In today’s world, where information is as ubiquitous as the air we breathe, we find ourselves continuously confronted by global tragedies, ranging from conflicts in regions such as Palestine to widespread famines and environmental disasters. This relentless influx of news, predominantly disseminated through social media channels, often bypasses mainstream media’s traditional filters, exposing us to graphic and harrowing content.
Social media platforms, engineered to customise content based on user preferences, play an active role in intensifying this exposure. This deliberate strategy leads to what is known as vicarious trauma. Far from being an unintentional consequence, this is a calculated aspect of social media design. Under the pretence of fostering user engagement, these platforms’ algorithms are strategically programmed to emphasise and propagate extreme viewpoints and images across our timelines and newsfeeds.
Vicarious trauma refers to the emotional and psychological distress experienced by individuals who are indirectly exposed to traumatic events. This exposure can occur through various means, including hearing firsthand accounts, viewing graphic images or videos, or working with survivors of trauma.
While the term itself is contemporary, the phenomenon of vicarious trauma is not. Historical writings, such as the Iliad and the Odyssey, and historical accounts of survivors, such as those of the genocide in recent history, offer insights into how humans have grappled with the emotional impact of witnessing suffering throughout time. These experiences demonstrate how vicarious trauma can be transmitted across generations, impacting families and communities for decades.
In modern society, we witness a distinct phenomenon characterised by the widespread presence of unregulated news feeds. In contrast to the past, where mainstream print and broadcast media served as controlled conduits—akin to water taps, carefully regulating both the content and its dissemination—today’s landscape is markedly different. The advent of social media and the rise of citizen journalism have transformed the flow of information. Now, distressing news and images are disseminated rapidly and indiscriminately, much like water gushing from uncontrolled fire hydrants, without significant oversight.
Research shows that such relentless exposure creates a profound sense of despair, leading individuals to grapple with existential questions like “Why does God not stop this?” and, in some cases, may even precipitate a loss of faith.
The Holy Quran emphasises the importance of compassion and empathy for those who suffer. However, it also acknowledges the potential for witnessing suffering to negatively impact emotional well-being, encouraging individuals to seek solace in prayer and remembrance of God (Surah al-Baqarah, Ch.2: V.154). Seeking patience, or sabr, through prayers is a central doctrine in Islam. One must take but a glance at the life of the Holy Prophetsa to learn how he practised this teaching in real life and the remarkable results received.
The exposure to images depicting the plight of children and other innocent individuals embroiled in conflict situations is profoundly unsettling. Such visuals often evoke a sense of helplessness among viewers, which is understandably distressing. It is not uncommon for individuals to experience feelings of trauma as a result of this exposure. As emphasised in the Holy Quran (Surah ar-Ra‘d, Ch.13: V.29), comfort and peace of mind are often attained through the remembrance of Allah [zikr].
By the grace of Allah, we are blessed with divinely-guided Khilafat. At the onset of the hostilities between Israel & Palestinians, Hazrat Khalifatul Masih Vaa guided us to pray.
“I wish to remind you all to pray in light of the current situation of the world. […] Ahmadis should especially focus on praying. They should not become relaxed. At least one prostration in every prayer, or at least one prostration in any one of the prayers should be spent in supplication for this [situation].” (Friday Sermon, 27 October 2023, “Muhammadsa: The Great Exemplar”, www.alhakam.org)
As a humble community, we may lack the worldly power to directly halt the actions of aggressors, still, it remains within our capacity to be the voice for the oppressed.
Merely expressing outrage on social media may not bring about tangible change in any conflict. However, taking definitive steps such as engaging in dialogue with influential figures, fostering awareness within the community, and penning thoughtful correspondences to intellectuals can steer the course of history towards improvement.
This journey, however, must commence with prayers, be sustained through prayers, and culminate in prayers. Through this spiritual journey, the trajectory of conflicts can be transformed. The role of a believer in implementing absolute justice is pivotal in this context, for believers possess the power of belief, a quality often missing in the aggressor. (Surah ash-Shura, Ch.42: V.41)
If you find yourself feeling overwhelmed or losing hope or faith, consider reaching for a newspaper instead of your phone. Offer a prayer for those in distress and empower yourself by taking pen to paper to make a meaningful difference.
Speaking of injustices being committed by Israel against the Palestinians, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa said today:
“I continually urge for prayers for the Palestinians; keep praying. As anticipated, following the end of the ceasefire, the Israeli government has intensified its bombings and attacks across every region of Gaza. Again, innocent children and civilians are being martyred.
“Now, even a U.S. Congressman, who I believe is Jewish, has said, ‘Enough is enough, America should play its role in stopping this.’ The President of the United States is also now subtly stating that this gunfire should stop, and that the shelling, which is happening equally in the north and the south, should cease. Initially, they said, ‘Go north, and you will be safe,’ but now the situation there is the same. However, these words of the President of the United States are not out of any human sympathy.
“We should not be under any illusion. Instead, it is for their own interests, as elections are approaching in America, and the youth there are demanding a ceasefire. Similarly, American Muslims are raising their voices. So, these people are doing everything for their votes, without any sympathy for Palestinians or Muslims.
“Then, there are Muslim countries. Some of their voices are getting stronger, but unless they unite to strive for a ceasefire, it is of no use. May Allah create unity among Muslims.
“The non-Muslim world knows Muslims are not united and are engaged in killing each other. Look at what’s happening in Yemen. Similarly, in other countries thousands, even millions of innocent children are dying at the hands of Muslims. This emboldens others to oppress them further, thinking it makes no difference, as they oppress themselves. When Muslims do not care for the lives of their fellow Muslims, why would the enemy care? Allah has sternly warned in the Quran about Muslims killing each other, stating that such individuals will be hell-bound. May Allah enable Muslims to unite and become a means to end oppression in the world, not just engage in internal conflicts.
“The UN has tried to raise its voice, but who listens to them? They claim, ‘We will do this, we will do that,’ but they can’t do anything; no one heeds their words. The major powers just exercise their [veto] rights.
