Members of Lajna Imaillah Norway receive guidance from Huzoor
Saturday, 18 January 2025, Islamabad, UK: Members of Lajna Imaillah and nasirat from Nordre Follo Majlis, Norway, had the blessed opportunity to meet Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, at Islamabad, UK. Upon entering the room, Huzooraa conveyed salaam to everyone and enquired about their purpose for visiting. They replied that they wished to meet Huzooraa and pray behind him.
Reflecting on the purpose of being Ahmadis
As the mulaqat commenced, Hazrat Amirul Momineenaa posed a thought-provoking question to all present about why they were Ahmadis – whether it was merely by birth or if they truly understood the significance of being an Ahmadi. Huzooraa then proceeded to provide a profound answer, encouraging everyone to reflect deeply on their Ahmadi Muslim identity and purpose. He emphasised that being an Ahmadi is meaningful only when one understands its purpose, strives to live according to Islamic teachings, and endeavours to spread the true message of Islam to others. Huzooraa said:
“Everyone must ponder over why they are an Ahmadi. What benefit is there in accepting Ahmadiyyat? Some of us are persecuted, and people think ill of us. Whether we live in Norway, Sweden or any other country, people speak ill of us. When people speak ill of us, what benefit is there to being an Ahmadi? Being an Ahmadi will only benefit us when we are conscious of why we are Ahmadis.
“The prophecy of the Holy Prophetsa was fulfilled, and we accepted that. This is why
we are Ahmadis. How should our actions be thereafter? To what extent are we acting upon the teachings of Islam? How should we be fulfilling the rights of worship owed to Allah the Exalted? How should we be performing the five obligatory prayers? How should we be acting upon the commandments written in the Holy Quran and seeking them out? It is only then that being Ahmadis will benefit us. Otherwise, there is no benefit in simply labelling ourselves ‘Ahmadis’.
“Therefore, every girl and every woman should ponder over why they are an Ahmadi, what their duties are, how they will fulfil these duties, and how they will display their example in their country, whereby they can preach Ahmadiyyat and the message of Ahmadiyyat reaches others. Furthermore, [they should ponder over] how they will bring the people of that country into the fold of Ahmadiyyat, so that the true teachings of Islam can become manifest to the world, and that they come under the banner of the Holy Prophetsa. This is our objective, and we must fulfil it, whether man or woman, young girl or older. Everyone must understand this and this is why Lajna was established. Various departments within the auxiliary of Lajna were established for this purpose. This is why there are Tarbiyat, Tabligh and other departments. Pay attention to these and transform yourselves to the extent whereby people see your example and hear your words and become inclined towards Islam and their attention is drawn to Islam. Then, may Allah the Exalted show us that day when Ahmadiyyat spreads in your country to become the majority. This is the purpose of Lajna, and you must advance in this objective.
“If you can fulfil this objective, then that is excellent. If you do not, then you must analyse your state once again and assess as to where you are and where you need to be.”
Admonition for self-improvement during the visit
Huzooraa then advised them to meet Lajna representatives in the UK, perform prayers, supplicate, and take an oath to improve their spiritual condition during their stay in the UK. He further stated that upon returning to Norway, they should strive to be in a
Hadith-e-Rasul – Sayings of the Holy Prophet Muhammadsa
Divine pardon for thoughts
Hazrat Abu Hurairahra narrated that Allah’s Messengersa said: “Allah has pardoned my ummah for the thoughts that stir or arise in their hearts, as long as they neither act upon them nor utter them.”
(
al-Bukhari,
love of God and His Grace
Love is a thing that burns a person’s base life and transforms them into a new and purified individual. Then, the person in question sees that which previously they could not see, and hears that which previously they could not hear. Hence, where God Almighty has prepared a spiritual feast of divine bounty and grace for man, He has also blessed man with the capacities that are needed to benefit from it. If God Almighty had granted man the relevant capacities but not the means, or if God had provided the means but no capacities to man, even this would have been a failing. But no, this is not the case. Allah the Exalted has granted abilities to man, as well as the means. Similarly, on the
Sahih
Kitab al-aymani wa n-nudhur, Bab idha hanitha nasiyan fi l-ayman, Hadith 6664)
Hazrat Mirza Ghulam Ahmadas, In His Own Words
The
This Week in History
A glimpse into the rich history of the Ahmadiyya Muslim Jamaat
31 January - 6 February
31 January
31 January 1909: Among the most remarkable accomplishments of Hazrat Khalifatul Masih Ira was the establishment of the true status of Khilafat in the hearts and minds of Jamaat members and opponents alike. From the outset, certain individuals who were against the institution of Khilafat tried to stir unrest within the Jamaat. On this day, to firmly settle this debate, Hazrat Khalifatul Masih Ira called a special session of Majlis-eShura, which was attended by around 250 representatives. He delivered a
powerful speech uprooting all doubts and misconceptions about the divine institution of Khilafat. He also invited certain members to reaffirm their bai‘at
In Tarikh-e-Ahmadiyyat, volume 3, this incident has been described in detail and has been named “Yaum al-Furqan”. It can be read on page 258 of the said volume.
31 January 1992: On this day, for the first time in history, the Friday sermon of Hazrat Khalifatul Masih IVrh was broadcast live via satellite and watched
across the continent of Europe. In this sermon, Huzoorrh highlighted that the magnificent prophecy regarding the triumph of Islam is closely linked to the Promised Messiah and Imam Mahdi, peace be upon him. (Khutbat-e-Tahir, Vol. 11, pp. 69–86)
1 February
1 February 1897: On this day, the Promised Messiahas published an announcement in Persian that had a message for Shiites, like Haji Sheikh Muhammad Raza Tehrani Najfi, who came up with a way of examining the truth of a claimant of prophethood. Haji Sahib had suggested that the claimant should jump from the roof of Shahi Mosque Lahore, and if the claimant were truthful, they would survive the fall. Objections regarding the death of Jesusas and the solar and lunar eclipses were answered in the same announcement. (Majmu‘ah-eIshtiharat, 2019, Vol. 2, p. 194)
1 February 1945: On this day, Hazrat Musleh-e-Maudra selected 22 young missionaries to be sent to foreign lands for the propagation of Islam Ahmadiyyat. Huzoorra also selected nine more missionaries to pursue advanced studies in academic fields. (Tarikh-e-Ahmadiyyat, Vol. 7, pp. 107108)
1 February 1988: The President of Liberia had a meeting with Hazrat Khalifatul Masih IVrh on this day. During this tour of West Africa, Huzoorrh arrived in Liberia on 31 January.
(Silsila Ahmadiyya, Vol. 4, p. 845)
2 February
2 February 1979: During his Friday sermon on this day, Hazrat Khalifatul Masih IIIrh emphasised the importance of ensuring the physical health of Ahmadi children, providing them with quality nutrition, and maintaining moral supervision. Huzoorrh stated that not a single Ahmadi child’s mental abilities should be harmed. (Khutbat-e-
Nasir, Vol. 8, pp. 45-52)
2 February 2007: During his Friday sermon on this day, Hazrat Khalifatul Masih Vaa instructed Ahmadi doctors, particularly the waqifeen, to always take care of patients’ sentiments, and treat them with good morals. (Khutbat-e-Masroor, Vol. 5 p. 43)
3 February
3 February 1939: On this day, Hazrat Musleh-e-Maudra commenced a series of sermons detailing Majlis Khuddamul-Ahmadiyya’s modus operandi. This was completed by 17 March. Huzoorra said: “I have repeatedly pointed out to the Jamaat that the reformation of one generation is not enough for the success of a people. Long-term schemes can only be successful if many successive generations continue to partake in them.” (Khutbat-e-Mahmud, Vol. 20, p. 30)
3 February 1955: Hazrat Musleh-eMaudra graciously sent eight pages of Haqiqatul Wahi from the original handwritten manuscript of the Promised Messiahas to the Jamaat members in Indonesia as tabarruk. The Vice President of Indonesia Jamaat had visited the Markaz in Qadian for a month. Upon his departure, Hazrat Musleh-e-Maudra showed this generosity as a token of his love and affection towards the loyal and devout members of the Jamaat in a far distant land. Along with the original manuscripts, Hazrat Musleh-e-Maudra himself penned a letter for the Jamaat members in Indonesia. (Tarikh-e-Ahmadiyyat, Vol. 16, pp. 448-449)
4 February
4 February 1914: An Ahmadi Muslim’s letter sent to Hazrat Khalifatul Masih Ira was received on this day, which said that other Muslims in their area had expelled Ahmadis from their mosques. In reply, Huzoorra replied that those Ahmadis should then offer prayers in an open field. Huzoorra also said one must continue to do istighfar and exhibit patience. (Tarikh-eAhmadiyyat, Vol. 3, p. 502)
4 February 1966: On this day, while delivering the Friday sermon at Masjid Mubarak, Rabwah, Hazrat Khalifatul Masih IIIrh announced his scheme of Taleem-ul-Quran (The Quran Education Initiative). Huzoorrh expressed his desire that the recitation of the Holy Quran should be heard from every Ahmadi home in the morning. (Khutbat-e-Nasir, Vol. 1, pp. 121-129)
5 February
5 February 1898: The Promised
Messiahas used to advise his Jamaat regarding administrative matters on a regular basis. An announcement was published on this day, in which it was notified that from that point onwards, contributions towards Madrasa Ahmadiyya should be sent directly to Hazrat Hakeem Maulvi Noor-udDeenra so that the expenses for the Madrasa remained separate from other expenses. News about the publication of Kitab-ul-Bariyya was conveyed to members of the Jamaat in the same announcement. (Majmua-e-Ishtiharat, Vol. 2, p. 389)
5 February 1943: A delegation of the representatives of the Turkish press, who had come to Lahore, claimed during a press conference that there was no need for regular daily prayers (salat) when someone was travelling. The journalists also said they were Turkish first and Muslims second.
Hazrat Musleh-e-Maudra reviewed these comments while delivering his Friday sermon on this date and refuted them through Islamic teachings. (Khutbat-eMahmud, Vol. 24, pp. 41-56)
5 February 1988: During his tour of Africa, Hazrat Khalifatul Masih IVrh arrived in Ivory Coast on 2 February, where various engagements continued. On this day, Huzoorrh met with the President of Ivory Coast and delivered the Friday sermon in the capital city, Abidjan. In his sermon, Huzoorrh urged the people of Africa to stand on their own feet for economic progress instead of relying on foreign goods. He also called upon Ahmadi industrialists and experts in various fields to dedicate their services to the cause of Islam. Later that day, Huzoorrh departed for Ghana. (Khutbat-e-Tahir, Vol. 7, pp. 75–82)
6 February
6 February 1938: On this day, Hazrat Musleh-e-Maudra spoke to a gathering organised by the Ahmadiyya Intercollegiate Association in the hostel of Jamia Ahmadiyya Qadian. Huzoor’sra blessed and important speech continued for three hours. This association, based in Lahore, had arranged a three-day trip to Qadian with its 56 members along with some non-Ahmadi fellow students. (Al Fazl Qadian, 8 February 1938, p. 2)
6 February 1987: On this day, while delivering the Friday Sermon at the Fazl Mosque in London, Hazrat Khalifatul Masih IVrh instructed the Jamaat to make certain preparations as the centenary of the establishment of the Ahmadiyya Muslim Jamaat approached. Huzoorrh also urged that before the centenary jubilee, every country should construct a building, with the primary contribution being through waqar-e-amal. (Khutbat-eTahir, Vol. 6, pp. 83–100)
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better state than when they arrived, which would be a sign of true progress.
Encouraging the younger generation
Addressing some of the children, Huzooraa asked if they understood his words, instructing them to become exemplary individuals who could explain Ahmadiyyat as the True Islam to other people. He then enquired who among them were students and gifted pens to those studying.
Devotion to Khilafat and focus on tabligh
A Lajna member requested prayers for leaving behind progenies devoted to Khilafat.
Huzooraa reminded everyone that their principal mission was to spread the message of Islam Ahmadiyyat, rather than pursuing worldliness. “The real objective is to pursue faith and Allah. So, seek those,” Huzooraa said. He advised another Lajna member serving in the Tabligh Department to set an ambitious target concerning bringing people into the fold of Islam Ahmadiyyat.
Guidance for fathers neglecting salat
A member asked for guidance regarding fathers who do not observe the five daily prayers and thus negatively affect their children. Huzooraa highlighted that many Ahmadis migrated to places like Norway seeking religious freedom or better economic opportunities, often granted due to their faith. Fathers should thus fulfil the duty of worship and set an example for their children. Huzooraa explained:
“In relation to this, I have said in many speeches to both women and men, that men should show their example, and this [responsibility] should not solely fall upon women. Women should say to the children that we must obey Allah, as it is His commandment. This is why we offer prayers. You should also ask the father why he is showing the wrong example in front of the children. We can only explain, so
explain it to them to pray. There is no need to look for an opportunity to argue with the fathers, lest they say the next day to you to leave their homes and return to your own home, which may affect the tarbiyat of the children. Explain to your children with wisdom and explain to the fathers too. [...]
“The Promised Messiahas states that the religion in which there is no worship, is no religion at all. Hence, teach these things to children and adults. Fulfilling the rights owed to Allah is obligatory.”
Women attaining the rank of martyrdom [shahadah]
A Lajna member enquired whether engaging in the Jihad of the self could grant women the same spiritual rank as men achieve through martyrdom in the cause of faith.
Huzooraa clarified that women, too, can attain martyrdom, and he pointed out a hadith of the Holy Prophetsa which states that a woman who diligently upholds her responsibilities at home, nurtures a religious atmosphere, and raises children with Islamic teachings attains the same spiritual reward as those who physically lay down their lives. Huzooraa said:
“Women are also martyred. There were three or four [Ahmadi] women martyred in Pakistan, too. Therefore, women can attain the rank of martyrdom in the same manner. Also, I have stated many a time that there is the hadith of the Holy Prophetsa that a woman came and said that men make great financial sacrifices and earn money, they go to battles, perform Jihad and are martyred, attaining the rank of martyrdom, whereas we women remain in our homes. So, can we also attain this rank and how can we attain it? Even though there were women at that time, such as Hazrat Umm-e-Ammarahra, who would participate in the battles. There were other women too. They displayed great feats of valour. However, the Holy Prophetsa stated that when you are in your homes, safeguarding the household, raising your children, looking after your homes, and developing a religious atmosphere in your homes, and your children are growing up with Islamic teachings, then your rank will be the same as those who are martyred. You will attain the same reward. [Tafsir al-Dur
“
If the rank of martyrdom is great, then the rank of one who brings others to paradise may even be loftier. Martyrs go to paradise themselves, but women are those who bring others to paradise, if they do the correct upbringing
al-Manthur, Surah an-Nisa, verse 34, Vol. 2, Bab 34, p. 518)]
“So, the Holy Prophetsa has already spoken about you all that, without even taking part in the fighting, you partake of the Jihad and increase in your rank. This is why Allah the Exalted has even placed paradise under the feet of mothers. [Sunan an-Nasa’i, Kitab al-jihad, Bab ar-rukhsati fi t-takhallufi li-mun lahu walidah, Hadith 3104] He did not place it under the feet of men. What else do you need? If the rank of martyrdom is great, then the rank of one
who brings others to paradise may even be loftier. Martyrs go to paradise themselves, but women are those who bring others to paradise, if they do the correct upbringing.”
