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Prophet Muhammad and conflict resolution

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Prophet Muhammad and conflict resolution
Saleeq Ahmad Naik, Missionary, Qadian, India
Medina
Yusuf Mansoor | Unsplash

Conflicts and disputes are an inescapable part of human social life. The prevailing modern view, often perpetuated by atheists, erroneously singles out religion, especially Islam, as the sole cause of societal conflict and discord.

Quite the opposite is true; from domestic squabbles to catastrophic world wars, Islam, being the perfect and complete code of life, provides impressive and striking principles. All Islamic teachings constitute peace-building principles, which provide guidance for maintaining the inner peace of an individual as well as the peace of society as a whole. The Holy Quran and the sayings of the Holy Prophet Muhammadsa are replete with the agenda of sustainable peace.

Let us look at history to find examples of how the Holy Prophetsa promoted peace and solved conflicts.

The Holy Prophetsa of Islam has fabulously exemplified the salient principles of the Holy Quran in this regard in a pragmatic manner. He settled numerous discords with utmost wisdom and deep insight. These include family conflicts, cultural conflicts, communal conflicts, religious conflicts, etc. Even before the claim of his prophethood, he was known for his discerning sagacity and peace-loving disposition.

Hilful Fuzul – Confederacy of Peace

The Meccans were involved for years in an intermittent and sacrilegious war known as Harb al-Fijar.(Martin Lings (1983), Muhammad: His Life based on the Earliest Sources, pp. 31-32)

Following this, a few clans of Mecca gathered and formulated the pact for the establishment of peace and suppressing injustice. The Holy Prophetsa also joined in this agreement for the protection of human rights, availing justice to the oppressed and vindicating the rights of the weak. This treaty was also aimed at settling disagreements and eliminating internal divisions. The pact was given the name Hilful Fuzul.(The Life & Character of the Seal of Prophets, Vol. 1, p 145)

Regarding this, the Holy Prophetsa himself once said during the time of his prophethood:

“Certainly, I had witnessed a pact of justice in the house of Abdullah ibn Judan that was more beloved to me than a herd of red camels. If I were called to it now in the time of Islam, I would answer it.” (Sunan al-Kubra, Al-Bayhaqi: 12859)

This clearly shows the peaceful nature of the Holy Prophetsa, highlighting how he consistently worked to reduce tensions and conflicts in society, putting in tremendous effort to create an atmosphere of peace and tranquillity.

Incredible way out of an insoluble wrangle

When we further flip through the pages of history, we find the remarkable incident that took place during the reconstruction of the Ka‘bah in Mecca. While the renovation was completed, a vehement dispute emerged between the clans of Mecca with regard to the resetting of the sacred black stone (Hajar-e-Aswad). No tribe was ready to sacrifice its part in this prestigious issue, and every clan thought it was an exclusive right for themselves.

Due to this, renovation work was suspended for many days, and eventually, it turned out to be a bloody conflict. So much so that people prepared themselves to take up arms and some, according to the custom of the Jahiliyyah (the period preceding the revelation of the Quran to the Holy Prophetsa), filled goblets with blood and drenched their fingers into it while taking firm oaths that they would die in battle lest this honour escape their tribe. Due to this dispute, the construction of the Ka‘bah was brought to a halt for many days. At last, Abu Umaiyyah bin Mughirah presented a resolution that whoever is seen entering the Haram (sacred precinct) before all else the following morning would be appointed an arbitrator upon us and thus pass a judgement as to what shall be done in this regard. The decree of God was such that when eyelids rose the next morning, all eyes noticed Muhammad, peace be upon him, entering the Haram. When they saw him, the Meccans unanimously cried out “Amin! Amin!” and said, “We are content with his decision”. As Muhammad, peace be upon him, moved closer, the matter was presented before him for judgement. By the succour of Allah, he resolved the matter in such a way that stunned the leaders of the Quraish, who called out in acclamation. He took his mantle and placed the black stone on it. Then he handed the corners of this cloth to all the leaders of the Quraish and ordered them to lift up the stone simultaneously. Therefore, everyone lifted up the cloth, and none harboured feelings of resentment. This occurrence was also an allegorical reference by God to the fact that the tribal leaders of the Quraish, who stood on the brink of war, would now be united at a focal point by that holy personage. When the black stone was brought before its original resting point, Muhammad, peace be upon him, took hold of it by his blessed hands and positioned it in its place. (The Life & Character of the Seal of Prophets, Vol. 1, p. 150)

In this way, the Holy Prophetsa averted this terrible conflict with extreme wisdom and acuity by setting forth a satisfactory solution for all participants.