“May Allah have mercy on the Muslims. Nevertheless, along with prayers, as I have already communicated through the jamaats, we must continuously remind our acquaintances and local politicians to raise their voices to end this oppression. Similarly, we should spread this message in our circles that we must strive to end this injustice. May Allah protect the innocent from oppression. [Amin].” (Friday Sermon, 8 December 2023)
In the fast-paced world we live in, it can be hard to take a step back and enjoy the ‘slower’ pleasures of life. When we start to read a book, why do we find ourselves within minutes reaching for our phones? We live in an era of distraction – the constant dopamine hits we receive endlessly scrolling through social media or flicking through TV channels have made us accustomed to quick fixes. Our attention spans are becoming shorter, and tasks which require our full concentration and focus are feeling harder by the day to carry out.
Salat is one of these tasks. The benefits are immense but the reality is that it can be hard to attain and maintain focus in our prayers with distractions all around us. The Promised Messiahas said, “The salat purifies the spirit and the fast illumines the heart” (Malfuzat, Vol. 4, pp. 256–257), and the Holy Prophetsa would describe the salat to be the delight of his eyes. But the question is: How can we too, living in the age of distraction, derive maximum pleasure from salat?
This very question was once posed to Hazrat Khalifatul Masih Vaa in a virtual mulaqat. He explained that the Promised Messiahas taught a very simple method for attaining this:
“[The Promised Messiahas] said that one should bring about such an expression on their face as if they are crying. When a person physically displays certain facial expressions to reflect a particular emotion, then those intended emotions begin to develop from within the heart as well.” (Virtual mulaqat of students of Jamia Ahmadiyya Ghana, 5 December 2020, “How can one attain pleasure and delight in salat?”, www.alhakam.org)
Discipline is paramount in attaining this pleasure. The advice of the Promised Messiahas goes to show that every one of us will face highs and lows in our spiritual journey. At times we may struggle to pray due to distractions around us, but we must practice self-discipline to remain consistent and strive to inculcate such emotions in salat. It is only when we do this physically that the soul will follow. Huzooraa carried on to explain:
“When a person displays an expression of one who is crying and, whilst reciting Surah al-Fatihah, continues to repeat and ponder over the words ‘Thee alone do we worship and Thee alone do we implore for help’, then soon one will genuinely begin to cry. When one begins to cry and a state of heartfelt emotions and fervency begins to develop, then one will begin to attain pleasure and delight from salat. […]
“Therefore, a person has to display the physical expressions that are required to reach the desired inner state. However, this can only be attained by undergoing a concerted effort and by striving. If a person endeavours to strive in this way, they will continue to derive pleasure from salat. And when a person experiences that pleasure and delight once, then they will always endeavour to stand before their Lord whilst weeping to attain the pleasure and delight from being in that state. The pleasure that one attains by weeping before Allah in sajdah is far greater than any other pleasure.” (Ibid.)
The Promised Messiahas was himself a living example of this advice. Hazrat Maulvi Abdul Karim Sialkotira, a companion of the Promised Messiahas, narrates an account from the days when the plague was rampant in the Punjab. This was the plague which had been manifested as a sign of the truthfulness of the Promised Messiahas and people were fast falling prey to this disease, but due to his love for mankind, he was engaged in prayer for them. The manner in which the Promised Messiahas was praying astounded Maulvi Sahibra. He said:
“There was such grief and emotion in this prayer of the Promised Messiahas that the heart of the listener melted, and the Promised Messiahas was weeping before the Divine threshold in such pain just as a woman in childbirth. Upon listening more attentively, I noticed that the Promised Messiahas was praying for the salvation of mankind from the punishment of the plague. The Promised Messiahas was saying, ‘If these people are destroyed in this chastisement, who shall worship you?” (Sirat Masih-e-Maud, Vol. 3, p. 395)
If we wish to attain maximum pleasure in our salat, this is the level we must strive to reach. Only then will we experience true peace in our lives, as described by the Promised Messiahas:
“The greatest criterion of man’s life is salat. He, who keeps crying out to God in salat, lives in peace.” (Malfuzat, Vol. 2, p. 45)
Today, we witness that the Muslim world is facing many turmoils and problems, due to the fact that they are not holding unto the ‘Rope of Allah’ which has been sent by Him to save them from these troubles. This ‘rope’ is the Promised Messiah and Mahdi, Hazrat Mirza Ghulam Ahmadas of Qadian.
In 1933, Hazrat Musleh-e-Maud, Mirza Bashir-ud-Din Mahmud Ahmadra wrote an article and called the Muslim world to accept the Imam of this Age, the Promised Messiahas.
Background of this article: Ahmadiyya fellowship of youth
In 1932, the Ahmadi youth of Lahore established an organisation namely “Young Men Ahmadiyya Association”, for the purpose of preaching the message of Islam Ahmadiyyat. Its first president was Syed Mahmud Ahmad Sahib BA. The aims of this organisation included holding conventions for tabligh (preaching the message of Islam Ahmadiyyat), and publishing a monthly religious tract. The organisation was renamed a few months later to the “Ahmadiyya Fellowship of Youth”, and for the years 1933-34, Malik Abdur Rahman Sahib Khadim BA was appointed as its president. Prior to the foundation of Majlis Khuddam-ul-Ahmadiyya, it was this youth organisation that led the efforts to spread the true teachings of Islam. (Tarikh-e-Ahmadiyyat, Vol. 6, p. 112)
Ahmadiyya Fellowship of Youth grew in numbers and eventually spread outside of Lahore. Its president, Abdur Rahman Sahib Khadim, announced that this organisation will aim to refute the objections of the opponents and propagate the message of the Promised Messiahas far and wide. (Al Fazl, 22 December 1932, p. 2)
Hazrat Musleh-e-Maudra
The Call of Heaven
In a complement to the praiseworthy efforts of this organisation, Hazrat Musleh-e-Maud, Mirza Bashir-ud-Din Mahmud Ahmadra wrote an article in 1933, titled “Pukarnay Walay Ki Aawaz”, and gave it to this association for publication on “Yaum-e-Tabligh” (preaching day). The original Urdu article was published in Al Fazl on 26 October 1933, and its English translation was first published in the November 1933 issue of The Review of Religions, titled “Heaven Calls You”.