Injustice and the existence of God
A Lajna member asked why injustices occur if God exists.
Huzooraa explained that cruelties stem from following Satan instead of Allah’s guidance and that Allah has given people free will to choose between good and evil; ultimately, oppressors will be punished in this world or the Hereafter, while those who obey Him will find peace and paradise. Huzooraa said:
“When did Allah the Exalted say that everyone would believe in Him? Allah the Exalted has mentioned in the Holy Quran that when Adam was created, Satan said that he shall entice his progeny [to commit vices] and many people shall follow him and they shall not listen to Allah. Allah the Exalted said fine; he did not deny that they would not follow him. Allah the Exalted stated that He shall place him and everyone that follows him in the hellfire. [Surah al-A‘raf, Ch.7:12-19]
“So, wars are being fought due to following Satan. People are following Satan, due to which they are perpetrating cruelties, and, as this life is temporary, where people live up to 80, 90 or 100 years, then in the eternal life of the Hereafter, Allah the Exalted shall place the oppressors in hell. Some are punished in this life as well and some will be punished in the Hereafter. The oppressors are committing cruelties; they are killing innocent people, they are killing women, etc. It could be that this is happening due to the actions of some people and Allah the Exalted is punishing a nation. But with regards to the oppressors, He has said that He shall punish them immensely in the Hereafter. So Allah the Exalted has already said before that there would be many who would follow Satan.
“Allah the Exalted states that He has revealed what is good and bad. If you comply with His injunctions, then you will be saved from committing atrocities and you will remain here in this world in peace and enter paradise. If people follow Satan, they may think they have earned a lot, lived in luxury and are in a good state; however, He shall place them in Hell. So Allah the Exalted exists and He told us from before that He has given us the free will to do what we want and also blessed humans with intelligence. If one accepts His commandments, then they will be at peace in this world and the cruelties will end; otherwise, if they don’t, if they follow Satan, then cruelties will be committed and, due to that, they will be punished in this very world and in the Hereafter. There is no question relating to the existence of God. God indeed exists and He has not said anywhere that there is coercion. God has granted us sense and we should utilise it and He has given us free will.”
Conclusion
With these words, Hazrat Amirul Momineenaa conveyed salaam, took leave, and the mulaqat drew to a close.
(Report prepared by Al Hakam)
A glimpse into a spiritual journey: Khuddam from USA’s Southwest Region visit Islamabad, UK
E. Mahmood Kauser
Missionary, Los Angeles & San Diego, USA
From 9 to 15 January 2025, a group of Majlis Khuddam-ul-Ahmadiyya Southwest Region of the United States had the blessed opportunity to visit Islamabad, UK, and meet with Hazrat Khalifatul Masih Vaa While many moments were captured in the recent “This Week with Huzoor” episode on MTA International, there were countless behind-the-scenes experiences that left a lasting impression on the hearts of the participants.
Our daily routine involved an hourlong drive from the Baitul Ehsan Mosque to Islamabad for prayers, sessions and the chance to be in the presence of Huzooraa The anticipation and excitement were noticeable, with khuddam eagerly preparing for each encounter. Driving from the Baitul Ehsan Mosque (in Southwest London) to Islamabad at 5:30 am, and seeing khuddam in the 15-seater van reading Tahajjud individually was a sight to witness in person. There was a khadim whose childhood friend was also visiting Islamabad. Usually, friends get together and go out for a night to enjoy sightseeing, visiting local attractions, or dining out, but these two agreed to something completely different. The friend residing near Islamabad said that he would save a spot for Tahajjud for the khadim who is part of the MKA USA delegation that has to drive from the Baitul Ehsan Mosque; that way they could collectively stand together and pray Tahajjud at the Mubarak Mosque.
One khadim, known for rarely showing emotion, found himself moved to tears during a session where incidents of Khilafat were being shared. Another touching moment occurred when a khadim from Burma introduced himself in Urdu, greatly pleasing Huzooraa. Later, at the end of the mulaqat, Huzooraa commented on how well-
prepared all the khuddam were in speaking Urdu, even the one from Burma.
Many khuddam were astounded by Huzoor’saa incredible memory and the personal attention he gave to each individual. There were two khuddam who were brothers, seated separately and with several khuddam between them. Upon their introduction, Huzooraa immediately asked if they were brothers. This surprised the Khuddam delegation, as even they sometimes forgot this kind of detail during introductions, yet Huzooraa remembered.
One khadim, whose family had only met Huzooraa once for a few minutes and whose father had written to Huzooraa as often as he could over the past many years, experienced a surprising interaction. After the khadim introduced his father’s name, Huzooraa engaged with him on three separate occasions during the group mulaqat. Huzooraa enquired about his father and his brothers and whether they were married. This display of connection and concern brought immense joy not only to the khadim but also to the other khuddam It demonstrated how Huzooraa maintained a personal connection with this parent, who primarily communicated through letters.
Three brothers, visiting solely for this trip, were introduced to Huzooraa. He surprised them by mentioning their large family. When they modestly replied, “We do have a few family members,” Huzooraa laughed and said, “Not a few; you have hundreds of them.” He then proceeded to name some of their relatives, including some they didn’t even know were related to them.
In another instance, a khadim mentioned his father’s name, which can be considered a quite common name. Immediately, Huzooraa asked if his father was a veterinarian, which indeed was his father’s profession. This demonstrated Huzoor’saa profound memory
and personal connection with members of the Jamaat, bringing joy to the khadim Amidst the solemn atmosphere, there were also moments of warmth and laughter. During the MTA setup, an unexpected pause created a brief tension in the room. Huzooraa, with his characteristic grace, made a light-hearted comment that instantly put everyone at ease. Huzoor’saa frequent smiles and gentle humour created a welcoming atmosphere.
A khadim shared a prayer request to Huzooraa during his introduction for a sick relative, intending to keep it brief. However, Huzooraa stopped and asked for details. Upon learning the relative had stage four cancer, Huzooraa paused and said, “Allah fazl farmaey” (May Allah grant His grace).
A khadim remarked how Huzooraa would revisit topics if needed, demonstrating his patience and dedication to satisfying the thirst for knowledge in Ahmadis at various levels of understanding. This approach showcases Huzoor’saa deep love and care for the members of the Jamaat, always striving to nurture their spiritual and intellectual growth.
One khadim who had not yet given Azan at his local mosque, was given the chance to submit a recording for review to read Azan at the Mubarak Mosque. To his surprise, the review came back with approval. It was the last Isha prayer of the visit and he was given the chance to call the azan
This brief glimpse into the spiritual journey of the Southwest region khuddam to Islamabad, UK, showcases the profound impact of being in the presence of Hazrat Khalifatul Masih Vaa. The stories shared here are but a fraction of the countless experiences that have strengthened the faith and spiritual connection of these young men, leaving them forever changed by their encounter with their beloved Imamaa
Jalsa Salana and a new mosque in Sri Lanka
A. Abdul Aziz Sri Lanka Correspondent
Jamaat-e-Ahmadiyya Sri Lanka held its Jalsa Salana on 14 January 2025 at the Baitul Basit Mosque in Pasyala, presided over by the Markaz representative, Mirza Naseer Ahmad Sahib.
After the flag-hoisting ceremony, the formal proceedings started with a recitation from the Holy Quran, followed by a poem and speeches by the National President, S. Nizam Khan Sahib; Anis Ahmad Sahib, President of the Colombo Jamaat; R. A.
Hafiz Ahmed Sahib, President of the Pasyala Jamaat; I. Aslam Ahmad Sahib, President of the Negombo Jamaat; T. A. Tahir Sahib; and Missionary-in-charge, Javed Rahim Sahib. In his concluding address, the Markaz representative, Mirza Naseer Ahmad Sahib, spoke on the purpose behind the Promised Messiah’sas advent and the blessings of Khilafat. Urdu addresses were translated into the local Tamil language. The Jalsa Salana concluded with a vote of thanks by the National President, followed by a silent prayer led by the Markaz representative. A leading website of Sri Lanka published the
news about the Jalsa Salana on the same day. New mosque opened in Puttalam A new mosque in Puttalam, named Baitul Khabeer Mosque, was inaugurated on 10 January 2025, by Mirza Naseer Ahmad Sahib. This mosque can accommodate 200 people. The inaugural ceremony started with a recitation from the Holy Quran, followed by a speech by the National President, S. Nizam Khan Sahib. Mirza Naseer Ahmad Sahib, in his brief address, quoted the sayings of the Promised Messiahas about the importance of building mosques for the propagation of Islam. After the inauguration,the Jumu‘ah prayer was offered.
From the markaz
How to interpret dreams Khuddam from USA’s Muqami Majlis meet Huzoor
Monday, 20 January 2025, Islamabad, UK: 31 members of the USA’s Muqami Majlis Khuddam-ul-Ahmadiyya were blessed with an in-person mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa at Islamabad, UK.
As Huzooraa entered the room, he greeted everyone and first spoke to Sadr Majlis Khuddam-ul-Ahmadiyya USA, Abdullah Dibba Sahib, and Mohtamim Sahib Muqami. They informed Huzooraa about their delegation of khuddam visiting from America.
Introductions
Each khadim then had the opportunity to introduce himself. Hazrat Amirul Momineenaa asked about their family backgrounds, fields of study, and career paths. During these introductions, Huzooraa kindly guided one khadim to learn the language of his ancestors, while lovingly reminding another, who described himself a waqif-e-zindagi working “9 to 5,” that dedicating one’s life actually means being available 24/7. A cardiologist shared his aspiration to volunteer more frequently in Pakistan and eventually dedicate his life fully to the service of the Jamaat. Another khadim expressed his desire to enrol in Jamia Ahmadiyya; in response, Huzooraa noted that if Jamia Canada could not accommodate students from outside the country, the khadim said he would be happy to enrol in Jamia Ahmadiyya Ghana. Observing that the group was almost entirely of Pakistani origin, Huzooraa asked if there were no Ahmadis in their area from African American or other American
backgrounds, and enquired whether they were doing enough tabligh. Sadr Sahib responded that they would strive to do more, insha-Allah. Following this, Sadr Sahib requested permission for the khuddam to ask questions, which Huzooraa graciously granted.
Permissibility of working in defence companies
A khadim raised the question of living in a region where many defence companies supply weapons to various countries and sought guidance on the permissibility of working for such firms.
Huzooraa explained that, in cases of necessity where a person has no other viable options, allowances may exist under certain constraints. He referred to the principle outlined in the Holy Quran, which permits consuming forbidden items like swine in extreme situations of helplessness to preserve life. (Surah al-Baqarah, Ch.2: V.174) Similarly, working for such companies may be permissible in cases of compulsion.
Huzooraa emphasised that the intention behind manufacturing arms is generally to supply them for a country’s defence. However, these products are often distributed globally, including to regions affected by conflict.
At the same time, he highlighted that individual employees do not necessarily bear direct responsibility for the ultimate use of the products. In a lighter vein, Huzooraa commented that Ahmadis could open their own factories or companies. If an Ahmadi were to do so, they would likely choose to manufacture products to assist
law enforcement agencies only, as Ahmadis strive to promote peace.
Perspective on the newly-elected US President
Another khadim sought Huzoor’saa view on the newly-elected President of the United States.
Huzooraa responded by saying that it was uncertain what policies the new President might pursue or how they might impact the American people. However, he observed that during the President’s previous tenure, he had refrained from engaging in significant warfare, which brought some relief to the rest of the world.
Referring to the ongoing IsraelPalestine conflict, Huzooraa noted that while there are claims of a permanent ceasefire being established, such a resolution is unlikely to last. He remarked that it is possible the ceasefire was accompanied by secret agreements, allowing Israel to occupy additional areas of Palestinian land in the future.
Huzooraa further observed that leadership in America is unlikely to embody truly moral or saintly qualities under the current political climate. He noted that meaningful and positive change could become feasible if Ahmadis with high moral standards and a commitment to justice, attain positions of influence in politics, bureaucracy, or business.
Muqami Majlis: Name and responsibilities
A khadim enquired about the difference between Muqami and other majalis, as
Continued from page 1 one hand, God Almighty provides man with bread, and on the other hand, He has given man eyes, a tongue and teeth, and He has put a man’s stomach, liver and intestines to work, and the proper functioning of all these things depends on food. If man consumed nothing, how would the heart be fuelled with blood and how would the body produce chyle?
In the same manner, first and foremost, God Almighty has showered His grace upon us and sent the Holy Prophet, peace and blessings of Allah be upon him, with a complete religion like Islam, and made him the Seal of the Prophets, and bestowed upon us a perfect book like the Holy Quran, which is the Seal of the Books. Now, until the Resurrection, neither shall any other book be sent, nor shall any other Prophet bring a new law. Then, if we do not employ our faculties of reflection and contemplation, and if we do not advance towards God Almighty, how indolent, slothful and ungrateful would we be?
(Malfuzat [English], Vol. 2, pp. 68-69)
well as the wisdom behind appointing a Muhtamim Muqami without an election.
Huzooraa explained that the Muqami Majlis is like all other majalis, with no fundamental differences in responsibilities. The term “Muqami” simply indicates that the majlis is based near the Jamaat’s headquarters. According to the Constitution, the leader of this majlis is called “Mohtamim Muqami” instead of “Qaid,” but their responsibilities remain the same as those of a qaid in any other majlis
Huzooraa further clarified that while qaideen in most majalis are either elected, selected, or nominated, the Muhtamim Muqami is not elected. As a member of the Sadr’s amila, the Mohtamim Muqami is appointed by the Sadr; he directly nominates the individual or recommends their name to the Khalifa of the Time for approval. This method of appointment is the only distinction; otherwise, there is no difference in the duties or expectations of the role.
Facing surgical complications: Advice for doctors
Guidance was requested regarding situations where medical procedures sometimes lead to complications or fatalities, which can induce fear and stress in both patients and doctors.
Huzooraa explained that doctors must possess strong nerves and resilience to manage such situations effectively. He emphasised that a doctor should not view themselves as the provider of healing but should recognise that healing comes from Allah. By being mindful of the prayer ‘وٰهٰ یۡ�اشِلا’ (‘Allah is the Healer’), and relying on supplication, doctors can alleviate stress and perform procedures with greater focus and composure.
Huzooraa highlighted that the act of obtaining consent from patients or their families before medical procedures underscores the understanding that the outcomes are not entirely within the doctor’s control. Recognising this can reduce the burden of stress on medical practitioners.
He further encouraged doctors to adopt the supplication ‘یۡ�اشِلا
’ in their practice, drawing inspiration from the prayer of Hazrat Ibrahimas mentioned in the Holy Quran: “And when I am ill, it is He Who restores me to health.” (Surah ash-Shu‘ara, Ch.26: V.81). “Then the responsibility is placed in the hands of Allah the Exalted,” Huzooraa said.
Considering state schools vs. homeschooling
One khadim, father to a two-year-old daughter, enquired about whether to enrol her in a state school or opt for homeschooling.
