Monthly Tahrik-e-Jadid Rabwah January 2011 - English Section

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Monthly Tahrik-e-Jadid Rabwah

Editorial

Two

January 2011

Nawafil

In his Friday Sermon of 3rd December, 2010 urging the Jama‘at to offer two a (supererogatory prayer), Hadrat Khalifatul Masih Vat said: “In these circumstances I draw the attention of all the members of the Jama‘at all over the world to pray for their persecuted brothers and those who are undergoing trials and hardships. Every Ahmadi must offer at least two a (supererogatory prayer) daily specially for those who are undergoing any tribulation because of being an Ahmadi; and those who have been deprived of their citizenship and religious rights. In the same way also pray for the progress of Ahmadiyyat.” The Promised Messiahas says that Nawafil is the performance of those things which are more than duty requires. Their objective is to fulfil any thing that falls short in the performance of Fara’id… The Nawafil complete the Fara’id. A person has humility and fear in his heart while performing Nawafil so as to compensate for the shortcomings in Fara’id. This is the secret of the association of Nawafil (supererogatory deeds) being in close relation with Allah… Remember that the love with God is consummated through the Nawafil 1. As a result thereof, Allah says, then I become the eyes of such favourite and believing man with whom he sees; I become his ears with whom he talks; I become his tongue with whom he listens and I become his hands with whom he works 2… Again he says: In short, through Nawafil a man attains to very high status and becomes close to God, so much so that he becomes one of the Auliyaullah. Then Allah says, he who becomes an enemy of my Wali (friend) I offer him to fight with me. In a hadith it is reported that Allah pounces on an enemy like a lioness whose cub has been taken away 3. Naw

fil

Naw

1. 3.

Malfuzat Malfuzat

, Vol. 1, p. 437; 2. , Vol. 1, p. 438

Malfuzat

, Vol. 4, p. 30;

Monthly Tahrik-i-Jadid January 2011

monthlytj@gmail.com Editor

Shahid Mahmood Ahmad

fil

Contents Two Nawafil

1—

Invoke Durud on the Holy Prophetsa

2—

Supererogatory Prayers

3—

Durud Sharif in Hadith Literature

4—

True Concept of Islamic Jihad 7—

(An address by Hadrat

at

Khalifatul Masih V

)

The Blessings Tahrik-e-Jadid

16—

18—Friday

of

Sermons

(October 2010) (A summary)

MONTHLY TAHRIK-I-JADID (ENGLISH) TEAM WELCOME YOUR COMMENTS OR SUGGESTIONS FOR IMPROVEMENT OF THIS MAGAZINE. WE ALSO WISH TO RECEIVE MATERIAL FOR PUBLICATION WHICH MIGHT BE OF INTEREST TO OUR READERS. SEND MATERIAL TO EDITOR ENGLISH SECTION:

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January 2011

Monthly Tahrik-e-Jadid Rabwah

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Invoke Dur d on the Holy Prophet

“O people! Invoke Durud and peace on that Prophet at whose feet all the people have been assembled. And they have been drawn to their Beneficent and Merciful God. Who [the Prophetsa] pulled out many of the creation from the fatal and strenuous jungles and delivered them to verdures and orchards of peace, and bestowed valour and intrepidity to the terrified hearts; and strengthened the fatigued and distressed courage; and brought back the extinct light; and set forth extremely brilliant and beautiful pearls, rubies and coral; and established principles; and equipped wisdoms with etiquettes; and freed many of the people of the chains of disbelief, going astray and transgression; and gave the believers and Muslims, who sought and are seeking the blessings from him, the drink of certainty, peace and satisfaction, and protected them against the ways of mischief, disorder and damage and led them to all the ways of goodness, obedience and virtue.� Aina Khamalat-e-Islam, Ruhani Khazain,

(

Vol. 5, p. 4)

‍عﺳ ل‏

‍ا‏

Ů‘ â€ŤŮˆďşłďť ďť¤ďťŽâ€Ź

Ů‘ â€Ťďşťďť ا‏

‍اďť&#x;ﺎس‏

Ů°

‍ا ďť&#x; ﺎب‏

â€ŤŘ§ďąƒâ€Ź

â€ŤŮˆďş&#x;ﺏďş‘ا‏

‍ﺪ‏

Ů° Ů‘

‍ﺎ ﺎ‏ Ů‹

‍ا ďť&#x;ﺎس‏

Ů°

‍ﺣﺸ ﺎ‏ Ů?

â€Ťďş§ďť ďť˜ďşŽ ďŽ?ďşœď˛‘ا‏ ‍ا ďť&#x; ﺎﺣ ا ďť&#x;ﺎن۔ ا ďť&#x;ﺏŰŒ اﺧ ﺎ ؏‏ Ů‹ Ů‘ Ů‘