The English article has now been published in book form as well. In this article, Hazrat Musleh-e-Maudra said:
“I say to those who will listen: where does the call of heaven guide you? A mother does not neglect her children. How can God Almighty neglect His people?
“Your instruments—your flutes, drums and conches—have raised a din. Be silent! For now, your creator speaks to you.
“Blessed are you who live on the earth. Heaven has opened its doors for you. And blessed are you who dwell in darkness. The sun of spiritual life rises from the eastern horizon. The same message of hope delivered 1300 years ago is proclaimed again today; the pure teaching of Tawhid (Oneness of God) is conveyed again as it once was before.
“Do those who profess to love Muhammadsa not recognise the voice of their beloved? Listen to what the most handsome of all beings has to say:
“‘Heed the one who comes in my name and convey to him my greetings. And even if you have to crawl on your knees over mountains of ice, go to him still.’
“But alas you have given little thought to this, and you reject the voice of one who calls you not from himself, but in the name of his master—Muhammadsa. He has raised this cry in the towns, but it was as though a cry in the jungle. And this was so that a previous prophecy—‘listen to him who cries in the wilderness’—could be fulfilled.
“Do you consider yourselves free of fault? Or do you think that the soul of the Holy Prophetsa will not suffer at your plight? Perhaps you labour under these misapprehensions. Sadly, both these errors hinder you from hearing the voice raised in the name of the Prophet Muhammadsa. If this is the case, then in the first instance, do you not overestimate your own virtue, and in the second instance, do you not belittle the Prophet’ssa concern for your predicament?
“Remember that the pages of history bear witness to the fact that no community of heaven was brought to life, except through the voice of God Almighty. When the Hindus were recipients of His word; who raised them to the pinnacle of their glory? Was it not Krishnaas, Ramchandaras or Buddhaas? Or was it instead a worldly leader? Who awakened the Jews? Was it not the likes of Davidas, Elijahas, Danielas and Jesusas? Or was it a self-appointed guide [from among them]?
“Think not that mortal voices can rouse the Muslims, without the sounding of the horn of heaven? Those souls that come from heaven hear only the divine voice. […] Yet one can also see that to claim to hear the word of God is no small thing. Those who are false or make haste in their claims are bereft of divine support.” (The Call of Heaven, [Pukarnay Walay Ki Aawaz], pp. 1-5)
Huzoorra continued by saying that for more than 40 years, Hazrat Mirza Ghulam Ahmadas, the Promised Messiah and Mahdi, declared that he is the recipient of divine discourse:
“In all this time, not a single day dawned which did not bring with it progress and success and in which new pathways of divine help were not opened. What a momentous sign!” (Ibid., pp. 5-6)
Huzoorra further said that the Holy Quran makes it clear that a false claimant is bound to incur divine wrath, “whereas the true chosen ones of God Almighty always receive His support. They continue to succeed despite all opposition to them. Thus this is a fresh sign from God, which He has caused to descend from heaven, to prove to you the truth of the Promised Messiahas and the Founder of the Ahmadiyya Community. If only you could perceive this so that God would look upon you with pity and transform your present state.
“Listen then those who will! A voice raised by heaven is no ordinary thing. The greatest source of pride a person can have is to be remembered by their creator; and the greatest danger one can face is to turn a deaf ear to the Word of God Almighty or be unmindful of it. Therefore, be warned and amend your idle ways. Listen to and accept the voice raised by God in heaven, in the name of the Holy Prophet Muhammadsa, to awaken humankind from their slumber and to revive Islam and re-establish its teachings in the world.
“Remember that to tarry in accepting the truth is to delay the hour of progress and to afford the enemies of Islam the opportunity to ridicule and defile it. God Almighty calls to you from heaven, while on the earth your own hearts bear witness that they no longer possess the truth of Islam. It can only be restored through external help. Why then do you not turn towards the voice of God Almighty? Why do you not look upon the state of your hearts? Do you require a greater testimony in this world than the verdict of your own hearts, and a greater testimony in heaven than the decision taken by God Almighty?
“Can those who deal in falsehood receive the kind of support which the Founder of the Ahmadiyya Community received from God? Can a community founded by an imposter, ever be endowed with the zeal to serve Islam, in the way that distinguishes the followers of the Promised Messiahas? Do you think that those who follow a liar can succeed in propagating Islam in the same way that the Ahmadiyya Community has? […] Do you consider such proclamations a thing of insignificance and that God does not punish false claimants?
“If not, it is your duty to forgo your cowardice and indifference, and enter the fold of the Ahmadiyya Community with true courage to serve the cause of Islam and its founder through the sacrifice of your lives and wealth. Do not tarry, for every minute that is delayed is a grave danger.
“Again, I say to those of you who possess erudition and understanding, can there be a more emphatic worldly testament than that of your inner heart? Be honest with yourselves and truthfully admit that your hearts bear witness that you have deviated far from Islam. […] If this is the truth, as it most certainly is, then do not seek to conceal it and squander any justness you might have had. You may be able to deceive others, but you cannot deceive yourselves. Your affairs rest with Allah the Exalted Who knows what dwells within the hearts of people. Worldly prestige is nothing; true honour is that which comes from God Almighty. What shame is there in accepting the truth?
“Therefore, do not tarry and accept the truth, so that the hour of Islam’s victory might draw near. The voice raised by the Founder of the Ahmadiyya Community is not his own, but has been raised for the glory of the Holy Prophetsa. Know also that he spoke not of his own accord, but through the will of God Almighty. So heed the call of God for your own entreaties to be heard. Listen to the one who speaks in the name of the Holy Prophetsa so that your own names may be honoured and blessed. And the conclusion of our prayer shall be, all praise be to Allah, the Lord of the worlds.” (Ibid., pp. 6-11)
This series, Zikr-e-Habib, explores the life of Hazrat Mirza Ghulam Ahmadas, the Promised Messiah and Mahdi, and his sayings, shedding light on his noble character and the impact of his teachings on his followers and the world at large.