Religious conflict and response

Possibly, the most cruel and spiteful time in the life of the Holy Prophetsa was when he and his family and a number of relatives were compelled to take shelter in a lonely possession of Abu Talib without any provision of money or other reserves for the lengthy and painful span of three years. These days were very hard for them and very often they had to feed on the leaves, etc. (Ibn Saad, At-Tabaqat Al-Kubra, Vol. 1, p. 163)

This all-out boycott consequently led to the deaths of the Holy Prophet’ssa faithful wife, Hazrat Khadijara and his uncle Abu Talib. This banishment and heinous boycott were actually the religious conflict in which the followers of Islam were subjected to unbearable tyranny. But the response to this antagonism and ill-treatment was utmost patience, tolerance, and avoidance.

Hence, this religious conflict was solved, and a time came when the entire Arabian peninsula accepted the reign of the Holy Prophetsa, who was taken as a political and religious leader by all.

Charter of Medina

When the Holy Prophetsa migrated to Medina, Muslims were united administratively, ideologically, and politically in an organised way.

At this juncture, the most challenging task for the Holy Prophetsa was to maintain a conflict-free and peaceful atmosphere and provide equal protection, rights and dignity to all citizens in the co-existence of different religions.

In view of this, the Holy Prophet Muhammadsa ratified a striking and outstanding treaty with the Jews, who were Medina’s closest neighbours at that time. By virtue of this treaty, the Holy Prophetsa, explicitly established unambiguous relations with non-Muslims without any discrimination of faith by providing full freedom in both religious and worldly affairs.

Some of the worth mentioning and most important provisions of the treaty are the following:

“The Jews of Bani Awf are one community with the believers. The Jews will profess their religion and the Muslims, theirs.

The Jews shall be responsible for their expenditure, and the Muslims for theirs.

If attacked by a third party, each shall come to the assistance of the other.

Each party shall hold counsel with the other. Mutual relation shall be founded on righteousness; sin is totally excluded.

Neither shall commit sins to the prejudice of the other.

The wronged party shall be aided.

The Jews shall contribute to the cost of war so long as they are fighting alongside the believers.

Medina shall remain sacred and inviolable for all who join this treaty.

Should any disagreement arise between the signatories to this treaty, then Allah, the All-High and His Messenger shall settle the dispute.

The signatories to this treaty shall boycott Quraish commercially; they shall also abstain from extending any support to them.

Each shall contribute to defending Medina, in case of a foreign attack, in its respective area.

This treaty shall not hinder either party from seeking lawful revenge.” (Hamidullah, Muhammad (1941), The First Written Constitution of the World, pp. 31-42)

It was, of course, as a result of this unyielding treaty that Medina and its suburbs turned into a confederal state, and Medina became its capital under the leadership of the Holy Prophet Muhammadsa. Subsequently, it became the epitome of justice and a distinctive example of conflict management with inhabitants of opposing beliefs, values, ideas, and goals.

This profound historic treaty can be a means of enlightenment to resolve the issues of prevailing unrest in this age as well, provided the world follows the harmonious principles of patience, tolerance, and acceptance mentioned in this remarkable treaty by the Holy Prophetsa.

Treaty of Hudaybiyyah

Six years after Hijrah, in 628 CE, the Holy Prophetsa dreamt that he and his followers were entering Mecca and performing tawaf. Upon this, he left for Mecca, with nearly 1400 of his companions and camped at Hudaybiyyah, near Mecca. The Quraish were not willing to allow the Muslims to enter Mecca and sent a strong force to intercept them.

Finally, after long and wearisome debate and discussions, a treaty for a period of ten years was hammered out between the two sides, known as the ‘Truce of Hudaybiyyah’

Conditions of the Treaty

In order to resolve this conflict, the Holy Prophetsa showed extreme patience by forfeiting his terms and accepting all demands and conditions of Quraish in almost every stipulation. The conditions of this treaty were as follows:

The Holy Prophetsa and his companions would return (to Medina) this year.

Next year, they would be permitted to enter Mecca and fulfil the rite of Umrah, but except for a sheathed sword, they would not be permitted to bring any arms. Furthermore, they would not remain in Makkah for more than three days.

