The current world chaos, disorder and confusion highlight a widespread failure in global leadership and societal values, played back endlessly on a loop. This reflects broader societal challenges where many fail to uphold responsible behaviour. It arrives when our civic culture has become so debased that many nations are currently struggling to uphold the virtues necessary for responsible leadership and governance.
Rationality, reason, and knowledge are not enough to stem the tide of this cultural pathology of faithlessness, immorality, and flaunting deviancy. Many of our elected politicians are an affront to the basic standards of honesty, virtue and citizenship. The Holy Quran refers to such a state and warns:
“And when We intend to destroy a township, We address Our commandment to its rebellious people, but they transgress therein; so the sentence [of punishment] becomes due against it, and We destroy it with utter destruction.” (Surah Bani Isra’il, Ch.17:V.17)
It has been the Divine practice to have good and evil coexist. Each needs a point of reference. When a threshold of defiance, depravity, and deviancy is triggered, divine admonition and guidance are the only ways to free ourselves from the cage of wickedness and adopt righteous behaviour. The Quran spells it out as: “Verily, Allah enjoins justice, and the doing of good to others; and giving like kindred; and forbids indecency, and manifest evil, and wrongful transgression. He admonished you that you may take heed.” (Surah an-Nahl, Ch.16: V.91)
Now is the time we shed our ambivalence and work on drastic self-improvement and fostering a culture of responsibility and virtue in our environments. It is a struggle against the negative tendencies that can arise in any human. The question is not how the righteous will gain victory over the unrighteous or how the good will triumph over evil but how the evil in every good and unrighteousness of the righteous is to be overcome. The goal is to trounce pious hypocrisy and sanctimony. Till we recognise and believe that all human life is equal and there is justice, dignity, equity and respect for all, we will fail. Hate is a plentiful resource. It is endlessly renewable. Just because we have a legal right to say and do something does not mean we have a moral right to do so. We must exercise courageous restraint to refrain from irresponsible speech and reckless behaviour.
Peace is not the mere absence of trouble—it requires the presence of God in our lives. Secular laws alone cannot bring about peace and justice on Earth. While secular governance is important, without personal godliness, it is incomplete. Morality cannot be legislated. Secular laws cannot hold accountable those who wage illegal wars in which hundreds of thousands of innocent civilians die. It is only a fear of God, and recognition of our ultimate responsibility and accountability, that can prevent such heinous acts. To know God is to know each of us has a fundamental responsibility to serve all humanity, and a fundamental obligation to constantly self-reform and self-reflect. This is the purpose of our lives. Till we recognise that all human life is equal and there is justice, dignity, equity and respect for all, there will be no peace.
It is incumbent on all of us, Muslims, non-Muslims, believers and non-believers, to shed our ambivalence and stop all forms of hypocrisy. The world is too small, our wisdom too limited, and our time here too short to waste any more of it on winning fleeting victories at others’ expense. After all, war does not decide who is right, only who is left.
Leadership matters profoundly. The world benefits from leaders who shape positive societal narratives and challenge the self-destructive and dehumanising trends in our society. Such leaders do this by speaking out boldly, raising awareness, and emphasising the consequences of our words and actions. Prophet Muhammad, peace be upon him, epitomised this ideal. He revived the world through his prayers and pleadings in the dark of night. Following his legacy, throughout early Islamic history as well as in the present era of the revival of Islam at the hands of the Promised Messiahas, the rightly-guided caliphs have consistently exemplified these noble ideals and continue to do so.
President Lincoln, in proclaiming a National Fast Day on 30 March 1863, aptly said, “And, insomuch as we know that, by His divine law, nations like individuals are subjected to punishments and chastisements in this world, may we not justly fear that the awful calamity of civil war [… ] may be but a punishment, inflicted upon us, for our presumptuous sins […] We have forgotten God. We have forgotten the gracious hand which preserved us in peace […] and we have vainly imagined, in the deceitfulness of our hearts, that all these blessings were produced by some superior wisdom and virtue of our own. Intoxicated with unbroken success, we have become too self-sufficient to feel the necessity of redeeming and preserving grace, too proud to pray to the God that made us.” (“Proclamation Appointing a National Fast Day”, www.abrahamlincolnonline.org)
If there is any hope for civilisation – for an uplifting, ennobling and worthwhile human community – to emerge from the current cacophony of strife, debasement, nihilism and fanaticism, we must all revert to God and reform ourselves. Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, head of the worldwide Ahmadiyya Muslim Jamaat, a man of God and God’s man on earth, is calling us all to come to God and to adopt a life of prayers, love and compassion. Let us follow the voice that calls us in the name of God. Let us not pick a fight with God.
As we come to the end of 2023 and enter 2024, I reflect on the lack of peace widespread across the world. It makes me wonder whether we’re heading towards a dystopian society. Perhaps not yet quite as strict as depicted in novels like 1984 and The Hunger Games, but could the underlying principle be somewhat reflected in the reality of the world today? Are we succumbing to anti-heroic traits like violence, war and injustice? Are we being controlled by power, by materialistic desires over the inherent nature of mankind? It is an interesting point to ponder.
I would say the worldly powers, driven by their relentless pursuit of authority, have opened a contemporary Pandora’s box.
Pandora’s Box relates to a parable from Greek mythology where Pandora opens a forbidden box, releasing all the evil spirits and miseries into the world and discovering that something remains inside.
With each unjust decision someone in authority makes, the lid of the box creaks a little wider, staining the tapestry of society with the indelible ink of indifference. It unleashes not mere shadows but the stark realities of suffering and how the architects of societal structure seem to disregard the predicament of the defenceless. I distinctly remember sitting in my Year 9 History lesson five years ago, learning about World War II and discussing how the war could have been prevented. What use is reminiscing when we can’t learn from the past and prevent the same mistakes from recurring?
The coveted position of power has caused many to overlook the suffering of their fellow human beings and have mercilessly drowned out their pleas for help. Peace and justice remain nothing but the fatalities of this unrestrained ambition, sacrificed at the altar of inhumaneness.
An example of this is the heart-breaking situation in Gaza. I guess some are under the misconception that this war is not their matter. But they fail to realise that this war’s rippling effects are not just confined to now. They will unfold further and shape not only lives but centuries; displaced people, orphans, and broken families. Young children will grow up suffering from Adverse Childhood Experiences (ACEs), which, in the medical world, are traumatic events that can impact a child’s future life not only emotionally but physically as well. The children, who should be encompassed by education and fun activities, are living with a constant fear of death. The dreams they had cherished for so long are now forgotten, oppressed and buried. We can’t even imagine what that must feel like. We must protect the children of today and the future generations. Innocent lives matter, and they will always matter.
So, now that the Pandora’s box has been opened, what is the one thing that remains?
Hope.
Pandora’s parable highlights that there is always hope, no matter how desolate a situation becomes. And so I ask, can we not live amiably as humans? Is this too much to ask? Why are homo sapiens the biggest foes of homo sapiens? When the inherent nature of being human binds all of us. The other day, I was reading the book A Message of Peace by the Promised Messiahas, and it beautifully encapsulates how humans should be brimming with compassion for each other. The Promised Messiahas writes:
“[A] human being without the faculty of compassion is no human at all. Our God has never discriminated between one people and another. This is illustrated by the fact that all the potentials and capabilities which have been granted to the Aryans have also been granted to the races inhabiting Arabia, Persia, Syria, China, Japan, Europe and America.” (A Message of Peace [Paigham-e-Sulh], p. 6)
When God Almighty Himself hasn’t discriminated between people, who are we mere humans to discriminate against each other? The attributes of God, especially His attribute of Lord of all the Worlds, are a testimony that at the crux of it all, before religion, ethnicity, creed, and before anything, all creation is under the Supreme Creator. The Promised Messiahas further elucidates: “These attributes of God teach us the lesson that we, too, should behave magnanimously and kindly towards our fellow human beings and should not be petty of heart and illiberal.” (Ibid.)
So, what must happen now?
An immediate ceasefire.
For those in authority, I ask you to restore peace. To do whatever is in your capacity to curb the flames of this terror. Don’t think you will be immune to them because these atrocities will not be confined to one area. They will find their way to you, too.
O Muslim countries! Unite, unite and unite! Do you not feel for your fellow brothers and sisters? Whose hearts beat in the same way as yours, whose minds hope in the same way as yours, whose lives hold the same importance as yours?
What is the point of a life that lives to afflict rather than heal the afflicted? What is the point of a life that isn’t of service to your fellow brothers and sisters?
We must save our world from crippling. The shadows cast by the malice of power threaten to eclipse the very foundations upon which our societies stand. We must close Pandora’s box before it’s too late, and we’re left with nothing but the remains of our world – our humanity.
As we enter the new year, let’s continue praying and playing our parts to let the rays of hope shine forth luminously.
May Allah the Almighty, who is As-Salam and Al-Mu’min, bestow peace and security on all suffering souls. O Lord of all the Worlds, have mercy upon us all. Amin.
Islamabad, Tilford, UK, 31 December 2023: At approximately 10:30 am local time, Hazrat Mirza Masroor Ahmad, Khalifatul Masih V, may Allah be his Helper, arrived at the Masroor Hall, Islamabad, UK, for the concluding session of Jalsa Salana Qadian 2023.
After his arrival, Huzooraa invited Abdul Momin Tahir Sahib to recite a portion of the Holy Quran. He recited verses 191 to 196 of Surah Aal-e-‘Imran and then presented its Urdu translation. Following this, Murtaza Mannan Sahib was called to present an Urdu poem composed by the Promised Messiahas expressing the blessings and favours of Allah the Almighty.
Hazrat Khalifatul Masih Vaa then came to the podium to deliver the concluding address of Jalsa Salana Qadian 2023. After reciting tashahhud, ta‘awwuz and Surah al-Fatihah, Hazrat Amirul Momineenaa said:
“Today, the annual convention of the Ahmadiyya Muslim Community in Qadian, India, is drawing to a close, and simultaneously, annual conventions are being held or are about to be held in various other countries. At this very moment, the closing sessions of annual conventions in different countries, such as Senegal, Togo, Guinea-Conakry, and Guinea-Bissau, are taking place, and their live transmissions are ongoing. There is a two-way transmission; we can see them and they can see us. All this fulfils the promise made by Allah to the Promised Messiah, Hazrat Mirza Ghulam Ahmad, peace be upon him, that:
“‘I shall make you famous with honour to the ends of the earth and shall exalt your name and shall put your love in the hearts of the people. We have made you Masih Ibn-e-Maryam [Messiah, son of Mary]. Tell them: I have come in the footsteps of Jesus.’ [Tadhkirah (English), p. 242]
“Thus, the arrangement of these conventions in countries around the world, the calling of the name of the Promised Messiahas with respect and honour, and the slogan of his name, all are manifestations of this divine promise, affirming that he is the Promised Messiah and the Awaited Mahdi, as per the promise of Allah and the prophecies of the Holy Prophet Muhammad, peace and blessings of Allah be upon him. Today, this small settlement of Qadian, which was just an ordinary village or town over a hundred years ago, has transformed into a beautiful city. Indeed, it has gained worldwide renown, and this fame is due to the name of the Promised Messiahas and the promise made to him by Allah.
“Today, in this town, residents from dozens of countries across the world have gathered to participate in the Jalsa Salana. At present, representatives from approximately 42 countries are there. There are people from Russian-speaking countries, Arab nations, African countries, Indonesia and other islands, as well as from the continents of Europe, America, and Australia. Thus, this is the beautiful fulfilment of the promises made by Allah the Exalted.
“A man residing in a small place, difficult to access and devoid of resources, claimed that Allah the Almighty had promised him, ‘I shall make you famous with honour.’ And then this promise is being magnificently fulfilled, because Allah the Almighty is fulfilling the prophecy made to the Holy Prophet Muhammadsa about the arrival of his most ardent devotee in the fourteenth century to initiate a new era of the revival of the religion [of Islam].
“Thus, Hazrat Mirza Ghulam Ahmad, peace be upon him, is the Promised Messiah and Mahdi who has come for the revival of faith and the completion of the propagation of Islam, in accordance with the promises of Allah the Almighty. Therefore, Muslims should rejoice that the era of the second advent of Islam has arrived, a time to overcome weaknesses and to spread and preach Islam. However, the selfish interests of so-called scholars are inciting them to mislead the general Muslim populace from the right path. But a time will come when they will have to acknowledge the truth. This too is a promise of Allah the Almighty to the Promised Messiahas that ultimately, these people will believe.“At this moment, I will speak about the mission of the Promised Messiahas in relation to the divine support he received.” Hazrat Amirul Momineenaa then presented various excerpts from the writing of the Promised Messiahas in this regard.
