Ayesha Naseem, UK

Theology has every possible answer to explain and prove the existence of God Almighty. In fact, it is a subject so vast that no word limit would suffice to do it justice.

One way of finding God and believing in His existence is through the experiences of the prophets, the experiences of people in general with their stories of acceptance of prayers or their experiences of visions or dreams in which God Almighty manifested His Existence to them, and there is also the aspect of worship.

There is yet another way to find God – interconnected with the idea of worship and personal experience — by seeking and searching for a friend in Allah the Almighty.

In our lives, we are often confronted with moments when we are at a loss for words. We feel like we have a mountain worth to say but we don’t know who to say it to and most importantly, how to say it. At times we turn to our parents, at times to our siblings, our spouses, and at other times to our friends or closest confidantes. But it is all too human when sometimes none of these relations can provide the comfort we are longing for.

They say that talking and releasing what’s hidden in your mind and heart relieves pressure and lifts the burden from your chest. But what do you do when, no matter how many people you speak to, and no matter how much they comfort you and try to understand you, you don’t get the sense of peace you were seeking?

In the Holy Quran, Allah the Almighty states:

فَاذۡکُرُوۡنِيۡۤ اَذۡکُرۡکُمۡ وَاشۡکُرُوۡا لِيۡ وَلَا تَکۡفُرُوۡنِ

“Therefore remember Me, I will remember you; and be thankful to Me and do not be ungrateful to Me.” (Surah al-Baqarah, Ch.2: V.153)

In the Five-Volume English Commentary of the Holy Quran, it has been explained:

“Remembrance of God on the part of man means, to remember Him with love and devotion, to carry out His behests, to bear in mind His attributes, to glorify Him and offer prayers to Him; and remembrance of man on the part of God signifies, God’s drawing him near to Himself, bestowing favours on him and making provision for his welfare. Thus, we are here told that if we seek nearness to God, He will certainly draw us near to Himself. […]

“The expression, remember Me, I will remember you, can also mean that one who truly loves God will eventually attract the love of God. Remembrance is really born of love and is in a way synonymous with it. Indeed, nobody can remember an object more than a lover does the object of his love.”

In one of his lectures on the subject of remembrance of Allah, Hazrat Khalifatul Masih II^ra also stated that this verse assures a believer that with remembering Allah the Almighty and glorifying Him, one can not only attain His Love but can also befriend Him. (Remembrance of Allah [Zikr-e-Ilahi], p. 109)

Discovering and attaining the love of Allah the Almighty can be realised and found through one’s effort in fervent and relentless worship. The act of prostrating during the five daily obligatory prayers and the voluntary prayers provides man with so many opportunities to open up to Allah the Almighty in solitude, to express one’s feelings, to shed tears and to pray to Him for ease and betterment. During prostration, you are in a space and time before that Benevolent and Merciful Being who does not judge your intentions, who knows the state of your heart better than you ever will yourself.

Personal experiences and reflections

One question that can arise on this topic revolves around the idea of how a person can recognise that the comfort and satisfaction they are feeling after a period of confusion or difficulty is an answer from God and not due to their own thought process. How do you know that what you feel after intense prayer or remembrance of Allah is a sign from Him?

The answer lies in the individual’s experience itself. This is why the focus here is more on personal experiences of man and less on the theological evidence for the existence of God – which will of course continue to be there on its own and will retain its legitimacy.

Years ago, when I had to decide between moving away from my parents to complete my higher education in London or staying in my home town, I decided without further ado to stay in Manchester. Despite having a confirmed place at Queen Mary’s University of London that was not dependent on my grades, I turned up at my college and told my teachers that I didn’t want to go to London and wanted to find a place at a local university by going through the process of clearing.

Anyone familiar with the UCAS application system and the process of university admissions in the UK will know that A-level results day is as chaotic as it gets where clearing helplines of universities across the country are at an all-time peak – something I have now seen first-hand as a member of the admissions team, rather than as a student.

Courses that open at clearing are often leftovers, and even if they aren’t, the demand is so high that they fill up within minutes rather than hours. Not just this, but the grades, which did not matter for my place at Queen Mary’s, were now a major factor in having any chance of being considered for a place. But despite all these challenges, I stuck to my decision and started calling universities. My grades were not good enough for some places while other places had alternative choices. But securing a place was not the only dilemma, securing a place on a course that I actually wanted to study was a bigger challenge.

But the Knower of the Unseen, the Most Gracious and the Ever Merciful Allah Almighty made it all so easy for me that within hours I left my college with a place for my preferred course at the university that He had chosen for me. It was the most unexpected decision I had to make, yet it came with so much satisfaction and peace of mind that I see and feel its blessings to this day.