â€ŤŘąŮˆďşżďşŽŘŞâ€Ź

â€ŤŘ§ďąƒâ€Ź Ů°

â€ŤďťŁďş°ŘĄŮˆŘŻŘŠŰ”â€Ź

‍ا ا عا‏

‍ا ďť&#x;﹪ﺣﺔ‏ Ů‘

â€Ťďť—ďť ďťŽ ﺑﺎ‏ Ů‹

â€ŤŮˆا ďş‘ﺪؚ‏

‍ا ďť&#x;ďť¤ďťŹďť ďŽ‘ďş”â€Ź

â€Ťďşˇďş â€Ź ‍ّ ‏ â€ŤŮˆâ€Ź

â€ŤŮˆاﺎن۔‏

â€ŤďťŁďş د؊۔‏

‍ﺎ‏ ً

Ů‹

‍ا ďť&#x;ﺪععŮˆا ďť&#x;اﺖ‏

‍ادب‏ ّ

‍‏

â€ŤŮˆâ€Ź

‍‏

E

‍ﺳ‏

B

‍‏

‍‏

‍ﺑﺎ‏

â€ŤŮˆďş&#x;ﺎإ‏

â€ŤŮˆاﺝ‏ ‍‏ Ů‘

‍اﺝ ل‏

‍ا ďť&#x;ﺎس‏

‍ﺑ‏

‍ا ďť&#x;ďť”ďşŽŮˆز‏

‍ďŽ?ďşœď˛‘ا‏

‍‏

‍‏

‍‏

‍‏

‍ا‏

â€ŤŮˆďť—ŰŒâ€Ź Ů‘

â€ŤďťŁďť”ďť˜د؊۔‏

â€ŤŮˆا ďť&#x; ﺎďş&#x;ﺎن۔‏

â€ŤŮˆďť§ďş ďşŽâ€Ź

‍ا ďť&#x;ďťŒďť˜ ل۔‏

‍ﺳﺳ ďťž ا ďť&#x; ﺎ Ůˆا ďť&#x;ďť&#x;ďş” Ůˆا ďť&#x;ďť„ďť?ﺎن۔ Ůˆâ€Ź

â€Ťďş§ď˛‘Ű â€Ź

‍ﰹ‏

‍ﺒﲔ‏N‍ا ďť&#x;ﺎا‏

‍ﺎن۔‏Râ€ŤŮˆاďťƒ‏

‍ا ďť&#x;ﺴď˛?د‏

‍ا ďť&#x;ďť¤ďş´ďť ďť¤ď˛”â€Ź

‍ﺔ‏Râ€ŤŮˆا ďť&#x;ﺴ‏

‍ا ďť&#x;ﺸ ﺎŮˆâ€Ź

â€Ťďťƒ ﺎق‏

‍ا ďť&#x;ﺆﲔ‏

‍ا ďť&#x;ďť´ďť˜ď˛”â€Ź

‍‏

‍�س‏T

â€ŤŮˆďť‹ﺟ‏

Ů‘

‍ﺳﺒ ‏

‍ďş&#x;‏ ‍‏

â€ŤŘ§ďąƒâ€Ź Ů°

â€ŤŮˆﺪ‏ Ů°

â€ŤŮˆا ďť&#x;ﺨﺴ ﺎان۔‏

‍ا ďť&#x;ﺨﲑ Ůˆا ďť&#x;ďş´ďťŒďşŽŘŻŘŠ Ůˆاﺣﺴď˛?ن۔‏

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Supererogatory Prayers

The Promised Messiahas and all his Khulafa have urged the Jama‘at on various occasions to offer Nawafil (supererogatory prayer) so that may Allahrd have His mercy and favours upon them. Recently, in his Friday sermon of 3 December, 2010 Hadrat Khalifatul Masih Vat exhorted every individual of the Jama‘at to offer at least two Nawafil for the oppressed andsa persecuted Ahmadis. Bellow are given some Ahadith of the Holy Prophet on Nawafil and their merit. 1. Umm Habibah relates that she heard the Holy Prophetsa say: Allah prepares a house in Paradise for every Muslim who offers twelve raka‘as of voluntary Prayer every day beyond that which is prescribed (Muslim). Ibn Umar relates: I have offered, insa the company of the Holy Prophet two raka‘as of voluntary Prayer before the noon Prayer and two raka‘as after it, and two raka‘as after the Friday service, and two after the sunset Prayer and two after the evening Prayer (Bukhari and Muslim). Abdullah ibn Mughaffal relates that the Holy Prophetsa said: Between every Azan and Iqamah there is a Prayer; between every Azan and Iqamah there is a Prayer; between every Azan and Iqamah there is a Prayer for him who so wishes (Bukhari and Muslim). Ibn Umar relates that the Holy Prophetsa said: You should offer the voluntary part of your Prayers at home also. Do not turn your homes into graves (Bukhari and Muslim). Abu Hurairah relates: The Holy Prophetsa directed me to observe fast for three days in every month and to offer two raka‘as dur2.

3.

4.

5.

ing the forenoon and to offer Vitr before going to sleep (Bukhari and Muslim) Umm Hani bint Abu Talib relates: I went to the Holy Prophetsa on the day of the fall of Mecca and found that he was taking a bath. When he had finished he offered eight raka‘as of voluntary Prayers. This was during the forenoon (Bukhari and Muslim). Abu Qatadah relates that the Holy Prophetsa said: When any of you enters the mosque he should not sit down till he has offered two raka‘as (Bukhari and Muslim). Abu Hurairah relates that the Holy Prophetsa said: He who maintains voluntary Prayer throughout Ramadhan out of sincerity of faith and in hope of earning merit will have his past sins forgiven him (Bukhari and Muslim). Abu Hurairah relates that the Holy Prophetsa said: He who offers voluntary Prayer during the Night of Decrees out of sincerity of faith and in hope of earning merit will have his past sins forgiven him (Bukhari and Muslim). 6.

7.

8.

9.

……

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January 2011

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Monthly Tahrik-e-Jadid Rabwah

Dur d Sharif in Hadith Literature

(Shahid Mahmood Ahmad)

In his Friday sermon of 10 December, 2010, Hadrat Khalifatul Masih Vat urged the Jama‘at to invoke Durud Sharif on the Holy Prophetsa and his progeny. The Durud which is invoked on him becomes a source of peace for both his physical and spiritual progeny. A variety of Durud Sharifs is recorded in the Hadith literature and below are given the Durud Sharifs found their mention in the six well known books on Hadith i.e. a Sah

’i Sitta.

  $                         % !   % "  #        

(Bukhari, Kitab Ahadithul Anbiya)

‍۔‏1

  #   $ % !   % "             

  ' + ,- ' + ,-                     ‍۔‏ '() *   '() *    

(Bukhari, Kitab Ahadithul Anbiya)

2

  # $   % !   % " 

  #         % !   % "            $   ‍۔‏3        

(Bukhari, Kitab Tafsirul Quran)

      # $   % !   % " 

                1 0   / .     ‍۔‏4         #  

i

(Bukhari, Kitab Tafs rul Quran)

  #         % !   % "            $   ‍۔‏5         a

(Bukhari, Kitabud Da‘w t)

      # $   % !   % " 

Monthly Tahrik-e-Jadid Rabwah

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January 2011

$     % &       

"$     ! " #      # "$  " # ‫۔‬6       !

$ $ %&

(Bukhari, Kitabud Da‘wat)

    ‫۔‬7 "$ $ %& ' + ,- ' + ,-   " # '() *    ! " #        # "$   !   '() *   $  % &  0   1 .   1 / 

(Bukhari, Kitabud Da‘wat)

$ % &      % &      "$    

 % &   ! " #  # "$  ‫۔‬8      % &   !       " # 

$ 5   0   2 1 .   1 /  3"4  

(Muslim, Kitabus Salat)

$   "$ %&     

  ‫۔‬9    !# "$ " #   %&       !  " #

$ 5 0   2 1 .   1 /  3"4  

(Tirmidhi, Kitab Tafs rul Quran ‘an Rasulillah) i

$ # "$ $         ‫۔‬10

"$  " # " #       %&  !  %&  !

(Sunan Nasa’ Kitabus Sahaw) i

$ $   0     % &    

    "$  " #  ‫۔‬11 1 .   1 /         %&       !