M Adam Ahmad, Al Hakam
The residence of the Promised Messiahas
In our journey through life, worldly titles and positions are like fleeting shadows. No matter how high one’s position in the material world is, it is a temporary station, as every mortal is destined to leave this earthly stage. The spiritual realm, on the other hand, offers lasting significance and sheds light on the true value of life, which lies not in the temporary honours and privileges of this world but is something beyond corporal limitations.
As far as spiritual ranks are concerned, prophethood is the highest station granted by Allah to His chosen ones. The messengers of God are entrusted with the most challenging responsibilities of guiding mankind in every aspect of this life to helping them attain divine grace in the next.
Despite being blessed with the greatest spiritual position attainable by man in this world, prophets of Allah the Almighty are paragons of humility, displaying meekness and modesty at the highest levels. Their closeness to Allah the Almighty does not yield arrogance or pride but rather begets humility.
One of the tasks of prophets is to purify humanity from vain passions of arrogance and pride. They seek to establish a simple and humble atmosphere, devoid of selfishness and pretence. To achieve this goal, God’s messengers continuously guide mankind through their wise words and humble actions.
In the Holy Quran, Hazrat Luqman advises his son in the following words:
“And turn not thy cheek away from men in pride nor walk in the earth haughtily. Surely, Allah loves not any arrogant boaster.” (Surah Luqman, Ch.31: V.19)
“One who possesses even an atom’s weight of arrogance within their heart shall not enter Paradise.” (Sahih Muslim, Kitab al-Iman, Hadith 91a)
Explaining as to what is arrogance and pride, Prophet Muhammadsa went on to say:
الْکِبْرُ بَطَرُ الْحَقِّ وَغَمْطُ النَّاسِ
“Arrogance is refusing to accept the truth [out of self-conceit] and belittling people.” (Ibid.)
The unpretentious and simple life of the Imam of this age, Hazrat Mirza Ghulam Ahmadas, the Promised Messiah and Mahdi, who was sent by God Almighty as the spiritual reflection of the Holy Prophetsa to reform the people of the latter days, bears witness to the fact that humility always prevails. Prophet Ahmadas showed through his personal examples that by humbling oneself for the sake of Allah the Almighty, one can attain divine rewards and blessings beyond the scope of human imagination. A clear manifestation of this phenomenon can be found in the following incident:
“Maulvi Abu Saeed Muhammad Husain of Batala, who had at one time been my [Prophet Ahmad’sas] fellow student, came back to Batala after completing his religious studies. The people of Batala looked askance at him on account of some of his notions and ideas.
“One person was very insistent that my humble self should debate a controversial point with Maulvi Muhammad Husain. Yielding to his insistence, I accompanied this man in the evening to the home of Maulvi Muhammad Husain and found him in the company of his father in the mosque. To summarise, upon hearing the explanation of the respected Maulavi [Muhammad Husain], this humblest one concluded that there was nothing unfair and objectionable in his statement; consequently, the debate with him was abandoned for the sake of Allah.
“At night, the Benevolent God addressed me in His revelation and discourse in reference to the same abandonment of the debate and said:
تيرا خدا تيرے اس فعل سے راضي ہوا اور وہ تجھے بہت برکت دے گا۔ يہاں تک کہ بادشاہ تيرے کپڑوں سے برکت ڈھونڈيں گے۔
“‘Your God is well-pleased with what you have done, and He will bless you greatly, so much so that kings will seek blessings from your garments.’ Thereafter, those kings, riding upon horses, were shown in a state of vision.
“Since the attitude of humility and lowliness was adopted purely for the sake of God and His Messenger, Allah, the Perfect Benefactor, did not desire to leave it unrewarded. فتدبّروا و تفکّروا [‘So reflect and ponder’].” (Barahin-e-Ahmadiyya [English], Part 4, pp. 399-400)
Referring to the above incident, Hazrat Maulvi Abdur Rahim Dardra says:
“The party who had brought him [i.e., Prophet Ahmadas] was naturally upset and felt humiliated. So, he became an object of ridicule to both parties.
“But such was Ahmad’sas love of truth and honesty that he did not care for anything that friends or foes might say. He looked on things as they were in themselves, not through the dim spectacles of vulgar estimation. He suffered every humility and indignity with a cheerful countenance.
“It is not every debater that can behave in like manner. People generally seek popular applause. It is only a man of sterling character who has the courage to speak the truth, even when it is unpopular. So, God was immensely pleased with Ahmadas. The strength of character that he showed in such circumstances did great credit to him.” (Life of Ahmadas, p. 55)
Humility in response to abuse
Prophet Ahmad’sas remarkable patience and humility in the face of verbal abuse is demonstrated by a notable incident in Lahore. While having a discussion with a Hindu religious scholar, the Promised Messiahas was subjected to offensive remarks from another Hindu speaker. The Hindu scholar tried to stop his coreligionist, but Prophet Ahmadas remained calm, gesturing for the verbal assault to continue despite the incivility. Prophet “Ahmad[as] listened silently with his hand over his mouth. Sometimes he would put the end of his turban in his mouth, and finally, his accuser fell silent. Ahmad[as] then said, ‘Brother, if you wish to say more then please carry on.’ But the man rose and went away.” (Ahmad[as], The Guided One, p. 237)
The Hindu scholar was observing the entire situation. Deeply impressed by the humility and self-control of the Promised Messiahas, he said, “We have heard of Christ’s humility. Now I have witnessed the like with my own eyes.” He added, “It is impossible for such a person not to succeed.” (Ibid.)