There is something so profound about the prayer that Allah provides you with everything and blesses you only with what is good for you. It encompasses everything you can possibly pray for. From the most insignificant matters like choosing a degree to life-changing decisions, this one prayer has been protecting my affairs that I entrusted to Allah the Almighty at every turn. Its acceptance has manifested itself in so many different ways that they are difficult to describe.

Adulthood comes with different questions and struggles. By this point, you have either almost finished your education or have already entered working life. This is the stage where one has to experience and adjust to the world’s difficult and easy things. It is overwhelming and you’re now in a competitive environment where you’re expected to achieve your goals, do your job to the best of your ability and take on and deal with any difficulties that come along the way without complaining.. No one is your friend – essentially you are on your own.

In September 2023, the Office of National Statistics (ONS) released a report revealing that “those aged between 16-29 are over two times as likely to report feeling lonely often or always than those over 70 (9.7% versus 3.7%), with those aged between 30-49 close behind at 8.2%.” (“Younger Brits report higher levels of loneliness”, campaigntoendloneliness.org)

These figures and statistics are also difficult to relate to if you have not experienced it yourself. It is not just about not having people around you or not socialising enough. This type of loneliness also affects people who may have large friend circles, families, and relatives around them, but still feel unfulfilled and alone. The sense of belonging and comfort they believe they will find around other people, when unattainable, makes them feel lonely.

This is where Allah the Almighty and belief in His Existence can pull one out of this kind of loneliness. Where no friend or relative can understand or be the source of peace one is seeking, there is the prayer mat, some space and all those conversations and tears with which one finds the friend who’s the Best of Friends.

The Holy Quran shows us the path to this friendship, where it is stated:

اَلَّذِيۡنَ اٰمَنُوۡا وَتَطۡمَئِنُّ قُلُوۡبُہُمۡ بِذِکۡرِ اللّٰہِ ؕ اَلَا بِذِکۡرِ اللّٰہِ تَطۡمَئِنُّ الۡقُلُوۡبُ

“Those who believe, and whose hearts find comfort in the remembrance of Allah. Aye! It is in the remembrance of Allah that hearts can find comfort”. (Surah ar-Ra‘d, Ch.13: V.29)

This beautiful and profound verse is a source of support for so many believers through the most difficult of times. It is an assurance, a promise and a door that leads one to their most sincere and most trustworthy friend, Allah the Almighty.

Hazrat Anas^ra relates that the Holy Prophet^sa once said, “Allah says, ‘When a servant of Mine advances towards Me a foot, I advance towards him a yard, and when he advances towards Me a yard, I advance toward him the length of his arms spread out. When he comes to Me walking, I go to him running.’” (Sahih al-Bukhari, Kitab at-Tawhid)

Further describing the characteristic of God Almighty as a friend, the Promised Messiah^as has written:

“God Almighty operates in this world in three capacities: one, in the capacity of God; two, in the capacity of a friend; and three, in the capacity of an enemy. His treatment of His average creatures proceeds from His capacity as God and His treatment of those who love Him and whom He loves, proceeds not only in His capacity as God, but also predominantly in His capacity of a friend. The world feels that God is supporting the person concerned like a friend.” (Nuzulul-Masih, Ruhani Khazain, Vol. 18, pp. 517-518)

On deriving the comfort of heart with the remembrance of Allah, Hazrat Khalifatul Masih II, Mirza Bashir-ud-Din Mahmud Ahmad^ra, has said:

“Hearts find comfort in dhikr [remembrance]. Why? This is so because anxiety develops when man thinks that he is about to be destroyed by some calamity and if he believes with certainty that there is a remedy for every calamity and ailment, then he will not become anxious. Thus, when someone remembers Allah and understands that Allah possesses unlimited powers and can remove all types of ailments, his heart tells him that when he has such a God, then what is the need for him to become anxious about any difficulty? He will Himself remove it. In this way he finds comfort.” (Remembrance of Allah [Zikr-e-Ilahi], p. 109)

Khilafat: A divine manifestation of hope and comfort

There is also another way to reach God Almighty, which not only serves as another proof of His Existence, but also helps strengthen one’s already recognised belief in Him, in the form of the institution of Khilafat, which is established on the precepts of prophethood. In this era and age, it is the Khilafat that is the successor to the Promised Messiah and Mahdi^as.

One may wonder how one can experience the peace and comfort of turning to God Almighty through another human? How is a Khalifa different from other people or relatives?