(Sunan Nasa’ Kitabus Sahaw)

$  % &  $ # "$  % &   0   1 .   1 /  " #     !  

i,

$   "$    

  ‫۔‬12    !# "$ " #       %&     !  " #

(Sunan Nasa’ Kitabus Sahaw), (Ibn Majah, Kitab Iq matis Sal t) i,

a

$

a

$   " #    %&     "$        

 % &    !# "$  ‫۔‬13 " #  %&           !

(Abu Da’ d, Kitabus Sal t) u

a

$ 0   1 .   1 / 

January 2011

(Abu Da’ud, Kitabus Salat)

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Monthly Tahrik-e-Jadid Rabwah

        ‫۔‬14            

  %           !   !               ‫۔‬15       & "   & #  $             $ %   & "   & # 

(Abu Da’ud, Kitabus Salat) (Abu Da’ud, Kitabus Salat)

   ' (  )     !   ‫۔‬16 *!    

2389         ) .   $     !   & #  %   =  : 8. +; <.     +,/ 0   ‫۔‬17 +,-   *!     & "

(Abu Da’ud, Kitabus Salat)

    !       + ; <.   + ; <.             ‫۔‬18 +,/ 0   +,/ 0  

(Ibn Majah, Kitab Iqamatis Salat wa Sunnati fiha)

$ %   2= ?!  @  & "   & #     

=   I  H 8       $,#   F2G,=     !   ?;   CL  ‫۔‬19 B2 C3!   $D K   $D J F2 I D E  

I FNO   F$!K     + X?   +   + UCV/  Y WK !   KI   P Q   RS ET   S K ! (   RM# !   Y8 G8  ! H 8   FNO       ! ‫  ۔‬           & "   # $%    &                             $ %     & "   & #     

(Ibn Majah, Kitab Iqamatis Salat wa Sunnati fiha)

…————…

Monthly Tahrik-e-Jadid Rabwah

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True Concept of Islamic Jihad An address by Hadrat Mirza Masroor Ahmad, Head of the worldwide Ahmadiyya (-) Community to German guests on the second day of Jalsa Salana Germany on 23 August 2008. After

reciting

Tashahhud, Ta‘awwudh and Bismillah , Hadrat at

Khalifatul Masih V said: “All our dear guests; Assalamo

‘Alaikum Wa Rahmatullahe Wa Barakatohu – peace and blessings of

Allah be upon you all. I am told by our Amir, Head of the Community in Germany, that you have been sitting here for the last one hour. You must be tired now, but the topic he asked me to deal with today is such that despite all my effort, I could not shorten it, so it will take around 30 to 35 minutes. Such occasions have been organised in the past also here, but unfortunately I did not have the chance to attend these. The topic our Amir Sahib asked me to deal with today, or say some words on, is Jihad, because this is the topic which is attracting the attention of the world, and as a result of which the non-Muslim world believes that Islam is a religion of extremism and terror. Indeed, some people declare that through terrorism, Islam is destroying the peace of the world. It is most unfortunate that there is a group that has a poor understanding of the teachings of Islam, but is fanning the

flames of this erroneous concept. Some educated non-Muslims have connected the concept of life after death and heaven and hell to Muslim extremists, terrorists and suicide bombers who believe, as if, there is somehow a shortcut to heaven for suicide bombers. So, the result is that the fatalist desire to enter paradise has awakened a peculiar concept of Jihad and of dying in the name of Allah, which has caused them to take up the sword and cause disorder in the world. These groups of today are in reality a by-product of this teaching and concept. In any case, while I admit that the acts committed by certain ignorant and overenthusiastic Muslims have no doubt given a totally wrong impression of the teachings of (the true religion), I must also point out that the literature that has been written against Islam, without a proper understanding of Islamic teachings, has presented the same erroneous concept about Islamic Jihad. However, I will try to present the true teachings of (the true religion) as they have been expounded by the Founder of the Ahmadiyya (-) Community, Hadrat Mirza Ghulam Ahmadas, whom we believe is the Promised Messiah,

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according to his understanding of the Holy Quran, the Traditions of the Holy Prophet and the history of (the true religion). First of all, I will explain the true concept of Jihad in the words of the Messiah of the time. It has been one hundred years since the Founder of the Ahmadiyya community passed away. Therefore, no one can say that the Ahmadiyya (-) community has made up a fanciful reply in response to the wrong impression created in the world today, and is now presenting something new. On the contrary, these are the very same teachings that are set out in the Holy Quran. The Promised Messiah says: ‘The prevailing practice found amongst Muslims of attacking people of other religions, which they call “Jihad”, is not a lawful war; for it is clearly against the commandment of God and the Prophet Muhammad and constitutes a grave sin .’ Now see, what do the words “lawful Jihad” used by the Founder of the Ahmadiyya community mean? In order to understand this, we have to very briefly glance at the conditions existing in that part of Arabia where the Founder of Islam, the Holy Prophet Muhammad , had proclaimed his divine mission and invited people to Islam. Remember, those people were illiterate and uncivilised. Animosities were borne out of ridiculous and petty matters over which they would continue to kill each other for years. sa

as

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Monthly Tahrik-e-Jadid Rabwah

When the Holy Prophet made his claim and invited the Arabs towards the One and only God, the intelligent amongst them, some of whom were his relatives, poor people and slaves, embraced Islam. When this movement grew, the disbelievers of Makkah increased their persecution. Their cruelty reached such heights that the believers were made to lie on the burning sands of Arabia. While baking-hot stones were placed on their chests, they were whipped; their limbs were tied to camels and the camels were then driven in opposite directions, rendering their bodies apart. The Holy Prophet and his group of believers were banished to a valley, and an embargo was placed on them; neither food nor water was allowed to be delivered to them. His Companions used to say that they would die in any case, so why not go down fighting? After all, these Muslims too came from among those who were ready to kill and cause bloodshed over the most trivial matters. But when anyone said: “Permit us to fight,” the Holy Prophet would say that he had not been commanded to fight, but to be patient. This patience was not due to any weakness; indeed, history later proved that a few hundred believers managed to defeat a force of thousands. This patience was shown only because the Holy Prophet had not been commanded by Allah the Almighty to fight. At last, the Holy Prophet allowed some oppressed sa

sa

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ones to migrate. And then, after some time, he too migrated to Medina. By that time there were some inhabitants of that town who had become Muslims. On his arrival, a large number of people embraced Islam. The Holy Prophetsa entered into covenants with other tribes and faiths, and amongst them there were also some Jews. He established a State in which all subjects were granted freedom. If anyone was punished for some crime, that punishment was given according to his or her own religion or religious jurisprudence. Nevertheless, as subjects of the State, all of them held equal rights. On one occasion a Jewish tribe was expelled due to their breach of an agreement. At that time there were some local Muslims of Medina, who had previously vowed before the birth of their next child to give the next born child to the Jews for its upbringing. As they had vowed, and now those children were of the Jewish faith, they were amongst the Jews being expelled. The local Muslims, who at that time had accepted Islam, tried to hold back such children, but the Holy Prophetsa would have none of it and said: “There is no compulsion in religion. Therefore, you cannot stop them.” This is how far he went in preserving the rights of the people. Despite all this, the allegation levelled against the Holy Prophetsa is that, God forbid, he spread terror.