The Promised Messiahas said:
“The question naturally arises as to why the Promised Messiahas was to appear from among the Muslims. The answer is that Allah the Almighty has promised in the Holy Quran that the Holy Prophet’ssa Prophethood shall bear a close resemblance to the era of Mosesas, both with regard to its beginning and its end. The first of these similarities was with regard to the first era— the era of the Holy Prophetsa himself; and the other similarity was to appear in the Latter Days. The first similarity is that just as Mosesas was granted a final victory against Pharaoh and his hordes, so was the Holy Prophetsa granted a decisive victory against Abu Jahl—the Pharaoh of his age—and his hordes. God destroyed them all and established Islam in the Arabian peninsula, and with the help of God this prophecy came true:
“‘Verily, We have sent to you a Messenger, who is a witness over you, even as We sent a Messenger to Pharaoh.’ (Surah al-Muzzammil, Ch.73:V.16)
“The similarity relating to the Latter Days is that God Almighty sent a Prophet in the last days of the Mosaic dispensation, who was against Jihad, had nothing to do with religious warfare, and preached forgiveness and mercy. And Jesusas had appeared at a time when the moral condition of Israelites had badly deteriorated and their character and conduct were thoroughly corrupted. They had also lost their kingdom and lived under the dominion of the Roman Empire. Jesusas had appeared at the turn of the fourteenth century after Mosesas, and since the chain of Israelite Prophets came to an end with him, he was as such the last link in the Israelite Prophethood. In the same manner, God has sent me in the spirit and character of Jesus son of Maryas, in these Latter Days of the dispensation of the Holy Prophetsa, and has held in abeyance the practice of Jihad just as it was prophesied that it would be suspended at the time of the Promised Messiah.” (Lecture Sialkot, pp. 15-17)
Huzooraa said that, at another place, the Promised Messiahas mentioned the prophecies of the Holy Quran that the Earth will give out its treasures and resources. Consequently, this prophecy is also being fulfilled in many ways.
Huzooraa also said that the Promised Messiahas had further highlighted that the books’ spread and publication would increase. The nations will meet other nations and correspondences will advance. Television and other technological advancements are examples of this fulfilment.
The Promised Messiahas mentioned:
“One nation will meet another and build far-reaching relationships and trade alliances, and friendly relationships between distant countries will be fostered. And when people are brought together. This refers to the relations between various nations and countries. It means that, owing to the opening up of new routes, the availability of mailing services and the telegraph, mutual communication between people will increase. One nation will meet another and build far-reaching relationships and trade alliances, and friendly relationships between distant countries will be fostered.
“And when savages will be brought together with people. That is to say, savage nations will turn towards the civilized world and will develop humane values and decency. The lowly classes will be dignified with worldly ranks and prestige, and with the spread of material sciences and arts, there will remain no distinction between the nobles and the common people. Rather, the commoners will prevail and they will hold the keys to wealth; and control of the governments will be in their hands. The substance of this verse is similar to a hadith, too.
“And when the rivers will be split. Meaning that, canals will sprawl the land and agriculture will boom.
“And when the mountains will be blown away, and in them tracks will be built for people travelling on foot or as passengers, or for trains to move about. In addition, signs of general darkness were described and it was said:
“When the Sun is wrapped up. Meaning that, the world will be engulfed in extreme darkness, ignorance, and sinfulness.
“And when the stars will be obscured; meaning that, when religious scholars will lose the light of sincerity.
“And when the stars will fall; meaning that, when divine scholars will pass away. For, it is impossible that people should continue to inhabit the earth while stars fall. Remember that the Gospel, too, contains a similar prophecy that the Promised Messiahas will descend at a time when stars will have fallen, and the Sun and the Moon will lose their light. To take these prophecies literally is against reason. No wise person would ever suggest that when the sun literally loses its light and the stars fall to the earth—and yet the earth is still populated with people as usual—that in this state of affairs, the Promised Messiahas should come. Then it was said:
“When the heavens will be torn apart. Similarly, it is also stated:
“The Gospels, too, in the same way foretold the advent of the Promised Messiahas. But these verses do not mean that the heavens will be literally torn apart and its capacities will weaken. On the contrary, what is meant is that just as something torn becomes useless, so will the heavens become unproductive. Divine grace will no longer descend from the heavens and the world will be filled with darkness and ignorance. Then, at another place it was said:
“And when the Messengers will be brought at the appointed time. This, in fact, is an indication of the advent of the Promised Messiahas and the purpose is to state that he shall descend at the precise time of need. It must be remembered that in the Word of God, the term Rusul [Messengers] is also used for a single [Messenger] as well as for non-Messengers. I have explained repeatedly that many of the Quranic verses encompass multiple meanings. It is established from the ahadith that the Holy Quran has both apparent and hidden meanings. Therefore, if Messengers are to gather on the Day of Judgement as witnesses, we accept and testify to that meaning. But at this place, after describing the woeful signs of the Latter Days, when it is added at the end that the Messengers will be brought at the appointed time, the context is indicating that after darkness reaches its height, God will send a Messenger of His so that judgement may be rendered for various nations.” (Testimony of the Holy Quran, pp. 32-37)
Huzooraa stated that, the Promised Messiahas had also mentioned the ahadith which highlight these prophecies of the Holy Quran. The prophecy of she-camel being abandoned is mentioned in the Hadith and the Holy Quran. Huzooraa explained that the establishment of a train line between Mecca and Medina shows the fulfilment of this prophecy.
Huzooraa highlighted that all the Ahmadis sitting together and listening at the same time across the globe shows the fulfilment of God’s promises. The opponents of the Promised Messiahas should ponder over this fact and understand.
The Promised Messiahas said:
“I care not the least about the various objections my people raise against me, and it would be utter infidelity on my part if I should abandon the path of truth for fear of them. They should think for themselves that God has endowed a man with intellectual insight from Himself, has shown him the way, has blessed him with His converse and discourse, and has manifested thousands of Signs to prove his truthfulness; how could he possibly turn his face away from that Sun of Truth, considering the dissenting opinion of an adversary to be something of any importance? Moreover, I am not perturbed by the fact that my opponents, both internal and external, are wholly dedicated to slandering me; for this, too, proves a miraculous Sign in my favour. The reason being that if I possess within me every kind of evil and I am, as they allege, a defaulter, a liar, an antichrist, an impostor, a deceiver and corrupt; if I have created a schism between the people; if I am a mischief monger, a transgressor and immoral; if I have imputed falsehood to God for almost thirty years, and used abusive language against good and righteous people; if in my soul there is nothing else but mischief, evil, malefaction, and selfishness; if I have set up a business for simply deceiving the world; if, according to them, God forbid, I do not even believe in God; if there is no evil that is not to be found in me and I possess all the sins of the world, and my soul is replete with every kind of wrongdoing; if I have usurped the wealth of many and abused many (who were as pure as angels); and if I have surpassed all in every evil and fraud; then what is the mystery behind this that—albeit I was the one who was evil, wicked, perfidious, and a liar—whenever a so-called ‘saintly’ person arose to confront me, he himself was destroyed; whosoever initiated a mubahalah [prayer duel] against me, he himself was ruined; whosoever cursed me, himself fell prey to his own curse; and whosoever filed a case against me in court, was himself defeated? You will witness the proofs of these occurrences, by way of illustration, in this very book. It should have thus happened at the time of such confrontations that I myself should have perished or been struck by lightning. Moreover, there would have been no need for anyone to stand up against me, for God Himself is the enemy of a criminal. Hence—for God’s sake!—think why the contrary has occurred. Why did the ‘pious’ perish when opposing me, and why did God save me in every single confrontation? Does this not prove to be a miracle in my favour? Therefore, I am grateful that even the evils which are [falsely] ascribed to me prove my own miraculous Sign.” (The Philosophy of Divine Revelation, pp. 2-3)
In another place, the Promised Messiahas mentioned:
“The membership of my Jamaat increased to more than 300,000 and hundreds of thousands of rupees poured in and many Christians and Hindus became Muslims through my preaching. Is this not, then, a Sign? Has this prophecy not been fulfilled? To allege that Sa‘dullah’s son is now engaged to ‘Abdur-Rahim’s daughter and will soon be married and that children will be born, is wishful thinking and is just idle talk which is worth a laugh. And the answer to this also is that the promises of God can never remain unfulfilled. This point should be made after marriage takes place and a child is born too. As of now, integrity demands that they should ponder seriously how this prophecy which Allah the Exalted manifested through me has been fulfilled in the same manner as the prophecy: ‘It is not you but your slanderer who shall be issueless,’ made by the Holy Quran, was fulfilled. As I have already stated, twelve years ago, God revealed to me about him that:
“‘It is not you but your slanderer who shall be issueless.’
“And the door to the birth of children for Sa‘dullah was closed after this revelation. And Allah the Exalted, smiting his face with his own curses, granted me three sons after this revelation, and caused tens of millions of people to hold me in great esteem. The financial victories I was bestowed, both in cash and in kind, and the variety of gifts that I received, were so many that if put together they would fill up a number of rooms. Sa‘dullah desired that I should be abandoned and left alone with no one to keep me company. Hence, Allah the Exalted frustrated him in his design and caused many hundreds of thousands of people to become associated with me. He desired that people should not help me, but Allah the Exalted made him witness in his own lifetime how an entire world had turned to me to be of assistance to me. And Allah the Exalted helped me financially in such a manner as none else had been helped for hundreds of years. He had desired that I should remain deprived of every honour, but God caused thousands belonging to every echelon of society to submit to me with their heads bowed. He desired that I should die in his very lifetime and that my children too should die, but Allah the Exalted caused him to die in my lifetime and in the period from the day of this revelation He bestowed upon me three more sons. Thus, he died a death of frustration and disgrace. This, indeed, was what I had prophesied and it was fulfilled by the grace of Allah the Exalted.” (Ibid., p. 551-552)
Huzooraa then mentioned that countless signs are still being fulfilled and that many people are being guided to Ahmadiyyat. The Ahmadis are being spiritually uplifted by the fulfilment of these signs.
Hazrat Amirul Momineenaa then gave examples of a few incidents that showed God’s blessings and succour to Ahmadis.
An Ahmadi from Guinea-Bissau had a discourse with a person expressing that the Promised Messiahas is the Mahdi and the Messiah. The person did not accept. Eventually, the Ahmadi said, “Whoever is in the wrong, God’s wrath be upon him.” Consequently, it so happened that the said person was met with an accident, and seeing this sign, another person who had listened to this conversation accepted Ahmadiyyat.
In Tanzania, an Ahamdi new convert who was a farmer was struck with lightning during a thunderstorm. He could not stand up and implored God to save him as a sign of the truthfulness of Ahmadiyat. Consequently, a person came out of nowhere, picked him up and he was saved by Allah the Almighty.
Huzooraa expressed that only the pure of heart can understand such signs and benefit from them.
Hazrat Amirul Momineenaa further mentioned many other incidents that manifest that God Almighty continues to show signs of the truthfulness of Ahmadiyyat and the Promised Messiahas.
A person left his Christian faith and converted to Ahmadiyyat when he saw in a dream the faces of the Promised Messiahas and the present Khalifa, Hazrat Mirza Masroor Ahmadaa.
Huzooraa mentioned an incident of another person who studied the books of the Promised Messiahas and then, when he saw the Promised Messiahas in his dream encouraging him to do bai‘at, he converted to Ahmadiyyat.
A woman from Tanzania saw the Promised Messiahas in her dream and when it was confirmed by an Ahmadi missionary that he was Hazrat Mirza Ghulam Ahmadas, she converted to Ahmadiyyat.
In Kyrgyzstan, a Muslim lady observed that his brother was progressing in the Islamic faith and he had an Ahmadi friend. She saw that Ahmadi friend in her dream who was welcoming her to Ahmadiyyat. Consequently, she accepted Ahmadiyyat.
Huzooraa went on to mention many other incidents that highlighted how God guided many people to Ahmadiyyat, the true Islam.
Hazrat Amirul Momineenaa further said that the aforementioned incidents of Allah Almighty’s help are surely a testimony to the fact that the Promised Messiahas is the same Messiah and Mahdi who was prophesied by the Holy Prophetsa. Every Muslim should pray and beseech God to guide them to the right path.
Huzooraa stated that the Promised Messiahas had said that everything is possible before the King of the Heavens and the Earth. God Almighty promised that people would come from distant lands. This glad tiding was given at a time when nobody used to come. If a noble believer ponders over this fact, they can understand that only God is fulfilling it. The Promised Messiahas further said that this is a huge sign of God Almighty. This is indeed the blessings of God and no one else can do all this.
Huzooraa then drew the attention of the Ahmadis to strive to fulfil the purpose of the advent of the Promised Messiahas and said:
“Today, all of you who are participating in the Jalsa in Qadian, and all those who are attending the Jalsa in their respective countries, are affirming that Hazrat Mirza Ghulam Ahmad, peace be upon him, is indeed the Promised Messiah and Mahdi, who came in accordance with the prophecy of the Holy Prophet Muhammad, peace be upon him. With him has always been, and will always be, the support of Allah the Almighty, insha-Allah. Every Ahmadi should also pledge to tirelessly strive to fulfil the purpose of the mission of Hazrat Messiah, peace be upon him. Continually assess your external and internal states and strive to improve them.”
Hazrat Amirul Momineenaa requested all to pray, especially for the people of Palestine, for the Muslims in general, for the Ahamdis of Pakistan, for those imprisoned because of their faith and for the end of injustice in the world. Moreover, Huzooraa emphasised praying for the people of the world to accept the Promised Messiahas and that they may understand the purpose of his advent.
In the end, Huzooraa announced that about 15 thousand attendees were present in the Jalsa of Qadian, India, and 42 countries were represented there.
Huzooraa prayed for the New Year to be a blessed year in every way and said:
“May Allah bestow His mercy on the Muslim Ummah. May Allah grant progress to the Ahmadiyya Jamaat as well.”
Hazrat Amirul Momineenaa then led everyone in silent prayer. Huzooraa then permitted taranay (choral poems) to be recited.
Hazrat Khalifatul Masih Vaa then conveyed his salaam and departed at 12:13 local time. Consequently, the Jalsa Salana Qadian 2023 came to a successful end.
Ata-ul-Haye Nasir, Ahmadiyya Archive & Research Centre
A view of Jalsa Salana Qadian
Jalsa Salana is a blessed institution that was founded by the Promised Messiah and Mahdi, Hazrat Mirza Ghulam Ahmadas of Qadian, to help his Jamaat achieve those heavenly objectives for which he was sent by Allah the Almighty.