Allah the Almighty establishes the status of the Khalifa by promising that in return for doing good, the believers will see their fear transformed into security and peace. The Holy Quran states:

وَعَدَ اللّٰہُ الَّذِيۡنَ اٰمَنُوۡا مِنۡکُمۡ وَعَمِلُوا الصّٰلِحٰتِ لَيَسۡتَخۡلِفَنَّہُمۡ فِي الۡاَرۡضِ کَمَا اسۡتَخۡلَفَ الَّذِيۡنَ مِنۡ قَبۡلِہِمۡ ۪ وَلَيُمَکِّنَنَّ لَہُمۡ دِيۡنَہُمُ الَّذِي ارۡتَضٰي لَہُمۡ وَلَيُبَدِّلَنَّہُمۡ مِّنۡۢ بَعۡدِ خَوۡفِہِمۡ اَمۡنًا ؕ يَعۡبُدُوۡنَنِيۡ لَا يُشۡرِکُوۡنَ بِيۡ شَيۡئًا ؕ وَمَنۡ کَفَرَ بَعۡدَ ذٰلِکَ فَاُولٰٓئِکَ ہُمُ الۡفٰسِقُوۡنَ

“Allah has promised to those among you who believe and do good works that He will surely make them Successors in the earth, as He made Successors from among those who were before them; and that He will surely establish for them their religion which He has chosen for them; and that He will surely give them in exchange security and peace after their fear: They will worship Me, and they will not associate anything with Me. Then whoso is ungrateful after that, they will be the rebellious.” (Surah an-Nur, Ch.24: V.56)

A Khalifais a successor of someone appointed by God, due to which his status is not that of an ordinary man. He is granted a special closeness with Allah Almighty and receives His blessings and support. By establishing and maintaining a connection with the Khalifa of the time, we can not only reach the benefits of his constant prayers to God Almighty, but also get closer to Allah Almighty.

The Promised Messiah^as has said:

“It must be borne in mind that true righteousness can never be attained until one benefits from the company of the truthful and holy men of God, and until one annihilates themselves completely in obedience to the chosen ones of God.” (Malfuzat [English], Vol. 3, p. 39)

Hazrat Khalifatul Masih II^ra once stated:

“Be exceedingly mindful of the fact that Khilafat is hablullah [rope of Allah]. It is such a rope that holding fast to it alone will lead you to progress. The one who will let go of it will be destroyed.” (Nizam-e-Khilafat, Barakat aur Hamari Zimadarian, p. 77)

That one letter you write to Hazrat Amir-ul-Momineen^aa, where you share your highs and your lows, your happiness and your sorrows, your ease and your troubles, or where you ask him a question or request him for prayers, or where you feel like you have plenty to say but words fail you, or where you seek his guidance on important decisions of life – these are all proof of God’s existence.

Reaching out to the rope of Allah, choosing to stay under the shadow of the leadership and care of the Khalifa of the time, believing that he is supported by God, and believing that Allah will lead you to your success answering the Khalifa’s prayers and making his guidance fruitful, you will eventually testify that fear has turned into security and peace, and you will witness the blessings of Allah Almighty that He bestows upon His friend.

Hazrat Khalifatul Masih IV^rh explained that our relationship with Khilafat should be based on our relationship with Allah the Almighty. During one of his Friday Sermons, he stated:

“The relationship of every Ahmadi with the Holy Prophet Muhammad^sa and his Khulafa or the Promised Messiah^as and his Khulafa, should be based on the relationship of Allah. If the foundation of their relationship is not built on the relationship of Allah, then this relationship is artificial, fake, and meaningless. If the love of Allah gives rise to that relationship and as they grow in their love for Allah, the said relationship with the Holy Prophet^sa [and others] also grows, then rest assured that such people are not in any kind of danger, neither in this world nor in the next. Those who possess this kind of relationship, as I have explained, will remain safe from every strife.” (Friday Sermon, 23 November 1990)

Recently, a tifl asked Hazrat Khalifatul Masih V^aa about the ways in which we can attain his love. Hazrat Amirul Momineen^aa replied:

 “If you attain the love of Allah, you will attain the ultimate love. In order to attain Allah’s love, it is important that you observe salat as stipulated by Him. Thus, offer the five daily prayers, pray to Allah, that you may attain His love, and He may grant you the love of the Holy Prophet^sa, then of the Promised Messiah^as and then of Khilafat. Then, if you pray to Allah, He will grant you.” (Al Hakam, 9 December 2022, Issue CCXLVII, p. 3)

May Allah enable us all to attain His love and friendship, and make us devoted and obedient followers of the Khilafat that He bestowed on us. Amin.