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The prevailing practice found amongst Muslims of attacking people of other religions, which they call “Jihad”, is not a lawful war; for it is clearly against the commandment of God and the Prophet Muhammadsa and constitutes a grave sin. The question is that when it is known that the Muslims were in such a condition of helplessness and were being so cruelly oppressed, why is such an allegation being made against the Prophet and the Muslims? I have briefly mentioned the conditions which prevailed at that time. Even in such conditions when the Muslims migrated to Medina and began to live in relative peace, here also the Makkans hounded, pursued and attacked them. The first battle is known as the Battle of Badr. At that time, the Muslims were in such condition that they had neither the resources nor equipment for battle, whereas confronting them was a fully equipped army. These circumstances are not hidden from anyone and are recorded in history. What could those unskilled and inexperienced people have done? Some of them were only teenagers. When the enemy wanted to annihilate the Muslims, however, Allah the Almighty instructed them to fight back. The following verse of the Holy Quran was revealed, and this is

January 2011

the first commandment that deals with fighting according to historians. But I invite you to look at its beauty and the purpose for which the permission to fight was granted; Allah says: Permission to fight is given to

those against whom war is made, because they have been wronged – and Allah indeed has the power to help them – those who have been driven out from their homes unjustly only because they said, ‘Our Lord is Allah’; and if Allah did not repel some men by means of others, there would surely have been pulled down cloisters and churches, and synagogues and mosques, wherein the name of Allah is oft commemorated. And Allah will surely help one who helps Him. Allah is indeed Powerful, Mighty. (Al-Hajj 22: 40-41)

God says that if permission had not been given for defence, then the peace of society would have been destroyed. Even today, any sane person, irrespective of his or her religion, would say that this rationale is indeed valid and this decision is quite enough to justify. The first reason is that if someone is attacked, he has a right to defend himself. Secondly, if as a result of tyranny, a people are forced to migrate or they are driven out of their homes unjustly and even then they are hounded and not allowed to live in peace in a state governed by them,

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then it is quite reasonable that they be allowed to retaliate for the injury caused to them. Thirdly, oppressors do not confine themselves to their first targets; indeed, their greed does and will continue to increase. Not caring about who belongs to which religion, they will try to subjugate and they will try to conquer other cities, towns and countries – so enough is enough. Thus, it becomes important to nip this evil in the bud in order to arrest the cruelty entailed thereby. This permission for war was thus for defence and for securing peace. Drawing attention to the people with whom you are allowed to fight, Allah the Almighty says in the Holy Quran: “And fight in the cause of Allah

against those who fight against you, but do not transgress. Surely, Allah loves not the transgressors.”(AlBaqarah 2:191)

It is clearly expressed here that the commandment of Jihad was only against those people who fought in matters of faith and wanted to convert them by the sword, as had happened during the time in Makkah when the disbelievers of Makkah had attacked and tried to end Islam. Now, the allegation that the Islamic concept of paradise has made Muslims hostile and aggressive and has incited them to perform Jihad is also unjust.

Monthly Tahrik-e-Jadid Rabwah

In the verse I have just quoted, Allah the Almighty has clearly said that He does not like transgressors. If Allah does not like a person, there can be no question of him entering paradise. The question arises; what are the standards of dealing with transgression? This also is a unique teaching that unless one believes in Allah the Almighty, and unless one has His fear in one’s heart, one cannot reach such high standards. Allah the Almighty says in the Holy Quran: “O ye who believe! Be steadfast in the cause of Allah, bearing witness in equity; and let not a people’s enmity incite you to act otherwise than with justice. Be always just, that is nearer to righteousness. And fear Allah. Surely, Allah is aware of what you do.”(Al-Ma’idah 5:9)

This verse tells us that if you are true believers, then act on the commandments of God Almighty; be just and steadfast in them. What are the requirements of justice? Firstly, make your deeds in accordance with the teachings of Islam, and become role models for others. Can a terrorist be the role model or an exemplar for others? In this age, it is not only non-Muslims, but also a majority of Muslims, who do not like terrorists or suicide bombers. So, it is only good deeds which will attract others, and not evil deeds. Also in this verse, amongst the many good deeds that a Muslim has been asked to do, one good deed to-

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The Holy Prophetsa entered into covenants with other tribes and faiths, and amongst them there were also some Jews. He established a State in which all subjects were granted freedom. If anyone was punished for some crime, that punishment was given according to his or her own religion or religious jurisprudence. Nevertheless, as subjects of the State, all of them held equal rights. wards which our attention has been drawn regards enemies. I have briefly mentioned the conditions that prevailed before the migration, and then those that existed after it. Now in that context, consider this commandment which states that a people’s enmity should not move you away from justice. One can see that Islamic teachings are meant for the establishment of justice. If there are wars, they should conform to the law; for example, it is commanded that if you take prisoners, treat them kindly. If then the enemy lays down their arms, justice demands, and, moreover, it is necessary for the establishment of peace, that hostilities should cease immediately. By contrast, in this civilised age we see that if two parties meet in view of ending the war between

January 2011

them, then at the last moment, one party strikes so much awe into the hearts of the other by a non-stop bombardment, that the stronger party are then able to force the weaker party to agree to all the conditions they impose. Allah the Almighty guides the Muslims, declaring:

And if they incline towards peace, incline thou also towards it, and put thy trust in Allah. Surely, it is He Who is All-Hearing, AllKnowing. (Al-Anfal 8:62)

So, the teaching is that if the enemy is inclined towards peace, then you should also incline towards it. The teaching is to put your trust in Allah, because it may well be that the enemy is extending his hand only to regain his strength, and is not doing so with good intentions; but despite this, you are ordered to extend your hand in peace and place your trust in Allah and to withdraw from war immediately. You are not allowed to give precedence to military strategy. Hence, during the treaty of Hudaibiyyah – the agreement which was signed between Muslims and Makkans when they went for Hajj to Makkah – in spite of the insistence of his Companions and despite havingsa the upper hand, the Holy Prophet agreed to the conditions of the disbelievers of Makkah. Even the invasion of Makkah occurred because the disbelievers had violated a treaty.