Huzooraa explained that this decision could depend on the circumstances and the concerns parents may have about the curriculum taught in state schools. He noted that topics such as sex education and gender education are sometimes introduced at an early age. If the intent behind homeschooling is to shield children from these subjects, parents could consider enrolling their child in a state school during the early years and moving to homeschooling when such subjects are typically introduced in later years.
Huzooraa pointed out that attending
school in the early years can be beneficial for children, as it helps them develop social skills. However, if parents choose homeschooling, they must take on the responsibility of organising activities like hikes, outings, excursions, or boating themselves to ensure their child does not miss out on these experiences.
He further explained that sex education and gender education are not taught consistently throughout all grades. Parents can monitor the situation and make decisions accordingly, either continuing with homeschooling or re-enrolling their children in a state school based on the circumstances. Ultimately, it depends on local laws and the parents’ ability to provide the necessary support and oversight to meet the child’s educational and social needs.
Significance of dreams and interpreting them
Someone asked about understanding the nature of dreams and discerning when a dream holds divine guidance.
Huzooraa explained that not all dreams have spiritual significance; some are divine, others are from Satan, and many merely reflect daily thoughts. If uncertain, consulting someone knowledgeable in dream interpretation or giving alms [sadaqah] is recommended. Huzooraa said:
“Not everyone is able to know the science of interpreting dreams. Therefore, if you see a dream, then you should ask someone who knows how to interpret dreams to find out whether it is a good or bad dream. If you are not able to understand the meaning of the dream yourself and are not comfortable in sharing your dreams and feel embarrassed to ask someone, then regardless of whether it is a good or a bad dream, you should give sadaqah, so that Allah the Exalted may bring out its virtuous results.
“Some dreams are in fact from Allah the Exalted and are truthful dreams, whilst there can also be satanic-influenced dreams, and some are just a product of one’s thoughts; whatever one has experienced in the day can appear in the dreams as well. Psychiatrists say that generally, a person experiences four to five dreams in the night. Some we can recall and others we can’t. Sometimes a person wakes up and thinks he did not have any dreams when, in fact, they did and had been journeying to different places in their dreams.
“The dreams that you can recall, assess and analyse as to what message they contained. If you are able to understand it, then that’s fine; otherwise, you can ask someone. During the time of Hazrat Yusufas, the king had a dream, and those who he had to interpret dreams deemed it to be merely a product of his thoughts. However, Hazrat Yusufas interpreted the dream and understood what the seven green ears of corn meant and what it meant by seven fat cattle that were eaten [by seven lean ones] and the meaning of the lush vegetation and withered crops and the drought, etc. It is all mentioned there. [Surah Yusuf, Ch.12: V.4450]
“Some people are not able to understand their dreams, so if you are not able to understand it either then just give some sadaqah. This is the simple solution. If you have had a dream which contains a message and one is being exhorted towards virtue
“Some people are not able to understand their dreams, so if you are not able to understand it either then just give some sadaqah. This is the simple solution. If you have had a dream which contains a message and one is being exhorted towards virtue and goodness, then that means that this is something Allah the Exalted wills for you, and it is a dream from Allah the Exalted. However, if you have a dream in which you are being encouraged to do a bad deed, then consider that to be a satanic dream.
and goodness, then that means that this is something Allah the Exalted wills for you, and it is a dream from Allah the Exalted. However, if you have a dream in which you are being encouraged to do a bad deed, then consider that to be a satanic dream.
“There is a funny incident of a very well-known family in Sargodha, who were involved in politics and were landowners as well. An elderly member of their family became Ahmadi in the time of Hazrat Khalifatul Masih IIra. He did not have any children; however, he had a son when he was quite old through the prayers of Hazrat Khalifatul Masih IIra. This happened in the very early days of Rabwah when there were not even proper roads made in Rabwah and very few houses.
“He brought him there and enrolled him in the school. Since he belonged to a wealthy family, he would come to school in a motor vehicle, while people in Rabwah at the time did not even own broken cycles. Everyone was very poor and the entire town had perhaps one to three cars. In any case, it was their desire that since he had the child at an old age, he attain an education and become virtuous and not become involved in politics or any vices [...]
“And so, while he was alive, he would always encourage him to pray and also bring him to the Mubarak Mosque. [...] His wife had already passed away and it was just him and his son. Although they had a large house, they both used to sleep in one room.
“One day, having become tired of his father always telling him to offer salat –just as you also sometimes express your frustration that the Qaid or Sadr Sahib or your parents are always telling you to pray –and he too was the same. One morning, he woke up and said, ‘O father, Hazrat Muslehe-Maudra came into my dream last night and said that I shouldn’t offer salat anymore.’
“His father was very shrewd, and he
said, ‘Look, we stay in this room, and my bed is close to the door, while your bed is on the other side next to the wall. So, Hazrat Musleh-e-Maudra jumped over my bed to tell you this, how come he didn’t just tell me? He could’ve told me as well to not pray and I too would’ve become exempt from praying. So, stop making up false dreams.’
“Thus, people can also make up dreams like this as well. The Holy Prophetsa has also stated that one should not make up dreams and especially one who attributes a false dream to the Holy Prophetsa takes on the curse of Allah. [Sahih al-Bukhari, Kitab atta‘bir, Bab mun kadhaba fi hulimih, Hadith 7042; & Kitab al-‘ilm, Hadith 109]
“Haqiqat-ul-Wahi [The Philosophy of Divine Revelation] is a book of the Promised Messiahas. If you read the first 50 to 60 pages, I believe it has been translated into English; it explains the concept of dreams and their significance and reality. You are quite mature and go to college or university, so you should read it. You should have enough knowledge about it. If you just read the initial 50 to 60 pages, you will be able to understand the concept of dreams and what is a good dream or a bad dream.”
Huzoor’saa memory of his visit to the blessed grave of the Promised Messiahas
A khadim wanted to know Huzoor’saa feelings when visiting Qadian in 2005 and praying at the Promised Messiah’sas blessed grave.
Huzooraa reflected that his emotions were similar to those felt by any Ahmadi upon reaching such a sacred site, with a heartfelt desire to offer prayers. He recalled that his first visit to Qadian in 1991 evoked the same feelings, and during both visits, his prayers focused on asking Allah the Exalted to elevate the status of the Promised Messiahas, grant success to the Jamaat he established, and enable members of the Jamaat to serve it in the best manner.
Huzooraa noted that such moments bring deeply personal emotions that are often indescribable. He also remarked that two decades have passed since that memorable visit in 2005.
Conclusion
Before bringing the mulaqat to a close, Hazrat Amirul Momineenaa graciously granted permission for a group photograph with the khuddam and presented each of them with a pen.
During this time, Huzooraa engaged in light-hearted discussions, asking where they were staying, whether they were able to attend prayers at Mubarak Mosque, how they were travelling, and whether their meals, including breakfast, were to their liking. Huzooraa also enquired about their plans for the remainder of their visit.
The khuddam shared details of a packed itinerary, which included visits to Fazl Mosque, Jamia Ahmadiyya UK, and MTA International; meeting elders of the Jamaat; and offering Jumuah and other congregational prayers behind Huzooraa Majlis Khuddam-ul-Ahmadiyya UK was kindly hosting their transport arrangements.
After some further interactions with the khuddam, Huzooraa said salaam and took leave, bringing the mulaqat to an end.
Masih Vaa has given on various occasions in his written correspondence and during MTA programmes – is being officially published below for everyone’s benefit.
Are Babis and Bahais Muslims?
Someone from Morocco asked Hazrat Amirul Momineen, Khalifatul Masih Vaa, whether Babis and Bahais are to be considered Muslims. They also mentioned that some assert that both the Bab and Bahaullah were commissioned by Allah the Exalted and that Allah supposedly strengthened them both by means of a ‘third person’, namely the Promised Messiahas, citing the verse “
” [i.e., ‘So We strengthened (them) with a third.’] (Surah Ya Sin, Ch.36: V.15). The person asked whether this claim was correct.
Huzoor-e-Anwaraa responded to this question in a letter dated 16 January 2023. His reply is as follows:
“If those identifying as Babis and Bahais call themselves Muslims, we cannot make a definitive decision regarding their being Muslim or otherwise. However, it is certainly the case that their doctrines contradict Islamic teachings. Hence, concerning their claim to be Muslim, it is ultimately for Allah the Exalted to judge. As for any connection of this group with the Ahmadiyya Muslim
Jamaat, not even a distant link exists. This is a completely separate group whose doctrines openly violate Islamic teachings. Typically, followers of this group conceal their beliefs from others and only disclose what people might find pleasing. Furthermore, to propagate their sect, they resort to misrepresentation. [This practice has historically been adopted both as a means to evade the injustices of persecution and as a strategy of appeasement. [See, e.g., Morlock, N. N. (2021), “Religious Persecution & Oppression: A Study of Iranian Baha’ís’ Strategies of Survival”, Journal of Hate Studies, 17(2), pp. 15–24) — Editor Al Hakam]
“The Babi or Bahai group began with Ali Muhammad Bab, who claimed prophethood. Since his claim was false, he was killed [as a fulfilment of] the following Quranic warning mentioned in Surah alHaqqah (69:45–48):
“‘And if he had forged (and attributed) any sayings to Us, We would surely have seized him by the right hand, and then surely We would have severed his life-artery,
and not one of you could have held (Us) off from him.’
“After Bab’s execution, a dispute arose within that group between two of his disciples – Mirza Yahya Subh-i-Azal and Mirza Husayn Ali Nuri, commonly known as Bahaullah – who were also stepbrothers. Bahaullah declared Subh-i-Azal to be Satan and the Dajjal, and he himself went on to claim divinity. Thus, the foundations of Bahaism were laid through Bahaullah. Even so, the Bahais did not succeed in their aims, and after Bahaullah died, further internal divisions arose.
“Therefore, Ali Muhammad Bab and Mirza Husayn Ali Nuri – known as Bahaullah – were by no means commissioned by Allah the Exalted. Had they truly been from Him, they would surely have prospered. Instead, as I have explained, Ali Muhammad Bab was executed as a [divine] consequence of his false claim to prophethood, and Bahaullah declared himself God. Both of their teachings were utterly contrary to Islam.
“Moreover, the Bahais commonly keep their doctrinal books hidden from the general public, and [...] despite [their] efforts, the Babi and Bahai sects have not gained any noteworthy success. [See, e.g., ‘A Dialogue with Bahais”, in Hayat-e-Shams [Urdu], UK, 2024, pp. 194-197]
“Hazrat Musleh-a-Maudra delivered a detailed Friday sermon on the subject of Bahaism on 16 August 1929, which you should also study. I am instructing the Arabic Desk to prepare an Arabic translation of this sermon and send it to you.
“Lastly, regarding your question about
whether it means that Allah the Exalted supposedly strengthened Bab and Bahaullah by a ‘third’ person, namely the Promised Messiahas – we can only respond by reciting,
Given what I have already explained of the true nature of the Bab and Bahaullah, the very idea is inconceivable.
“As for the exegesis of this verse of the
Holy Quran, various commentators have ascribed it to different Prophets in history. Some have mentioned that it refers to Prophet Aaronas and then Prophet Jesusas after Prophet Mosesas. Others refer to Sham‘un, Yuhanna, and even Paul. Some hold that after Prophet Mosessa, Prophet Aaronas or Prophet Jesusas, the verse points to the noble person of the Holy Prophet Muhammadsa. Hence, Hazrat Khalifatul Masih Ira states:
[‘Then We strengthened them with a third’]: The third (Muhammad Mustafasa) appeared with such might that there remained no worshipper of Lat or Uzza in that nation. Rather, the whole of Arabia accepted Islam, and all sanctuaries of the world’s religions were conquered in his name – 1) Jerusalem, 2) the Fire Temple of Adur, and 3) the Holy Ka‘bah.’ (Haqaiq-ulFurqan, Vol. 3, p. 458)”
An interpretation of the Mithaq al-Nabiyyin verse
Someone from the UK enquired of Hazrat Amirul Momineen, Khalifatul Masih Vaa, regarding the following verse of the Holy Quran:
“And (remember) when We took from the Prophets their covenant, and from thee, and from Noah, and Abraham, and Moses, and Jesus, son of Mary, and We indeed (took) from them a solemn covenant.” (Surah al-Ahzab, Ch.33: V.8)
He asked whether, in light of the theological discourse of the Promised Messiahas, this could mean that the command in fact pertains to the Holy Prophet’ssa ummah, given that sometimes the addressee is the Holy Prophetsa, but the intended recipients are his followers.
Huzoor-e-Anwaraa, in his letter dated 19 January 2023, offered the following guidance:
“Your understanding of the meaning of this verse is entirely correct. The covenant taken from the Holy Prophet Muhammadsa in this verse signifies that, in fact, his ummah is bound by the obligation that should a Prophet appear in obedience to him, they must accept him. This very covenant underlies our belief that, in perfect accordance with the prophecies of the Holy Prophet Muhammadsa, when his most loyal servant and spiritual son – the Promised Messiah and Mahdias – was commissioned to revive Islam, and when terrestrial and celestial signs established the veracity of this Messiah of Muhammad, peace be upon them, with the clarity of broad daylight, it became incumbent upon the entire Muslim ummah to believe in this Prophet – who was zilli, buruzi, and ummati in relation to the Holy Prophetsa – in accordance with the covenant they made with their Lord through the Holy Prophetsa, thereby securing the spiritual welfare of themselves and future
Photo by Tolla on Unsplash
generations. Alas, only a few have honoured this covenant.
“May Allah the Exalted grant the Muslim ummah wisdom and understanding and open their eyes so that they may recognise this divinely appointed one and become believers in him. Amin
“In addition to this verse of Surah alAhzab, the same subject is also set forth in verse 82 of Surah Al-e-‘Imran, which mentions a similar covenant being taken from the Prophets before the Holy Prophet Muhammadsa. Commenting on this verse, the Promised Messiahas writes:
“‘‘And remember the time when God took a covenant from all the Messengers: ‘When I shall give you the Book and Wisdom and then, in the Latter Days, shall come My Messenger who will testify to the truth of your Books, you will have to believe in him and will have to help him.’ Then He asked, ‘Have you agreed and become firm on this covenant?’ They said, ‘We have agreed.’ At this, Allah said, ‘Now be witness to this covenant of yours and along with you, I too am a witness over it.’’
“‘Now it is obvious that the Prophets died at their appointed times. This injunction that ‘when that particular Messenger appears they must believe in him, otherwise they will be held accountable,’ applies to the followers of all Prophets.’ (Haqiqat-ul-Wahi, Ruhani Khazain, Vol. 22, pp. 133-134)
“As for the phrase from Surah Aal-e‘Imran, ‘
i.e., “the firm covenant of all the Prophets,” Hazrat Musleh-e-Maudra writes in a footnote to its translation:
“‘By ‘of all the Prophets’ is meant the covenant that all Prophets have been taking from their respective peoples.’ (Tafsir-eSaghir, p. 90, footnote, under verse 82 of Surah Al-e-‘Imran)
“Similarly, in the footnote to the translation of the aforementioned verse of Surah al-Ahzab, Huzoorra states:
“‘This alludes to verse 82 of Surah Ale-‘Imran, which states that every Prophet was given the glad tidings of the Prophet who was to come after him, and it was made obligatory upon his people to believe in him.’ (Tafsir-e-Saghir, p. 545, footnote, under verse 8 of Surah al-Ahzab)”
Can women attend burials?