Lawal Ibraheem Olaniyi, Student, Federal University of Technology Akure, Nigeria

In the chaotic landscape of the modern world, marked by several challenges, uncertainties and exponential changes, the significance of prayer is increasingly becoming more profound. In a time when humanity seeks stability, unity and answers to world problems, the timeless catalyst of prayer emerges as the only ray of hope that can navigate man through global crises, societal shifts and personal struggles. Prayer transcends mere religious or cultural practice; it evolves into a universal and transcendental solution to the world’s challenges.

In this article, we explore one of the fundamental elements essential for the acceptance of prayer, drawing inspiration from the exemplary lives of devout Prophets of Allah.

In lexical terms, humility refers to “the quality of being humble or having a lowly opinion of oneself; meekness, lowliness, humbleness: the opposite of pride or haughtiness.” (www.oed.com) In the context of religion, it means  the recognition of self in relation to a Supreme Being and subsequent submission to that Supreme Being.

Allah the Almighty explicitly mentions one of the foremost prerequisites of an accepted prayer in the Holy Quran. He says:

اُدۡعُوۡا رَبَّکُمۡ تَضَرُّعًا وَّخُفۡيَةً ؕ اِنَّہٗ لَا يُحِبُّ الۡمُعۡتَدِيۡن

“Call upon your Lord in humility and in secret. Surely, He does not love the transgressors.” (Surah al-A’raf, Ch.7: V.56)

This verse elaborates the significant prerequisite of an accepted prayer; to admit your weaknesses as a human towards the Almighty.

In the Five Volume Commentary, it is written, “The reader should note that instead of saying ‘openly’ and ‘secretly’, the Quran here uses the words ‘humbly’ and ‘secretly,’ substituting the word ‘humbly’ for ‘openly’, thus indicating that a prayer said openly is useful only when it is offered in humility. ‘Open’ prayers may sometimes be offered from a motive of display and show. Such prayers are of no value. Prayers are efficacious only when offered with due humility.” (Five Volume Commentary, Vol. 2, p. 874)

It is in this sense that Prophets and devouts have enjoyed sheer blessings and miracles from Allah the Almighty. Numerous verses in the Holy Quran highlight the humility of these Prophets of Allah.

One such example is in the life of Hazrat Zakariyya^as who called upon Allah in humility. Allah the Almighty refers to this in the Holy Quran in the following words:

اِذۡ نَادٰي رَبَّہٗ نِدَآءً خَفِيًّا قَالَ رَبِّ اِنِّيۡ وَہَنَ الۡعَظۡمُ مِنِّيۡ وَاشۡتَعَلَ الرَّاۡسُ شَيۡبًا وَّلَمۡ اَکُنۡۢ بِدُعَآئِکَ رَبِّ شَقِيًّا

“When he called upon his Lord, crying in secret. He said, ‘My Lord, the bones have indeed waxed feeble in me, and the head glistens with hoariness, but never, my Lord, have I been unblessed in my prayer to Thee.’” (Surah Maryam, Ch.19: V.4-5)

The verses illustrate that Hazrat Zakariyya^as had concealed in his heart his innermost desire. However, when he heard the beautiful reply of Hazrat Maryam^as (Surah Aal-e-‘Imran, Ch.3: V.38), he was deeply touched that he expounded his weaknesses and helplessness before Allah the Almighty and poured out his heart towards Him that he may be bestowed an illustrious son. His prayer possessed all the ingredients of a successful prayer. (Five Volume Commentary, Vol. 4, p. 1558)

Another such magnificent acceptance of prayer was bestowed upon Hazrat Yunus^as who at the depth of the ocean cried out to Allah from the belly of the fish saying:

 لَّاۤ اِلٰہَ اِلَّاۤ اَنۡتَ سُبۡحٰنَکَ ٭ۖ اِنِّيۡ کُنۡتُ مِنَ الظّٰلِمِيۡنَ

“There is no God but Thou, Holy art Thou. I have indeed been of the wrongdoers.” (Surah Al-anbiya’ Ch.21: V.88)

About this humble prayer, Allah the Almighty says;

فَاسۡتَجَبۡنَا لَہٗ ۙ وَنَجَّيۡنٰہُ مِنَ الۡغَمِّ ؕ وَکَذٰلِکَ نُــۨۡجِي الۡمُؤۡمِنِيۡنَ

“So, we heard his prayer and delivered him from the distress. And thus, do We deliver the believers.” (Surah al-Anbiya’, Ch.21: V.89)

This verse further strengthens the promise of Allah the Almighty towards anyone who calls out to Him in absolute humility. A deeper perspective of the prayer of Hazrat Yunus^as brings to light the profound relationship he had with Allah the Almighty that even the Holy Prophet^sa said in a narration:

فَإِنَّهُ لَمْ يَدْعُ بِهَا رَجُلٌ مُسْلِمٌ فِي شَيْءٍ قَطُّ إِلاَّ اسْتَجَابَ اللّٰهُ لَهُ