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Despite the fact that the Muslims were now the victors, whosoever did not raise arms against them was allowed to live in peace as a disbeliever. Even the bitterest enemies were forgiven. These facts are not hidden; they have been witnessed by history. Even many of the Orientalists have mentioned this. Alas! In spite of this, some Western media and politicians have not refrained from making Islam, the Quran, and the Holy Prophetsa their targets, such as the cartoons depicting the Holy Prophetsa in certain newspapers, and the statements made by an MP of Holland who made a film targeting the Quran and the Holy Prophetsa. The Muslims consider any Prophet (peace be on them all) mentioned in any religious book, as a true Prophet. Therefore, no Muslim, and for that matter no Ahmadi (-) who believes in the Promised Messiahas of this age, can be expected to resort to insults or slander. We have been taught in the Holy Quran that as Prophets of God, all Prophets are equal. Furthermore, God says: “I have sent Prophets to all people.” Therefore, we accept any Prophet without hesitation who was sent to any nation that claims a Prophet came amongst them. Incidentally, according to us, this is the only way to maintain the peace in the world at the moment. The feelings and sentiments of every religion and people should be respected. I have already told you in what situations and under what conditions

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war has been permitted. But the question is, are such religious wars permitted in this age? And if not, what is the significance of Jihad? And what is the interpretation of Jihad according to Ahmadis? Before this, I want to say that the wars of the last few centuries were mainly political or geographical in nature, and were rarely waged because of religion. Moreover, during the last century, two world wars were fought, in which the Muslims played no major role, and these were exclusively because of political interests. Before accusing Islam of being a religion of terrorism, justice requires that those who make allegations should also consider the cause of the wars in question in the previous two wars. In any case, I want to briefly present the definition of Jihad, as given as by the Founder of the Ahmadiyya community and to say how one can engage in it in this present age. In the developed world of our time, everybody has the right to practice, to preach and to profess his faith. In other words, the conditions for war that I had mentioned do not exist. Then what is this uproar about Jihad? I therefore want to explain the kind of Jihad our community believes in, in the present age. More than a hundred years ago, in response to an objection related to Jias had, the Founder of the Ahmadiyya

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The commandment of Jihad was only against those people who fought in matters of faith and wanted to convert them by the sword, as had happened during the time in Makkah when the disbelievers of Makkah had attacked and tried to end Islam. (-) Community, while answering the critic stated: ‘This critic has mentioned the Jihad found in Islam and thinks that the Quran incites to Holy war unconditionally. There cannot be a bigger fabrication. The Quran only permits fighting against those who prevent the people of God from believing and entering His religion and from abiding by God’s commandments and from worshipping Him. And God permits fighting against those who fight Muslims without reason and who drive the believers from their homes and their lands; and who force God’s creation to enter into their religion; and who want to annihilate the religion of Islam, and prevent persons from becoming Muslims2.’ Talking of the British Rule on the Subcontinent (India asand Pakistan) the Promised Messiah says: ‘The fact of the matter is that the Government does not interfere with the religion of Islam and religious customs nor does it use the sword to promote their religion. According to

January 2011

the teachings of the Holy Quran, it is unlawful to fight against such a government, because it3does not engage in any religious war .’ The Founderas of the Ahmadiyya (-) Community also declares: ‘Some wild and savage Muslims name the cruel shedding of blood Jihad, and they know not that to confront a just ruler is rebellion and not Jihad. Moreover, a person who breaks a promise, and who commits evil instead of doing a good deed, and who punishes the innocent is4 a tyrant, and not a victorious general .’ So, this is the true (-) teaching explained to us by the Messiahas of this age, who was to establish peace on a strong footing, and was to enrich the world with an atmosphere of love and affection. Today there are suicide attacks done by so called ‘Jihadis’ only to inflict wounds on the enemy soldiers, but, in fact, fellow Muslims are also killed in these attacks. This is wrong. It is the responsibility of governments to secure the peace. Any act committed by a person who is not part of an army is not Jihad, but a rebellion. The question I raised was the significance of Jihad, and the response is that, in this age, the Jihad accepted by the Ahmadiyya (-) community is the reformation of one’s self. This is not a recent idea, it was mentioned 1400 years ago by the Founder of Islam upon his return from a battle, when he said that we

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are moving from a minor Jihad to a greater Jihad, and the greater Jihad is the Jihad of reforming one’s self, that is never-ending and forever. The state of war does not last forever. True Jihad is the reformation of the evils which are borne in the times of relative peace and comfort. Serving mankind is a real Jihad, and the 120 years of our history, I mean the history of Ahmadiyya Movement, bears testimony to it. We are engaged in this Jihad. We are trying to bring mankind nearer to its Creator. Our schools and hospitals, our plans for water wells and pumps in countries of Africa and Asia and in other poor countries in far-flung areas of the world are continuing. We are also helping those afflicted by natural disasters. Humanity First Germany has also done a tremendous and marvelous job in this regard by helping the poor and orphans, digging wells and providing electricity. Guidingas us in this direction, the Founder of the Ahmadiyya (-) Community says: ‘At this time I specifically instruct my Jama’at [Community], which accepts me as the Promised Messiah, that they should always stay from these foul habits. God has sent me as the Promised Messiah and has clothed asme with the garment of the Messiah , son of Mary. I therefore admonish you: refrain from evil and be truly compassionate towards mankind. Cleanse your hearts of malice and spite, for you will become like angels through this habit. It is a filthy and unholy relig-

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ion that is devoid of sympathy for humanity, and polluted is the path riddled with a rancour based on selfish desires… Be compassionate towards all for the sake of God so that you may be shown mercy in the heavens. Come, and I will teach you a way that will cause your light to prevail over all other lights. Abandon all lowly spite and jealousy; be compassionate for mankind, and lose yourselves in God.’ ‘I have come to you with an order: with the sword has ended from this time forward, but the of purifying your souls must continue. I do not say of this on my own accord. This is indeed the Will of God.’ Then he mentions the Tradition sa of the Holy Prophet of Islam: ‘When the Messiah comes he will put an end to religious war.’ He says: ‘Accordingly, I command those who have joined my ranks to refrain from all such thoughts, to purify their hearts, to foster sympathy and to be com-passionate towards the suffering. They should spread peace on earth, because that will5 cause their faith to spread in return .’ If we are engaged in such a without hindrance, it is because in this spiritual system we are linked as in a chain, the leadership of which is in the hand of the Khilafat of the Messiah of the age. The attachment that members of the Community have with Khilafat compels us to follow the teaching that had been Jihad