Explaining that God Almighty Himself resembled Prophet Ahmad’sas humility with Prophet Jesusas, the Promised Messiahas states:
“It has been revealed to this humble one that, on account of meekness, humility, trust in God, sincerity and the Signs and heavenly light, my humble self resembles the Masih [Jesusas] in his earthly life and that the nature of this humble one and the nature of the Masih resemble greatly as if they are two pieces of the same jewel or two fruits of the same tree. There is such a complete unity between us that the spiritual eye would have little to distinguish between us. There also exists an overt resemblance which is that the Masih [Jesusas] was the follower and servant of the faith of a perfect and high-standing prophet, i.e., Musa [Mosesas] and his gospel is a branch of the Torah, and this humble one is one of the lowly servants of that majestic Prophet, who is the Sayyedur-Rusul [the chief of all prophets] and crown of all the prophets. If they are Hamid, he is Ahmad and if they are Mahmud, he is Muhammad, may peace and blessings of Allah be upon him.” (Tadhkirah [English], p. 96)
Unpretentious simplicity
The humility of the Promised Messiahas was unequivocally devoid of pretence and this trait was strikingly evident in his character. This was an attribute that was deeply embedded in his personality and emerged as a ubiquitous feature in a variety of situations.
Hazrat Maulvi Abdul Karimra Sialkoti narrates:
“His Holiness, [Prophet Ahmadas] is completely indifferent and unconcerned with decorated homes and fancy dress. By the grace and mercy of God, His Holinessas is of such rank and stature that if he so desired, the bricks in his home could be made of marble and his door rugs could be of silk and satin. However, the house in which he resides is so simple that one who is predisposed to worldly definitions of elegance and refinement would not be happy to stay there for even a moment. […]
“In reality, he himself lives in a very small portion of the house. He lives in his own house as one who stays in a temporary home for travellers; the traveller never entertains the thought that this is his own home.” (Life of the Promised Messiahas, pp. 63-64)
Austere clothing
“Moving on to the dress of the Promised Messihas. Pashmina is a very expensive cloth. A materialistic person will go to great lengths and employ exhaustive means to care for it and maintain it, and will mercilessly waste away a substantial amount of time worshipping it. To His Holinessas, however, it has no greater value than a useless cloth. By closing the buttons on his waistcoat into lower holes, eventually, all of the buttons break off. One day, he said with an air of wonder, ‘It is no easy task to reattach a button. My buttons seem to fall off quickly.’ Then he said, ‘In truth, doing one’s buttons is a great waste of time.’ […]
“In short, the Promised Messiahas is not captivated by fine clothing. There is no doubt that a materialistic person who is unaware of the actual truth may apparently see the Promised Messiahas in elegant dress and thus fail to reach the depth of the matter and may wellnigh consider – judging by his own state of affairs – that His Holinessas was interested in exquisite clothing. However, those who sit with him day and night know well his lack of interest in this respect. One day he said, ‘I would wear clothes which were cut and tailored at home, but now by the will of God, people bring clothes for me. Allah Almighty knows well that I do not consider these clothes to be any different from what I would wear before.’” (Ibid., pp. 64-66)
Inclusive humility
Generally, it is observed that people often behave humbly towards their elders and relatives, but the true measure of a man is how they treat their servants or subordinates. Apart from other interactions, such instances occurred many times in Prophet Ahmad’sas life, but his humble character always rose to the occasion. His friends and foes alike testify to this fact that the humility of the Promised Messiahas never wavered or faltered in any given situation.
Hazrat Mufti Muhammad Sadiqra relates:
“Around 1896-97, I went to Qadian from Lahore, and my mother, who had come from Bhera to take bai‘at of the Promised Messiahas, was also with me. During this visit, she pledged allegiance to the Promised Messiahas.
“When we were about to start our return journey, the Promised Messiahas accompanied us to the place where we were to embark on the horse-drawn carriage. He ordered food for us to take on the journey. The workers of Langar Khana [i.e., public kitchen established by Prophet Ahmadas] did not wrap the food in a cloth, so the Promised Messiahas tore a three feet long piece of his turban, tied the bread and food in it, and gave it to us.” (Zikr-e-Habib by Hazrat Mufti Muhammad Sadiqra, pp. 35-36)
Hazrat Maulvi Abdul Karimra states:
“The nature of His Holiness, [Prophet Ahmadas] is filled with such humility and modesty, and is so self-effacing that no greater example can be seen. He sits on the ground, while others sit on the rug or above him. The blessed heart of the Promised Messiahas does not even perceive such things.
“Some four years ago, the members of his household had gone to Ludhiana. It was the month of June and the house had been newly built. In the afternoon, I lay down on a traditional Indian-style bedstead (charpoy) that was present there at the time. His Holinessas was pacing back and forth. When I woke up, the Promised Messiahas was lying on the ground below my charpoy. I stood up out of respect. The Promised Messiahas very affectionately asked, ‘Why have you stood up?’ I said, ‘When you are lying on the ground, how can I sleep on the charpoy.’ The Promised Messiahas smiled and said, ‘I was standing on guard for you. The boys would make noise and I would stop them so that your sleep would not be disturbed.’” (Life of the Promised Messiahas, pp. 64-67)
Humble gatherings
“At the Mubarak Mosque, there is no formal seat for the Promised Messiahas. A stranger is unable to recognise the Promised Messiahas by any physical means of distinction. The Promised Messiahas always sits in the right-hand corner of the mosque when sitting in the row for Prayer all by himself, as one who swims in the river of contemplation, calm and collected. I often sit in the mehrab [niche] of the mosque, and for this reason, I am usually right in front of the main entrance.
“Many a time, strangers who are brimming uncontrollably with ardour come straight to me, and then they either realise their mistake by themselves or someone from among those present in the mosque directs them to the man who is truly worthy of their attention.
“The gatherings of His Holinessas are characterised by grandeur and dignity, along with openness and informality, all at the same time. Every one of his humble followers feels that His Holinessas loves them the most, and everyone will say whatever their heart desires to him freely. Even if someone goes on for hours with their own story, no matter how meaningless it may be, the Promised Messiahas will continue to listen with full attention. Often in accordance with their own limited strength of heart and patience, the audience will grow weary and begin to stretch and yawn, but His Holinessas will not show by any action whatsoever – not even for a moment – any signs of fatigue. […]
“The gatherings of His Holinessas are coloured in the hue of prophethood, may peace and blessings be upon the Prophet of Islam.” (Ibid., pp. 67-69)
Against arrogance
Prophet Ahmadas said:
“A great number of weaknesses lie dormant in man, but the basest weakness is arrogance. No one would have been a non-believer if there had been no arrogance. Therefore, make yourself humble of heart and serve your fellow beings with love.” (Tadhkiratush-Shahadatain, Ruhani Khazain, Vol. 20, p. 63)
The Promised Messiahas said:
“A person cannot attain divine love and pleasure of Allah the Almighty unless these two attributes are present in him:
“Firstly, one should shun arrogance. Just as a towering mountain with its head held high falls to the ground, so a man should remove all thoughts of arrogance and evil and adopt humility and modesty.