“So indeed, no Muslim man supplicates with it, [ie.,  لَّاۤ اِلٰہَ اِلَّاۤ اَنۡتَ سُبۡحٰنَکَ ٭ۖ اِنِّيۡ کُنۡتُ مِنَ الظّٰلِمِيۡنَ] for anything, ever, except Allah responds to him.” (Sunan at Tirmizi, Kitabu d-da‘wati ‘an rasulillahi sallallahu ‘alayhi wa sallam, Abwabu da‘wat, Hadith 3505)

This hadith of the Holy Prophet^sa also teaches us how we can connect with Allah to seek his forgiveness, admit our wrongs and seek purification from our evil desires. This attitude evokes the mercy of Allah upon an individual. The Holy Prophet^sa is also reported to have said:

“[…] And no one humbles himself for the sake of Allah except that Allah raises him.” (Sahih Muslim, Kitabu l-birri wa s-sillati wa l-adab, Bab is-tihbabi l-‘afwi wa t-tawadu‘,  Hadith 2588)

Even in the zenith of Islam’s triumph, historical records attest to the profound humility embodied by the Holy Prophet Muhammad^sa. During this triumphant period, the Holy Prophet^sa dedicated significant time in the stillness of the night, immersed in prostration, shedding tears, and fervently praying to Allah. His supplications were a poignant plea for the salvation of his ummah, earnestly seeking divine intervention to avert impending destruction. While describing the humility of the Holy Prophet^sa , the Promised Messiah^as writes:

“The exalted station [‘uluww] that is granted to the chosen servants of God Almighty is imbued with the hue of humility, whereas Satan’s self-exaltation [‘uluww] was tainted with arrogance. Behold, when our Noble Prophet^sa conquered Mecca, he bowed down and prostrated [before Allah], just as he used to do during the days of afflictions and difficulties when he used to face every kind of opposition and be inflicted with hardships in the same [town of] Mecca. Upon seeing the state he had left Mecca in and the state that he was now returning to, his heart was filled with gratitude to God, and he prostrated himself in thanksgiving.” (Al Hakam, 31 October 1902; Malfuzat [1984], Vol. 4, p. 65, footnote)

The Promised Messiah^as has also said:

“Wherever you fall weak, raise your hands in prayer with sincerity and faith. For hands that are raised with a spirit of humility and meekness as a result of sincerity and faith are never returned empty.” (Malfuzat [English], Vol. 1 p.143)

In conclusion, the world is looming towards destruction as several crises have arisen in different parts of the world. Therefore, it is our duty as believers to always reflect and act upon the profound lessons of humility learnt from the lives of Prophets. While absolute humility is significant in the acceptance of prayer, humility alone is not enough for prayer to be accepted but one must also strive to live a life of righteousness, purity and perfect attention and love.

Ataul Mujeeb Rashed, Missionary-in-Charge UK

Islam is a universal religion, and preaching is an important component of its teachings. It is one of the fundamental duties of the followers of Islam to spread its message. The teachings of Islam stipulate that every Muslim should strive to preach Islam to the best of their ability on every possible occasion. This is a great responsibility. To undertake this noble obligation, it is vital to gain proficiency in various techniques of preaching and apply these, employing all the capabilities granted by Allah the Exalted. The duty of preaching demands that we dedicate all our intellectual and physical faculties to endeavouring for success and triumph.

How should we undertake preaching? The best and most concise answer to this important question is found in the following verse of the Holy Quran:

اُدۡعُ اِلٰي سَبِيۡلِ رَبِّکَ بِالۡحِکۡمَةِ وَالۡمَوۡعِظَةِ الۡحَسَنَةِ وَجَادِلۡہُمۡ بِالَّتِيۡ ہِيَ اَحۡسَنُ

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

In this verse, Allah the Exalted gives the foremost preacher of Islam, the Holy Prophet Muhammad^sa and his followers the guidance that is best to beckon people towards God with wisdom and sincerity. Our approach to preaching must be respectful and polite to the utmost, even when discussing contentious and controversial differences between religions. This verse encapsulates the key guidelines of preaching and also the fundamental etiquettes of this important duty. It is vital to frame any preaching activities within the aforementioned three fundamental principles of wisdom, good exhortation and presenting evidence in the best possible manner. I would like to build on the invaluable literature on these three principles by sharing my practical experiences. I trust the readers will find my real-world experiences and observations valuable and fruitful in their preaching endeavours.