A lady from Canada enquired of Hazrat Amirul Momineen, Khalifatul Masih Vaa, regarding the Islamic guidance for women concerning funeral proceedings, specifically asking whether they are permitted to participate in burial rites.
Huzoor-e-Anwaraa, in his letter dated 21 January 2023, offered the following guidance on this matter:
“In usual circumstances, it is not considered preferable for women to accompany funeral processions, but it has not been declared unlawful [haram]. Thus, Hazrat Umm Atiyyahra states, “We, women, were discouraged from accompanying funeral processions, but this was not strictly enforced upon us.” (Sahih al-Bukhari, Kitab al-jana’iz, Bab ittiba‘i n-nisa’i l-jana’iz)
“Therefore, in accordance with this guidance, women do not accompany funeral processions under normal circumstances. However, [certain situations may warrant exceptions, such as] instances where individuals proceed directly to the cemetery,
accompanied by women who are close relatives and desire to see the deceased’s face. Similarly, in Western countries, where funeral and burial arrangements often involve women coming to the mosque – just as men do – for prayers, etc., and where it is not feasible for men to drop them off at home and then proceed to the burial, there is no objection to the women then also going to the cemetery in such circumstances of necessity. However, in such cases, they should remain separate during the burial itself and not participate in the actual interment. They may, however, join in the du‘a after the burial is completed.”
What is the correct stance regarding ‘niyyat namaz’ or the intention for salat?
A lady from India submitted a written enquiry to Hazrat Amirul Momineen, Khalifatul Masih Vaa, concerning the Salat Series on YouTube produced by the Jamaat. The enquiry noted that the series depicts the intention [niyyat] of salat as being expressed after the takbir [i.e., the commencement of the salat), whereas alislam.org indicates it precedes the takbir. Clarification was requested as to whether the niyyat precedes or follows the takbir
In his letter dated 21st January 2023, Huzoor-e-Anwaraa provided the following guidance:
“The intention [niyyat] is a matter of the heart; no specific words have been prescribed for it. The intention for salat simply signifies that one should be cognisant in one’s heart of which prayer one is about to perform. The recitation of words or the utterance, prior to commencing the prayer, of the verse,
(Surah al-An‘am, Ch.6: V.80) [as the niyyat for salat] has no basis in any authoritative source.
“Accordingly, Hazrat Khalifatul-Masih Ira states, ‘Make the intention [niyyat] for salat, but solely within the heart, not verbally.’ (Deeniyaat Ka Pehla Risalah, p. 20).
“Hazrat Musleh-e-Maudra [mentions this issue, while explaining how to] maintain focus during salat and states:
“‘The seventh method is the niyyat [intention] for salat, for when one impresses upon oneself that one is about to undertake a task, one’s attention remains focused upon it. By ‘niyyat’, I do not mean uttering
“This very covenant underlies our belief that, in perfect accordance with the prophecies of the Holy Prophet Muhammadsa, when his most loyal servant and spiritual son – the Promised Messiah and Mahdias – was commissioned to revive Islam [...].
statements such as, ‘I intend to perform so many rak‘ats of salat behind this particular imam, facing the Ka‘bah,’ and so forth; rather, the intention to offer the salat should be formed within the mind […]. The intention, in truth, resides in the heart. However, upon standing for prayer, some individuals have no clear idea of what they are about to do. Thus, before you commence the salat, bring the act of salat to mind and comprehend what you are about to perform. Upon grasping this, reverence will begin to develop within you from that very moment, and with reverence, concentration can be maintained.’ (Zikr-e-Ilahi, Anwar-ul-Ulum, Vol. 3, pp. 520-521)
“In the Jamaat’s published book on jurisprudence, it is also clarified that niyyat means ‘intention.’ [...] As niyyat pertains to the heart, it should be firmly established therein which salat, and how many rak‘aat, one is about to perform. The verbal utterance of any words of niyyat is not necessary; indeed, in certain instances, such verbal expression is not even considered commendable. (Fiqh-e-Ahmadiyya –‘Ibadaat, p. 71)
“Within Jamaat literature, it appears that the earliest instance of the Quranic verse,
(Surah al-An‘am, Ch.6: V.80) being inadvertently recorded in connection with the niyyat for salat, is in Fiqh-e-Ahmadiyya, compiled by Hazrat Hafiz Roshan Alira, published in 1923, for which no supporting reference is provided. (Hazrat Hafiz Roshan Alira, Fiqh-e-Ahmadiyya,12 March 1923, p. 32).
“Regarding the recitation of ‘
, the thana’, and other prescribed [masnun] supplications after the takbir-e-tahrimah –i.e., the opening takbir at the commencement of the salat – the ahadith indicate that the Holy Prophetsa would recite various supplications upon commencing salat with the takbir-e-tahrimah (i.e., Allahu Akbar).
Some of these consisted of supplications, while others were praises and glorifications of Allah the Exalted. Numerous narrations exist in this regard. Some of these narrations mention the Holy Prophetsa reciting a lengthy supplication beginning with the following words:
“[‘I have turned my face toward Him Who created the heavens and the earth, being ever inclined (to God), and I am not of those who associate gods (with God).’ (...)’] (Sahih Muslim, Kitab salat al-musafirina wa qasruh, Bab ad-du‘a fi salati l-layli wa qiyamih)
“Among the Sihah Sittah – specifically Tirmidhi, Nasa’i, Abu Dawud, and Ibn Majah – are several narrations describing the Holy Prophetsa reciting the thana’ in the following words when he began salat:
“‘Hazrat Aishara narrates, ‘When the Holy Prophetsa commenced salat, he would recite:
“[‘Holy art Thou, O Allah, and all praise is Thine; blessed is Thy name, and exalted is Thy state. There is none worthy of worship except Thee alone.’]’ (Sunan at-Tirmidhi, Abwab as-salah, Bab ma yaqoolu ‘indaftitahi s-salah)
“Similarly, Hazrat Abu Hurairahra narrates that the Holy Prophetsa would remain silent for a short period between the takbir-e-tahrimah and the recitation of Surah al-Fatihah. Upon being asked what he recited during this time, the Holy Prophetsa replied that he recited the following supplication:
“‘O Allah! Set me apart from my sins as the East and West are set apart from each other; cleanse me of my sins as a white garment is cleansed of filth; wash away my sins with water, snow, and hail.’ (Sahih alBukhari, Kitab al-adhan, Bab ma yaqoolu ba‘da t-takbir).
“Clearly, this is a supplication – not the niyyat for salat. There is no evidence to suggest that any specific words or verse of the Holy Quran should be recited as the ‘intention’ or ‘niyyat’ of salat or ‘niyyat namaz’. Therefore, these should not be recited as the niyyat for salat, either before or after the takbir-e-tahrimah. Since intention [niyyat] is a matter of the heart, one should, prior to commencing salat, simply resolve which prayer is being offered and at what time. There is absolutely no requirement to repeat any words for this purpose.
“Likewise, the masnun supplication
that we recite after the takbir-e-tahrimah is not meant to serve as the niyyat for salat Rather, following the sunnah of the Holy Prophetsa – who would sometimes recite these words or other supplications at this point – we do likewise, reciting this or other such supplications in accordance with his blessed example.”
(Compiled by Zaheer Ahmad Khan, Head of Records Department, Private Secretariat, London and translated by Al Hakam.)
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Coming from every distant track
Across snow-capped peaks: The journey of Haji Junodullah Sahib to Qadian
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
Awwab Saad Hayat
Al Hakam
In 1938, through the preaching efforts of the esteemed missionary Muhammad Rafiq Khan Sahib, the seed of Ahmadiyyat was sown in the southern regions of presentday Russia. The first individual to embrace Ahmadiyyat in this region was a young man from Kashgar (a present-day city in the Xinjiang Uyghur Autonomous Region, in China’s far west.), Haji Junodullah Sahib. Leaving his homeland, he undertook a perilous journey through the icy and treacherous mountainous areas of Chinese Turkestan and Kashmir, finally arriving in Qadian in September 1938. There, he had the honour of pledging allegiance to Hazrat Khalifatul Masih IIra and formally joining the Ahmadiyya community.
Haji Sahib began his journey at a time when snow had just started to melt. Travelling on foot, he often found himself struggling through deep snow that seemed almost impossible to navigate. Despite these dangers and the hardships of bearing the expenses of this months-long journey, as well as the difficulties in obtaining travel permits and passports, he reached his destination by the grace of Allah.
Haji Sahib’s elderly mother and sister also wished to accompany him but were unable to secure passports and therefore had to stay behind. After Haji Sahib’s arrival in Qadian, through the blessings of the prayers of Hazrat Musleh-e-Maudra, they too obtained passports. They set out for Qadian on 18 October 1938, as part of another caravan. Haji Sahib was informed of their departure via telegram, prompting him to set out from Qadian towards Gilgit to meet them. Despite the 14 to 15-day journey from Qadian to Gilgit, Haji Sahib covered the distance in just eight days, only to discover that his mother and sister had been left behind by the first caravan coming from Turkestan. He then set off from Gilgit and encountered the second caravan, where he found his mother and sister.
Haji Sahib narrates that when he first saw the caravan, he thought it might be the one accompanying his mother and sister. As he looked closer, he noticed two figures in black veils atop a mountain peak, with local guides holding the reins of their horses. Upon reaching the caravan and enquiring, he confirmed that they were indeed his mother and sister. This happened on 24 November 1938, coinciding with the blessed day of Eid al-Fitr. However, upon reaching Gilgit, they learnt that the route to Kashmir was closed due to heavy snowfall. They stayed in Gilgit for ten days, and then, accompanied by his mother and sister, Haji Sahib reached Chitral in eleven days, travelling the entire distance on horseback.
After a five- to six-day stay in Chitral, they continued their journey by lorry towards Malakand and Dargai. Upon reaching a resting point called Ishrat, a government officer travelling from Peshawar informed them that the route to Dargai and Dir was highly dangerous and impassable due to snowfall, with snow piling up to 25 feet in some places, making it impossible to proceed except on foot. The officer suggested they return to Darosh, where arrangements could be made for their onward journey through the Jalalabad route. They retreated 25 miles and stayed at a place called Darosh, but after 15 days of waiting, they were informed that there was no alternative route and that they would have to return along the same path. Ultimately, they resumed their journey on the same route, first reaching Ishrat and then covering six miles on foot through the snow to arrive at a resting point called Ziarat by evening. The next day’s journey was even more difficult, as they had to ascend six to seven miles of steep inclines made more treacherous by the snow. Despite the challenges, they had no choice but to continue. Early in the morning, with the help of three porters and Haji Sahib, his mother and sister began the ascent. The caravan included 22 porters. The snow was deep, and with great difficulty, they reached
the mountain peak by noon. Along the way, Haji Sahib’s mother slipped and fell several times in the snow, as did his sister and Haji Sahib himself, but they persevered, fearing the weather would worsen and more snow would fall.
Haji Junodullah Sahib recounts that it was one of the hardest days they had ever faced. After resting briefly at the peak and warming themselves by a fire, the entire caravan began the nine-mile descent. Just as the ascent had been difficult, the descent on the snowy slope proved even more challenging. Haji Sahib’s mother became completely unable to walk, and the porters had to carry her down. As night approached, the danger increased, but they finally reached the next resting point, Gujar, safely by nightfall. However, due to the severe strain of the journey, Haji Sahib’s mother developed a fever, chills, and body aches, making the subsequent travel seem daunting. Haji Sahib spent the night tending to his mother. By morning, her condition had improved enough for her to travel a little, and after walking two or three miles from Gujar, they were able to find horses for the journey. The caravan reached the state of Dir, where they spent a restful night. The next morning, on 12 January 1939, they travelled by lorry to Dargai, and then took a train to Amritsar, arriving on January 13. The following morning, 14 January, they reached Qadian.
Later, on September 27, 1939, Haji Sahib’s elder brother, Hakim Syed Aale-Ahmad Sahib, and Hakim Sahib’s son, Amanullah Khan Sahib, also arrived in Qadian after traversing the same difficult paths. They pledged allegiance to Hazrat Khalifatul Masih IIra and the family settled in Qadian.
The Holy Prophet Muhammadsa emphasised the importance of pledging allegiance to the Promised Messiah and Mahdias, saying, “Pledge allegiance to him, even if you have to crawl over ice.”
(Mustadrak Hakim, Kitab al-fitan wa l-malahim, Bab khuruji l-mahdi, p. 414).
The “ice” or “snow” mentioned in this hadith symbolises hardships, trials, and obstacles. However, these faithful men and women endured the arduous journey over snow-capped peaks to present themselves before the Promised Messiah.
(Tarikh-e-Ahmadiyyat, Vol. 8, pp. 565–568)
This Week in History
In the month of February, the book of the Promised Messiahas, Aina-e-Kamalat-e-Islam was published. Huzooras was occupied for an entire year in completing this masterpiece of Urdu, Arabic and Persian.
www.alhakam.org
100 years ago... Challenges and divine succour: The journey of Islam Ahmadiyyat in Mauritius – Part II
Ramadan and Eids in Mauritius
In Dar-us-Salam, our missionary completed the entire recitation of the Holy Quran during Taraweeh prayers. On Eid-ul-Fitr, members of the Mauritius Jamaat performed the Eid prayer behind this missionary. For Eid-ul-Adha, approximately 1,500 rupees were collected to free the Dar-us-Salam mosque from its mortgage. However, on the instructions of Maulana Sher Ali Sahib[ra], the Amir of Jamaat Ahmadiyya India, this amount was deposited via telegram to the National Bank of India in London, under the account of Hazrat Khalifatul Masih[ra]
Maulana Sher Ali Sahib[ra] had sent a telegram requesting a minimum interestfree loan of 5,000 rupees for a term of seven months. Responding to this, Brother Ilahi Bakhsh Sahib Bhunnoo provided an interest-free loan of 2,500 rupees for seven months. Brother Muhammad Haider Ali Sahib, the President of the Mauritius Jamaat, contributed 500 rupees to the Dar-us-Salam mosque fund. Similarly, an additional 500 rupees were borrowed from Zain-ul-Abideen Bhunnoo and Brothers, completing the sum of 5,000 rupees, which was then deposited in the London Bank via telegram. Out of these 5,000 rupees, 500 rupees were voluntary contributions for the sake of Allah and not a loan.
We hope, God willing, that this year the mortgage of Dar-us-Salam will be settled, and the debt owed to Brother Roshan Ali Bano will also be repaid, Insha-Allah
The Quran lessons
This year marked the completion of the fourth cycle of Dars-ul-Quran. Since Eidul-Fitr, the missionary of Islam has been teaching Ahmadi children of Rose Hill in the mornings after the Fajr prayer. Daily, one verse or a part of it is taught with translations in three languages. Approximately 20 students participate in these sessions. First, the verse is recited, followed by its Urdu translation, then its English translation, and finally, its French translation is written on the board. The students copy the translations from there. The English translation of the first part of the Holy Quran (published in Qadian) is also taught. On the following day, each student is tested on the verse and its translations in all three languages. By the grace of Allah, 11 ruku‘s have been completed.