Thus, in 1891, two years after the foundation of the Ahmadiyya Muslim Jamaat, the first Jalsa Salana was held in Qadian which was attended by 75 individuals.
Ever since its initiation, the institution of Jalsa Salana has made great progress, by the grace of Allah, and expanded to an enormous level due to the blessings of Khilafat. It has proved immensely beneficial for the moral and spiritual edification and advancement of members of Jamaat-e-Ahmadiyya. Moreover, it plays a major role in highlighting the Jamaat’s identity on the global horizon and in the same way, it is a manifestation of the ever-growing progress of the Jamaat.
The Jalsa Salana which was initiated by the Promised Messiahas is still prospering and being held in all parts of the world under the blessed guidance of Hazrat Khalifatul Masihaa, and many of those Jalsa gatherings are blessed with his presence as well.
The Promised Messiahas
Below are some newspaper articles mentioning the history and importance of Jalsa Salana, summaries of Hazrat Khalifatul Masih’saddresses at the early jalsas of Qadian, and an introduction of Ahmadiyyat and its missionary activities.
Jalsa Salana 1925
Reporting on the Jalsa Salana Qadian 1925, The Civil and Military Gazette reported under the heading “Ahmadiyya Community: Proceedings at Qadian”:
“Qadian, Batala, Dec. 28.
“Today is the last sitting of the annual gathering of the Ahmadiya community. The number of visitors yesterday reached 12,000. Hazrat Khalifat-ul-Masih spoke for five hours. Among the speakers yesterday was Maulvi Abdul Rahim Nayyar[ra] of the London Lagos Mission, who thanked the Government for giving the Ahmadiya missionaries the same protection which the Christian missionaries enjoyed.
“The ladies’ conference, which has been attended by 3,000, has been a great success.” (The Civil and Military Gazette, 30 December 1925, p. 3)
Jalsa Salana 1926
Reporting on the Jalsa Salana Qadian 1926, The Civil and Military Gazette reported under the heading “The Ahmadiyya Community: Annual Gathering at Qadian”:
“Qadian, Dec. 29.
“The annual gathering of the Ahmadiyya community opened its proceedings on December 26 and after three days’ work has closed. The small town of Qadian, away from a railway station, attracting about 16,000 visitors including 3,000 ladies.
“Hazrat Khalifat-ul-Masih[ra], head of the movement addressed the conference on December 27 and 28, denouncing the murder of Swami Shradanand.
“Speaking on the Hedjaz affairs he advised Musalmans to adopt an attitude of friendliness to the King of the Hedjaz and instead of useless threats, to back him up against his fanatic followers, who might force him to desecrate the tomb of the Holy Prophet[sa]. The Hedjaz must have a strong Muslim Government. [….]
“Reviewing the year’s progress Hazrat Khalifat-ul-Masih[ra] thanked the British Government for the protection given to Ahmadi missionaries abroad.
“A ladies’ conference with an Indian Industrial Exhibition, lectures, moving pictures and magic lantern lectures have been other important features of the 35th Ahmadiyya annual gathering.” (The Civil and Military Gazette, 4 January 1927, p. 10)
A view of Jalsa Salana 1927
Jalsa Salana 1927
Reporting on the Jalsa Salana Qadian 1927, the same newspaper wrote:
“The proceedings of the 36th annual gathering of the Ahmadiyya Community were brought to a close on Thursday at Qadian.” (The Civil and Military Gazette, 1 January 1928, p. 4)
Jalsa Salana 1934
Mentioning the Jalsa Salana Qadian 1934, The Indian Express reported under the heading “Quadian Ahmadiyas to Meet: Annual Gathering at End of December”:
“The annual gathering of Ahmadiyas of Qadian, a community numbering over a million and with missions in England, America, Africa and near and far East will meet at Qadian, Punjab on the 26th, 27th and 28th Dec. and will be addressed among others by the head of the community Hazrat Mirza Bashiruddin Mahmud Ahmad[ra], Khalifatul Masih who is expected to make an important announcement regarding Ahmadiya policy in the light of recent developments following the recent Ahrar Conference at Qadian.
“About 20,000 including members outside the Qadiani community are expected to attend.
“Chaudhari Zafrullah Khan[ra], delegate to the Round Table Conference will deliver an address on socialism and the economic ideal of Islam and Ahmadiya missionaries who have returned from England and Russia will also address the gathering.—A.P.” (The Indian Express, 12 December 1934, p. 3)
The Civil and Military Gazette wrote under the heading “Annual Gathering of Ahmadiyas”:
“Qadian, Dec. 26.
“The annual gathering of the Ahmadiyas opened here today when some 15,000 people from all parts of India were present, including Chaudhri Zafrullah Khan, Chaudhri Muhammad Din, Revenue Member, Jaipur State, Professor Abdul Majid of Bhagalpur and Seth Abdulla Alladin.
“The gathering was inaugurated by the head of the Ahmadiyas who welcomed the delegates and visitors. He referred to the rapid growth of the Ahmadiya movement from an insignificant beginning.—A.P.” (The Civil and Military Gazette, 27 December 1934, p. 7)
The same newspapers wrote on the next day, under the heading “Ahmadiya Movement Defended: Detractors Denounced”:
“Qadian, Dec. 27.
“Large numbers of people are here in connection with the annual gathering of the Ahmadiyas. Professor Aslam of Government College, Lahore, delivered an address on ‘God and Morals.’
“Before a huge audience and in a tense atmosphere of excitement the head of the Ahmadiyas strongly denounced the campaign of vilification of the Ahmadiya movement and its Founder which, he said, would have created riots but for the peaceful attitude of the Ahmadiyas. They would not seek revenge.
“He said that the Ahmadiyas were accused of blaspheming the Prophet [Muhammadsa] but, he declared, they loved the Prophet [Muhammadsa] and had done more than anyone to spread his teachings in Europe, America and Africa. Their organisation was based on righteousness and peace.” (The Civil and Military Gazette, 28 December 1934, p. 5)
Reporting on the proceedings of the third day, the same newspapers wrote under the heading “Economic Ideals of Islam: Ch. Zafrullah Khan’s Address at Qadian”:
“Qadian, Dec. 28.
“Some 20,000 people attended the third day’s session of the Ahmadiya Conference, a feature of which was a striking address by Chaudhri Zafrullah Khan on ‘Socialism and the economic ideals of Islam.’
“He criticised Mr. Gandhi’s views on small industries and surveyed the arguments for and against the capitalistic and socialistic systems of society and said:
“‘Islam effects a rapprochement between the two by its teachings. The Islamic law of inheritance. Its prohibitory injunctions against all interest, strikes and lock-outs, its creation of arbitration courts to decide labour and capital disputes, its institution of legal alms and provision against natural calamities created a form of society which met all human and economic needs.’
“Another interesting address was given by a former Ahmadiya missionary in West Africa, who described the conditions of life there and the civilising effect of Islam.
“In his speech today, the Head of the Ahmadiyas referred to the great moral and spiritual awakening effected by the Founder of the Ahmadiya movement. The object of the Founders’ mission was to promote amicable relations among various communities, establish religion on a firm basis, raise the suppressed communities, bring about a union between East and West and gather all nations under Islam’s banner.
“A women’s conference was held separately. A.P.” (The Civil and Military Gazette, 29 December 1934, p. 5)
Jalsa Salana 1935
Announcing the dates of the Jalsa Salana Qadian 1935, the same newspaper wrote:
“The annual gathering of the Ahmadiyya community will be held at Qadian, Punjab from December 25 to 27—A.P.” (The Civil and Military Gazette, 20 December 1935, p. 8)
Jalsa Salana 1936
Mentioning the Jalsa Salana Qadian 1936, the same newspaper wrote under the heading “The Ahmadiya Community: Leader’s Survey of Progress—Address to 20,000 Pilgrims”:
“Qadian, Dec. 28.
“Addressing about 20,000 pilgrims today, the head of the Ahmadiya community surveyed the progress made by the community in all walks of life and then passed on to the industrial ventures. such as carpentry, iron-smithy and boot making, started locally under the auspices of the new schemes department, which, he said, was receiving his personal attention.
“He told his followers that the avenues of Government employment had closed and that they should take to professions. Unemployment was a vicious circle and the sooner it was ironed out the better. He wanted to see no Ahmadi youth gad about. He called upon youths to work.
“He dwelt upon items in the new scheme, with special reference to the trust fund, which, if it amounted to five or six lakhs, he said, would confer upon the community the blessings of economic self-sufficiency.
“He said that there would be no doles or alms, except to complete cripples, Poor men and women, who were able-bodied would have to work. He exhorted his followers to learn the dignity of labour, and said that he was determined to wear homespun cloth to encourage cotton weaving. He advised his audience to build houses in Qadian.
“The address concluded at 6 p.m.
“Ahmadiya Ideals
“Chaudhri Sir Mohd. Zafrullah Khan[ra] addressed a gathering of youths under the auspices of the Ahmadiya Fellowship of Youth. His subject was ‘The Ideals of Ahmadiya young men.’ He told his listeners that the ideal was contained in ‘Kalima.’ They must have an unalloyed belief in God and follow the Holy Prophet[sa]. They must cultivate the qualities of courage, self-sacrifice, truthfulness and self-reliance.
“He stressed the importance of physical culture, as sound and healthy bodies, he said, strengthened human virtues and made life worth living. Islamic virtues, he continued, had been given a new lease of life after the advent of the Prophet Ahmad[as] of Qadian. He advised his listeners to emulate their spiritual forefathers and to offer unquestioned obedience to the leader. His lecture lasted 90 minutes.—A.P.” (The Civil and Military Gazette, 30 December 1936, p. 5)
Jalsa Salana 1937
Mentioning the Jalsa Salana Qadian 1937, the same newspaper reported under the heading “Ahmadiyya Conference: 46th Annual Session Opens at Qadian—History of Movement Outlined”:
“Qadian, Dec. 27.
“With a stirring appeal to the audience to have confidence in the latent powers and wonderful capacities with which human nature was imbued and to trust in God, who was the giver of these powers, Mirza Bashir-ud-Din Mahmud Ahmad[ra], head of the Ahmadiyya community, opened the 46th annual session of the Ahrnadiyya Conference on Sunday morning in the presence of a very large gathering.
“The session will continue for three days in the course of which the head of the community will deliver two addresses, the first of which comprises a review of last year’s work of the community, missionary and otherwise, and the programme for the coming year.
“The subject of the second address will be literary. Fifteen more lectures will be delivered. Prominent among the lectures are Sir Zafrulla Khan[ra], Commerce Member, Government of India; Qazi Mohd Aslam, Professor, Government College, Lahore; Dr. Mufti Mohd. Sadiq[ra], a former missionary in England and America; Mr. Abdur Rahim Dard[ra], a former missionary in England and Africa, and Maulvi Abul-Ata[ra], a missionary in Palestine and the Near East.
“After recitation from the Quran, the head of the Ahmadiyya community, in the course of his inaugural address, briefly discussed the rise and fall of nations. Sacrifices and sufferings, he said, make a nation great. United front of opponents and sundry other trials and tribulations only go to tone up the validity and moral calibre of a living community, which has a grand mission before it.
“He recalled the humble origin of the annual gathering and its growth into an institution, attracting people from all quarters of the world. The cosmopolitan character of the audience bore testimony to its increasing popularity.
“He exhorted his followers to have unfailing faith in the truth of their mission and let no spirit of defeatism mar their determination.
“The service of humanity, he said, was the great purpose of man’s life, which made it worth living.
“Sir Zafrullah Khan[ra], in the course of his speech on ‘the responsibilities of Ahmadiyya youth,’ exhorted young Ahmadis to train and equip themselves, intellectually and physically, for the battle of life, firstly, by fully understanding what their movement stood for and, secondly, by living clean lives.
“‘Truthfulness, uprightness, punctuality, respect for law and authority, faithfulness to one’s obligations and above all, the realisation of the importance of time,’ he said, ‘are some of the qualities badly in need of being cultivated by our young men. Time is God’s most precious gift to man, more precious than air and light. It is the breath of life and should not, therefore, be wasted lightheartedly.’
“The Ahmadiyyas are a sect among Muslims whose distinctive feature is their missionary organisations in many countries. The head office is at Qadian and the head of the organisation is called Khalifa (successor to the Founder of the Ahmadiyya Movement) corresponding to the Khalifas of the Prophet Muhammad[sa], whose traditions they claim to have revived.
“The Ahmadiyyas claim to have a following of over 1,000,000, which they believe is quickly increasing as a result of their missionary activities bringing converts into their movement from every religion and from every country.
“Mostly living in India, the birth-place of the movement, the Ahmadiyyas claim to have co-religionists among the inhabitants of all Islamic countries, such as Afghanistan, Persia, Arabia, Syria, Palestine, Egypt and Turkey. Penetrating Europe, they have opened regular missions in Russia, Germany, Poland, Yugoslavia, Hungary and Spain.
“The centre of the movement in England is a mosque in London built at a cost of £5,000. The foundation-stone of this mosque was laid by the present head of the community, Mirza Bashir-ud-Din Mahmud Ahmad, in 1924, when he visited England in connection with the World Religious Conference. Besides this, the Ahmadiyyas have missions, schools and mosques in North and South America and Nigeria, Kenya, Tanganyika and many other places in Africa. In the East they have established missions at Sumatra, Java, the Straits Settlements, China and Japan.
“The annual conference, of which the present is the 46th session, was inaugurated by His Holiness Mirza Ghulam Ahmad[as] in 1891 and since then it has been held every year in Christmas Week, the only interruptions having been in 1893 and 1900.