Jihad

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brought saby the Messiahas of Muhammad . That teaching is to honour and discharge the rights we owe to God Almighty and to His creation, to pull down the walls of hatred, and to spread the fragrance of love and affection. Through the excerpts that I read before all of you sitting before me, you who are educated, now that I have made you aware to some extent of the true message of (the true religion), you should decide for yourselves whether Islam teaches terrorism or peace and security. It is neither right nor fair to condemn a religion merely because of the actions of a group or of a few individuals. So, I request you to speak out for justice in your respective circles. That would also be a true on your part, but, of course, will not make you member of any “ organisation. I thank you for listening to me. Thank you.” Jihad

Jihadi”

References:

1. The British Government and Jihad, Islam International Publications Ltd. (2006), p.20 2. Nurul-Haqq, part 1 in Ruhani Khaza’in, vol. 8, p.62 3. Kashti-e-Nuh in Ruhani Khaza’in, vol. 19, p.75 (footnote) 4. Tohfah Qaisariyyah in Ruhani Khaza’in, vol. 12, p.280 5. The British Government and Jihad, Islam International Publications Ltd. (2006), pp.16-17 ……….

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Monthly Tahrik-e-Jadid Rabwah

The Blessings of Tahrik-e-Jadid

A Tree is known by the Fruit it Bears

In 1934, anti-Ahmadiyya elements started an agitation against the Jama’at by inflaming feelings of hatred and hostility against it. These people paid frequent visits to Qadian in order to create disorder, spread misinformation, and incite the government and the public against the Ahmadis. At the time the Jama’at looked like a helpless ship surrounded on all sides by a raging storm with no hope for its survival. But, since the hand of Divine grace and mercy was upon the Jama’at, God supported Hadrat Musleh Maud with the Holy Spirit. It was then that under Divine guidance Hadrat Musleh Maud addressed the opponents of Ahmadiyyat saying: ‘I can see the earth slipping away from beneath the feet of the opponents of Ahmadiyyat’. This announcement was followed by a solid tangible plan, i.e., the plan which God Almighty inspired into the heart of Hadrat Musleh Maud , which was named ‘Tahrik-e-Jadid’, and which later proved to be a blessed scheme for spreading the message of the ra

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Promised Messiah all over the world. The scheme had various branches, some of which were concerned with the propagation of (the true religion) outside India, some with the spiritual training of its members and administrative matters, and some others with the publication of Ahmadi literature around the world. The training of the Ahmadi missionaries for the propagation of (the true religion) in the countries outside India also formed an integral part of the scheme. But, all this was to be achieved through a special financial contribution, called Chanda Tahrike-Jadid, which, in times to come, had to contribute to the strengthening of the Jama’at in a number of ways. The major part of this contribution however now goes to the propagation of (the true religion) all over the world. At present, the propagation of Ahmadiyyat has, by the grace of Allah, become so extensive that Ahmadi missionaries are day and night busy communicating the mesas

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sage of Ahmadiyyat in as many as 198 countries of the world, most of which are populated either by the Christians or some other religions. Ahmadi missionaries are sincere and devoted people who, under the blessed scheme of Tahrik-e-Jadid, have dedicated their lives for the propagation of (the true religion). Doubtless, it is by the sheer grace of God alone that a small Jama’at, most of whose members are not so well off, has been able to accomplish and further such a great task. At first, Chanda Tahrik-e-Jadid was not a permanent scheme, but three years after its inauguration, Hadrat Musleh Maudra declared it to be permanent. Under Divine providence the scheme has now become so extensive that it forms the backbone of the propagation of Ahmadiyyat all over the world. Although, Chanda Tahrik-e-Jadid is not obligatory, yet the wholehearted contribution that hundreds of thousand of members of the Jama’at have made all over the world in recent times with a spirit of sacrifice is unparalleled. There is no doubt that those who have sincerely made their contributions and have tried to excel others in this sacrifice, their names will be re-

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membered not only to the end of days, but they will also be counted among the most distinguished servants of the religion of God in the hereafter and their descendants will be proud of them. All these blessings that we witness today are no doubt the result of God’s extraordinary grace and mercy, although apparently we owe it to Tahrik-e- Jadid. Addressing the members of the Jama’at on 24 November 1939 Hadrat Musleh-eMaudra said: ‘Remember this scheme is from God Almighty, so He will surely cause it to prosper and will remove all the obstacles in its way. If the earth fails to provide enough resources for its success, God will bless it from Heaven. Hence, blessed are those who eagerly participate in this scheme, for their names will always be remembered in the history of (the true religion) with respect and honour. They will be blessed with a special honour in the court of God Almighty, for they bore great hardships to promote the Faith. God will Himself take care of their future generations. Indeed, their bosoms will become a source of heavenly light which will continue to enlighten the whole world.’ ……….

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Friday Sermons of

Hadrat Khalifatul Masih Vat October 01, 2010

On 1 October 2010, Hadrat Khalifatul Masih V delivered the Friday Sermon at Baitul Futūh, London. Hudūr said that the Ijtimas of Ansarullah and Lajna Ima’illah, UK, commence from today. Both auxiliary organizations have an important role to play in the progress of the Jama‘at and in the upbringing of our coming generations. If our men and women understand their responsibilities and put in all their efforts in trying to fulfill them, we can rest assured that our future generations will remain firmly attached to the Jama‘at and will continue to grow in sincerity and devotion. Hudūr said that persecution by the opponents may cause the weak of faith to stumble, but those who courageously pass through these trials shall have the doors of peace and blessings and prosperity opened for them. If we persevere in Taqwa and fulfill our duty of attaching our future generations with the Jama‘at, we shall merit Allah’s bounties. Our own future and the future of our children invariably depends upon our attachment to the Jama‘at. st

at

Hudūr said that in the pledge of

Bai‘at every Ahmadi promises to advance in Taqwa and to acquire the

higher moral traits. We also pledge to shun falsehood, hostility, transgression, dishonesty, mischief and rebellion. Similarly, we also make a pledge to suppress our carnal desires, to offer punctually the five daily prayers, to endeavor to offer Tahajjud, to offer Istighfar and durud, to praise Allah and to remain faithful to Him in times of trial and prosperity. We make a commitment to follow God’s commandments, to shun pride and arrogance, to show meekness and exhibit high morals, to have sympathy for mankind and to implicitly obey the Promised Messiah . If we think about it, these are the traits that lead to spiritual progress. It is the responsibility of both Lajna and Ansar to progress in righteousness so that they can set a good example for their children. Hudūr said that although it is incumbent upon every Ahmadi to try to offer Nawafil and Tahajjud in keeping with the pledge of Bai‘at, it is even more important for the Ansar. The task of Da‘wat Ilallāh cannot be accomplished without prayers, and there is no better prayer than Slat and Nawafil. We also as