I am also pleased to note that Hafiz Muhammad Ehsan Sahib is emphasising Urdu reading and writing. I have personally started teaching Urdu to 8 boys. The translation of the lessons is explained in three languages, and all four languages – Urdu, Arabic, French, and English – are written on the board. The students copy these into their notebooks, gaining proficiency in all four languages. If parents send their children at 7:45 am, they can, insha-Allah, complete this lesson by 8:45 am.
Ahmadi girls from Rose Hill, along with a few non-Ahmadi girls, regularly study Yassarn-ul-Quran and the simple recitation of the Holy Quran under the guidance of Madam Ghulam Muhammad. Their number has now reached around 15.
Friday prayers
In Mauritius, Friday prayers are conducted at four different locations by Ahmadis. At Rose Hill, this humble one, Ghulam Muhammad[ra], led the Friday prayers. In Saint Pierre, Hafiz Muhammad Ehsan Siddiqi Sahib led the prayers for the first three months, followed by Hafiz Ghulam Rasool Sahib[ra] for the next three months. I led the first Friday prayer of July, after which Maulvi Zain-ul-Abideen Sahib (Fazil) has been leading the prayers to date. In Triolet, Usman Sahib usually leads the Friday prayers, while in Belle Vue, Hasan Ali Sahib conducts them.
This year, four nikah announcements were made. I officiated two, while Hafiz Ghulam Rasool Sahib[ra] officiated the other two.
Baqir Ali Bahadur, the Governor of Ardal, who used to participate in prayers, has become disconnected from the community due to his wife.
Monetary sacrifice
Regarding financial contributions, Brother Azeem Sultan Ghaus donated 100 rupees to the Malkana Fund, while Ahmad Ibrahim Achha, known as Mazoor, also contributed 100 rupees. Mr Nur Muhammad Nur Diya donated 50 rupees and promised an additional 50 rupees. The sum of 250 rupees was sent to Qadian in the name of Hazrat Khalifatul Masih[ra]
The chanda khas, which were set at one-third of monthly income, have also been fulfilled by friends and sent for being presented to Huzoor’sra. The total amount was 360 rupees, and it was dispatched on 9 June 1924.
Hazrat Khalifatul Masih[ra] Europe tour
The Ahmadis of Mauritius greatly appreciated the Huzoor’sra journey to Europe and expressed immense joy upon reading about it. They especially thanked Allah for Hazrat Khalifatul Masih II’s[ra] visits to Damascus, Jerusalem, and Egypt. All friends have praised Allah for granting a Khalifa like Fazl-e-Umar, who sacrifices his life, wealth, and resources for the protection of Islam. It is solely by His grace that such magnificent success was granted—success beyond even imagination. May Allah grant Huzoor[ra] even greater success in Europe than we could hope for, as we have not yet received updates about his activities there.
Hazrat Khalifatul Masih[ra] reached London on 22 August 1924, and, upon arriving at London Victoria Station, proceeded to Ludgate (Bab al-Lud). This fulfilled the Islamic prophecy mentioned in the sayings of the Holy Prophet Muhammad, peace and blessings of Allah be upon him, that the Promised Messiah would slay the Dajjal at Bab al-Lud. There, Huzoor’sra, along with his companions, prayed for the progress of Islam and the eradication of the Dajjal’s mischief. This event was reported in the London Daily Times on 28 August 1924.
By the sheer grace and benevolence of Allah, the Dar-us-Salam mosque has remained jam-packed, and for 6 consecutive weeks, a large number of people listened to the message of Islam Ahmadiyyat being preached there. Allah disgraced those who wished to avoid seeing the mosque [thrive].
On 15 April 1924, only one issue of The Review Islamic was published.
Telegrams
Two telegrams were received from Maulana Sher Ali Sahib, the Amir of Jamaat Ahmadiyya India. One concerned the five-thousand-rupee loan, and the other provided information about the martyrdom of Maulvi Nematullah Khan Sahibrh. From here, three telegrams were sent: one to Hazrat Khalifatul Masih[ra] in London, another to Maulana Sher Ali Sahib[ra] in Qadian, and a third to the Amir in Kabul, expressing sorrow and condemnation over the stoning of Maulvi Nematullah Khan Sahibrh Qabli.
Blessed year for the Mauritius Jamaat
By the grace of Allah the Almighty, this year (1924) was very blessed for Islam Ahmadiyyat [in Mauritius]. The peaceful conclusion of gatherings for 6 consecutive weeks, the presence of Hafiz Ghulam Rasool Sahib[ra] and Zain-ul-Abideen Sahib (Fazil), the participation of the people of this island in the Malakana Fund, and the contribution of 360 rupees to the 40,000-rupee initiative are noteworthy achievements. Additionally, presenting an interest-free loan of 4,500 rupees for Huzoor’sra journey to Europe, along with an extra 500 rupees donated in the way of Allah, was also commendable.
Approximately 50 individuals embraced Ahmadiyyat this year. The growth of jamaats in Trianon and Triolet, the establishment of a new jamaat in Mahebourg, and the foundation of Ahmadiyyat in Grand Baie are also significant developments. Furthermore, Hafiz Ghulam Rasool Sahib[ra] departed from here with his daughter-in-law and children in an atmosphere of great respect and honour.
However, we are deeply sad about the passing of Maulvi Obaidullah Sahib Shaheed and the separation of Baqir Ali from us. “Surely, to Allah we belong and to Him shall we return.”
Now, only the release of the Dar-usSalam mortgage remains. Of the required amount, 2,000 rupees are expected to be recovered within seven months, and the remaining 1,000 rupees, insha-Allah, will certainly be settled this year.
During this year, the foundation of Madrasa Ahmadiyya in Rose Hill was laid, with Hafiz Muhammad Ehsan Sahib as its in-charge. I have also been assisting him in its establishment. Another unique aspect of this year is the completion of 11 ruku‘s of the first part of the Quran, along with translations in three languages: English, French, and Urdu. Ahmadi children here are taught one verse in four languages every day after Fajr prayer, and the previous lessons are revised every Friday. Alongside this, verses from the Promised Messiah’sas Durre-Sameen are memorised, and the prayers and the five pillars (Kalimat-e-Khamsa) are taught with translations.
Gratitude
On behalf of the Anjuman Jamaat Mauritius, I express gratitude to the Bhunnoo family for bearing the travel expenses of Hafiz Ghulam Rasool Sahib[ra], the widow of the deceased martyr, their children, and his sister from Rose Hill. I also thank all Ahmadi friends in Mauritius who generously helped in bidding them farewell with great kindness.
During this year, Brother Roshan
Hazrat Hafiz Sufi Ghulam Muhammadra
The True Revolution – Part 13
The superiority and universality of Islamic teachings
English translation of Inqilab-e-Haqiqi
An address by Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra, Khalifatul Masih II, al-Musleh al-Mau‘ud
Delivered at Jalsa Salana Qadian on 28 December 1937
The Superiority of the Teachings of Islam
Now, I will present some examples of the excellence of Islamic teachings. Islamic injunctions are accompanied by rational explanations, laying the foundation for complete spiritual wisdom, which is rooted in the original scripture itself. Unlike Judaism, [Islam] has not required successive Prophets to elucidate its teachings. The scriptures that predated the Holy Qur’an contained commandments, but more generally they were not accompanied by supporting evidence. For example, followers [of these religions] were enjoined to pray, but were not given a reason as to why, nor were the benefits and purpose of prayer explained to them. However, all the commandments expounded by the Holy Qur’an were supported by reason and the benefits they entailed. The foundation for mysticism is found in the Holy Qur’an because there is no need for an independent prophet [to explain the profundity of the text] in the manner in which the Jews required Jesusas
A Teaching of Appropriateness
The Holy Qur’an contains a teaching of appropriateness that is adaptable to all situations and addresses the issues that arise due to variations in human capacity and circumstances.
The Establishment of a Direct Relationship between Man and God
Thirdly, it puts an end to priesthood. The Holy Qur’an has entirely dispelled the notion of requiring intermediaries such as priests or clergy to facilitate the worship between God and human beings. In the age of Mosesas and Jesusas [the priesthood] was given great importance. But now with [the Qur’anic guidance], every believer can lead the prayer, rendering the need for a designated cleric obsolete. This revolution was truly monumental, as it freed humanity from the shackles of a belief that had held sway for thousands of years. The Holy Qur’an obliterated this concept in an instant, proclaiming that no person can stand as an intermediary between an individual and their worship.
This particular Islamic teaching seems so extraordinary to Christians that they are often forced to ask how Muslims observe prayer without their clergy or priest [and yet connect with the divine].
The Universality of Places of Worship
Fourthly, Islam dispelled the idea of [fixed] places of worship and defined consecrated buildings more as places of cohesion and organisation. Private worship was made independent of them. Prior to the advent of the Holy Prophetsa, Hindus would worship in temples and Christians in churches. But with the advent of the Holy Prophetsa, he declared:
That the whole world had been made a mosque for him. The teachings of the previous Prophets placed great emphasis on the need to worship in defined locations. With the advent of the Holy Prophetsa, God Almighty made the whole world a universal place of worship. Because the scope of the teachings of the earlier Prophets was limited, worship was confined to a particular place. But when God Almighty decreed that every single corner of the earth be purified through Islam, He commanded that the whole world be a consecrated space.
The Revelation of the Qur’an
Fifthly, the entire revelation [of the Holy Qur’an] was revealed to the Holy Prophetsa in precise and specific words. Not only were [Muslims] instructed to preserve its exact words, Allah the Exalted also promised to take responsibility for its protection. As a result, the principles of debate and research underwent a significant shift. Before people would study the Mosaic scripture in order to ascertain whether the words were God’s or Moses’as. However, not only every word but even the diacritical marks of the teachings vouchsafed to the Holy Prophetsa were divinely revealed.
I once saw myself in a dream where someone questioned me about the [supposed] contradictions found in the Holy Qur’an. I replied that there were no discrepancies in the Holy Qur’an; not only the words but each and every diacritical mark is free from contradiction. The purpose of a particular diacritical mark [found in the Holy Qur’an] in one place differs from its purpose in another, and the meaning of one diacritical mark varies from its meaning in another place. This is a unique trait enjoyed by the Holy Qur’an that no other divine scripture shares.
The Attributes of God
Sixthly, the teachings of Islam contain an exhaustive and thorough explanation of the attributes of God. Even the Judaic teaching fell pale in comparison to it. The
Judaic teaching undoubtedly gives detailed descriptions of God’s attributes. However, it rarely touches on their relationship with one another. Once when I eagerly looked into this matter, I found no divine attribute mentioned in the Holy Qur’an that was not also mentioned in the Torah. However, one of the aspects of divine attributes that is discussed in the Holy Qur’an and not in the Jewish scriptures is for example, the exploration of where the domain of divine graciousness begins, or the time when the attribute of mercifulness was first manifested. It also discusses the relationship between the two. The Torah mentions both, but sheds little light on how they are connected with one another. As a result,
those who followed the Torah were unable to gain complete spiritual benefit [from its teachings]. This is a clear sign of the supremacy of the Holy Qur’an.
Discussion on the Afterlife
A further great distinction of the Holy Qur’an is that it contains an intellectual and philosophical discussion on the subject of the afterlife. On the contrary, the Judaic scripture does not broach the topic at all. In fact, most of the Jews denied the Day of Judgement, while only a few accepted it. The Holy Qur’an is the first book that delves into all the details of the issues related to the afterlife. It has explained it so extensively that after this, the notion of the afterlife can
Photo by Haidan on Unsplash
only be rejected out of mischief and not on the basis of evidence.
The Establishment of Religious Terminology
The eighth distinction of the Holy Qur’an is that it opened new doors for religious terminologies that were previously unknown. In other words, the Holy Qur’an elucidated on and clarified many longexisting ideas and established specific terms for these concepts. It not only introduced new terminology but also defined these terms with such precision that there is no room for doubt or ambiguity. For example, the Holy Qur’an uses the word يبِنَ (prophet) and fully expresses [the essence of] the word. Moreover, it explains when Prophets come, how they are recognised, their roles, their relationship with God Almighty, their relationship with the people and so on. These are numerous aspects that no other religious scripture has addressed in the same depth except the Holy Qur’an. This is such a great distinction that even the enemies are compelled to accept it.
During the peak of our troubles with the Lahoris2, I wrote letters to distinguished bishops, Sikh scholars, Pundits and Jewish rabbis enquiring from them how the word ‘prophet’ was defined by their respective religions. Some of them did not reply, while others said that their religion had no specific teaching on this matter. A very distinguished bishop wrote that our Christian scripture had thrown very little light on the subject. Similarly, no previous scripture has comprehensively spoken of the angels, the work they do and what obligations they have. Wherever the Holy Qur’an has referred to particular spiritual beings as angels, it has described the nature of their existence and their role (in the divine order). In much the same way, numerous other terms were defined [by the Holy Qur’an] and it has explained various other topics, including the nature of God, divine attributes, prayer, divine decree, resurrection, heaven, hell and the life of the hereafter. They have been expounded on in such a way that they can be absorbed by the human mind as readily as knowledge of the material world. In this way, Qur’anic knowledge has not been diluted nor is it such that it appears as something abstract to the human intellect.
The Extended Scope of Religion
The ninth distinction of the Holy Qur’an is that, although politics, worship and culture were brought under the purview of religion with the revelation of the Mosaic Law – i.e., Mosesas informed his people that they would have to obey him in matters of government, religion, culture, morals and politics – in the time of the Holy Prophetsa the terms of reference of [religious law] were further expanded. The teachings of Islam also comprised of more than just matters of worship and spirituality. They also encompassed politics, civilisation, morals and economics. The law also embraced societal and cultural matters and covered every aspect of human life so extensively that no action remained beyond true and complete guidance.
Religion based on Experience
The tenth distinction of the Qur’anic
teaching is that it declares the word and act of God to be closely aligned and working in parallel. Through this, it binds religion to experience. Prior to this, faith had existed only in the realm of metaphysics. However, the Holy Qur’an forwarded the view that the world is the act of God and religion is His word. And it is impossible for there to be a contradiction between the two. All difficulties are to be resolved with this principle in mind. Thus, if one sees certain harmonies between the divine word and divine action they have discovered a truth. However, if in certain matters, one finds a discrepancy then they are yet to arrive at the comprehension of a truth. This principle brought to an end the conflict between religion and science. Science is the act of God and religion His word. It is inconceivable for there to be any discrepancy between God’s words and actions. And if we perceive any discrepancy, we should understand that it is either due to our misunderstanding of His words or a mistake in our interpretation of His actions. Once the confusion is removed apparent contradictions will be resolved. As a result of this most magnificent principle, religion left the realm of philosophy and entered the sphere of experience.