If any man from among the people of Mecca went to Medina, even if he was a Muslim, the Holy Prophetsa should not grant him protection in Medina and should return him. In this regard, the words of Sahih al-Bukhari are:

لَا يَاتِيْکَ مِنَّا رَجُلٌ وَ اِنْ کَانَ عَلٰي دِيْنِکَ اِلَّا رَدَدْتَہ اِلَيْنَا

If a man from among us comes to you, you shall return him. If, however, a Muslim were to leave Medina and come to Mecca, he would not be returned.

In another narration, it is mentioned that if any man from the people of Mecca came to Medina without the permission of his Wali or guardian, he should be returned.

Among the tribes of Arabia, whichever tribe wished to ally with the Muslims could do so and whichever tribe wished to ally with the people of Makkah could do so.

For the time being, this treaty would be for ten years, and during this period, war would be suspended between the Quraish and the Muslims. (The Life & Character of the Seal of Prophets, Vol. 1, pp. 141-142)

Though the terms of the Treaty of Hudaybiyyah seemed biased and even demeaning for Muslims at first glance, the deep wisdom and visionary leadership of the Holy Prophetsa shone through remarkably. His moral integrity in handling this complex situation truly embodies his peaceful nature and unique ability to address and resolve conflicts. Without a doubt, this treaty stands as an unparalleled testament to his commitment to peace and his exceptional skill in resolving disputes.

Conclusion

The Holy Prophetsa lived an exemplary life in all aspects, and his personality is an imitable role model for us in all spheres of life. However, only a few examples have been presented here about his appealing role and charismatic character in conflict resolution. He resolved all major and minor disputes among his companions and among the people of other communities as well. He was appointed as an arbitrator by the people of Mecca for their disputes and as a mediator for resolving disputes among tribes and groups in Medina.

Today, at all levels, the world is swamped with disputes and conflicts. In order to establish peace and maintain harmony within humanity, it is critical to resolve these conflicts. The ideal conduct of the Holy Prophet Muhammadsa and his principles can be a significant source of guidance for establishing a conflict-free environment within societies and communities around the world.

May Allah enable us all to witness a better and brighter future for mankind. Amin.

An unfounded allegation against Ghanaian Ahmadis: A rebuttal

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An unfounded allegation against Ghanaian Ahmadis: A rebuttal
Ali Fatty, Student, Jamia Ahmadiyya International Ghana
Jamia Ghana
Image courtesy of Jamia Ahmadiyya Ghana

History bears witness to the fact that frequently, it is the game of the opponent of prophets that whenever they lack theological arguments in disproving and rejecting the truthfulness of a divinely appointed prophet, out of frustration, they devise other dishonest schemes by raising unfounded allegations, just like the Meccans alleged that the Holy Prophetsa had a Christian tutor who would teach him things, to which he would add his own twist, and present them as his own teachings. (The Life and Character of the Seal of Prophets, Vol. 1, p. 251)

Recently, there was a debate on YouTube between a Sunni Muslim cleric and an African Ahmadi Muslim. During the debate, the Sunni cleric raised an unfounded and baseless allegation that Ghanian Ahmadis don’t understand Urdu and have been deceived with regard to the writings of Hazrat Mirza Ghulam Ahmadas. (https://youtu.be/_-dtVORT_Oo?t=14358)

However, nothing could be further from the truth. The Sunni cleric’s assertion is plain wrong. There are scores of Africans and Ghanaian Ahmadi Muslims in particular who read the books of the Promised Messiahas in the original Urdu language, as will be evident in this article.

Besides, there is no standard that says that for one to understand the claims and teachings of a prophet, they have to know or be a native speaker of the language the prophet speaks.

For example, today there are millions of Muslims across the world who, despite not being Arabs, still read the Holy Quran, while others only benefit from its translation. However, they all still understand the fundamental teachings of the Holy Quran and the claims of the Holy Prophetsa; even the Sunni cleric himself is a Pakistani not an Arab.

Another example is Abu Jahl, who, despite being an Arab and having a deep understanding of Arabic, was deprived of understanding and embracing the message of Islam, while Hazrat Bilalra an African slave was able to understand the claims of the Holy Prophetsa and accept him as a true prophet of God, despite not being an Arab himself.

Moreover, it is the continuous practice of the anti-Ahmadi clerics to dishonestly spread false, misinformation and disinformation to the general public about the beliefs of the Ahmadiyya Muslim Jamaat, even though the Holy Quran and the Holy Prophetsa categorically admonish the Muslims against lying.