1. Supplication

According to the teachings of Islam, every believer starts any act with supplication. It is beyond imagination that the most blessed of all tasks, the task of preaching, could be done without supplication. Preaching is the name of a task that beckons people to the way of Allah the Exalted. Only God has the ability to influence people’s hearts. The ultimate source of all guidance is God Almighty. Therefore, to start any effort of preaching with prayers would act as a way to absorb the mercy of God, adding to its effectiveness. The Promised Messiah^as, on one occasion, said these extremely beautiful words:

“Prayer holds the power to revolutionise the world. It is the believer’s armament.”. (Malfuzat, 1988, Vol. 3, p. 202)

Every preaching activity is, in fact, an effort to call others to the right path. Obviously, this effort, or, for that matter, no effort, can be successful without supplication. Therefore, supplication is the most effective method to make our preaching efforts successful. It is imperative to begin any effort of preaching with prayer and focus on prayer all the time. This is a tried and tested prescription to make preaching efforts successful. Supplication is the most effective weapon a missionary has and the first tool for preaching Islam.

When Allah the Exalted commanded Prophet Moses^as to convey the message of truth to the courts of Pharoah, God taught him the following prayer:

رَبِّ اشۡرَحۡ لِيۡ صَدۡرِيۡ وَيَسِّرۡ لِيۡۤ اَمۡرِيۡ وَاحۡلُلۡ عُقۡدَةً مِّنۡ لِّسَانِيۡ يَفۡقَہُوۡا قَوۡلِيۡ

“[Moses] said, ‘My Lord, open out for me my breast,

“‘And ease for me my task,

“‘And loose the knot of my tongue,

“‘That they may understand my speech,’” (Surah Taha, Ch.20: V.26-29)

Before any preaching effort, this prayer should be recited.

Along with praying yourself, asking for the prayers of the Khalifa of the time is absolutely mandatory. The blessed supplications of the Khalifa have a preferred status for acceptance by Allah the Exalted. These prayers work as an accelerator to make our meagre efforts highly successful. It is vital to write to Hazrat Khalifatul Masih^aa,  seeking his prayers by keeping in touch with him regularly.

I recall that in 1970, when I was leaving Rabwah for London to take up my post as a missionary, at the farewell audience, Huzoor^rh advised me that I should write to him once a week. With the ability that God has given me, I followed this guidance in London and I have always experienced the blessings of this action. Success in preaching activity and in any preaching endeavour happens only and solely because of the blessings of God. The fact of the matter is that any opportunity to preach is granted by the blessings of Allah the Exalted. Therefore, earnest and passionate prayers should be offered that Allah the Exalted, through His special blessings, provides the circumstances and situations where the opportunities to perform the preaching of Islam are maximised. Then, God Almighty enables us to fully avail of this opportunity with His blessings.

In my personal practice, I have repeatedly witnessed the blessings of being regular in the prayer mentioned above. I recall that in 1973 I was working in my office in the London Mission. A friend called me to inform me that BBC Radio is doing a live chat show discussing life after death. Anyone can call in to take part in the programme. I turned the radio on straight away to listen to the programme and familiarise myself with the topic. Then I called the BBC, and they asked me to wait. After one or two minutes, they called me back to say I should get ready for the live discussion. Then I was told, “Mr Rashed, you are on the air.” After introducing myself, I explained the Islamic concept of life after death based on the concepts given in the Holy Quran, which is the religious book of Muslims. I explained that I would also refer to the book The Philosophy of the Teachings of Islam, written by the Messiah of the Age, Hazrat Mirza Ghulam Ahmad^as of Qadian, on whom be peace.  Then I had the opportunity to talk about the concepts of paradise and hell. I was asked if those who go to paradise or hell will remain there forever. I replied that paradise would be there forever and would not be removed from that life of magnificence. However, those who will go to hell will be released after they have been punished for their sins and have become pure and clean. Then they will also be able to enjoy the blessings of paradise. In the end, everybody will benefit from the love and affection of Allah the Exalted. This discussion carried on for a few minutes on live radio and this provided me with an opportunity to spread the true teachings of Islam to thousands of people.

By relating this incident, what I wish to emphasise is that it was only by the grace of Allah that this opportunity was given to me. I did not even have an idea that such an opportunity existed.

2. Wisdom and pragmatism

To undertake preaching with wisdom and pragmatism are the golden rules. This entails that a point should be made at the right time and in the right context. This leaves a lasting impact on the listener. I experienced this first-hand when I was delivering a speech at Leamington Spa in England. I was talking at a religious seminar, and before me, the followers of Buddhism and Sikhism delivered their speeches. I was the last speaker of the day, assigned to explain the teachings of Islam. I had a brief sketch of speech in mind that I would present a short introduction to Islam and then present some particular qualities of Islamic teachings. The follower of Sikhism delivered his speech just before me; in his speech, he said that the religious book of Sikhism, Granth Sahib, does not give solutions to all problems in the world. This is why Sikhs do not claim that this book is perfect in every way and this book does not claim to be perfect. I noticed that the audience was bemused while listening to this. The Buddhist speaker also did not mention anything about his book being perfect in his speech.

