously into the system. Some complain that they are not integrated [into the system] in certain places.
I will present an incident of the Promised Messiahas. Once, during the occasion of the Jang-e-Muqaddas proceedings, when there was a debate between Muslims and Christians, an incident occurred with the Promised Messiahas at the place he was staying. The organisers say that due to the abundance of guests, they forgot to place or present food to the Promised Messiahas and part of the night had passed without him being given food.
After waiting a long time, when the Promised Messiahas enquired about any food, the organisers became very worried and anxious. Everyone’s hands and feet went cold [from anxiety] regarding what had transpired. There was no food left, and the markets were closed because it was very late, so they couldn’t bring anything from there. Nonetheless, when the Promised Messiahas became aware of the situation (i.e., when he found out), he said that there was no need for such anxiety and discomfort. He said to look at the table where the food was eaten; some people’s leftovers would likely be there. He said this would suffice and he asked for it to be brought over. When the table was checked, there were only a few pieces of flatbread left, nothing else. There wasn’t even any salan (curry) to eat it with. The Promised Messiahas said, “This is enough for us,” and he ate it. (Sirat Hazrat Masih-e-Maudas, Hazrat Sheikh Yaqub Ali Irfanira, Vol. 3, p. 322)
So, this was the example of the Promised
Messiahas, who was the greatest devotee of the Holy Prophetsa and who acted upon his Sunnah. Thus, those who claim to be part of his community also need to always display patience and gratitude.
If there is any shortcoming in anyone’s hospitality during these three days, overlook it and do not overly blame the organisers. The organisers always strive to improve as much as possible, but there should be no disappointment or complaint on the part of the guests. If you wish to provide feedback for the sake of improvement with good intentions, then those who wish to send their suggestions can do so, in order for progress to occur in the following years, and so that there are more arrangements for newcomers. Additionally, I want to draw attention to the various exhibitions held during these days. This year marks the centenary of Hazrat Musleh-e-Maud’sra tour of Europe and the UK. The UK Jamaat, along with the Markazi Archive Department, has organised an exhibition comprised of various pictures. You should definitely visit it. It presents one hundred years of history of the UK and is also about Hazrat Muslehe-Maudra. Similarly, there are exhibitions by The Review of Religions, Archives, Tabligh Department, and the Makhzan-e-Tasaweer exhibition. These are all worth seeing, and I hope they are well organised. Try to visit these exhibitions in your free time instead of wasting it here and there.
Moreover, instructions have been given to the administration that the number of people with Covid is rising in some places worldwide, and there is an increase in some areas here as well. People have come from various places, and it is possible that someone is infected with Covid. Therefore, at the entrances, homoeopathic preventive medicine is arranged. Everyone should take the medicine with ease when the administration provides it; actually, they should themselves ask for it. May Allah the Almighty protect everyone from all kinds of diseases and evil. Similarly, there are security arrangements, as I have mentioned before. Regarding security, I say every year that the best security is to keep an eye on your surroundings and make sure everyone is vigilant to what is around them.
This is the greatest security measure. If everyone does this, no opponent or enemy will get a chance to cause any harm. In the same way, if you see any unnecessary items or bags lying around, inform the administration, and if you notice anyone’s suspicious behaviour, report it as well to the organisers. Nonetheless, pay special attention to security during these days, but our greatest weapon is the protection of Allah the Almighty, and we should strive in prayers and the remembrance of Allah to seek His protection. Pay special attention to this during these three days. May Allah the Almighty grant you the ability to act upon it and make this Jalsa blessed in every way for everyone.
(Official Urdu transcript published in the Daily Al Fazl International, 16 August 2024, pp. 2-5. Translated by The Review of Religions.)