“Secondly, one should cut off all [maleficent] ties. As a mountain breaks down and rents asunder or a brick is separated from another brick, so all their relations which give way to filth and divine displeasure should be cut off.” (Zikr-e-Habib, p. 207)
Hazrat Maulvi Abdul Karimra Sialkoti narrates:
“There was once an occasion when an individual came to our mosque who was infatuated and accustomed to ascetics and the custodians of shrines seen in the world today. The man was surprised to see the people conversing with His Holinessas so freely and said to him, ‘There is a lack of respect in your mosque, people speak to you without fear.’ His Holiness, [the Promised Messiahas] responded:
“‘It is not my practice to sit in a fierce and frightful manner so that people should fear me as they are terrified of a carnivorous beast. I extremely detest the idea of sitting like an idol. I have come to abolish idol worship, not so that I should become an idol myself and people worship me. Allah the Exalted knows well that I do not give myself preference over others even in the slightest. In my opinion, there is no worse an idol worshipper and no one more wicked than an arrogant person. An arrogant person does not worship any God at all; in fact, he only worships himself.’” (Life of the Promised Messiahas, pp. 69-70)
Conclusion
When exercised on appropriate occasions, humility becomes a powerful tool for bridging gaps, enabling peaceful exchange of views, and fostering mutual respect. However, while striving for justice, addressing a wrongdoing, voicing the truth, etc., one should always balance between humility and assertiveness, as Prophet Ahmadas says, “The Quran does not advise that one should remain meek in every circumstance, nor to refrain from confronting evil. Rather, it teaches that forbearance, humility, meekness and passivity are all meritorious, but not when exercised inappropriately. All good deeds ought to be performed with an appreciation of appropriate time and circumstance.” (Noah’s Ark, p. 71)
A glimpse into the rich history of the Ahmadiyya Muslim Jamaat
Hazrat Khalifatul Masih Vaa addressing the convocation of Jamia Ahmadiyya UK
8 December 1905: The Promised Messiahas shared his thoughts about a separate graveyard for his followers during a private sitting with his Companionsra. Huzooras stated, “I desire that a piece of land be acquired to serve as a graveyard, a monument and a reminder [for the generations to come].”
Huzooras added, “It will be an impactful spectacle to see [members of a] Jamaat who were united during their lifetime also united after their demise. This is very good […]. It is not an innovation to add inscriptions on gravestones; in fact, this serves as a reminder and every gravestone will serve as a piece of history of the Jamaat.” (Malfuzat [1988], Vol. 4, p. 586)
8 December 2017: During his Friday Sermon on this day, Hazrat Khalifatul Masih Vaa advised the governments of Muslim countries to make good political decisions, and called the attention of Ahmadis worldwide towards prayers for the Muslim ummah. (Al Fazl International, 29 December 2017, p. 5)
9 December 1944: Hazrat Musleh-e-Maudra addressed the younger members of the Jamaat belonging to the North-West Frontier region of the Indian subcontinent and urged them to devote their lives to the service of religion.
Huzoorra explained that a good method for preaching in this area was that the preacher should be a resident of the area and familiar with the customs and traditions of the people. (Tarikh-e-Ahmadiyyat, Vol. 9, p. 194)
9 December 1955: The Mubarak Mosque, the first purpose-built mosque in the Netherlands, was opened by Hazrat Sir Muhammad Zafrulla Khanra. This mosque, with three minarets and a capacity of 500 worshippers, was designed by Frits Beck and was completed with funds collected from Lajna Imaillah.
On 3 June 2006, Queen Beatrix of the Netherlands visited the Mubarak Mosque to commemorate the building’s 50th anniversary. (Al Fazl International, 2 June 2012, p. 9)
Right to Left: 1. Hafiz Qudrat Ullah Sahib, Missionary Holland 2. Prince Fahd Al-Faisal of Saudi Arabia 3. Hazrat Sir Muhammad Zafrulla Khanra
10 December 1894: The Promised Messiahas issued an announcement on this day for the eyes of the British Government, Queen Victoria – Empress of India, the Governor General of India, Lieutenant Governor of Punjab and other concerned influential figures. This contained a rebuttal of an article, titled A Dangerous Fanatic published in the Civil and Military Gazette on 24 October 1894. The article had misrepresented and deceitfully portrayed the Promised Messiahas. (Majmu‘ah-e-Ishtiharat [2019], Vol. 2, pp. 123-131)
10 December 1901: The Promised Messiahas was extremely worried for the citizens of India as the plague continued to wreak havoc and claim lives in many parts of the Indian subcontinent. On this day, out of sheer sympathy, he issued a written announcement in three languages – Arabic, Persian and Urdu. – so that his message could reach as many locals as possible and they could safeguard themselves from this rampant punishment of the plague. (Majmu‘ah-e-Ishtiharat [2019], Vol. 3, pp. 447-466)
10 December 1965: During his Friday Sermon on this day, Hazrat Khalifatul Masih IIIrh mentioned that in the next two to three decades the message of Ahmadiyyat will reach new heights. (Khutbat-e-Nasir, Vol. 1, p. 35)
11 December 1936: Hazrat Musleh-e-Maudra always reminded members of the Jamaat to turn towards God for every matter and to rely heavily on prayers. On this day, Hazrat Musleh-e-Maudra instructed members of the Jamaat to engage in fervent prayers and seek forgiveness from God Almighty. Whilst giving advice regarding prayer and repentance, Huzoorra said:
“At least one day in a year, you ought to shed tears before God Almighty for your sins as opposed to merely asking Him to fulfil your desires.” (Tarikh-e-Ahmadiyyat, Vol. 7, p. 324)
12 December 1911: On this day, in order to appease Bengali sentiments, Bengal was reunited by Lord Hardinge. This was in response to the Swadeshi movement’s riots in protest against the policy and the growing belief among Hindus that East Bengal would have its own courts and policies. Years prior to this development, the Promised Messiahas publicised this event in a prophecy. (Tarikh-e-Ahmadiyyat, Vol. 4, pp. 383-384)
12 December 1979: Ahmadi theoretical physicist and Nobel Laureate, Professor Mohammad Abdus Salam Sahib received many awards from all over the world. On this day, he was awarded with Nishan-i-Imtiaz by General Zia-ul-Haq, President of Pakistan. Nishan-i-Imtiaz (Order of Excellence) is a state-organised civil decoration of Pakistan. It is the highest honour given to any civilian in Pakistan based on their achievements towards world recognition for Pakistan or outstanding service for the country.