In Surah an-Nahl, chapter 16, verse 106, Allah the Almighty states:

إِنَّمَا يَفْتَرِي الْكَذِبَ الَّذِينَ لاَ يُؤْمِنُونَ بِآيَاتِ اللّهِ وَأُوْلـئِكَ هُمُ الْكَاذِبُونَ

“It is only those who do not believe in the Signs of Allah, that forge falsehood, and they it is who are the liars.”

The Holy Prophet Muhammadsa said:

كَفَى بِالْمَرْءِ كَذِبًا أَنْ يُحَدّثَ بِكُلّ مَا سَمِعَ

“A reason sufficient to determine an individual’s dishonesty is that he begins forwarding the narrations he hears without investigation.” (Sahih Muslim, Muqaddamatul-Mu’allif, Bab an-nahyi ‘anil-hadithi bi kulli ma sami‘a, Hadīth 7)

In another place, the Holy Prophetsa said:

الا وقول الزور… الا وقول الزور

“O Ye! Pay heed! O Ye! Pay heed! After them, the greatest of sins is to tell a lie.” (Sahih al-Bukhari, Kitab ash-shahadat, Bab ma qila fi shahadati z-zuri, Hadith 2654; Sahih al-Bukhari, Kitab al-adab, Bab ‘uquqi l-walidaini min al-kaba’iri, Hadith 5976)

Africans’ quest to understand the writings of the Promised Messiahas in Urdu

The concept of the coming of a divinely promised reformer in the Latter Days known as the Imam Mahdi is a household belief in Africa, even well before the message of Islam Ahmadiyyat reached the far corners of the continent.

It was around the early 20th century that the message of the Promised Messiah’sas claim as the long-awaited Imam Mahdi first reached the shores of Africa through The Review of Religions. When the African people heard the message of Islam Ahmadiyya, the facts and evidence proving the truthfulness of Hazrat Mirza Ghulam Ahmadas corroborated with the signs that the people learned from the religious scriptures. So, they genuinely wasted no time in accepting the message of the Promised Messiahas. (www.reviewofreligions.org/38121/islam-ahmadiyyat-in-africa-fulfillment-of-a-grand-prophecy/#ftoc-heading-1)

This is yet another example of the fulfilment of the promise Allah the Almighty made to the Promised Messiahas when he said to him.

مَيں تيري تبليغ کو زمين کے کناروں تک پہنچاؤں گا۔

“I shall carry your message to the ends of the earth.” (Tadhkirah [English], p. 407)

After accepting the message of Ahmadiyyat, in the 1940s, many young men from different African countries, in their quest to know more about the truthfulness of Hazrat Mirza Ghulam Ahmadas and to partake of the treasures he brought in the form of books; would embark on a difficult month’s journey, some walking to Pakistan to study the books of the Promised Messiahas in the original language at Jamia Ahmadiyya Rabwah.  

These people would later return to the continent after the completion of their studies to teach the great knowledge they gained from the works of Hazrat Mirza Ghulam Ahmadas to their respective Jamaat; Africa by extension. These souls of blessed memories contributed immensely to the successful spread and establishment of the message of Ahmadiyya in the entire African continent.

Milestone achievements of Africans studying Urdu works of the Promised Messiahas

Perhaps the cleric is ignorant of the fact that those days are gone when Africans and Ghanaians in particular used to travel to other countries such as Pakistan just to learn the Urdu language, study firsthand the books of the Promised Messiahas and become ambassadors of the Imam of the Age in spreading his real teachings to the corners of the continent.

Today, the unprecedented progress and expansion of the Jamaat all over Africa have further necessitated the need for the Jamaat to establish a missionary school in Africa where students, under the supervision of scholarly Urdu lecturers, undergo a rigorous seven-year course learning the books of the Promised Messiahas in the original Urdu language.  

During the blessed era of the Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, Allah the Almighty blessed the Jamaat with the establishment of Jamia Ahmadiyya International in Africa which is open for students from all African countries. (For more information, please see About – Jamia Ahmadiyya International Ghana: www.jamiaghana.org/about/)

Some recent testimonies of Africans on the books of the Promised Messiahas

Besides, when I heard the allegation of the Sunni cleric, I could not help but prove him wrong in his comments by interviewing the young African imams about their experiences in reading the books of the Promised Messiahas in the Urdu language. These young missionaries are many across Africa, but for briefness’s sake, I have chosen to mention only a few of them.