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pledge in our Bai‘at to accept the Holy Quran’s authority. For this, it is essential to recite the Book of God daily and to learn its meanings. Let our men and our women try to excel one another in this blessed competition, so that our children may also follow our example and draw closer and closer towards Allah. Men and women need to cooperate with one another in order to bring about the proper upbringing of children. May Allah enable us all to live by our pledges. Amen. Addressing his Jama‘at, the Promised Messiah says, “Prayer is your weapon and we must hold on to it. The only means of getting rid of sin and transgression is through prayers. People of my Jama‘at should spend their nights crying and supplicating before their Lord.” Hudūr said that may Allah enable us to beseech Him for the victory of the Faith, to pray for our future generations and to spread the message of (the true religion) all over the world. May Allah bless our efforts. Amen. as

October 08, 2010

On 8th October 2010, Hadrat Khalifatul Masih V delivered the Friday Sermon at Baitul Futūh, London. Hudūr began the sermon with the recitation of verse 84 of Surah AlQasas and verse 15 of Surah AlNaml, which are translated as follows: at

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‘This is the Home of the Hereafter! We give it to those who desire not self-exaltation in the earth, nor corruption. And the end is for the righteous.’ ‘And they rejected them wrongfully and arrogantly, while their souls were convinced of them. See then, how evil was the end of those who acted corruptly!’ Hudūr said that these verses speak of two categories of people. The first are those who avoid arrogance and mischief; these are the men of the Gracious God. The second are those who cross all limits in aggression and corruption; they are the servants of Satan and will come to a woeful end in accordance with God’s eternal practice. Speaking at length about the difficulties being faced by Ahmadis in Pakistan, Hudūr said that every Ahmadi should fulfil his patriotic obligations and pray for the survival of his country. Jamā‘at Ahmadiyya or Khilāfat Ahmadiyya has no interest in acquiring worldly dominions, nor is this our purpose. The path that the Promised Messiah has shown us leads to a spiritual kingdom and our aim is to win the crown of God’s approval. We have nothing to do with violence and aggression, for we are the messengers of peace, love and harmony, and we are the wellwishers of mankind. Hudūr said that earthquakes, floods and other natural disasters have become more and more severe (28:84)

(27:15)

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and rampant during the last one hundred years. Our worries grow with every calamity because, if the world does not heed to God’s message, these calamities may be a precursor of far greater ones. Hudūr said that in spite of all this, Ahmadis are always at the forefront in helping their fellow countrymen in these difficult times. After the recent floods in Pakistan, Ahmadis from all over the world made contributions through their embassies to help the victims. Ahmadis living in Pakistan have also been helping the victims with contributions as well as volunteer work. Humanity First plans to give an additional aid of a million dollars for the rehabilitation and rebuilding in flood affected areas. Hudūr said that we do not use violence to win our rights. Prayer is a great weapon and it is through prayers that God will grant us success. Allah says that the abode of the Hereafter belongs to those who do not desire exaltation in this world and do not resort to aggression. He also says that the final victory belongs to those who fear God and are not mischief-makers. Hudūr said that all the aggression and violence against us is temporary and is fast coming to its destined end. The purpose of Divine Jamā‘ats is to establish a link between man and his Creator and it was for this purpose that the Promised Messiah was commissioned. May Allah accept our prayers and as

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guide this world. Let us also keep praying for ourselves with patience and perseverance so that the promise of final victory may be fulfilled in our favour. The Promised Messiah says, as

“Always remember that God will never leave this Jamā‘at without establishing its truth. If this had been a lie invented by man, it would long have perished. I ask you to wait, for the days are near, indeed they are at hand, when the enemy will be disgraced and our friends will rejoice. Only those have truly accepted me who have studied me in depth, and have pondered over my words with wisdom, and reflected on my circumstances, and listened to my discourses, and deliberated upon them. It was thus that God opened their hearts and they became mine.”

Concluding the sermon, Hudūr prayed: May Allah strengthen us in our faith and open people’s eyes to the truth. Amen. October 15, 2010

On 15 October, 2010, Hadrat Khalifatul Masih V delivered the Friday Sermon at Baitul Futūh, London. Hudūr recited verses 2-12 of Sūrah Al-Mursalat, which are translated as follows: “By those which are sent off gently, then gather speed and blow swiftly; and by those who spread a thorough spreading, and then they make clear distinctions, and by those who deliver the Reminder, absolving themselves of responsibility or by th

at

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way of warning, verily, that which you are promised must come to pass. So when the stars are made to lose their light, and when the heaven is rent asunder, and when the mountains are blown away, and when the Messengers are made to appear at the appointed time” Hudūr said that while these verses give us the tidings of the spread of Islam in the whole world, they also foretell about the truth of the Promised Messiah and the progress of his Jamā‘at. These verses also contain prophecies, the fulfilment of some of which we have already witnessed, the fulfilment of others we are witnessing today and the fulfilment of still some others we shall, Inshallah, witness in future. Signs of Allah’s support for the Promised Messiah are being witnessed today just as they were in the time of the Promised Messiah , when his message of piety, purity, high moral standards and taqwa was spread with the help of Divine signs. After him his message was spread by his Companions. Slowly pure hearted people joined the Jamā‘at of the Promised Messiah and their numbers reached hundreds of thousands in his own lifetime. Hudūr said that the Promised Messiah said that some signs of the support which God had promised him would appear after his demise, that is to say, in the time of the Khilāfat or the Second Manifestation. Accordingly, we can see that Allah has provided us with all the facilities required to spread his mes(77:2-12)

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sage in this age. It is our duty to make the best and proper use of all the modern means of communication and become helpers of the Imam in fulfilling the purpose of his coming. Hudūr said that in keeping with His promises, Allah has provided us all the modern means for conveying message of (the true religion), such as the internet and television. The form that the media has taken today could not have been imagined a few decades ago. All these new means of communication have provided us with a great vehicle for spreading Allah’s message. Through the internet, the books of the Promised Messiah have been spread all over the world, in keeping with Allah’s promise that his message would reach the corners of the earth. It is for us that Allah has caused these things to be invented. Our object should be to bring them into proper use rather than to waste time on frivolous activities. Hudūr said that all those who are working for MTA, whether directly or indirectly, are part of the system that is working to spread our books and our message of piety and righteousness to the world. It is true that these innovations are also being used to spread much that is evil and mundane, but on the other hand there are members of the Jamā‘at of the Promised Messiah who are using them to spread God’s message. The Promised Messiah says, as

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“Wake up, O you who slumber; get up, O you who are heedless, for the time of a great revolution has come.