“Started on a small scale, the conference has become very popular and every year, about 25,000 pilgrims go to Qadian from all parts of India, and abroad. Qadian, which is otherwise a small village with a population of 9,000, during the conference wears the appearance of town en jete, with tents, stalls and animal and industrial exhibitions. In view of the crowds which gathered every year during Christmas and—though on a smaller scale—during Easter, the railway authorities brought Qadian within the range of rail communication in 1928 by connecting it to Batala, 13 miles away.
“A separate, three-day conference for women is held in pardah. The gathering is generally well over 3,000.” (The Civil and Military Gazette, 28 December 1937, p. 5)
Jalsa Salana 1938
Reporting on the Jalsa Salana Qadian 1938, the same newspaper wrote under the heading “Annual Gathering of Ahmadiyas: Thousands Meet at Qadian”:
“Qadian, Dec. 27.
“The annual gathering of the community began today. Thousands of Ahmadiyas from all parts of India and some from foreign countries have fore-gathered at Qadian to pay homage to and seek guidance from their leader, Hazrat Mirza Bashir-ud-Din Mahmud Ahmad[ra]. All these thousands, including a fairly large number of non-Ahmadiyas and non-Muslims, are being entertained as guests, the Central Organisation of the community attending to their comfort and board and lodging.
“The Lajna Imaillah (the Society for Women), is looking after the women visitors and a separate women’s conference is being held under its auspices today.
“The conference opened in a spacious pandal built to accommodate several thousands. Among those seated on the dais were Sir Mohamed Zafrullah Khan[ra], Nawab Mohammad Din, the Revenue Member of Jodhpur, Seth Abdullah Allahdin, Maulana Sher Ali[ra] and Mirza Bashir Ahmad[ra].
“In the course of his inaugural address, the head of the community referred to the uniform success that had attended their activities despite opposition. No power on earth, he said, could stem the tide of the onward march of the Ahmadiya community, which was destined to create a new order of things. They were determined to establish God’s Kingdom on earth.
“In the afternoon, the leader, in a stirring speech before the Khuddamul Ahmadiyat (the Servants of the Ahmadiyat Society), exhorted his young followers to be true, honest, punctual, persevering, brave and humble. He explained to them the value of discipline and unquestioning obedience to the orders of their leaders.
“‘Let service to humanity be your Ideal,’ he added, ‘for there is no ideal nobler than this.’
“Professor Muhammad Aslam spoke on the unity of Godhood. The oneness of Godhood, he said, pre-supposed the oneness of humanity and this was why Islam laid down the basis of a vast brotherhood in which social status, lineage and pedigree did not count and in which service was the hallmark of respectability.
“Messrs. Muhammad Sadiq[ra], F. M. Sial[ra], M. Y. Arif and A. R. Dard[ra], all former Ahmadiya missionaries in England, delivered speeches, the last mentioned ‘My Impressions about the progress of Islam in England.’ His stay of six years in England, he said, had convinced him of the very bright future for Islam in that country. A drift towards ideals and principles more akin to those of Islam than any other religious system was visible.
“A distinctive feature of this year’s conference is that, of the 14 speakers, 12 have been to England, America, West Africa. Palestine, Syria and Egypt as Ahmadiya missionaries—A.P.” (The Civil and Military Gazette, 28 December 1938, p. 16)
Golden Jubilee Jalsa 1939
Mentioning the Golden Jubilee Jalsa of 1939, the same newspaper wrote under the heading “Golden Jubilee of Ahmadiya Movement: Qadian Celebrations”:
“The golden jubilee of the Ahmadiya movement and the silver jubilee of its head, Khalifa Mirza Bashir-ud-Din Mahmud Ahmad[ra], will be celebrated at Qadian during the next few days.
“A spacious pandal has been constructed and volunteers are working to ensure comfort for thousands of Ahmadiyas who are coming from all parts of India and foreign countries. Simultaneously a women’s conference will be held.
Hazrat Musleh-e-Maudra leading silent prayer at the Golden Jubilee Jalsa of 1939
“At 10-45 this morning amidst the shouts of community slogans the head of the Ahmadiyas entered the pandal and declared the conference open. He referred to the progress made by the community during the past 25 years and particularly mentioned the work of the missionaries in Foreign countries. He said that through the combined and collective efforts of the Ahmadiyas Islam would advance to its destined and promised goal of bringing about a new and better social order on the ashes of the present corrupt and decadent system.
Hazrat Musleh-e-Maudra hoisting the Liwa-e-Ahmadiyyat at the Golden Jubilee Jalsa of 1939
“Among those present today were Sir Muhammad Zafrullah Khan, Nawab Mohammad Din, and Nawab Akbar Yar Jung Bahadur.—A.P.” (The Civil and Military Gazette, 28 December 1939, p. 3)
The Dundee Evening Telegraph wrote under the heading “Indian Leader Urges Support for Britain”:
“Unqualified and unstinted support of Britain in the prosecution of the war was urged today by Mr Mirza Bashir[-ud-Din Mahmud] Ahmed, head of the Ahmadiya community.
“He was speaking at a conference at Quadian, at which the golden jubilee of the Ahmadiya movement was being celebrated.
“Mr Mirza Bashir Ahmed” criticised “‘the foolish notion that England’s difficulty was India’s opportunity.’” (Dundee Evening Telegraph, 29 December 1939, p. 1)
Hazrat Musleh-e-Maudra delivering address at the Golden Jubilee Jalsa of 1939
The same news was published by Coventry Evening Telegraph, Derby Daily Telegraph, Nottingham Journal, Sunderland Daily Echo and Shipping Gazette, Newcastle Evening Chronicle, Hartlepool Northern Daily Mail, Grimsby Daily Telegraph, Belfast Telegraph, Leicester Daily Mercury, Bristol Evening Post, Leicester Evening Mail, Shields Daily News, Halifax Evening Courier, Scunthorpe Evening Telegraph, Liverpool Evening Express, Belfast News-Letter, Huddersfield Daily Examiner, and Torbay Express and South Devon Echo.
The Civil and Military Gazette reported under the heading “Dictatorship and Khilafat: Sir M. Zafrullah Khan Explains Difference”:
“‘Difference between dictatorship and Islamic Khilafat’ was the subject of an interesting lecture delivered by Chowdhuri Sir M. Zafrullah Khan at the open session of the Ahmadiyya annual gathering at Qadian on Wednesday.
“Addressing the gathering, he said that it should be borne in mind that being a synthesis of all constitutions, incorporating in itself all that was good in them, Islamic Khilafat neither resembled any of them nor was adequately describable by constitutional terms commonly understood. The essential and fundamental difference between dictatorship and Khilafat was that whereas a dictator was law unto himself, an Islamic Khalifa was bound by Islamic law and could not change or override it. All powers and resources of an Islamic Khalifa were devoted to the achievement of ideals, fixed by Islamic Shariyyat but a dictator’s ideals were of his own conception.
“On Tuesday night, Maulvi Ata-ur-Rahman, Director of Public Instructions, Assam, delivered a lecture on the spirit of Ahmadiyat. Sir Mohd. Zafrullah Khan was in the Chair. He said that the Ahmadiyya movement was neither a system of religion nor a code of ethics, but the new orientation of life for Muslims in the present time. He added that the revivalism symbolised by the Ahmadiyya movement was not man-made but divinely inspired.—A.P.” (The Civil and Military Gazette, 29 December 1939, p. 4)
Jalsa Salana 1941
Reporting on the Jalsa Salana 1941, the same newspaper reported under the heading “Enemy Knocking at India’s Door”:
“Qadian, Dec. 27.
“A call to the Ahmediyya community to offer their wholehearted cooperation in the prosecution of the war was made by Mirza Bashir-ud-Din Mahmood Ahmad[ra], the Head of the Ahmadiyya community, addressing the Ahmadiyya Annual Conference today.
“‘These are very critical times,’ said Mirza Bashir-ud-Din; ‘war is knocking at India’s door. Events have taken a very serious turn. The enemy is powerful and India is almost unarmed. The impact of war may unhinge the whole life of the country. Dangerous days are ahead and our duty is clear. [Indian people’s] destinies seem to be inseparably linked with the British Government. We should give our wholehearted cooperation in the war effort.’
“He deplored the lack of spirit in the people to face the impending menace, which, he said, was due to the benevolent indifference of the Government to the genuine needs of India’s defence.
“‘Speaking on ‘Our duties in the Present World Crisis,’ Sir Muhammad Zafrulla Khan said that, long before the present conflagration, the like of which man had not witnessed before, overtook the world, political thinkers and those gifted with spiritual insight to foresee and foretell coming events, had perceived that the West was heading towards a catastrophe. Western political, social and economic systems, having outlived their usefulness, were destined to die.
“The old order, he added, had gone never to return and on its ashes and out of humanity’s pains and affliction would emerge a new order very different and vastly superior to the present one.
“God in his all-pervading wisdom, continued Sir Muhammad, had decreed that, being eminently fitted on account of its vast area and being the homeland of many faiths and cultures and peoples, India should play a leading role in building the new order.
“Sir Muhammad exhorted the audience to be watchful and ready to contribute their share to the building of that order lest when the appointed hour came, they should be found wanting.
“Young men of courage, vision and conscience were needed. They help create a new and better state of things by selfless service, suffering, and sacrifice and by living up to those noble principles and ideals on which, as envisaged by Islam and the Ahmadiyya movement, future order would be broadbased.—A.P.” (The Civil and Military Gazette, 30 December 1941, p. 6)
Jalsa Salana 1944
Mentioning the Jalsa Salana 1944, the same newspaper reported under the heading “Future of England and India”:
“The future of England and India is inseparably linked for a long time to come, and the one cannot do without the other.
“‘Let India forget her vendetta against England and England shed her imperialism in India,’ declared Mirza Bashiruddin Mahmud Ahmad[ra], head of the Ahmadiyya community, addressing the annual meeting of the community at Qadian on Thursday.
“‘If England and India do not come to terms,’ he added, ‘both will go under, because much greater issues are at stake than either the freedom of India or England’s imperialist interests.
“‘The Teheran Conference should open one’s eyes to the dangers ahead.’
“He also strongly advised Hindus, Muslims and Sikhs to learn to live like brothers, because their quarrels are a mere storm in a tea-cup in comparison with the international storm that is brewing and threatens to engulf the whole of mankind.
“The Mirza Sahib further said:
“‘I have no love for the Unionist Party or the Punjab Muslim League, because both are opportunist.
“‘Ahmadi Government officials should have nothing to do with either of them.
“‘The one party has no real politics—the other has bad politics.
“‘But I offer from this platform,’ he said, ‘full and unqualified cooperation and support to effect peace between Muslims and non-Muslims and between India and England, because I am a man of peace and also because the critical times ahead demand it.’
“The Mirza Sahib then briefly surveyed the activities of the Ahmadiyya community in the past year and sketched a programme for missionary expansion, economic uplift, and educational progress of the community.
“‘Next year,’ he said, ‘the Holy Quran will be translated into seven European languages and Ahmadiyya mosques will be built in all the provincial capitals in India.’—A.P.” (The Civil and Military Gazette, 29 December 1944, p. 7)
Jalsa Salana 1946
Announcing the Jalsa Salana Qadian 1946 — the last Jalsa Salana Qadian which was graced with the presence of Hazrat Khalifatul Masih IIra — the same newspaper wrote under the heading “Ahmadiyya Conference”:
“The annual Ahmadiyya Conference at Qadian will be held from December 26 to 28. The head of the Ahmadiyya community [Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra], Sir Zafrullah Khan, and Maulana J. D. Shams, former Imam of the London Mosque, among others, will attend the conference.” (The Civil and Military Gazette, 24 December 1946, p. 15)
Mentioning the Jalsa proceedings, the same newspaper reported under the heading “Annual General Meeting of Ahmadiyyas: Qadiani Head’sMessage”:
“Qadian, Dec. 27.—The Annual General Meeting of the Anjuman-e-Ahmadiyya, Qadian, opened at Qadian yesterday with a short address by the head of the Ahmadiyya community.
“‘Human inventions made for progress and prosperity are turning to destruction but man must survive to fulfil the work of God that Islam shall prevail supreme over the world to give peace and prosperity to suffering humanity.’
“This was the message of hope given by the head of the Ahmadiyya community.
“Proceedings will continue for three days.
“Among other Speakers will be Maulvi Shamas, back after 10 years missionary work in London; Sir Mohammad Zafarullah Khan, and many scholars and missionaries.” (The Civil and Military Gazette, 28 December 1946, p. 5)
As the world immerses itself in festive celebrations, a stark and harrowing contrast unfolds in the Holy Land. Here, there are no holidays, no family gatherings, only the relentless reality of conflict — a new year dawning much like the last. This scene of strife is not isolated; as we witness the turmoil in Ukraine, where the echoes of war reverberate, and the protracted suffering in Yemen, it becomes clear that the shadows of conflict are cast wide across our world.
While the West bedecks its streets with lights and nativity scenes, reimagining the ancient town of Bethlehem, the true Bethlehem endures a far different story. It is a narrative not of joy but of survival amidst unyielding strife. The shadow of the Israel-Hamas conflict looms large, with peace remaining an elusive hope.
In these trying times, the words of Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, ring with profound resonance. He has solemnly warned time and again that the emerging political and economic landscape is pulling us towards another World War, underscoring the urgent need for nations to recognise their Creator and fulfil His rights and the rights of His creation to avert such a calamity.