Then, I was asked to address the audience in an atmosphere of bemusement and curiosity. With only His blessings, Allah the Exalted guided this humble one. I discarded the sketch of speech I had in my mind and started my speech by saying, “Ladies and gentlemen, I would like to introduce a religion to you that claims that its religious book is perfect in every way and that this book provides answers to all the needs of humanity. This claim has been mentioned in the first few verses of the Holy Book and is repeated with vigour and authority again and again in the book. The name of the book is the Holy Quran, which is the sacred religious book of the universal religion of Islam.” With the grace of Allah the Exalted, this pertinent start of the speech fully captured the attention of the listeners. I learned from this experience that during the act of preaching, we need to say things that draw the attention and focus of the listeners.

3. Relevant and practical points

Islam is a beautiful and practical religion, and its teachings are highly effective. A judicious and influential practice to preach in the Western world is to emphasise Islamic teachings relevant to contemporary economic and social conditions. This opens the door for detailed debate and discussion. One of the important teachings of Islam is freedom of consciousness and no compulsion in matters of religion.

My experience is that clearly explaining these concepts greatly impacts the listeners. This teaching can be presented with evidence that has been given in the Holy Quran, that there is no need to use force to proclaim facts and truth. The truth is more compelling and appealing than falsehood. This argument makes the audience appreciate the truthfulness of Islam. The listener is bound to agree that a religion that prohibits compulsion for its preaching must have teachings that are so attractive, powerful, and logical that it does not require any force to convince others of its authenticity. Force can subjugate bodies but cannot conquer hearts. The whole objective of Islam is to win the hearts of the whole world and to do this with love, affection, and tenderness. This is indeed our motto; Love for All, Hatred for None.

4. Earnest sincerity

I feel it is imperative to explain to the listeners that our only purpose in preaching is our true love for humanity, an aspiration to reform society and genuine compassion towards our fellow beings. These days, the preaching practices of some religious and non-religious leaders make preaching look like an occupation. This may lead to misunderstanding while inviting people to Islam, and distributing literature, etc. Therefore, it is vital to say that our sole goal in inviting people to the teachings of Islam is true love for humanity. Our example is like someone who has discovered an authentic and magnificent hidden treasure and desires to share it widely, driven by, and only by, compassion for fellow human beings. It is a very inviting way to explain to others that we preach to express our gratitude to God for giving us the treasure of Islam, and we wish others to benefit from this treasure as well. This approach tends to yield results.

5. Practicality of teachings

During preaching, it is a good practice to emphasise that Islam is a practical religion. During discussions in the UK and Japan – where I had the chance to serve as a missionary – it appears that people are not fully comfortable with the practical aspects of the teachings of Islam. Some consider religious worship and boundaries difficult and cumbersome and a majority consider these impractical and undoable. Some people express the view that some religious teachings may have been relevant in the past, but in today’s fast-paced, busy and rapidly changing world, it is not practical to follow these religious teachings. When responding to this objection, some everyday practical examples can be used to address this point.

I recall, once, when I was talking to the manager of a Japanese private school about this topic; even thinking about praying five times a day, stressed him out. When I explained to him the importance of Salat and the time spent offering this prayer, he felt a bit reassured. I explained that if we eat three times a day and have tea or coffee two or three times a day and this routine doesn’t upset us and we don’t regard this as a waste of time, then salat, too, is like nourishment for our soul. We cannot attain true peace of mind without it. After this explanation, he was able to appreciate the effectiveness and benefits of salat.

6. A personalised approach

There are many ways to preach. These include addressing meetings, and seminars, distributing books, newspapers, and pamphlets, and exchanging letters and individual chats. These are all effective ways of preaching. Depending on individuals’ circumstances, some of these methods could be more effective than others.  It is vital to use the correct method of preaching at the correct time.

In general, I feel that one-to-one conversation is the most effective way of preaching. Grand speeches are very important indeed, but one-to-one discussion allows us to address the needs and interests, and match the discussion with the intellectual level of the participants. This makes the preaching discussion more effective and objective. The effectiveness of one-to-one discussion tends to be better than giving an address to a crowd.