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This is the time to cry, not to sleep. This is the time to supplicate, not to ridicule and deny. Pray that God may give you eyes to see the full extent of the darkness that pervades the world, and to behold the light that has been made available to dispel this darkness.”

Hudūr said that may Allah open people’s eyes and enable us to convey His message to the best of our ability. Amen. October 22, 2010

On 22 October, Hadrat Khalifatul Masih V delivered the Friday Sermon at Baitul Futūh, London.. Hudūr recited the verses 105 of Surah Al-e-Imran and 122 of Surah Al-Taubah, which are translated as follows: “And let there be among you a body of men who should invite to goodness, and enjoin equity and forbid evil. And it is they who shall prosper.” “It is not possible for the believers to go forth all together. Why, then, does not a party from every section of them go forth that they may gain better understanding of religion, and that they may warn their people when they return to them, so that they may guard against evil?” Hudūr said that in these verses God speaks of the people who devote their lives for their faith, promote goodness, forbid evil and spend their lives in the propagation of the faith. By the grace of Allah, in Jama‘at Ahmadiyya the system of nd

at

(3:105)

(9:122)

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Waqf-e-Zindagi, or devoting one’s

life for the faith, has existed since the time of the Promised Messiah . In the time of Hadrat Khalifatul Masih II , this system was formally institutionalised, with the establishment of Jamia Ahmadiyya and dispatching of missionaries abroad. This process is going on to this day. Hudūr said that along with missionaries there are also doctors, teachers and other professionals who have devoted their lives for the Jama‘at. As the field of Da‘wat Ilallah expands, we require more Waqifīn who have adequate knowledge to undertake this task. The above verses make it clear that there should be a select group of people who should diligently acquire religious knowledge and become well versed in its exhortations and prohibitions and the wisdom inherent therein, and then convey these teachings to others. It was with realization of this need that, with Allah’s guidance, Hadrat Khalifatul Masih IV launched the Waqf-e-Nau scheme. It is primarily the duty of the parents of Waqifīn-eNau to prepare their children for Waqf. Hudūr also explained the responsibilities of Waqf-e-Nau secretaries in this regard. Citing the words of the Promised Messiah , Hudūr said that we require people who are capable of rendering, not just intellectual, but practical services. The mere acquisition of knowledge is of no use. Hudūr also related some inspiring episodes from the lives of past missionaries which shed light on their as

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steadfastness, perseverance and contentment. Hudūr said that all missionaries and all the students of Jamias around the world should keep examining themselves and make sure that there is harmony in their words and deeds. As you gain knowledge about religion you should also put it into practice. Waqifīn should be free of arrogance and ostentation. Studying the books of the Promised Messiah is important both in Jamia and afterwards in the field. A missionary should also be content with what he has. If he puts all his needs before God and not before others, God provides for him from the unseen. It is the hallmark of a missionary to curb his desires and not make any demands. Hudūr said that every Murabbī should show humility but without compromising his dignity. He should put all his needs before God and bear hardship but not ask anything of anyone else or compromise his dignity. Remember, that in the eyes of the Jama‘at, a missionary is a representative of the Khalīfa. He must not do anything to tarnish this status. In this respect, I would also ask the wives of Waqifīn to learn to live within their means and not to demand from their husbands anything that might jeopardize their Waqf. They should help their husbands in the great and momentous task for which they have devoted their lives. Hudūr also gave some detailed instructions regarding the management of Waqfin-e-Nau. Closing the as

January 2011

sermon, Hudūr prayed that may Allah make them a fruitful part of the Jama‘at and may we be able to fulfil our responsibility of upbringing them and giving them the proper training. Amen. October 29, 2010

On 29 October, Hadrat Khalifatul Masih V delivered the Friday Sermon at Baitul Futūh, London. Hudūr recited verse 49 of Sūrah Al-Nisa’ which is translated as follows: “Surely, Allah will not forgive that any partner be associated with Him; but He will forgive whatever is short of that to whomsoever He pleases. And whoso associates partners with Allah has indeed devised a very great sin.” Hudūr said that whereas modern means of communication have revolutionized the way people communicate with one another and have brought people closer, but they have also caused people to adopt evil practices of others, with very negative consequences. One of these evils, which is most unforgivable in the eyes of Allah, is shirk, or associating partners with God. It is unacceptable to Him that one should even remotely imply anything that is contrary to His Oneness. Every Ahmadi, we should remember, has pledged Bai‘at and the very first condition of Bai‘at is that we shall abstain from shirk up to the time we enter our graves. Hudūr said that prostrating before the shrines of th

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(4:49)

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January 2011

saints or sufis and making offerings to them is also a latent form of shirk which gradually leads one farther from God. The Holy Prophet was so wary of shirk that he said even the slightest ostentation is a kind of shirk and must be avoided by a believer. It is the primary duty of an Ahmadi to bring about a change in himself so that Tauhid is manifested in our worship and in our every action. We have to teach the world that the Holy Prophet came to establish Tauhid and this can only be done by following his teachings. Hudūr said that when religious innovations take root, they lead man away from the original teachings and the true faith is distorted. The Promised Messiah says that to be on the right path, one should read the Holy Quran with understanding, act upon its commandments, pray with concentration and remember Allah at all times. The Promised Messiah also discouraged too much dependence on recital of certain customary sacred words because they lead one away from the daily prayers and other obligations. Hudūr said that the basis of our faith are the prayers and nawafil and Tahajjud that the Holy Prophet taught us and all other forms of worship are only of secondary importance. It is only by following this path that one can become a true believer. Modern innovations have contributed a lot in the spread of many evils. Speaking of the upcoming Halloween festival, Hudūr said that this fessa

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Monthly Tahrik-e-Jadid Rabwah

tival is celebrated in the name of fun and enjoyment, but the fact is that it is a ritual historically based on superstitious and idolatrous concepts about ghosts and witches. Ahmadis should keep themselves away from such frivolous customs that lead us away from the true faith and are contrary to basic moral values. Hudūr said that young Ahmadis, both boys and girls, should try to strengthen their relationship with Allah and recognize our real aims instead of being influenced by western culture to the extent of losing all distinction between good and evil and becoming involved in idolatrous customs. May Allah protect us all from these evils. Amen. The Promised Messiah says, as

“Only he can truly worship Allah who loves Him to the degree where his own self is vanquished. One should have perfect faith in God and become cognizant of His Kindness and Munificence, and his relationship of love with Him should move his heart so forcefully that it becomes evident from his countenance. He should be so inspired by Divine awe that everything else seems dead and insignificant in contrast.”

May Allah enable us to live up to the expectations of the Promised Messiah . ◘◘◘ as

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