More recently, in his Friday sermon of 15 December, he urged Ahmadis:
“Continue to pray for the Palestinians. The extent of the oppression they are facing is reaching new heights, and it is, in fact, increasing day by day. May Allah Almighty create the means to seize the oppressors and bring relief to the oppressed Palestinians. May Allah Almighty also grant wisdom and understanding to the Muslim countries, so that their voices may unite and they strive to fulfil the rights of their Muslim brethren.” [Amin.]
Then again, in his Friday sermon on 22 December 2023, he said:
“As I have been urging prayers for the Palestinians, pray that Allah the Almighty grants the world the ability to take genuine practical steps against oppression. Some voices have started to rise, and people are acknowledging and saying, ‘[…] This is indeed oppression.’ However, it seems that everyone is intimidated by the Israeli government or perhaps the Western world is inherently opposed to Muslims. Due to this hatred, they wish that the oppression of Muslims does not end, or perhaps the efforts that should be made are not being made in the right manner. They fail to see the innocent children, the oppressed women, and the elderly who are suffering under this tyranny. We cannot place much trust in them, but we should continue our efforts, keep advising them, and persist in our prayers.”
Thus, Huzooraa continues to advocate for Muslim nations to unite and amplify their voice against the Israeli government’s oppression. This path to unity is complex yet crucial, mirroring the struggles in other regions worldwide, where internal and external conflicts, from the Caucasus to the Horn of Africa, from the Great Lakes of Africa to the streets of Haiti, challenge communities and nations alike. A concerted effort from Muslim countries on the global stage could markedly shift the discourse towards justice and peace, in line with Islamic teachings.
In these tumultuous times, Huzoor’saa continuous guidance serves as a vital beacon for us Ahmadis, emphasising the necessity of steadfast prayer and a strong commitment to justice, not only for the Palestinians enduring oppression but for all those suffering under the shadow of conflict worldwide. His words are also an impetus for active engagement in raising awareness about the plight in the Holy Land and beyond. Hence, as Ahmadis, it is our responsibility to continue our fervent prayers as well as educate others through dialogue and outreach.
As the festive season ensnares many in the allure of consumerism, our focus as Ahmadis turns towards a more reflective path, especially as the New Year approaches. With this issue published on 29 December, we are on the cusp of a familiar and cherished tradition in our Jamaat—the congregational tahajjud observed on New Year’s morning across the jamaats the world over. As we enter the New Year, amidst these reflections, our hearts also turn towards the upcoming Jalsa Salana Qadian 2023, a spiritual gathering echoing the same message of peace, unity, and devotion. Let this congregational prayer and our participation in events like Jalsa Salana fortify our resolve to not only raise awareness about the challenges in the Holy Land but also to actively contribute towards creating a world where the names of Allah and His Holy Messengersa reign supreme in every heart and where justice and tranquillity are not mere aspirations but tangible realities for all.
With just two days left for the new year, many will be pondering their New Year’s resolutions. Some may still cling to resolutions they abandoned in previous years, while others aspire to implement goals they failed to maintain in 2022, let alone 2023. That is to say, changing one’s habits for the better—assuming all resolutions aim to enhance one’s life—is not an easy task when burdened with too much and piling onto the list of never-ending desires for the year. It is often said—and anyone familiar with William H McRaven would know where I’m going with this—that to make a change, one must start with small things. Even by simply making your bed, you would have completed the first task of the day, ultimately causing a domino effect within the spheres of your life, both practically and psychologically. This concept is further echoed in Atomic Habits by James Clear.
With that said, we are now faced with the monumental task of choosing – whether it be a small, minute task or a significant change – what change we desire to make in our lives. If done consistently throughout the year, these choices can shape us into better, healthier—both physically and mentally—and happier humans. The key, however, is not in what you choose, but in remaining consistent with your choice. This philosophy was well understood by the Holy Prophetsa of Islam, who, even in matters concerning faith, stated that God is pleased with the consistency of His servants, even if they only do a little. One might assume that when it comes to faith, the more you do, the better, right? However, it is actually deeper than that; there’s more beneath the surface.
Hazrat Aishara reported that Allah’s Messengersa said: “The acts most pleasing to Allah are those which are done continuously, even if they are small.” (Sahih Muslim, Kitab salati al-musafireena wa qasriha, Hadith 783b)
Hazrat Aishara, too, when doing any act, did it continuously. (Ibid.)
The saying of the Holy Prophetsa very clearly establishes that the consistency of actions holds far greater value in the Eyes of Allah than the sheer quantity of the deeds. This encourages believers to incorporate small but consistent acts of worship into their daily lives, recognising their significance in earning Allah’s pleasure.
And so, if we are to change, add, or subtract anything from our lives for a more fruitful life, here is one thing we can all do. It is narrated in a hadith of Jami‘ at-Tirmidhi:
The Holy Prophetsa said, “Indeed, among the excellence of a person’s Islam is that he leaves what does not concern him.” (Jami‘ at-Tirmidhi, Kitab az-zuhd ‘an rasulillahsa, Hadith 2317)
It is truly a demonstration of great excellence when a person can steadfastly abandon inessential, needless distractions and focus on what is essential to their righteous conduct. Not only does this encourage us to prioritise and focus on essential aspects of faith and life, but it can also aid in aligning us to give up useless and idle talk.
In a nutshell, when we leave those things that do not concern us, we open up avenues to build on ourselves. We can enhance our spiritual focus by spending more time looking within than out; gain peace of mind by ignoring irrelevant matters that can contribute to mental tranquillity; attain improved relationships that may be falling apart; help in time management; and help in avoiding gossip and backbiting; and the list can go on.
Whether it’s people’s problems or secrets, there is no need to pry. There’s no need to enquire about things that do not personally concern or benefit you. The time spent on such trivial matters could be better used to aid people who will benefit from your help. Nothing good can come from dwelling on and discussing things that have no relevance to you. So, if you’re considering making a positive change this year and if you aspire to improve yourself in any way, try out this simple method: leave that which does not concern you. By doing so, you will gift yourself with more time—time that you can invest in self-improvement, peace of mind, and fostering better relationships. Enter 2024 with a fixed mindset: leave that which does not concern you.
Hazrat Khalifatul Masih Vaa delivering Friday Sermon in Ghana, 2008
In 2020, 2021 and 2022, Al Hakam published articles about the inception and early years of the Waqf-e-Jadid scheme, which covered the time of Hazrat Khalifatul Masih IIra, Hazrat Khalifatul Masih IIIrh, and Hazrat Khalifatul Masih IVrh. Continuing the series, this article will present the history of Waqf-e-Jadid during the first 20 years of the blessed era of Hazrat Khalifatul Masih Vaa.
In 1957, Hazrat Musleh-e-Maudra launched the scheme of Waqf-e-Jadid for the religious education and tarbiyat of Ahmadis in the rural areas of Pakistan and preaching the message of Islam to the Hindus residing in the Sindh province of Pakistan.
During his Friday Sermon on 9 January 2004, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, said:
“This scheme, initiated by Hazrat Musleh-e-Maudra in 1957, was predominantly connected to the jamaats of Pakistan and, to some extent, to India. In 1985, Hazrat Khalifatul Masih IVrh expanded it to the whole world, and the outside Jamaats also began to participate in this scheme with great passion and offered sacrifices.” (Khutbat-e-Masroor, Vol. 2, p. 24)
Hazrat Musleh-e-Maudra delivering a speech
In regards to the nau mubai‘een (new converts), Huzooraa said:
“From the very beginning, the nau mubai‘een [new converts] should be told that if they do not or cannot pay the Chanda-e-Aam [obligatory chanda for an Ahmadi] at its fixed rate, then they ought to offer chanda in any of the schemes, for instance, in Waqf-e-Jadid or Tahrik-e-Jadid, which will gradually instil a habit within them. As a result, they will begin to contribute to the financial sacrifices with love and eagerness.” (Ibid., p. 35)
Mentioning the progress of Waqf-e-Jadid during the year 2003, Huzooraa said, “According to the figures of the previous year, the total collection for Waqf-e-Jadid is £1,880,000, which is an increase of £370,000 as compared to the previous year’s collection. Alhamdulillah.” (Ibid., p. 38)
Advising the Ahmadi mothers, during his Friday Sermon on 7 January 2005, Hazrat Khalifatul Masih Vaa said:
“Ahmadi mothers are required to train their children to participate in Waqf-e-Jadid, in order to inculcate in them the habit of paying chanda. In Pakistan, Hazrat Khalifatul Masih IIIrh had given the responsibility of Waqf-e-Jadid to the children, and since that time, children there have been paying this chanda with great passion. If other countries in the world also call the attention of Atfal-ul-Ahmadiyya and Nasirat-ul-Ahmadiyya towards this, it will not only increase the number of participants but the amount of chanda as well. Moreover, the main objective — that is, to instil a passion for sacrifice — will be achieved as well. Insha-Allah.” (Khutbat-e-Masroor, Vol. 3, p. 9)
Hazrat Khalifatul Masih IIIrh
During his Friday Sermon on 6 January 2006, Huzooraa said:
“This chanda of Waqf-e-Jadid has no such condition that one must pay a certain amount. A very poor person can also participate in it according to their capacity. When one offers financial sacrifice, they become the recipient of prayers. They would become the recipients of the angels’ prayers and the pleasure of God Almighty as well. Allah the Almighty will improve their condition due to this sacrifice, according to His promise. Thus, every Ahmadi ought to understand the importance of financial sacrifice. Nau mubai‘een should also be included in this. […]
An Ahmadi woman from Niger offers a chicken (an expensive item for locals) to the Waqf-e-Jadid Scheme
“Hazrat Musleh-e-Maudra, the founder of the scheme of Waqf-e-Jadid, once said:
“‘I am hopeful that as much as the scheme of Waqf-e-Jadid will strengthen, the chandas of Sadr Anjuman Ahmadiyya and Tahrik-e-Jadid will also increase proportionally, by the grace of Allah the Almighty.’ (Paigham, 3 January 1962)” (Khutbat-e-Masroor, Vol. 4, pp. 8-9)
Addressing the mu‘allimeen and missionaries, Huzooraa said:
“While the members are offering financial sacrifices, the mu‘allimeen and missionaries are required to utilise their capabilities to their capacity. […] In this era, we should have a missionary and mu‘allim in every village, town, and city, as well as in the mosques that are situated there. For this, anyway, the Jamaat will have to make financial sacrifices. Only then we could provide [the required number of missionaries and mu‘allimeen]. Moreover, the members of the Jamaat will have to offer sacrifices themselves and to make sacrifices by dedicating their children to this task.” (Ibid., p. 14)
Muhamado Amsodu, an Ahmadi mu‘allim from Niger, on his motorbike, passing through remote villages to reach Ahmadis
Mentioning the progress of Waqf-e-Jadid during the year 2005, Huzooraa said:
“According to the reports received, the total collection for Waqf-e-Jadid, by the grace of Allah the Almighty, is £2,142,000, which is an increase of £200,000 as compared to the previous year’s collection. Alhamdulillah.” (Ibid., pp. 14-15)
Huzooraa prayed:
“May Allah the Almighty grant greater results during this [new] year, may the Jamaat’s level of financial sacrifices exceed, and may the waqifeen-e-zindagi [life-devotees], missionaries, and mu‘allimeen enhance in their level of taqwa and relation with Allah the Almighty. Moreover, may each member of the Jamaat realise their importance and responsibilities, and may every one of us attain the love of Allah the Almighty by bringing about pious changes among ourselves, and continue striving for this objective. May Allah enable everyone to do so. [Amin]” (Ibid., pp. 15-16)
Narrating about the early history of Waqf-e-Jadid, during his Friday Sermon on 12 January 2007, Huzooraa said:
“As we all know, Waqf-e-Jadid is one of the schemes launched by Hazrat Musleh-e-Maudra, which was initiated in 1957 and was limited to the Ahmadis of Pakistan only. If any Ahmadi from outside of Pakistan would wish to participate in their own desire, they would do so; however, they were not asked particularly to offer the chanda of Waqf-e-Jadid. At the time, when this [scheme] was launched, there were two special objectives for the jamaats of Pakistan in view of Hazrat Musleh-e-Maudra. When he established the Anjuman Waqf-e-Jadid, he appointed [Sahibzada Mirza Tahir Ahmad], Khalifatul Masih IVrh as its member. The advice that he granted him was to particularly focus on two matters; firstly, to pay attention to the tarbiyat of the rural jamaats of Pakistan, which had some weakness, and secondly, the task of preaching Islam to the Hindus. In particular, there are a huge number of Hindus in the area of Sindh. […]
“At that time, Waqf-e-Jadid took up the responsibility of fulfilling these two tasks through mu‘allimeen in Pakistan who would be sent to the field after simple training, and by the grace of Allah the Almighty, they fulfilled this duty with hard work and a great passion for sacrifice.
Many muallimeen have been assigned duties in rural areas, such as Tharparkar in Pakistan, under the Waqf-e-Jadid scheme
“The task of tabligh that was carried out in the Hindu areas of Sindh was a very difficult task,” and while the Christian missionaries were making efforts to incline those Hindus towards Christianity, Waqf-e-Jadid played a great role in preaching the message of Islam to them. “It was a great task that was carried out by Waqf-e-Jadid in that era and continues to do so. Anyhow, Allah the Almighty granted enormous help and after the efforts of many years, Ahmadiyyat was established in that area. […]
“In 1985, Hazrat Khalifatul Masih IVrh expanded the scheme of Waqf-e-Jadid, the scheme of financial sacrifices, to the whole world, so that the system of Waqf-e-Jadid could also be improved in India and the tasks of tarbiyat and tabligh could be accomplished as much as possible, through the chandas of those Ahmadis who are living around the world, particularly in Europe and America, etc. Thus, tabligh was carried out in those areas where the Shuddhi Movement was initiated [by Arya Samaj] at a certain time during the era of Khilafat-e-Thaniya, and to eradicate its impact, the Jamaat had made great efforts and sacrifices. Hazrat Khalifatul Masih IVrh had stated that the situation in that area was getting worse once again and thus the jamaats in India needed to pay attention to this and make vast plans. Moreover, concerning the expenses, he said that the amount would be raised from the outside [jamaats].