A World Religion
The eleventh distinction of the Holy Quran is that claims that it does not limit its message to one or two communities, but says that it is for the whole world. Allah the Exalted says to the Holy Prophetsa:
The Hindus had Parameshwara or ‘Om and the God of the Jews was Yahweh. All these various godheads were worshipped throughout the world. [What amazed the believers] was that the Holy Prophetsa sought to unite them as one. It seemed irrational to them and they could not fathom how these various deities could be dismantled and formed into a single entity. Thus, the disbelievers gave vent to their amazement. However, the appellations Yazdan, God, ‘Om and Yahweh have all come under the name of Allah. This name has prevailed over them all and the whole world has come to acknowledge the validity of the belief in one God. Thus just as the invitation to believe in one deity seemed incomprehensible to the opponents of the Holy Prophetsa, so did his claim:
That is, he had been sent as a warner and bearer of glad tidings for the whole world. Thus, The Holy Qur’an further says:
Meaning that most people cannot understand this.
I believe that for the people of that age, it was as difficult to accept this notion as it had been for the contemporaries of Adamas to accept that a person similar to them had the right to interfere in their affairs. The disbelievers of Mecca were truly astounded. They could not understand how a person born in Arabia could claim to be the prophet of the Persians, the Chinese, of the East and the West. They would express their astonishment and ask: 8
and then it will be elevated to the heavens after a period of one thousand years. This verse indicates the time of the initial emergence of Islam, specifying a period of one thousand years, while leaving the earlier period [that is the period of its growth and progress] unspecified. A hadith of the Holy Prophetsa however, details the length of this first period. The Holy Prophetsa said:
Mine is the best century, the century after that and the century after that. Then will come destruction.
Endnotes:
1. Sahih al-Bukhari, p. 76, 1999, Riyadh, Hadith 438 [Publishers]
2. ‘Lahoris’ refers to the Lahore Ahmadiyya Movement, a schismatic group that broke away from the wider Ahmadiyya Muslim Jama‘at due to ideological differences over the role of Khilafat. [Publishers]
3. And We have not sent thee but as a bearer of glad tidings and a Warner, for all mankind, but most men know not. And they say, ‘When will this promise be fulfilled, if you are truthful?’ Say, ‘For you is the promise of a day from which you cannot remain behind a single moment nor can you get ahead of it.’ (Surah Saba, 34: 29-31) [Publishers]
4. Sahih Bukhari, p. 58, 1999, Riyadh, Hadith 335 [Publishers]
5. Does he make the gods to be one God? (Surah Sad, 38:6) [Publishers]
6. And We have not sent thee but as a bearer of glad tidings and a Warner, for all mankind. (Surah Saba, 34:29) [Publishers]
7. But most men know not. Surah Saba, 34:29 [Publishers]
That is, Say, ‘O Messenger! We have sent you as a bearer of glad tidings and a warner to all of humanity. Through you, We intend to unite the entire world under one system.’
Look at how grand this revolution is, a revolution unlike any other before. Earlier Prophets were sent to particular nations or communities, with teachings exclusive to them. For instance, Krishanas came to India, Zoroaster’sas to Persia, Confuciusas to China, and Mosesas and Jesusas to their own respective people. But with the advent of the Holy Prophetsa, God proclaimed that the world would be ruled by one religious order and would be physically and spiritually gathered under one banner. With reference to this distinction, the Holy Prophetsa said:
4
The previous Prophets were sent to their respective peoples, but I have been sent to the entire world.
This revolution was unprecedented and people were astonished when they heard that the entire world was to become spiritually united. Just as people had been amazed by the teaching of monotheism, so too were they astonished by this claim. Regarding the teaching of monotheism, the Qur’an mentions that when the disbelievers heard it, they said:
Previously, there were many gods in the world, ‘Does he intend to unite them all into one God?’ In other words, the Persians had a God whom they referred to as Ahriman or Yazdan and the Christian deity was either called God or the Lord Jesus Christ.
When will this promise be fulfilled, if you are truthful in your claim that the whole world will unite under one banner? The Holy Prophetsa was told to reply: 9دِاعَیۡمِ
(Say, for you is the promise of a day). That is, the time will surely come in accordance with what has been foretold in Surah AsSajdah. In this Surah, God says:
This means that Allah the Exalted will first establish the Islamic authority on earth,
Continued from 10
Ali Bhunnoo and Ilahi Bakhsh Bhunnoo engaged in three intense debates with Haji Hali and his cleric at the residence of Wazir Ali for the sake of propagating Islam Ahmadiyyat. On one occasion, nearly 6 friends from Rose Hill also participated, and on another occasion, two individuals travelled by car to Montagne Blanche for tabligh. Representatives from Saint Pierre and Rose Hill also participated. I thank all office bearers of the Ahmadiyya Jamaat [Mauritius] for diligently fulfilling their responsibilities, particularly Abdul Mannan Habib, who serves as the Treasurer (Amin Jamaat) and is devoted to his duties. Similarly, my special thanks go to the Finance Secretary, Bani Badhu Sahib, who works as a Collector (Muhassal) for the Jamaat. He seeks donations for the sake of Allah and endures a lot. May Allah the Almighty become his reward.
8. And they say, ‘When will this promise be fulfilled, if you are truthful?’ (Surah Saba, 34:30) [Publishers]
9. Say, For you is the promise of a day. (Surah Saba, 22:31) [Publishers]
10. He will plan the Divine Ordinance from the heaven unto the earth, then shall it go up to Him in a day the duration of which is a thousand years according to what you reckon. (Surah as-Sajdah, 32:6) [Publishers]
11. Bukhari, p. 612, 1999 Riyadh, hadith no. 3651 [Publishers]
To be continued...
(Translation by Fazl-e-Umar Foundation, English Section)
Tabligh in Mauritius
As far as tabligh activities are concerned, it is the duty of every Ahmadi to convey the truth to all people. No Ahmadi has neglected this responsibility. Among those who stand out are Mazoor Sahib, Bani Badhu, Abdul Rahim, Ilahi Bakhsh Bhunnoo, Roshan Ali Bhunnoo, Ahmad Sanch, Qasim Tasadduq Hussain, Hafiz Muhammad Ehsan Siddiqi, Sadhu Ravi, and the members of the Triolet Jamaat, who are tireless in their tabligh efforts. Other friends, such as Habib Azeem, Mian Ji Subhan Muhammad, Maulana Abdullah, Nur Diya, Umar Islam, Ahmad Yaqoob, Ismail Umeed, Ramadan Bakht, Adam, Akbar Ali, Rasool Subhani, Ishaq Subhani, Muhammad, Yaqub, Khuda Bakhsh, etc., are also praiseworthy.
May Allah grant them the best of rewards in this world and the Hereafter.
(Translated by Al Hakam from the original Urdu, published in the 15 January 1925 issue of Al Fazl)
Friday Sermon
Mubarak Mosque, Islamabad, Tilford, UK
3 January 2025
Spending and true righteousness: Waqf-e-Jadid 2025
After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa recited verse 93 of Surah Aal-e-Imran:
The translation of this verse is as follows:
“Never shall you attain to righteousness unless you spend out of that which you love; and whatever you spend, Allah surely knows it well.”
The word ‘birr’ [righteousness] refers to an excellent and perfect act of virtue and just as Allah the Almighty states in the Holy Quran, you cannot attain perfect virtue unless you sacrifice and spend out of your valued possessions for the sake of attaining the pleasure of Allah the Almighty.
Thus, a true believer is one who continues to strive to attain the pleasure of Allah the Almighty and to acquire those standards of virtue that bring him nearer to God Almighty. In the Holy Quran, we have been exhorted to gain the nearness of Allah the Almighty on numerous occasions and in various manners. Numerous virtues have been set out and to spend one’s wealth in the cause of Allah the Almighty has also been regarded as a virtue. In this verse also, spending in the cause of God Almighty has been regarded as a significant act of virtue. Allah the Almighty says that when you spend out of the wealth you love, or your valued possessions, in the cause of God Almighty, it will then be considered a great virtue. There is no doubt that Allah the Almighty rewards every virtuous deed that is performed to acquire His pleasure. However, since a person has love for wealth, thus special attention has been drawn towards this. Hence, Allah the Almighty has regarded this as one of the highest standards of faith, true virtue and sacrifice; that is to sacrifice that which you love. As [Allah the Almighty] has said, true virtue is that you spend out of that which you love in the cause of Allah and sacrifice it for the sake of attaining His pleasure.
The Promised Messiahas has elaborated on this on many occasions. On one occasion, he states:
“You should not love wealth.” This is very difficult, especially in the current era. The Promised Messiahas continues: “You should not love wealth. Allah the Almighty says:
“‘Never shall you attain to righteousness
Huzooraa then stated:
unless you spend out of that which you love.’ If we were to compare the circumstances nowadays with those of the time of the Holy Prophetsa then we pity the current circumstances, because there is nothing dearer than [one’s] life and at that time, (during the time of the Holy Prophetsa), one had to sacrifice his life in the cause of Allah the Almighty.” The Promised Messiahas states: “Just like you, they too had wives and children. Everyone holds their life dear. However, they remained ever eager to find an opportunity to make sacrifices in the cause of Allah the Almighty.”
The Promised Messiahas further states:
“No one can claim to have performed a virtuous deed by spending something worthless and useless. The door to piety is a narrow one. So remember that no one can enter it by spending useless and worthless things. The clear injunction is:
“[‘You can never attain righteousness until you spend out of that which you love.’]
“Until you spend the things which you love and are dear to you, you cannot attain the stage of being the true beloved [of God]. If you are not ready to bear suffering and to acquire true piety, how can you expect to succeed?”
The Promised Messiahas states:
“Did the Companions attain this rank without doing anything? Just look at how even to attain a worldly position one has to exhaust their resources and toil, and even then this repute of an ordinary level does not even give true peace and satisfaction. Then how is it possible for the title of ‘Allah is well pleased with them’ which grants true peace and contentment and is a sign of God’s pleasure be acquired with such ease?” The Promised Messiahas states: “The truth is that it is not possible to gain the pleasure of Allah – which is a source of true happiness – until one does not bear temporary hardships. Allah cannot be deceived. Blessed are those who care not for pain in order to attain His pleasure, for it is only after temporary suffering that the believer is granted the light of eternal joy and everlasting comfort.”
(Tafsir Hazrat Masih Maudas, Vol. 3, pp. 177178)
The Promised Messiahas then states:
“In the world, we see that people have an immense love for wealth. This is why it is written in books on the science of the interpretation of dreams that if someone sees (in a dream) that they have taken out their liver and given it to someone, this implies wealth. This is why, in order to attain true righteousness and faith, Allah the Exalted states:
“Meaning, never shall you attain to true righteousness unless you spend what you most love, because sympathy and good treatment towards the creation of God depends to a large extent on the spending of wealth. Sympathy towards humanity (i.e., one’s people) and God’s creation at large is the second aspect of faith, without which one’s faith cannot be complete and firm. Until a person sacrifices for others, how can they give them benefit? (One must sacrifice in order to be of benefit.) Sacrifice is necessary in benefiting others and showing them sympathy. It is this very teaching of sacrifice which has been given in the following verse:
“Therefore, spending wealth in the cause of Allah Almighty is also a criterion and touchstone by which to judge the good nature and righteousness of an individual.”
The Promised Messiahas states: “In the case of Abu Bakr, may Allah be pleased with him, the extent and level to which his life was devoted to God was that the Messenger of Allah, peace and blessings of Allah be upon him, expressed a need and he came with everything that he owned.” (Malfuzat [English] Vol. 2, pp. 268-269)
He brought all of his possessions from his home.
Then, whilst imparting advice, the Promised Messiahas stated:
“Do not harbour love for wealth. Allah Almighty states:
“That is to say, never shall you attain to righteousness, (i.e. true and perfect righteousness), unless you spend what you
most love.” (Tafsir Hazrat Masih Maudas, Vol. 3, p. 180)
As I have mentioned before, “Birr” is that piety which is of the highest order and perfect.
Hence, this is the intricate point that members of the Ahmadiyya Jamaat have truly understood today, and it is through the effect of this training of the Promised Messiahas that we continue to witness this standard of sacrifice to this day. This is the standard that the Companions established. Then, it was established in the time of the Promised Messiahas by those who resided close to him and by his Companions. Then, during every era of Khilafat, we have continued to witness sacrifices, and we still witness these sacrifices to this day.
The Holy Prophetsa laid great emphasis on financial sacrifice and his Companions understood this and acted fully upon it. In one narration it is mentioned that Hazrat Ibn Mas‘udra narrates that the Holy Prophetsa said, “Envy is permitted only in two cases: A man whom Allah gives wealth, and he spends it in the way of faith, and a man to whom Allah gives understanding, sagacity, knowledge and wisdom, with the help of which he decides between people and teaches them.” (Sahih al-Bukhari, Kitab al-‘ilm, Hadith 73)
Hence, it was to establish this standard that the Holy Prophetsa advised his Companions, and indeed it was established. It is mentioned in one narration of Hazrat Abu Mas‘ud Ansarira, “Whenever the Holy Prophetsa would instruct us to give alms, some of us would go to the market, do some labour work, and earn an income of one mudd of grain. (Mudd is a unit of measurement equivalent to a few kilograms.) Whatever we would earn, they would give in charity.”
Their desire was to participate in the scheme that the Holy Prophetsa instructed and to partake in it with whatever they earned. It was not the case that they would ask someone and take part in it. Rather, they would work hard and earn money in order to participate. The narrator states that the state of some of them in their sacrifices was such that Allah Almighty rewarded them, whereby they then had
hundreds of thousands of dirhams. They would do laborious tasks to give to charity and then came into possession of hundreds of thousands. (Sahih al-Bukhari, Kitab azzakah, Hadith 1416)
These are the blessings of sacrifice. This is the intricate point that the Holy Prophetsa advised us to adopt. This is what Allah the Almighty enjoins us to do in the Holy Quran, i.e., spend in the way of Allah out of that which is dear to you.
It is also mentioned in the narrations that the Holy Prophetsa would encourage the Companions to give charity, and the Companions would bring whatever they had in their homes, and form piles of various items. Hence, for the requirements of the Community, financial contributions, wealth and various items are required. Communities of the prophets have always understood this and made whatever sacrifices were within their means.
In relation to the immense blessings that exist in financial sacrifice, the Holy Prophetsa advised his sister-in-law Hazrat Asma’ra in one instance, “Do not keep count whilst spending in the way of Allah; otherwise, Allah will also give back whilst keeping count. Do not keep your purses tightly closed and sit with miserliness; otherwise, they will be kept closed. He stated that one should spend openly within their capacity and trust in Allah, He too will continue to reward.” (Sahih al-Bukhari, Kitab az-zakah, Hadith 1433)
On another occasion, the Holy Prophetsa stated, as related by Hazrat Abu Hurairahra, “Every morning two angels come down from Heaven, and one of them says, ‘O Allah! grant even more to the generous person who spends [in Your way], and bring about those who follow in their footsteps,’ and the other [angel] says, ‘O Allah! destroy the one who is miserly and his wealth and possessions.’” (Sahih al-Bukhari, Kitab azzakah, Hadith 1442)
In any case, today, it is the Ahmadis who understand this point. There are countless examples and the history of Ahmadiyyat is replete with them. This increases with each passing day as to the importance of one who gives generously [in the way of Allah].