13 December 1987: Maqbool Ahmad Zabih Sahib reached Malawi, to establish an Ahmadiyya mission there. He was the first Ahmadiyya missionary to reach this East African country. (Silsila Ahmadiyya, Vol. 4, p. 844)
13 December 1991: Hazrat Khalifatul Masih IVrh instructed that every country where the Jamaat is established should have a tabligh centre, with a fully equipped library of Jamaat literature and other related necessary reference books. (Silsila Ahmadiyya, Vol. 4, p. 867)
13 December 2014: On this day, Hazrat Khalifatul Masih Vaa addressed the convocation of Jamia Ahmadiyya UK, in Haslemere. In his address, along with many other instructions, Huzooraa emphasised the importance of du‘a in the life of a missionary. (Al Fazl International, 2 January 2015)
14 December 1902: On this day, the Promised Messiahas was in Qadian and it is reported that there were some guests in town, some from Lahore and some who had travelled all the way from Burma, to seek blessings from the company of Hazrat Mirza Ghulam Ahmadas. (Malfuzat [1988], Vol. 2, p. 574)
14 December 1936: In order to connect Qadian with other large cities, telephone lines were set up. On this day, the installation work was completed.
At the request of the Government of India, Hazrat Musleh-e-Maudra inaugurated the installation by making the first call to Hazrat Chaudhry Sir Zafrulla Khanra, who then had the portfolio of Railways and Commerce in the Government of India. Mr Kapoor, a Subdivisional Officer of Telegraphs, and Mr Radol, a telephone engineer, worked hard and diligently to get this phone line up and running at the earliest. (Al Fazl, 16 December 1936, p. 2)
On 13 November 1923, His Holiness, the [then] Head of the Ahmadiyya Community, Hazrat Khalifatul Masih II[ra] had an interview with His Excellency, Sir Edward Maclagan Governor of the Punjab. His Holiness had a long talk with His Excellency about the present political condition of the country and laid certain practical suggestions before the latter calculated to establish peace and prevent unrest in the country. At the end of the interview, His Excellency, the Governor desired that a summary of these suggestions be submitted to him in writing. This summary which has already been submitted to the Governor we insert below for the benefit of our readers. […] – Editor, The Review of Religions (1923)
Hazrat Khalifatul Masih IIra
Between the Hindus and Muslims there exists nowadays great hatred and discord and this is of two kinds: (a) Political; and (b) Religious.
Seeing this hatred and discord, the Muslims have begun to realise that they stand in need of some helper to maintain their existence.
But in spite of this feeling, they do not turn to the government for they think, (whether erroneously or on the basis of certain grounds), that the government does not sympathise with them in their troubles and gives the Hindus preference over them.
So, I beg to lay before the government the following proposals which are calculated not only to remove religious and political unrest but also to strengthen the power of the government and conciliate the Muslims. The government should adopt the following course in order to establish political peace and conciliate the Muslims:
The suspicion of the Muslims that the government favours the Hindus may be dispelled by a declaration on the part of His Excellency, the Viceroy on some public occasion to the effect that such suspicions are utterly devoid of foundation, that the government has an equal regard for all its subjects and that it is ever ready to help the wronged and the oppressed no matter to what nationality or religion they may belong.
The Muslims should have given to them their legitimate rights. Nowadays they are not adequately represented in the Colleges, (particularly the technical institutions), in the University, in the Services and in the Local Self-government, their representations in all these lines being quite out of proportion to their numbers. This question has engaged the attention of the government for some time past, but there is still much room for improvement. The doors of education being practically closed to the agriculturists, they are suffering badly froma lack of education. They turned their attention to education very late and now finding its doors closed against them, they are extremely discontented and disappointed.
Sir Edward Maclagan | Wiki Commons
As regards the present Hindu-Muslim disputes, the government should adopt the following course. Its representatives should first hear the grievances of the Muslims through their representatives and then those of the Hindus through the representatives of the Hindu Community and then, by calling a meeting of both Hindu and Muslim representatives, should try to bring about reconciliation between the two communities.
In order to remove religious unrest, the following course may, in my opinion, be followed with advantage:
The law relating to intervention on the part of the government in religious matters should be made more clear and definite. Until now this law has not been perfectly clear even to the authorities, for it has been differently applied by different authorities. I think the proper course will be to separate the offence of creating religious hatred from that of creating hatred against the government and the law relating to the offence of creating religious hatred should be modified by further restrictions. One result of the law being undefined is that many men who are guilty of creating serious agitation go scot-free while some who honestly try not to trespass the bounds of the law fall victims to it.
It has been observed that the government sometimes does not put this law in force for a time and then all of a sudden it begins to bring the law into operation. This causes much dissatisfaction. I think it would be well if the government should on such occasions issue a communique, warning the public, before bringing the law into strict operation and should take action only against such persons as do not refrain even after the general warning.
Before taking action against any person, the government should take into consideration the following facts:
Firstly, the government should see whether the writer or the speaker whose case is under consideration is the first to write or speak in the matter or is only replying to any writing or speech of another which, in spite of being inflammatory, escaped the notice of the government and in case of its being a writing, was not confiscated by the government.