“Hence, as I have said earlier, the scheme of Waqf-e-Jadid was launched in the outside jamaats as well, so that they may also help the jamaats of India in this righteous act. Thereafter, by the grace of Allah the Almighty, the outside jamaats also said labbaik to this scheme of financial sacrifices, and by the grace of Allah the Almighty, the chanda of Waqf-e-Jadid is also increasing with each passing year, just like the other chandas. With the passage of time, while Allah the Almighty is granting expansion to the tasks – the work is increasing and expenses are also increasing – He is providing the means as well. However, as we are aware, the Jamaat is leaping forward with great pace and for this reason, the needs are also swiftly increasing. As I have mentioned, Allah the Almighty is showering His grace [and] the needs are being fulfilled; however, we are also required to pay attention towards this so that we may become the recipient of Allah the Almighty’s blessings by partaking in these financial sacrifices.” (Khutbat-e-Masroor, Vol. 5, pp. 7-10)
Hazrat Khalifatul Masih IVrh delivering a speech
Mentioning the completion of Waqf-e-Jadid’s 50 years, during his Friday Sermon on 4 January 2008, Huzooraa said:
“Hazrat Khalifatul Masih IIra — whose Khilafat spanned 52 years — consolidated the system of the Jamaat and organised it. He initiated various tarbiyati, tablighi, spiritual and financial programmes so that we swiftly leap forward to achieve the objective of the Promised Messiah’sas advent. Waqf-e-Jadid was also a scheme for those tablighi and tarbiyati programmes, which he put forward before the Jamaat, and asked them to offer financial sacrifices and to come forward as life-devotee mu‘allimeen. The aim was to propagate the message of the Promised Messiahas at a greater pace in the rural areas of the Indo-Pak Subcontinent, mostly in Pakistan. He launched it on 27 December 1957, meaning that this scheme has completed its 50 years, and the 51st year has begun. […]
“Hazrat Khalifatul Masih IIIrh had advised the Pakistani Ahmadi children to bear the burden of Waqf-e-Jadid and to tell their elders that once the Ahmadi children are determined, they can prove helpful in bringing about great revolutions. Thus, Ahmadi boys and girls made efforts to surpass each other in offering financial sacrifices, in obedience to the announcement made by Hazrat Khalifatul Masih IIIrh and the task that he had given to the children. As a result, the chanda Waqf-e-Jadid became a recognition of the Ahmadi boys and girls by the name ‘Chanda Atfal wa Nasirat’. The children normally do not have any income; they pay their chanda from the money which they receive from any elder, or some parents pay on their behalf as well. […]
“Such children who make a habit of financial sacrifices from their childhood become a guarantee of their future generations’ sacrifices. May Allah continue to enhance this spirit among our children and now that the scheme of Waqf-e-Jadid is established all around the world, the children, parents, and Secretaries of Waqf-e-Jadid should pay special attention to this. The system of the Jamaat and the auxiliaries of Nasirat and Atfal should also pay attention to including children in the chanda of Waqf-e-Jadid as much as possible. They are required to tell the children about its importance and instil in them a passion for sacrifice. Those children who will be ready to offer sacrifices in this materialistic era and grow while offering sacrifices in this way will not only become the beneficial persons of this Jamaat but rather guarantee a bright future for themselves as well.” (Khutbat-e-Masroor, Vol. 6, pp. 3-5)
Hazrat Khalifatul Masih Vaa inspecting the library of Calicut Mission House, India
Mentioning the historical significance of Waqf-e-Jadid, Huzooraa said:
“This scheme of Waqf-e-Jadid is also that last scheme of Hazrat Khalifatul Masih IIra in which he gave a programme for tablighi, tarbiyati and financial sacrifices, and as I have said, it has completed its 50 years and is entering into the 51st year. Moreover, it is that special scheme of Khilafat’s first century whose new year is announced by presenting a summarised report at the end of the year. [The new years of] Waqf-e-Jadid and Tahrik-e-Jadid are formally announced; however, there are other schemes as well, but their new years are not announced formally. […] The last year of Khilafat’s first century is concluding with the announcement of [the new year of] this heavenly scheme. Waqf-e-Jadid holds particular significance from this aspect as well.” (Ibid., p. 7)
Mentioning the progress of Waqf-e-Jadid during the year 2007, Huzooraa said:
“The total amount of financial sacrifices in Waqf-e-Jadid is £2,427,000, and this collection is an increase of around £200,000 as compared to the previous year.” (Ibid., p. 9)
Addressing the Ahmadis living in Europe and America during his Friday Sermon on 9 January 2009, Huzooraa said:
“The Waqf-e-Jadid chandas of the rich countries from Europe and America are spent on the mosques, mission houses, literature, and other Jamaat expenses in India and African countries. Thus, [the Ahmadis of] these countries are required to make efforts to increase the amount [of Waqf-e-Jadid] as well, and the increase in participants is obviously essential. I had called the attention of Nasirat and Atfal. […] It is a pleasing fact that by the grace of Allah the Almighty, the spirit of financial sacrifices is being instilled in future generations or young children.” (Khutbat-e-Masroor, Vol. 7, p. 21)
Hazrat Khalifatul Masih Vaa addressing the Jalsa Salana Nigeria, 2008
During his Friday Sermon on 8 January 2010, Huzooraa said:
“By the grace of Allah the Almighty, [Jamaat’s] tablighi programmes have expanded to a great extent, due to [the members’] passionate participation in Waqf-e-Jadid. Tahrik-e-Jadid has already been fulfilling its duties. Due to the scheme of Waqf-e-Jadid, the chandas of Waqf-e-Jadid from the countries of Europe and America are playing a great role in the progress of our tasks in Africa, particularly, and in India as well.
“No one should ever assume that the Ahmadis of those [African] countries are probably not making sacrifices in this scheme. Just like in other countries, there is a spirit of sacrifice among the [members of the] Jamaat in the African countries, and it is continuing to grow by the grace of Allah the Almighty. […] In the same way, there are the jamaats in India as well. They have paid great attention to financial sacrifices during the last one to two years. May Allah the Almighty enhance the level of their sacrifices [amin].” (Khutbat-e-Masroor, Vol. 8, pp. 21-22)
Huzooraa further said:
“During the 52nd year of Waqf-e-Jadid, by the grace of Allah the Almighty, the Jamaat has offered a sacrifice of £3,521,000, alhamdulillah, which is an increase of £345,000 compared with the previous year.” (Ibid., p. 25)
Mentioning the purpose and expenditure of the Waqf-e-Jadid chanda, during his Friday Sermon on 7 January 2011, Huzooraa said:
“The chanda of Waqf-e-Jadid – which was initially considered for the Ahmadis of Pakistan alone, meaning only Pakistani Ahmadis would participate in this sacrifice – was then expanded to the whole world during the Fourth Khilafat. The major objective behind collecting chanda Waqf-e-Jadid from the [Ahmadis of] rich countries, meaning the Western and developed countries, was to exclusively spend this amount in India and some African countries to fulfil their needs, where the expenses are increasing and the majority of those jamaats are nau mubai‘een — who are not yet fully acquainted with the financial system [of the Jamaat]. There are mosques being built and other expenses as well. However, you have just listened to some incidents in which I have narrated how those nau mubai‘een are themselves enhancing their level of sacrifices, and through their increasing sacrifices, the needs there are being fulfilled to some extent, but at the same time, new missions are also being established. Thus, the chanda of Waqf-e-Jadid which is collected from the rich or the Western countries will be spent on other new projects where the needs are continuing to increase — mosques are being built, mission houses are being established and literature is being published. These sacrifices that are being made by the Ahmadis of Western countries are, on the one hand, helping them push forward the Jamaati projects in their country and expanding various other tasks; on the other, they are playing a great role in the progress of Ahmadiyyat in these poor countries as well. Thus, in this way, the sacrifices of [the Ahmadis of] these rich countries – including those who are individually making smaller sacrifices — are producing great results just like heavy rain. May Allah the Almighty always accept it, [amin].” (Khutbat-e-Masroor, Vol. 9, p. 10)
During his Friday Sermon on 6 January 2012, Huzooraa mentioned the collection of Waqf-e-Jadid chanda during the year 2011 and said that, according to the reports, the total collection is more than £4,693,000, which is an increase of £510,000 as compared to the previous year’s collection.
Huzooraa also mentioned the increase in participants and further advised the members to pay special attention to increasing the number of participants and to include the nau mubai’een as well. (Khutbat-e-Masroor, Vol. 10, pp. 12-13)
Mentioning the progress of Waqf-e-Jadid during the year 2012, during his Friday Sermon on 4 January 2013, Huzooraa said:
“During this year, attention was drawn towards increasing the number of participants as well. By the grace of Allah the Almighty, the African countries have paid special attention to it.” (Khutbat-e-Masroor, Vol. 11, p. 13)
Huzooraa emphasised:
“The main point is to increase the number of participants so that they may enhance their faith and certainty because this financial sacrifice is also a very essential part of faith.” (Ibid.)
Hazrat Khalifatul Masih Vaa delivering a sermon at the Baitul Futuh Mosque
Then, during his Friday Sermon on 3 January 2014, Huzooraa mentioned the services rendered by the Waqf-e-Jadid scheme in Africa and India and added:
“During the previous year [2013], mosques and mission houses have been built in Africa and India, and some have been bought as well. In addition, there are tablighi activities as well, through which Allah the Almighty has enabled hundreds of thousands of pious souls to join the fold of Ahmadiyyat — the true Islam, by the grace of Allah the Almighty. No doubt, the Ahmadis of those countries are also offering unprecedented sacrifices according to their capacity; however, due to poverty, they cannot make as many sacrifices as needed to fulfil all of their [Jamaati] expenses. For this reason, the chanda Waqf-e-Jadid collected from rich countries is particularly spent in Africa and India. However, as I have said, the people of those countries also offer chandas with great passion.” (Khutbat-e-Masroor, Vol. 12, p. 11)
Mentioning the works being carried out in Africa and India under the Waqf-e-Jadid scheme, during his Friday Sermon on 9 January 2015, Huzooraa said:
“By the grace of Allah the Almighty, there are 95 mosques under construction in 18 African countries, and some very vast mosques are being built as well because the number [of Ahmadis] is also increasing there and new avenues for tabligh are opening up as well. […]
“In addition to Africa, such works are being carried out in other parts of the world as well. At this time, there are 25 countries, including seven other [non-African] countries as well, where 204 new mosques have been built during this year [2014]. Similarly, 184 mission houses have been established. Around 80% of the chanda Waqf-e-Jadid from Europe and Western countries is spent in Africa. Despite the fact that African Ahmadis offer great financial sacrifices by the grace of Allah the Almighty, however — due to their needs and the fact that the numbers of bai‘at are increasing and nau mubai‘een are poor — they are unable to fulfil their expenses. They certainly require assistance.” (Khutbat-e-Masroor, Vol. 13, p. 30)
During his Friday Sermon on 8 January 2016, mentioning the system of the Jamaat’s chandajat, Huzooraa said:
“Two schemes are permanent schemes, meaning ‘Tahrik-e-Jadid’ and ‘Waqf-e-Jadid’. The scheme of Waqf-e-Jadid was initially limited to Pakistan only, but then it was expanded all over the world. […] As the members of the Jamaat are aware, when this scheme was launched in Pakistan, it was established to speed up the tarbiyati and tablighi work in rural and remote areas. […] Thereafter, when it was expanded to the whole world, it had specific objectives. Its income was to be spent in certain areas. The areas that were set for it, or the scheme that was initially launched, were for India, and it was later spread to enhance the tarbiyat and tabligh work in African countries and other poorer countries. […] The expenditure of Waqf-e-Jadid is dedicated to specific countries and areas. The chanda of Waqf-e-Jadid that is collected from Western and rich countries is usually spent in the rural areas of India and Africa. In fact, when Hazrat Khalifatul Masih IVrh expanded this scheme to the whole world, the objective behind establishing Waqf-e-Jadid in rich countries was that the expenses incurred by India and Qadian should be met from Waqf-e-Jadid. […] Anyhow, several projects are being accomplished in poor or underdeveloped countries through Waqf-e-Jadid.”
A rural area in Africa
Huzooraa mentioned that during the 58th year of Waqf-e-Jadid, members of the Jamaat were able to offer a financial sacrifice of £6,891,000, which was an increase of £682,155 as compared to last year.
Huzooraa further mentioned that during the year 2015, 130 mosques were completed in Africa and 47 mosques were under construction. In 18 African countries, the construction of 82 mission houses was completed, and 21 mission houses were under construction in 13 countries, and there were more construction projects as well.