A person wrote “I had only a small amount of money, with which I was going to do some business. I had to buy some important things. My circumstances were quite difficult, and I didn’t know whether it was possible to conduct this business or not. My father told me that I should give however much money I have as financial contributions and sacrifice it in the way of Allah Almighty. Thus, I gave it in chanda, and Allah the Almighty bestowed provisions in such a manner that I received an order which granted me an amount many times more than what I previously had. Then, I began to conduct business and Allah the Almighty put so many blessings in it, that I began to receive countless amounts of wealth.”
Thus, even in this age, Allah the Almighty continues to show such signs to those who have accepted the Promised Messiahas and are his true servants, in order to increase them in their faith. On numerous occasions, the Holy Prophetsa laid great emphasis on making financial sacrifice.
Hazrat Hassanra narrated that the Holy Prophetsa said in a hadith-e-qudsi, meaning he heard this from Allah the Almighty, and
thus stated, “Allah the Almighty states, ‘O son of Adam, deposit your treasures with me and be at peace. Neither is there fear of fire touching you, nor is there danger of drowning in the water, or fear of a thief stealing. I will grant you the entire treasure entrusted to Me on the day you will require it most.’”
This refers to the life after one dies, when man has no knowledge of how he will be treated, nor does he know of his good deeds. At that time, Allah the Almighty says, “I will grant you the reward of your sacrifices, and through this, you will receive the means of forgiveness.” (Al-Jami li Shi’b al-Iman li alBaihiqi, Vol. 5, Maktabah al-Rushd, Hadith 3071, p. 45)
This is the deal [as it were], that Allah the Almighty makes with a believer.
In one place, the Promised Messiahas states, “I truly believe that miserliness and faith cannot coexist in the same heart. A person who wholeheartedly believes in God Almighty does not consider their wealth to be confined to what is locked in their money chest, but rather considers all of God Almighty’s treasures as their own. Miserliness departs from them (meaning stinginess departs from him) just as darkness is dispelled by light.” (Majmu’ah-eIshtiharat [1989], Vol. 3, p. 498)
The Promised Messiahas then states:
“Members ought to serve this Movement in every possible way. There should also be no neglect in fulfilling financial obligations. Reflect, no movement in this world can proceed without financial contributions. The Holy Prophetsa, Prophet Mosesas, Prophet Jesusas; funds were collected during every prophet’s time. Therefore, members of our Jamaat must also remember this. Even if people were to regularly give just minimal amount throughout the year, much can be accomplished.” (Malfuzat [1984], Vol. 6, pp. 38-39)
In this regard, observe the excellent example of Hazrat Khalifatul Masih Ira; how he answered the call of the Promised Messiahas and made sacrifices in order to help fulfil his mission. The Promised Messiahas wrote regarding Hazrat Khalifatul Masih Ira, “Had I permitted, he would have sacrificed everything in this cause in order to – much like his spiritual fellowship –fulfil the duty of physical fellowship and remaining in my company at all times.” Then the Promised Messiahas wrote, “I will relate a few lines from some of his letters by way of example.” Hazrat Khalifatul Masih I writes to the Promised Messiahas), “‘I am sacrificed in your cause. Whatever I have is not mine; it is yours. Honoured Leader and Guide! I submit humbly with absolute honesty that if my entire wealth and property were consumed in religious propagation, then I will have achieved my ultimate end. If the buyers of Barahin-e-Ahmadiyya are agitated over the delay in the publishing of the book (meaning if there is a problem with publishing it due to a shortage of buyers or because they do not pay the amount), then please allow me to render this insignificant service of paying the entire amount and to also refund them their money from myself and to also give to you any income from it.’” He said this with great anguish [to the Promised Messiahas] that this would be an honour for him and in fact stated that “It is my desire to bear all the printing costs of Barahin.” (The Victory of Islam, pp. 31-32)
This was the standard of sacrifice of Hazrat Khalifatul Masih Ira
When Hazrat Khalifatul Masih IIra established the Waqf-e-Jadid and Tahrik-eJadid schemes, countless poor people came forward and began offering small amounts of money as financial contributions. Some brought chickens, while others brought eggs. And they would say, “We have sacrificed whatever he had.” And at that time, Hazrat Khalifatul Masih IIra whilst mentioning the example of the sacrifices of these poor people, he would also give the example of some of the elders of the Jamaat.
In relation to this, he presented the example of Hazrat Dr Khalifa Rashiduddin Sahibra who was the father of Hazrat Khalifatul Masih IIra’s first wife, i.e. Hazrat Umme Nasirra. Similarly, he was the grandfather of Hazrat Khalifatul Masih IIIrh Hazrat Musleh-e-Maudra writes that when Hazrat Dr Khalifa Rashiduddin Sahibra heard of the Promised Messiah’sas claim from a friend, he immediately remarked, “The claimant of such a grand claim cannot be a liar.” Meaning he did not require any evidence. This claim was so grand, he did not require any other proof and accepted that he was indeed the Promised Messiahas. He swiftly pledged allegiance to the Promised Messiahas. The Promised Messiahas has included his name among his twelve disciples, and his financial contributions were so great that the Promised Messiahas gave him a written certificate saying that he had made so many financial sacrifices for the Community that he no longer needed to make any more sacrifices. Nonetheless, he kept offering financial sacrifices, but the Promised Messiahas had expressed his pleasure in this manner.
Hazrat Musleh-e-Maudra writes, “I remember the era of the Promised Messiahas when a lawsuit was being filed against him in Gurdaspur for which he needed funds. The Promised Messiahas sent an appeal among Community members that their expenses were increasing. The Langar Khana was now in Qadian and Gurdaspur.” Due to the Promised Messiah’sas presence in Gurdaspur, people would come to visit him there as well, and food would also be served to them. The Promised Messiahas states, “In addition to this, there are other expenses being incurred by the ongoing lawsuits. Hence, our friends should turn their attention toward making financial contributions (meaning, offering financial sacrifices to meet the increasing burden). When this appeal of the Promised Messiahas reached Doctor Sahib, it so happened that on the same day, Doctor Sahib received his pay of approximately 450 rupees (which was a significant amount in those days). And he immediately sent the entire amount to the Promised Messiahas. A friend of Doctor Sahib advised that he take out some money to keep for his own household needs. Doctor Sahib replied, ‘If the Messiah of God writes that there is a need to serve the faith, then what other thing can I possibly keep the money for?’
“The point being that Doctor Sahib was so passionate to offer financial sacrifice for the sake of faith that the Promised Messiahas felt the need to stop him and say that now you do not need to make more financial sacrifices.” (Speeches of Jalsa Salana 1926, Anwar-ul-Ulum, Vol. 9, p. 23)
Hence, these were the shining examples
shown by the companions of the Promised Messiahas. Then, such examples are also seen in the era of every Khilafat.
I will share a few more incidents from the lifetime of the Promised Messiahas. Hazrat Sufi Nabi Baksh Muhajirra Qadian, says, “Once I arrived at the annual convention [Jalsa Salana] and requested that I wish to say something to the Promised Messiahas privately. The Promised Messiahas allowed me to enter inside. It so happened that the entrance from which I came in stayed open, and so some others followed me inside as well.
I said to the Promised Messiahas that my father complains that he ensured that I receive an excellent higher education, yet I am not helping them since I have become employed. (His father had a complaint that despite providing him with a good education, he was not helping them financially. He says:) I said to the Promised Messiahas that my father says that I am not helping them despite him giving me a good education and my wife also says things like, ‘What of becoming an Ahmadi; all of my jewellery has been sold in this cause. He gives away everything we have in chanda.’” Perhaps in order to fulfil the household expenses, they would sell the jewellery or she complained that they might one day need to sell the jewellery in case of a particular need. He stated [to the Promised Messiahas], “My father and wife both complain.” Then he said to the Promised Messiahas, “Yet now that I’ve come here to Qadian, I see that for the sake of this mission, there are ardent devotees who sacrifice thousands of rupees in its way. Pray for me that that God Almighty doubles or triples my income so that I too may be able to serve you.”
After conveying the complaints [of his family members], he went on to submit before the Promised Messiahas that “when I see the shining examples of other people’s sacrifices, my heart yearns to give even more than this.” After this, God Almighty brought about the means by which he received a new job with higher pay in a different country. As a result, he was able to help with financial contributions and fulfil the needs of his family as well. (Register Riwayaat Sahaba, Register Number 15, Riwayat Hazrat Sufi Nabi Bakhsh Sahibra, p. 105)
Those pious souls, as a result of the spiritual influence of the Promised Messiahas, in his era, which was also a time of materialism, offered many sacrifices. And today, in a time when materialism is even more rampant than before, we still see such examples. People continue to spend in the way of God. The way that the poor used to sacrifice, we see examples of this even today. Sometimes the people of Africa send me their accounts. But before that, let me share some examples of those who were of meagre means from the time of the Promised Messiahas
Hazrat Qazi Qamar-ud-Din Sahibra mentions an incident about Saain Deewan Shah Sahib. He says that he used to ask him, “Saain Sahib, is there a special reason that you go to Qadian?” He used to frequently visit Qadian and because Saain Sahib would go past Qazi Sahib’s village on the way, he would stay the night in his village. Qazi Sahib explains that Saain Deewan Shah was a resident of Narowal, and used to travel on foot to Qadian. This was a journey of many miles that he undertook from Narowal to
Qadian. He explains that even if you use a shortcut, it still is a journey of approximately 100 miles that he used to make on foot.
So he explained that he asked Saain Sahib, “Is there any particular reason that you are making this journey repeatedly or is it just so that you can go and meet the Promised Messiahas.”
Saain Sahib responded, “I am a poor man. One reason is certainly a deep desire to meet the Promised Messiahas. The second reason is that I am poor and cannot make financial contributions of hundreds of thousands of rupees like those who are affluent do. So, I go there to make the beds of guests as my contribution.” Meaning that he would make the beds for free as a service instead “and in this way to remove the guilt that I carry around as a result of not being able to contribute financially. This service of making the beds gives me consolation. So I make the beds in the Langar Khana and find comfort in the fact that this is my financial contribution.” (Register Riwayaat Sahaba, Register Number 2, Riwayat Hazrat Qazi Qamar-ud-Din Sahibra, p. 96)
Such was the spirit that existed among the poor in those times. Even today, we observe how Allah the Almighty has instilled this spirit in people. People from distant countries where Ahmadiyyat was introduced just a few years ago have accepted Islam and joined the Ahmadiyya Jamaat. We witness remarkable displays of their eagerness for financial sacrifices. We see in them the same passion that existed fourteen hundred years ago. We observe in them the same spirit which was in those people whose examples were given by the Promised Messiahas in his time. And this is the spirit that has emerged today in the Ahmadiyya Community due to the rejuvenation of faith after accepting the Promised Messiahas
The missionary from Marshall Islands wrote, “Ladri Isacc Sahiba is a devoted member who works tirelessly for the Jamaats Langar. She comes daily to serve and cook where meals are prepared twice a day. However, whenever she receives her salary, her first priority is to offer financial sacrifice on behalf of herself and her five grandchildren, and her contribution to Waqf-e-Jadid is the highest in the Jamaat.”
The missionary says, “These are people whose homes are very modest and when you see them, the blessed words of the Promised Messiahas come to mind: ‘A Godfearing person can find true prosperity in a humble hut that a worldly person consumed by greed cannot find even in a magnificent palace.’”
Similarly, there is another lady, Loreen Sahiba, also from the Marshall Islands, who works in the Langar Khana of the Jamaat. The missionary says, “When I reminded them about the Waqf-e-Jadid contributions, noting that the year was ending and their contributions were less than the previous year, Loreen Sahiba came to the office after Friday prayers and presented her Waqf-eJadid contribution so they could meet or exceed the previous year’s target.”
The missionary from Kazakhstan, speaking about Ayaan Ibrayev’s contributions, says, “Ayaan Ibrayev Sahib once told me, ‘There was a time when I didn’t have money to buy bread. I had to borrow money for food and drink, and my wife worried about how we would survive. But even in those circumstances, I started
paying my financial contributions, and even now my principle is that whenever I receive money, I pay my financial contributions first. Allah the Almighty has shown such remarkable favour to me that whenever I pay my contribution, He blesses me with better financial resources. Sometimes when my wife asks where this money came from, I tell her it’s all the blessing of giving chanda Allah the Almighty doesn’t keep a loan, and He says, ‘When you spend wealth for My sake, I will give you even more,’ and Allah fulfils this promise.”
Near the city of Maroua in Cameroon, there is a jamaat where a member by the name of Muhammad Yusun Sahib, says, “I was very poor. I used to work on people’s farms, but after becoming an Ahmadi, I started offering financial contributions. Through the blessings of chanda, Allah the Almighty not only accepted my financial contributions but blessed me so much that I now own my own farm. This gives me satisfaction that Allah the Almighty has accepted it because He has blessed me countless times and granted me ownership of a farm, raising me from a laborer to an owner.”
There is a poor jamaat in Niger. Their missionary wrote about an Ahmadi, Lawali Sahib, who cultivates tiger nuts. He says, “I hadn’t told anyone, but I had intended in my heart to give one-tenth in financial contributions. After cultivation, there were excessive rains, and crops were at risk of being destroyed as they don’t need that much water. The neighbours’ crops were damaged and yielded very little, but Allah the Almighty put such a blessing in my crop that while others with larger lands got five or six bags of harvest, I received ten or even eleven bags from my fields.” In such conditions when crops fail, prices also increase and one can earn well in the market, but he didn’t give in to greed. He had made a promise in his heart to Allah the Almighty, not telling anyone, and for Allah’s sake, he was ready for sacrifice. According to his promise, he gave that eleventh bag which he had intended to give to the Community as financial contributions, and love of wealth didn’t overcome him.”
These are the examples of people who offer sacrifices we see in the Ahmadiyya Jamaat today, living in every country.
In a jamaat called Yurobowal in The Gambia, the local president received some money which he divided into two parts. One part he kept for financial contributions and the other for personal use. Unfortunately, he says, the money for personal use was lost. Now he only had the financial contribution money left which he could have used, but despite his need, he didn’t use the financial contributions money for personal expenses. Love of wealth didn’t overcome him, and he didn’t make excuses that since the other money was lost, he should use half of this. He said no, the money he had set aside for financial contributions would be paid as financial contributions, and he did so. Allah the Almighty’s doing was such that after some time, he found the lost money and his need was fulfilled. In such circumstances when there is need, surely the love of wealth increases, but people show extraordinary devotion that whatever promise they make to Allah the Almighty, they must fulfil it.
Then there is another incident where the need for money and love of wealth couldn’t
overcome the spirit of sacrifice. In Niger’s Maradi region, there is a jamaat where Ahmad Sani Sahib regularly contributes to Waqf-e-Jadid. This year, due to floods in the region, crops were destroyed. It was thought that people wouldn’t be able to contribute much, but Sani Sahib said that although excessive rains and floods had destroyed the crops, he wouldn’t reduce his contribution because of this, and he actually gave more than his previous contributions.