Secondly, the government should see whether the person who replies to a writing or speech confines himself only to the reply and does not introduce any new subject of an offensive matter.
If such be the circumstances, then the government should not take any action against the person concerned. The reason is that it is the government which can take any action against those who offend against this law and no other party can sue the offender. Consequently, it is necessary to take into consideration the fact that the person concerned was led to write that book or make that speech because he saw that the government had taken no action against the man who had originally trespassed the bounds of law while attacking his religion.
Not only the author of an offensive work should be taken action against but even the book itself should be confiscated.
There should be co-operation between the different provinces. Nowadays, while in one province extremely inflammatory writings are freely published without let or hindrance, in another province action is taken against far less inflammatory writings, although mischief is caused not by the locality of the printing press but by the perusal of books and papers. This also gives rise to much discontent.
If it be impossible to secure the co-operation of different provinces, at least this much can be done that, when necessary, the provincial governments should not only take action against the writers of their own provinces but should prohibit the publication in their respective provinces even of such literature as is printed in other provinces and contains inflammatory matter so that real purpose may be gained in this way.
As the offence in the case of religious literature is not political but is due to the misapplication of religious controversy, the offender should be pardoned on his making an apology and on his writing being confiscated.
Besides punitive measures, preventive steps should also be taken to improve the tone of religious literature and for this purpose, I beg to make the following suggestions:
In the first place, it should be enacted that no person shall criticise other religious systems but shall confine himself to an exposition of the beauties of his own religion.
Failing this the present law must be modified in so far as to render unlawful the making of an attack on another religion which can with equal force be directed against one’s own religion; for to criticise such principles as one holds in common with the followers of another religion only shows that the object of the critic is no other than to inflame others and excite hatred and ridicule.
If the government find itself unable to see its way to the acceptance of this proposal also, it should, after consulting the followers of various religions, draw up a list of such books as are believed to be authentic by the adherents of different creeds and should lay it down that no one shall base his criticism of any religion on any books other than those included in the list of authentic books of that religion. This step is also calculated to put an end to a good deal of religious contention, for much of the present excitement and rancour in religious controversy is due to the fact that criticism is based not on the books recognised as authentic by the followers of different religions but on legendary tales and inauthentic writings and traditions.
Though these matters of law do not lie within the province of the local government, yet they can move the central government for legislation on these matters.
These suggestions, if followed, will, I hope, tend to strengthen the government, establish peace and prevent unrest and agitation in the future.
(Transcribed and edited by Al Hakam from the original, published in The Review of Religions [English], November and December 1923)
Lajna Imaillah Regina, Canada, was awarded the Spiritual Service Award 2023 from the Regina Multi-Faith Forum on 5 November 2023 at the Church of Jesus Christ of Latter-Days Saints Regina.
Dr Brenda Anderson, who is an Associate Professor of Gender, Religion, and Critical Studies at the University of Regina, nominated Lajna Imaillah Regina as avid multi-faith supporters in and around the community, as shown by their generous giving of time and energy to so many good causes.
Dr Anderson explained the humanitarian work, involvement in the community and efforts to bring different people of faith together by Lajna Imaillah Regina. This includes providing food to charities and women’s shelters, food drives, toy drives, blood drives, tree planting, friendship building with the Indigenous community, field trips, inviting people of different faiths and visiting various places of worship, women’s interfaith gatherings and symposiums.
Jamaat-e-Ahmadiyya Ecuador has been offering an Arabic course for the past seven years. The course originally began to help Ecuadorian converts read the Holy Quran and learn the salat, but with time, many other Ecuadorians expressed a keen interest in learning Arabic for themselves.
The Arabic course has been open to the public for five years now. Each course consists of 12 classes over three months and concludes with a final exam and a graduation certificate. Throughout the classes, students learn the Arabic alphabet, numbers, 40 Arabic words, and 10 commonly used phrases.
This year, the course began in September with 40 students. Among them were 14-year-old Anthony Nejib Dargham Yusti and his mother, Doris Yusti, who are Venezuelans living in Ecuador; who told me that their grandfather was from Syria.
Hearing their names for the first time, I was surprised to hear the name Nejib, an Arabic word.
They explained to me that their grandfather was originally from Syria, had migrated to Venezuela, and was now living in Ecuador. Their reason for joining the Arabic course was due to their Arab background. Anthony said, “I want to learn Arabic so that I can speak to my grandfather.”
By the grace of Allah, the course concluded in November with 16 students graduating. Doris and her son Anthony – who are among the graduates – are eagerly waiting for the next opportunity to join the advanced Arabic course.
One amazing benefit of this course is that it piques students’ interest in the Holy Quran, and many students purchase their own copies of the Holy Quran so that they can keep practising their Arabic. This year, six of the 16 graduates purchased their own copies of the Holy Quran.
Being one of the only sources to acquire the Holy Quran in Arabic with Spanish translation in Ecuador, the Ahmadiyya Mission has seen many Ecuadorians happily purchase their own copies. Alhamdulillah.
On 15 November 2023, Jamaat-e-Ahmadiyya Saskatoon, Canada, organised an interfaith event in the Bangla language on the theme “Religions for Peace.” This event marked the first-ever large-scale Bangla event hosted by Saskatoon Jamaat.
The event commenced with the recitation from the Holy Quran, followed by its translation and a welcome speech from the Secretary Tabligh of Saskatoon Jamaat.
The programme featured two guest speakers, each representing different faiths. Madhurja Ghosh Sahib and Feroz Alam Sahib represented Hinduism and Islam, respectively. Speeches were followed by a question and answer session. Attendees asked questions of the speakers, who answered them in light of their faith.
The Ahmadi missionary from Saskatoon, Saad Hayat Sahib gave concluding remarks and thanked all guest speakers, dignitaries, and attendees for attending the event.
The event concluded with a silent prayer led by Feroz Alam Sahib.
The total attendance was 60 non-Ahmadi guests, including 10 non-Bengali-speaking guests.