Moreover, Huzooraa once again called the attention of Ahmadis towards increasing the number of Waqf-e-Jadid’s participants. (Friday Sermon, 8 January 2016, www.alislam.org)
During his Friday Sermon on 5 January 2018, Huzooraa mentioned that during the 60th year of Waqf-e-Jadid, members of the Jamaat were able to offer a financial sacrifice of £8,862,000, which was an increase of £842,000 as compared to last year. (Friday Sermon, 5 January 2018, www.alislam.org)
During his Friday Sermon on 4 January 2019, Huzooraa said that during the 61st year of Waqf-e-Jadid, members of the Jamaat were able to make a total sacrifice of £9.134 million, which was an increase of £271,000 as compared to the previous year. (Friday Sermon: “Financial Sacrifice – Waqf-e-Jadid 2019”, www.alhakam.org)
On 3 January 2020, during his Friday Sermon, Huzooraa mentioned that despite the worsening economic conditions of the world and severe opposition from the opponents of Ahmadiyyat, the Ahmadis have not decreased their level of sacrifice. (Friday Sermon: “Financial Sacrifice – Waqf-e-Jadid 2020”, www.alhakam.org)
Hazrat Khalifatul Masih Vaa delivering Friday Sermon at the Mubarak Mosque
During his Friday Sermon on 8 January 2021, Huzooraa said:
“By the grace of Allah the Almighty, the 63rd year [of Waqf-e-Jadid] came to an end on 31 December 2020 and the 64th year commenced on 1 January [2021]. By the grace of Allah the Almighty, during the previous year, the Jamaat was able to present a sacrifice of £10.53 million, which is £887,000 more than the previous year’s total collection. Alhamdulillah! This cannot be the result of any human effort; rather, it is purely owing to the grace of Allah the Almighty.” (Friday Sermon: “Spending in the way of Allah: Waqf-e-Jadid 2021”, www.alhakam.org)
During his Friday Sermon on 7 January 2022, Huzooraa said:
“In this age, the task of spreading the teachings of Islam and conveying its message has been entrusted to the Promised Messiahas and it is also the duty of his followers to sacrifice their lives, wealth and time in order to complete the mission of the Promised Messiahas. Prophets of every age and every nation encouraged their followers to offer financial sacrifices and the Promised Messiahas has also stated that one should sacrifice a portion of one’s wealth for the sake of serving religion; it is through this that one can gauge the sincerity of one’s faith.
“Believers most certainly make financial sacrifices for the sake of their religion; however, the objective of their sacrifices is not to render a favour upon someone; rather, they merely desire that their Lord be pleased with them and that they are granted steadfastness and that their faith and conviction are strengthened. Also, they desire for their nation to prosper, to strengthen the weak through their wealth as much as possible and to fulfil the purpose of having pledged allegiance to the Imam of this age, who is the true Servant of the Holy Prophetsa. […]
“Today, while the world is engulfed by material desires, these people are sacrificing their material wealth in order to surpass one another in the pursuit of attaining the pleasure of Allah the Almighty. This is because they have understood that one way to attain the pleasure of Allah is by spending in His cause.
“Today, no one can claim that the community established by the Promised Messiahas in fulfilment of divine promises, is weakening. This community was established to spread, thrive and flourish, and no enemy attack can harm it in the slightest. By the grace of Allah the Almighty, this Jamaat is flourishing. I am speaking about financial sacrifices, and in this regard, I will mention incidents about how people demonstrate their conviction in faith by sacrificing their wealth and how Allah the Almighty further strengthens their faith.” (Friday Sermon: “Spending in the Way of Allah; Waqf-e-Jadid 2022”, www.alhakam.org)
After this, Huzooraa narrated various faith-inspiring incidents that depict the passion that is instilled in the members of Jamaat-e-Ahmadiyya to offer financial sacrifices selflessly for the propagation of Islam and to help people in need around the world. (Ibid.)
Huzooraa continued:
“I have mentioned the spread of Islam and spoken regarding expenditures, and so at this point, I would like to mention that over the course of the past year, Allah the Almighty has enabled the Jamaat to build 187 mosques, and there are 105 more mosques which are currently under construction in Africa. Similarly, 144 mission houses were established, most of which are in Africa, while 45 mission houses are currently under construction. Aside from this, where it is not possible to immediately build mission houses, jamaats lease properties; 731 mission houses and missionary houses are being leased in Africa, while 632 mission houses have been leased in other Asian countries.
“I would also like to mention that generally, most of the funds collected under Waqf-e-Jadid are spent in countries of Africa. As for the building of mosques, this is not an easy task, as we face opposition from opponents everywhere. However, the Jamaat is undertaking all of these tasks for the sake of Allah the Almighty, and Allah the Almighty has promised the success of this Community, which is why He continuously provides His support.” (Ibid.)
During his Friday Sermon on 6 January 2023, Huzooraa said:
“Today’s sermon, i.e., the first Friday Sermon of January, is usually regarding the announcement for the New Year of Waqf-e-Jadid. In 1957, Hazrat Musleh-e-Maudra initiated this scheme for the tarbiyat [moral training] and tabligh [propagating the faith] in rural areas. Initially, the scheme was limited to Pakistan alone, but in the era of Hazrat Khalifatul Masih IVrh, it was expanded to cover the entire world. Hazrat Khalifatul Masih IVrh instructed that, out of this scheme, the money collected from the developed countries ought to be spent in [countries across] Africa and other developing countries around the world for the purpose of tabligh and tarbiyat, and this has been the general principle even up until now. The money collected from this scheme is spent in Africa and other poorer countries.
“By the grace of Allah, the members of the Jamaat strive to their utmost in order to be a part of this scheme. However, it is not the case that Ahmadis residing in Africa or other developing or developed nations are not striving to become a part of this scheme. Based upon their income and circumstances, their sacrifices are worthy of praise, but as it were, the extra expenditures are fulfilled from the alms collected in more developed countries.” (Friday Sermon: “Spending in the way of Allah: Waqf-e-Jadid 2023”, www.alhakam.org)
Huzooraa further mentioned that during the 65th year of Waqf-e-Jadid, the total sacrifice offered by the Jamaat was £12,215,000. “Despite the fact that the economic situation of the world has not improved, this is an increase of £928,000 from last year, alhamdulillah.” (Ibid.)
In short, the seed of Waqf-e-Jadid which was sown by Hazrat Musleh-e-Maudra in 1957, is continuing to flourish under the blessed leadership of Hazrat Khalifatul Masih Vaa, and will continue to do so, insha-Allah.
Guidance regarding basic Islamic issues that Hazrat Amirul Momineen, Khalifatul Masih Vaa, has given on various occasions in his written correspondence and during MTA programmes is being published officially below for everyone’s benefit.
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Someone from Algeria asked Hazrat Amirul Momineen, Khalifatul Masih Vaa whether seeking mercy for a non-Muslim, disbeliever, or polytheist, or seeking forgiveness for them [istighfar], are the same thing, or if there is a difference between these two matters.
Huzoor-e-Anwaraa, in his letter dated 8 September 2022, provided the following answer to this question:
“Feeling compassion for someone is entirely different from praying for their forgiveness. The command for compassion is universal, which means to show empathy and mercy towards someone, not to inflict any form of excess upon them, and to always strive for their well-being. Under the influence of this sentiment of mercy, Prophets and Messengers are prepared to sacrifice even their lives for the guidance of people. This is expressed by Allah Almighty regarding the esteemed character of our lord and master, the Holy Prophet Muhammad, the chosen one, peace and blessings of Allah be upon him, in the Holy Quran in the following words:
“‘Haply thou wilt grieve thyself to death because they believe not.’ (Surah ash-Shu‘ara, Ch. 26, V. 4)
“The Promised Messiahas, while discussing this sentiment of empathy amongst the prophets, states:
“‘[E]very Prophet longed that all the disbelievers of their time who opposed them should become Muslims but this wish of theirs was never fulfilled; so much so, that Allah the Exalted, addressing our Holy Prophet, may peace and blessings of Allah be upon him, said:
“‘That is: ‘Will you grieve yourself to death why these people do not believe?’ [Surah ash-Shu‘ara, Ch. 26, V. 4]
“‘This verse shows that the Holy Prophet, may peace and blessings of Allah be upon him, prayed with such fervour and pathos that the disbelievers should believe, that it was feared lest the Holy Prophet, may peace and blessings of Allah be upon him, should himself die on account of this grief. This is why Allah the Exalted said to him not to grieve so much for these people and not to subject his heart to anguish to such a degree because those people were unmindful about believing and their aims and objectives were different. In this verse, Allah the Almighty has pointed out that: ‘O Prophet (may peace be upon him)! You pray for the guidance of these people with such determination, complete concentration, pathos, and putting your soul in hardship, that there is nothing lacking for the efficacy of your payers. However, the prerequisite for the acceptance of a prayer is that the person for whom the prayer is made should not be overly biassed, heedless, and evil-natured; in such cases, the prayer will not be accepted.’’ (Barahin-e-Ahmadiyya Part V, Ruhani Khazain, Vol. 21, p. 226)
“The Holy Prophet’ssa compassion was not only pivotal for the spiritual guidance of humanity but also reflected in his conduct in affairs related to this world, where he displayed the utmost kindness and empathy towards everyone. He also taught his followers to treat others with mercy and compassion. Hence, the Holy Prophetsa said:
“‘He who does not show mercy to others, Allah the Almighty does not show mercy to him.’ (Sahih al-Bukhari, Kitab at-tawhid, Bab qawlillahi tabaraka wa ta‘ala: Qul ud‘ullaha awid‘u r-rahmana ayyan ma tad‘u fa lahu al-asma’u l-husna)
“And this compassion encompasses humans and animals, Muslims and non-Muslims, friends and foes, slaves and free individuals alike. It is the teaching of Islam’s mercy that the Holy Prophetsa instructed that even in warfare, when enemies are slain, their bodies should not be mutilated. (Sahih al-Bukhari, Kitab al-maghazi, Bab qissati ‘ukl wa ‘urayna)
“As far as the matter of seeking forgiveness [istighfar] is concerned, the term ‘istighfar’ means to pray to Allah Almighty that He, through His Grace, covers every weakness, evil, and state of sin. Istighfar is performed by an individual for oneself as well as for others. [The infallible] Prophets and Messengers of God Almighty also need it, as do those who commit sins and errors. Likewise, the scope of istighfar encompasses this world and its fruits are also manifested in the life hereafter. The Promised Messiahas, elucidating the subject of istighfar, states:
“‘Istighfar which strengthens the roots of faith, has been defined by the Holy Quran in two ways. The first meaning of Istighfar is to stop committing sin, which overwhelms a person when he is separated from God, and to anchor one’s heart in His love, and to seek His help by losing oneself in Him. This istighfar is characteristic of those who are so close to God that they consider even a momentary separation from Him worse than death. They continue to seek God’s forgiveness so that He may forever keep them immersed in His love. The other meaning of istighfar is to free oneself from sin, to hasten towards God and to be captivated by His love—just as a tree is held firmly by the earth—so that, by growing in piety, the human heart may escape from the aridity and decay of sin. Both these states are called istighfar, because ‘hafr’, from which the word istighfar is derived, means to cover up and suppress. Hence istighfar means [to pray] that God continues to overlook the sins of one who immerses himself in His love and does not allow the roots of human weakness to be exposed; rather, He envelopes him in the mantle of His Divinity and bestows upon him a part of His holiness. Or that God may cover up the root that has been exposed due to sin and protect it from the adverse effects of this exposure.’ (Sirajuddin ‘Isa’i Ke Chaar Swalon Ka Jawaab, Ruhani Khazain, Vol. 12, pp. 346-347)
“While discussing the theme of seeking forgiveness on another occasion, Huzooras stated:
“‘The reason why God’s Prophets and Messengers have such a powerful attraction that thousands of people are drawn to them, and love them, and are ready to lay down their very lives for them, is that their own hearts are filled with great love and compassion for mankind, and their love exceeds even the love of a mother, and they desire the welfare of mankind even at the cost of their own suffering. Their true love, therefore, draws the fortunate hearts towards them.
“‘If man, despite being ignorant of the unseen, can somehow learn about the hidden love someone has for him, why cannot God, Who is All-Knowing, learn about a man’s true love for Him? Love is a wonderful thing. Its fire consumes the fire of sin and extinguishes the flame of disobedience. There can be no question of ‘punishment’ where there is perfect and true love. One of the signs of true love is that the lover dreads the very thought of being estranged from his beloved. He thinks himself doomed at his smallest fault, and sees the beloved’s displeasure as a deadly poison. He is also beset by a great longing to meet his beloved, and absence and separation take the very life out of him. That is why he does not only regard as sinful, actions which are regarded as such by the common man—e.g., murder, adultery, theft and bearing false witness—rather, he considers even the slightest estrangement from God, and the slightest inclination towards anything other than Him, as a grave sin. He, therefore, constantly seeks forgiveness (istighfar) from his Eternal Beloved. Since he can never bring himself to accept separation from Him at any time, the slightest neglect—which he might commit due to his human weakness—appears to him like a mountain of sin. It is for this reason that those who enjoy a holy and perfect relationship with God always occupy themselves with istighfar. A true lover is always apprehensive lest his beloved should become annoyed with him, and his heart is filled with the thirst to please Him perfectly, and he is not content even when God Himself informs him that He is pleased with him. Just as a drunkard is not satisfied with drinking once and is constantly asking for more, in the same way, when the spring of Divine love gushes forth in a man’s heart, he naturally wants to win God’s pleasure as far as possible. Thus, greater love leads to even greater istighfar. This is why those who are perfect in their love for God are constantly seeking Allah’s forgiveness, and the surest sign of a sinless person is that he occupies himself in istighfar far more than other people. The true meaning of istighfar is to pray to God that He may remove the possibility of any transgression or error which a person might commit due to the weakness of human nature, and that He may cover his faults and not allow them to be exposed. The meaning of istighfar also extends to the common people, and, in their case, it means: to pray to God that He may protect the supplicant from evil consequences and poisonous influences of his transgressions and misdeeds, both in this world and the hereafter.