When carrying out one-to-one discussions with Hindus, Christians, and followers of other religions, this humble one is always mindful to stress that by accepting Islam, they will excel in their already high standards and will not need to relinquish any of their previous pious virtues. For example, if Christians accept Islam, then they would gain the virtue of believing in the Holy Prophet^sa and the Promised Messiah^as, and they would not need to forsake any of their previous good practices. Their good practices will only increase; in addition, they will be able to rectify any wrongful beliefs of the past and will gain sound faith based on accurate religious teachings. This is a highly effective method from a psychological perspective. This is totally in concordance with the truth, because Islam confirms the excellent qualities of the previous religions and provides a comprehensive, complete and best sharia.

7. Active listening

During a one-on-one conversation, I feel it is really important to listen to the audience’s questions with deep understanding and focus. If the question is not fully understood, then there is no harm in requesting the person to repeat the question. The audience should have a full opportunity to discuss things and we should listen to them fully before responding to their question. I have learned that if we listen to the other person with total focus and attention, then they also try to listen to us with the same focus and attention. This approach provides a pleasant atmosphere for conducting preaching discussions.  Whatever the beliefs and faith of the other person, it is mandatory to respect their right to hold their beliefs and speak kindly. People’s beliefs are important to them; therefore, it is imperative not to go on the offensive. Talking to people with love, affection and tenderness is highly impactful, and indeed, this is the teaching of Islam.

8. Media

For preaching, I also have one other routine, that I  go through newspapers every day. If anything is published in the newspapers that can be helpful to guide people from an Islamic perspective, or if inaccurate information about Islam is printed, then responding to this right away via letter to the editor is an effective way to do preaching. I recall – when I was serving in Japan – that a letter was published in a Japanese newspaper where a person asked which people are happier, those who believe in God or those who do not? The author wrote that they did believe in God but still questioned why life was so miserable. I then responded to this with a letter straightaway, and this letter was published in the famous Japanese newspaper, Japan Times.

Similarly, I recall seeing the newspaper and the objection that Islam does not give women any social rights and now they are fighting to liberate themselves from these shackles. In response to this article, I wrote a letter to the editor explaining the high status of women in Islam.

In summary, keeping in touch with local newspapers and writing letters and articles can be a good and effective way to preach.

9. Create opportunities

I remember, soon after coming to Japan, I had the privilege to meet ambassadors from two countries. The opportunity to meet the Austrian ambassador arose because there was a letter published in a newspaper by his wife, who said that he served as an Austrian ambassador in Pakistan. This provided me with an opportunity to make an introduction. I wrote a letter to the ambassador and set a date for a meeting. During the meeting, I gave him a copy of the Holy Quran as a present and spent quite a while in an interesting dialogue with him.

Similarly, I saw a book review in a newspaper. The book was titled “Africa Speaks”. I found the title of the book very intriguing, wondering what type of book it is. The reason was that a book of the same name was published in 1970 after the visit of Hazrat Khalifatul Masih III^rh to West Africa. The book being reviewed was written by the Japanese ambassador in Ghana. I then got in touch with the ambassador and mentioned the tour of Hazrat Khalifatul Masih III^rh and also remarked on the book. When I met him after a few days, it allowed me to present him with the Holy Quran and the book of Hazrat Khalifatul Masih III^rh.  This was a good opportunity to discuss matters in a nice and informal atmosphere for about 45 minutes.

I relate these two incidents to make the point that sometimes, even a small happening can become an excellent opportunity for an introduction. My principle is to always readily avail of any such opportunity and not let these slip away.

10. Avail every opportunity

With the grace of God, there are always opportunities where one can do preaching, whether big or small. This is my principle and practice that I do not let even the smallest opportunity to preach slip away. No matter how minute the opportunity appears, never regard it as insignificant. We never know what could inspire a pious-natured person to accept the path of righteousness. I shall now share an example from my experience that may appear trivial; however, I feel that it is akin to sowing a small seed in the earth. With time, this seed will turn into a seedling and grow into a plant, then a strong, powerful tree.

In Japan, based on their concept of gender equality, during a train journey, men do not usually vacate their seats for women. However, it is their practice that if an old man or woman comes into the carriage, they always offer elderly people their seats out of respect. I have had the opportunity to do this many, many times. This is part of my Islamic faith that people of old age and people in need, both men and women, should be respected. Whenever I vacated my seat for an elderly person, I would say to them in the Japanese language:

“Watashi no shukyo wa, kore o oshiete kuremasu…”

It means that my religion teaches me to do this. Very often, they respond by asking, “What religion is that?” This used to allow me to preach without any prior introduction, during the train journey. Alhamdulillah! Many times, it led to a long discussion during the train journey. I have strong faith that these discussions would have left a long-lasting and beautiful impression about the teachings of Islam.

In the art of preaching, these are some of the practices that I have explained concisely. I pray that Allah the Exalted enables us to continue rendering accepted service to faith for the foreseeable future. Amin.