Then, there is another account of giving precedence to making financial contributions despite having [personal] needs. There is a jamaat in Dibsu, Niger. There was little rainfall there and it had a very negative impact on the crops. There are places where there is too much rain and other areas where there is not enough rain. There are natural disasters, and the majority of our people and jamaats in Africa are in the villages. Furthermore, the political situation in those countries is very bad these days. There is a great deal of inflation and the local missionary says that in light of this, he was very worried about people not having enough money and he wondered how they would make financial contributions. However, when the people in the village were informed that the Waqfe-Jadid year was coming to an end, a man there by the name of Shafi Aingo Sahib stood and said, “We offer financial contributions every year and there has never been a year in which Allah the Almighty did not give us more in return. Hence, Allah the Almighty rewards us through the blessings of financial contributions and we are economically stable. Despite straitened circumstances, we are fine and so we will not step back. We will offer financial contributions.” And they did exactly that. This is another instance of them not being overcome by the love for wealth. There is a member from Tanzania named Ibrahim Sahib who says, “When I learned about the blessings of financial contributions, I designated an amount every month for financial sacrifices. Through its blessings, my work continued to increase and Allah the Almighty continued increasing my wealth.” He says, “Once, the local missionary encouraged me to make financial contributions and I had some money that I had reserved for some work that needed to be done (he had reserved that money for his business). However, when this appeal was made to me, I decided to give that amount as a financial contribution. The next day, I made a phone call to the seller from whom I was going to buy the goods, and I told him that I no longer had money and so I would not be able to take the goods from him, which I had intended to. Upon this, he told me that it was not a problem because someone had already paid half the amount for the goods I was going to buy and I could pay the remaining amount later on.” He says, “I do not know where half that payment was made from or who made that payment, and to this day I have not been able to understand how it happened.” And so there are times when Allah the Almighty renders help in such ways that one does not even realise.
There are also those to whom Allah the Almighty grants jobs as a result of their financial sacrifices. There is a young man who is originally from the Czech Republic who speaks about how Allah the Almighty teaches him the philosophy of financial
sacrifice. He says, “I have been granted a new spiritual life through financial sacrifices. I see that my fellow students are gripped by worries while I am very much at ease. Whereas everyone is busy trying to save money, by the grace of God, I have developed the habit of sacrificing any wealth that comes into my possession in the way of God. My friends say that this is useless, but God is my witness that my life depends on this.” He says, “I was having difficulty finding a job in my field. By the grace of Allah, through the blessings of financial contributions, that difficulty was removed. I did not have a place to live, but Allah the Almighty arranged for it.” He says, “Before, my pockets would always be empty, but now, by the grace of Allah the Almighty, my pockets are always full. I also offer financial contributions and then Allah the Almighty somehow fills [my pockets].”
The finance secretary from India writes, “There is a member whose [pledge for] Waqf-e-Jadid contribution was 24,000. Only a few days remained and he said that he had some of the amount; however, he needed the money for something important. I told him that it was the end of the Waqf-e-Jadid year and that he could decide whether he felt it best to offer the amount or do so later. He said that he would place his trust in Allah and he offered the money as a financial contribution. The very next day, he called me and said that he had a very large amount of money for his business that had been held up somewhere, which he received all of a sudden. Although it was not the full amount, he received 50,000 and the person who owed the remainder promised that he would pay it very soon.” See how Allah the Almighty said to this person that since he was abandoning the love for wealth for His sake and was trying to fulfil the needs of the Jamaat by abandoning his own personal needs, then He would help him. This is how Allah the Almighty renders help.
By the grace of Allah the Almighty, the expenditures of the Jamaat are as the Promised Messiahas said, that there has never been a prophet who did not make financial appeals for the sake of running the organisation of their Community. And in this way, in order to run the system of the Community, the Ahmadiyya Community must also make financial appeals. From all our missions established around the world, it is only Tahrik-e-Jadid and Waqf-e-Jadid that comes to the central headquarters. Everything else is spent locally. However, people living in Africa are not very well off, despite which they make financial contributions; however, they have many expenses. There are mission houses and mosques that are operational. Currently, in Africa, there are 7,953 mosques that have been built while 306 are under construction. Similarly, plans are made every year for dozens of mosques. There are 1,860 mission houses that are operational; some are rented while others we own. There are 400 central missionaries who are working there and more than 2,000 local missionaries working there. Then there is Qadian, South American countries and islands which are funded by the headquarters as they cannot bear all their expenses. The running expenditures to meet the mission’s costs are very high. There are also expenses for distributing literature. Sometimes literature is sent from here [in the UK]. Most of that literature, aside from
the larger books and even still some of the larger books as well are distributed for free; of course, smaller literature is free. Some literature is also published there. Allah the Almighty continues to bestow from His grace for us to bear these costs. Sometimes it is incomprehensible how there are such vast programmes and so many expenses, whereas the amount collected is not much. If the contributions made towards Tahrik-e-Jadid and Waqf-e-Jadid which come to the central headquarters, are combined, it amounts to about 30-31 million pounds. However, by the grace of Allah the Almighty, just the annual grant that is given to 106 countries alone approximately comes out to the same amount. Then there are the Jamias, which cost millions for which grants are given. Millions are spent on MTA. Then there are the costs for the central headquarters. Allah the Almighty fulfils these expenses in such ways that cannot be comprehended. Sometimes the thought arises that perhaps the expenses have become too much, wondering how they will be met. However, by His grace, Allah the Almighty continues to fulfil those expenses and never allows for there to be any shortage. By the grace of Allah the Almighty, these missions are operational and are being worked on. Allah the Almighty told the Promised Messiahas that He would grant him wealth and Allah the Almighty is indeed bestowing that wealth. May Allah the Almighty always enable the Jamaat to utilise this wealth in the right way and spend it in the right way and may there never be any sort of irregularity in this regard.
The Promised Messiahas states:
“It is not possible for you to love wealth and also love God Almighty. You can only have love for one. Fortunate is the one who loves God. If one of you loves God and spends in His cause, I am certain that their wealth will be blessed more than that of others. The reason for this is that wealth is not acquired by itself; rather, it is acquired through the will of God. Thus, the one who leaves aside a portion of their wealth for the sake of God, will certainly have it returned to them. However, the one who loves wealth and does not render their service in the cause of God as required, will certainly lose that wealth.
“Do not believe that wealth is acquired through your own endeavours. On the contrary, it comes from God the Exalted. Do not believe that you are conferring a favour upon God Almighty and His Chosen One by spending a portion of your wealth or by rendering another form of service. Rather, it is His favour upon you that you were able to serve in this manner.
“I say truly that if you all were to leave me and do not extend any service or help to me, He will raise another people who will be ready to serve Him.
“Let it be known that this matter has been decreed from heaven, and whatever services you offer will be to your own benefit. Let it not be the case that you develop arrogance in your heart and assume that you are rendering a financial service or any other form of service. I say to you time and again that God Almighty is not in need of your help even in the slightest. Rather, He has bestowed His grace upon you by granting
you an opportunity to serve.”(Majmu’ah-eIshtiharat, Vol. 3, pp. 497-498)
Thus, this is the realisation, and the very thought the Promised Messiahas instilled within the Jamaat.
By the grace of Allah Almighty, even after the passage of one hundred and thirty-five years, this spirit continues to live on in the hearts of the members of the Ahmadiyya Muslim Jamaat, including the youth and new converts. They continue to offer sacrifices, as I have narrated in some of the accounts, illustrating how they have understood the essence of this spirit – that Allah Almighty blesses their wealth, and for His sake, they remain ready to make every sacrifice. May Allah Almighty continue to bless their wealth and their lives.
Along with this, I will now present a report regarding the contributions made towards the Waqf-e-Jadid scheme for this year. This will provide insight into the extent of the sacrifices made by the Jamaat, by the grace of Allah Almighty.
By the grace of Allah, the sixty-seventh year of Waqf-e-Jadid concluded on December 31st, and the total financial contribution from the worldwide Ahmadiyya Muslim Community amounted to £13,608,000, approximately fourteen million pounds. This is an increase of £736,000 compared to last year, alhamdulillah. In terms of sacrifices, and the amounts contributed, the United Kingdom ranks first. There is very strong competition between the United Kingdom and Canada. Canada has also significantly increased its contributions, yet it remains behind the United Kingdom. Germany comes in third place, followed by the United States, India, Australia, a Jamaat in the Middle East, Indonesia, another Jamaat in the Middle East, and Belgium.
In terms of total contributions in Africa, the Jamaat of Ghana is first, followed by Mauritius. Burkina Faso ranks third and despite the challenging circumstances there, they continue to offer sacrifices. There are still several areas for which reports have not been received due to communication difficulties. Following these, we have Tanzania, Liberia, Gambia, Nigeria, Sierra Leone, Benin, and Congo Kinshasa.
According to the reports received, the number of individuals who have joined the financial system of Waqf-e-Jadid has reached one million five hundred and fiftyone thousand. Despite the challenging circumstances, there has been an increase in the number of contributors compared to last year, including a notable rise among the people of Pakistan. Additionally, there has been an increase in contributions from Nigeria, Cameroon, Sierra Leone, Gambia, and Congo Brazzaville.
Among the ten larger jamaats in the United Kingdom in terms of contribution, Farnham ranks first, followed by Worcester Park, Islamabad, Walsall, Aldershot South, Ash, Cheam South, Gillingham, Aldershot North, and Ewell.
In the top five regions, Islamabad ranks first, followed by Baitul Futuh, Midlands, Fazl Mosque, and Baitul Ehsan.
The Daftar Atfal within Waqf-e-Jadid has its separate record. Among the top ten jamaats in this are: Aldershot ranks first, followed by Aldershot North, Farnham, Ash,
Aldershot South, Bordon, Cheam South, Islamabad, Roehampton Vale, Manchester North and Walsall.
Among the regions in Canada, in terms of contributions, Vaughan ranks first, followed by Calgary, Peace Village, Vancouver, Toronto West, Brampton East, and Toronto.
As for the top ten larger jamaats in Canada, Hamilton ranks first, followed by Edmonton West, Hamilton Mountain, Milton West, Bait-ur-Rahman Saskatoon, Durham West, Regina, Montreal West, Baitul Afiyat, Saskatoon, Winnipeg, Airdrie, Lloydminster, and Newfoundland.
In the Daftar Atfal, the top regions are Vaughan, Toronto West, Vancouver, Peace Village, Calgary, Mississauga, Brampton East, Brampton West, and Toronto.
Among the jamaats within the Daftar Atfal, it is as follows: Durham West ranks first, followed by Hadiqa Ahmad, Bradford East, Montreal West, Milton East, Hamilton, Hamilton Mountain, Innisfil, Milton West, and Windsor.
The top five local regions in Germany are as follows: In first place is Hamburg, followed by Frankfurt, Wiesbaden, GroßGerau and Riedstadt.
For the top ten jamaats (those mentioned before were imaraat): Rodgau, Nidda, Rödermark, Flörsheim, Neuwied, Koblenz, Weingarten, Pinneberg, Berlin and Neuss.
The top five regions for Daftar Atfal [in Germany]: In first place is Wiesbaden, followed by Hamburg, Hessen South East, Westfalen and Dietzenbach.
In the top ten jamaats of the USA: In first place is Maryland, followed by Los Angeles, North Virginia, Silicon Valley, Seattle, Detroit, Chicago, Dallas, South Virginia, and Houston.
The top ten jamaats for Daftar Atfal: In first place in Seattle, followed by Philadelphia, North Virginia, Georgia, Carolina, Chicago, Austin, Dallas, Oshkosh, Detroit and Maryland.
By the grace of Allah, the Pakistan Jamaat has also excelled in offering sacrifices. In first place is Lahore, Rabwah is second and Karachi is third.
The positions of the districts with respect to collection from adults are as follows: Islamabad stood first, Sialkot is second, and [then come] Faisalabad, Gujrat, Gujranwala, Sargodha, Umerkot, Multan, Hyderabad, and Mirpur Khas.
The top ten jamaats are as follows: Islamabad was first, followed by Township Lahore, Darul Zikr Lahore, Azizabad Karachi, Allama Iqbal Town Lahore, Samanabad Lahore, Baitul Fazl Faisalabad, Multan Town, Delhi Gate Lahore and Gujranwala town.
The top three Jamaats for Atfal are as follows: Lahore is first, Rabwah is second and Karachi is third. The district positions of Daftar Atfal are as follows: Islamabad is first, followed by Sialkot, Narowal, Umerkot, Rawalpindi, Gujranwala, Mirpur Khas, Gujrat, Hyderabad and Sheikhupura. There were also some other Majalis who made extraordinary efforts.
The top ten provinces in India are as follows: first place is Kerala, followed by Tamil Nadu, Jammu and Kashmir,
Karnataka, Telangana, Odisha, Punjab, West Bengal, Maharashtra and Uttar Pradesh.
For the top ten jamaats [in India] in terms of collections, first place is Coimbatore, Qadian is 2nd, then Hyderabad, Calicut, Manjari, Bangalore, Melayapalayam, Calcutta, Kerrang and Karulai.
The top jamaats in Australia are Castle Hill, Melbourne Langwarrin, Marsden Park, Melbourne Clyde, Logan East, Melbourne Berwick, Penrith, Perth and Adelaide West.
Among adults, the jamaat standings in Australia are as follows: Melbourne Langwarrin, Marsden Park, Logan East, Melbourne Berwick, Melbourne Clyde, Penrith, Perth, Adelaide West and Blacktown.
The standings among Atfal are as follows: Melbourne Langwarrin, Perth, Plumpton, Adelaide South, Melbourne Clyde, Penrith, Melbourne West, Marsden Park, Brisbane Central and Melbourne Berwick. May Allah the Almighty abundantly bless the wealth and progeny of all those who contributed.
Also pray that the coming year, 2025, proves to be a year of blessings for the Jamaat. May Allah the Almighty protect the Jamaat from every evil. Extremist groups and their accomplices in Pakistan become enraged and violent from time to time. Owing to their opposition to the Jamaat and, in some cases, with the protection of the government, they perpetrate all forms of cruelties. Cemeteries are not safe, nor are people’s homes. May Allah the Almighty ensure the means of seizing these oppressors swiftly and may He keep Ahmadis in His protection. They have set their sights on Rabwah; may Allah keep it secure.
A short while ago, I reminded everyone to focus their attention towards Durood Sharif [invoking salutations on the Holy Prophet] and other prayers. Ahmadis in Pakistan should particularly recite them as well as every Ahmadi in the world.
Pray also for the Ahmadis in Bangladesh; may Allah the Almighty protect them from the evil of extremists. A new government has also come into power in Syria; may Allah protect Ahmadis from every form of mischief and ensure their safety. Similarly, there are other countries: there are countries in Africa; may Allah the Almighty keep Ahamdis in His protection.
It is the duty of every Ahmadi to pray fervently for this and for their own countries. Pakistanis residing abroad should pray for Pakistan. Pray for the world in general and the situation regarding the war. May Allah the Almighty protect every innocent and oppressed person from its detrimental consequences.
These people celebrate the new year with great zeal, with fireworks and sparklers, but every person only looks to their own happiness. They do not have sympathy for the pain of others. Powerful nations continue to perpetrate acts of cruelty on weaker people and weaker nations. In this new year, may Allah the Almighty destroy all the schemes of these powerful nations and may we see the Oneness of God established throughout the world. May Allah the Almighty enable us to achieve this.
(Official Urdu transcript published in the Daily Al Fazl International, 24 January 2025, pp. 1-8. Translated by The Review of Religions.)