“‘The source of true salvation, therefore, is personal love for God, which, in turn, draws His love through man’s humility, supplication and constant istighfar.’ (Chashma-e-Masihi, Ruhani Khazain, Vol. 20, pp. 378-380)
“As for seeking forgiveness [istighfar] for others, the Quran and sunnah have also provided guidance in this matter. It is instructed that forgiveness should not be sought for such polytheists and hypocrites about whom it becomes clear that they are enemies of God and are certainly destined for Hell. (Surah at-Tawbah, 113) Therefore, when Allah Almighty informed Hazrat Ibrahimas that his father was an enemy of Allah, he ceased to seek forgiveness for him.’ (Surah at-Tawbah, 114)
“Due to the mischief of the hypocrites of Medina and the troubles they caused for the Holy Prophetsa and the Muslims, Allah Almighty issued a stern warning in the Holy Quran against them, declaring them disobedient and destined for Hell. Yet, despite this, as Allah Almighty had given the Holy Prophetsa the choice to seek forgiveness for them or not (Surah at-Tawbah, 74-80), the Holy Prophetsa, based on this authority granted by Allah, led the funeral prayer for Abdullah Ibn Ubayy Ibn Salul, the leader of the hypocrites, and sought forgiveness for him upon his death. However, Allah then expressly forbade the Holy Prophetsa from performing the funeral prayers for such hypocrites and from praying for them. (Surah at-Tawbah, 84) (Sahih al-Bukhari, Kitab at-tafsir, Bab qawlihi: istaghfir lahum aw la tastaghfir lahum in tastaghfir lahum sab‘ina marra fa lun yaghfira Allahu lahum)
“In fact, the teaching of forgiveness in Islam contains a profound wisdom that was absent in the teachings of earlier religions. Thus, Islam instructs us to pray for guidance and strive for the reformation of every enemy as long as there is hope for their improvement. For instance, during the Battle of Uhud, when the Muslims suffered losses and the Holy Prophetsa himself was injured, someone requested that he curse the opponents of Islam. The Holy Prophetsa responded, ‘Allah the Exalted has not sent me as a curser or reviler; rather, He has sent me as a Messenger of God’s Word and a mercy.’ Subsequently, the Holy Prophetsa prayed to Allah, ‘O Allah, guide my people, for they do not know the reality of my station and Islam.’ (Shu‘ab al-Iman li l-Bayhaqi, Fasl fi hadbi n-nabiyyi sallallahu ‘alayhi wa sallama ‘ala ummatihi wa ra’fatuhu bihim, Hadith 1428)
“In the same vein, another narration states that the Holy Prophetsa supplicated before Allah, pleading, ‘O Allah, forgive my people, for they are opposing Islam due to their ignorance (of Islam and my status).’ (Sahih al-Bukhari, Kitab ahadithi l-anbiya’, Bab hadithi l-ghar’; Al-Mu‘jam al-Kabir by al-Tabarani, Hadith 5562)
“Islam emphatically instructs its followers to be filled with compassion towards all of humanity, irrespective of their religion, community, race, or ethnicity. They are urged to constantly strive for the guidance and spiritual advancement of others, while also being empathetic in worldly matters. Except for those idolaters, hypocrites, and enemies of God, whose damnation has been confirmed by Allah Almighty, the followers of Islam should persist in seeking forgiveness for all others.”
(Compiled by Zaheer Ahmad Khan, Head of Records Department, Private Secretariat, London and translated by Al Hakam.)
The most important and sensitive part of Joseph’sas story is the attempted seduction of Josephas by Potiphar’s wife. When Josephas refused to submit to her demand, she tried to use force. Relating the story, the Bible says:
“And she caught him by his garment, saying, Lie with me: and he left his garment in her hand, and fled, and got him out.
“And it came to pass, when she saw that he had left his garment in her hand, and was fled forth,
“That she called unto the men of her house, and spake unto them, saying, See, he hath brought in an Hebrew unto us to mock us; he came in unto me to lie with me, and I cried with a loud voice:
“And it came to pass, when he heard that I lifted up my voice and cried, that he left his garment with me, and fled, and got him out.
“And she laid up his garment by her, until his lord came home.
“And she spake unto him according to these words, saying, The Hebrew servant, which thou hast brought unto us, came in unto me to mock me:
“And it came to pass, as I lifted up my voice and cried, that he left his garment with me, and fled out.
“And it came to pass, when his master heard the words of his wife, which she spake unto him, saying, After this manner did thy servant to me; that his wrath was kindled.” (Gen. 39:12-19)
It is repeatedly mentioned in the Biblical story that Josephas “left his garment in her hand” and fled away. It is generally known that, in Egypt, the only garment that the Hebrews, particularly the servants and slaves, used to wear in those days was a long shirt that covered the whole body. They did not wear trousers. If Josephas had fled away, leaving his garment in the woman’s hands, as the Bible says, then is that to say he fled away almost naked? This is something that nobody can even conceive of. And thus, evidently, we are compelled to deem that the story has not been told correctly.
The Holy Quran, in comparison, states that his shirt was merely torn from the back, as we read: “And she tore his shirt from behind.” (Surah Yusuf, Ch.12: V.26) This is a more probable and logical approach.
The Bible shows Joseph to be guilty
From the Biblical narrative, Josephas appears to be the guilty party. He is shown to be without a garment. And then he is said to have fled from the crime scene and is not even mentioned in the story again. It is only the woman that we hear talking and pleading her case in the Biblical version, and not a single word of Joseph’sas version of the incident is included in the story. Finally, we are told that the woman’s version was accepted and Joseph was imprisoned. (Gen. 39:20)
One wonders what the authors of Genesis were trying to suggest to their masses by showing only one side of the picture. No lawyer for that woman could have done better than these scribes of Jews to incriminate Josephas. By quoting only the woman’s accusing statements about Joseph’sas shirt and by totally omitting Joseph’sas defence, these Scribes, it seems, have deliberately tried to create doubts about the innocence of Josephas.
Holy Quran finds the woman guilty and Joseph innocent
Going through the Quranic version of this incident, we thank God for revealing the real facts about Prophet Joseph’sas story; otherwise, the world would have never known what happened on that fateful day and how innocent Prophet Josephas was in that case. The Quranic version not only mentions the statements of both parties but also highlights the all-important evidence of Joseph’sas shirt that it was torn from behind. It goes on to point out that Potiphar had declared his wife to be the guilty party. The Holy Quran says:
“And she, in whose house he was, sought to seduce him against his will. And she bolted the doors, and said, ‘Now come.’ He said, ‘I seek refuge with Allah. He is my Lord. He has made my stay [with you] honourable. Verily, the wrongdoers never prosper.’
“And she made up her mind with regard to him, and he made up his mind with regard to her. If he had not seen a manifest Sign of his Lord, [he could not have shown such determination]. Thus was it, that We might turn away from him evil and indecency. Surely, he was [one] of Our chosen servants.
“And they both raced to the door, and she tore his shirt from behind, and they found her lord at the door. She said, ‘What shall be the punishment of one who intended evil to thy wife, save imprisonment or a grievous chastisement?’
“He said, ‘She it was who sought to seduce me against my will.’ And a witness of her household bore witness [saying], ‘If his shirt is torn from the front, then she has spoken the truth and he is of the liars.
“‘But if his shirt is torn from behind, then she has lied and he is of the truthful.’
“So when he saw his shirt torn from behind, he said, ‘Surely, this is a device of you women. Your device is indeed mighty.” (Surah Yusuf, Ch.12: V.24-29)
With a simple read of the verses above, we learn that the torn garment of Josephas had played a decisive role in establishing the innocence of Josephas; however, in the Biblical story, the same garment has been used as incriminating evidence against him. No mention is made in the Bible that the garment was torn from behind.
Why was Josephas put in prison?
According to the Biblical version, the master had found Josephas guilty and was so angry that he had put him in prison (Gen.39:19,20). However, the Quranic version shows that the master found “the wife of the ‘Aziz’” guilty and considered Josephas to be innocent. However, in order to preserve their good name, they decided that Josephas should be put in prison for some time. (Surah Yusuf, Ch.12: V.36)
Moreover, it was also necessary to separate the two ‘parties’ in order to avoid the occurrence of such an incident again. And obviously, the master could not have put his wife in prison to keep her away from a Hebrew slave. So we can see that Josephas was put in prison, not because he was guilty, but because the circumstances demanded that he be moved away from the crime scene for a certain period.
The woman confessed that she was guilty
As far as the innocence of Prophet Josephas is concerned, according to the Quranic version, the woman had herself declared Josephas to be innocent and had confessed her guilt while talking to her guests. She is reported to have told her guests that “I did seek to seduce him against his will, but he preserved himself [from sin].” (Surah Yusuf, Ch.12: V.33)
Again, years later, when the king asked the woman and her friends about the facts of this incident, all the women of the city came out with the truth and said that Josephas was innocent. The Holy Quran relates:
“He (the King) said [to the women], ‘What was the matter with you when you sought to seduce Joseph against his will?’ They said, ‘He kept away [from sin] for fear of Allah — we have known no evil against him.’ The wife of the ‘Aziz said, ‘Now has the truth come to light. It was I who sought to seduce him against his will, and surely, he is the truthful.’” (Surah Yusuf, Ch. 12: V.52)
Both of the above-mentioned incidents, where the woman is shown to be confessing her guilt and declaring Josephas to be innocent, are nowhere to be seen in the Biblical version of the story.
The Jewish Encyclopaedia supports the Quranic version
It is rather strange to learn that the authors of Genesis completely ignored Joseph’sas defence and avoided mentioning that the garment was torn from behind. In their narrative, they have included only the woman’s complaints, thus making it seem as if it is favouring the woman in this case against Joseph. However, it is encouraging to see that this mistake is corrected in The Jewish Encyclopaedia. Supporting the Quranic version, it writes:
“With one hand she grasped a sword and with the other caught Joseph’s garment, and when he attempted to release himself a rent was made in the garment. Afterward, when Joseph was brought before the priests for judgment […] The priests then ordered the garment to be brought in order that they might see on which side it had been rent; seeing that it was rent in the back, they declared Joseph innocent. Joseph was nevertheless thrown into prison by Potiphar, who was anxious thus to save his wife a public exposure.” (The Jewish Encyclopaedia, “JOSEPH ( in Ps. lxxxi. 6)”, under ‘Joseph in Prison’, www.jewishencyclopedia.com)
Jazib Mehmood, Jamia Ahmadiyya International Ghana
It is always important to listen to the sermons of the Khalifa of the time. In a world brimming with diverse interpretations and understandings of faith, the sermons of Hazrat Khalifatul Masihaa stand as a beacon of true knowledge and wisdom. These sermons are not mere speeches but are profound narratives guiding believers towards the correct comprehension of Islamic teachings. This is the case with every sermon, but as a case in point, let us briefly discuss a recent sermon, delivered on 22 December 2023. By examining just one theme from this sermon, we uncover the significance of the messages conveyed by Huzooraa.
Before this particular sermon commenced, I had a misunderstanding regarding an incident from the Battle of Uhud; I thought that the companions of the Holy Prophetsa who had been given the duty of guarding a crucial spot during the Battle of Uhud had been in error since they had apparently given precedence to the spoils of war over the command of the Holy Prophetsa (God forbid).
When Huzooraa began his sermon, it almost immediately became clear that I was missing something. But first, some context: In the said sermon, Huzooraa spoke about the Battle of Uhud, and how some companions had been appointed by the Holy Prophetsa to guard a crucial spot from where it was feared that the disbelievers could launch a surprise attack.
When the battle was nearly over and the victory of the Muslims seemed clear, these companions decided it was safe to leave their duty and join their Muslim brothers, some of whom had already begun to gather the spoils of war.
Huzooraa mentioned that many historians and scholars of Islam had deduced that these companions felt that they should also be part of those gathering the spoils of war, and they left their duty, which was emphatically accorded to them by the Holy Prophetsa.
Many of these scholars of Islam had also inferred this view from the verse of the Holy Quran, which stated:
“Among you were those who desired the present world, and among you were those who desired the next.” (Surah Aal-e-‘Imran, Ch.3: V.153)
However, Huzooraa pointed out that when the companions were ready to sacrifice everything they had for the sake of Islam and the Holy Prophetsa, then it cannot be said that the Companionsra were chasing after the spoils of war. Yes, in the case of victory, receiving the spoils of war can be a secondary thing, but the purpose and intention of the companions could never be to attain the spoils of war.
Rather, Huzooraa stated that the worldly desire referred to in the above-quoted verse was the Companions’ desire to actively take part in face-to-face combat, which was certainly a worldly desire as compared to the instructions they had been given by the Holy Prophetsa to remain at their post.
Furthermore, from their vantage point, thinking that the battle had been won, the Companionsra on the hill certainly would have wished to join their brothers in rejoicing over this victory.
The inherent logic at this point was immediately apparent to me. It was also a reminder that one must not accept views without considering their implications. In this case, accepting that these Companionsra, who had been ready to sacrifice their lives for the Holy Prophetsa, had somehow been guilty of disobeying his command (God forbid) was a misguided view of the matter.
This rectification reminds me of one of the blessings that Ahmadis enjoy under the guiding shadow of Khilafat, which, following the teachings of the Promised Messiahas – has always continued to correct such seemingly harmless opinions, which is inadvertently an affront to highly venerated religious personalities in Islam and even other religions (something most Muslims are unfortunately deprived of today).
Thus, it is a blessing of Khilafat that we are able to listen to Huzoor’saa words from all over the world. May Allah enable us to reap these blessings and may we truly become the heirs of the blessings of Khilafat. Amin.