Ojo Shamsudeen-Arekeeyn Ola from Nigeria said:

“I’ll advise anyone who knows Urdu to read Haqiqatul Wahi, he’ll enjoy it, as well as realise the truthfulness of the Promised Messiahas. In fact, there is no book of the Promised Messiahas one would read and not find his truthfulness. However, Haqiqatul Wahi is one of those books that can convince a true seeker of the truth about the truthfulness of the Promised Messiahas , and his blessed Jamaat.”

Hafiz Uthman Muhammad, Ghana, expresses:

“It is indeed a blessing for me to have read the books of the Promised Messiahas in their original text in Urdu. Indeed, translating into other languages cannot hold the same value. I can say today that I’m fully equipped to withstand all attacks and onslaughts of non-Ahmadi Muslims through the reading of the books of the Promised Messiahas.”

Nurullah Lamina Temitope, Nigeria, says:

“I feel blessed and honoured that I can read and understand the writings of a prophet of Allah, i.e., Hazrat Mirza Ghulam Ahmadas in the Urdu language. The literary prowess of the Promised Messiahas is extraordinary. The importance of the knowledge derived from the writings of the Promised Messiahas cannot be overemphasised but what is most captivating is the spiritual upliftment that I experience having read his writings. Moreover, my conviction about his truthfulness drastically increases.”

Hussein Ruzindana, Rwanda, comments:

“There is this notion that we Africans don’t understand the writings of the Promised Messiahas since they are in Urdu. However, I have  been able to read the works of the Promised Messiahas in Urdu, so I will say that this is nothing but an immature, baseless allegation. I personally can say that after reading the book of the Promised Messiahas Masih Hindustan Mein, I not only gained knowledge but also got new facts and proofs regarding the reality of the death of Jesusas. Being a Christian before and having come from a Christian family, this book has really helped me a lot to really understand the life and death of Jesusas.”

Ismaila Bah of The Gambia noted:

“The allegation raised that because the majority of Africans do not speak or understand Urdu, they don’t understand the books of the Promised Messiahas has no basis. Allah the Almighty has blessed me with understanding the Urdu language. I do read the books of the Promised Messiahas in Urdu, where I get the original message presented by the Promised Messiahas, and that keeps strengthening my faith in his claims.”

Essah Tahir says:

“Tapping from the main source can never be like tapping from the secondary source. Reading the books of the Promised Messiahas directly from Urdu provides one with almost the exact message the Promised Messiahas intended to pass on. You get to know from reading the Ruhani Khazain that the Promised Messiahas championed the cause of Islam. I say this because I read the books of the Promised Messiahas in Urdu myself and I completely understand them.”

Making of a digital conscience: ‘Moral’ evolution of ChatGPT

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Making of a digital conscience: ‘Moral’ evolution of ChatGPT
Labeed Mirza, Jamia Ahmadiyya UK
AI

Since the release of ChatGPT in November 2022, a crucial and pertinent question has loomed large: “How do chatbots form and develop their moral compass?” This article aims to explore this question and seek an answer.

Growing up, we are exposed to a multitude of factors that directly affect how we determine what is fundamentally good and bad in life, morally speaking. Religion, culture, upbringing, and surroundings – these are a few such variables that have a direct impact on our moral compass.

The debate here is not about what exactly is good or bad – that should be left to the thinkers, religious scholars, and moral leaders of our society. Rather, the question is, how do we determine what is good and bad?

As humans, we are, to a large extent, cognisant of what forms our moral perspective. Hence, it is reasonable to assert that we have a significant influence on shaping our moral values over time as we gain a deeper understanding of their origins. Allow me to explain. Take the Hindu, who only eats vegetarian food, as an example. Whether or not his surroundings tell him to do otherwise, he is cognisant of the views of his religion; therefore, he understands that as long as he willingly subscribes to that religion, he is also bound to its beliefs.

The ability to reason, ponder, think, and make a decision are all attributes that make the human creature so magnificent. The Holy Quran alludes to this in Surah al-An’am:

قُلۡ لَّاۤ اَقُوۡلُ لَکُمۡ عِنۡدِيۡ خَزَآئِنُ اللّٰہِ وَلَاۤ اَعۡلَمُ الۡغَيۡبَ وَلَاۤ اَقُوۡلُ لَکُمۡ اِنِّيۡ مَلَکٌ ۚ اِنۡ اَتَّبِعُ اِلَّا مَا يُوۡحٰۤي اِلَيَّ ؕ قُلۡ ہَلۡ يَسۡتَوِي الۡاَعۡمٰي وَالۡبَصِيۡرُ ؕ اَفَلَا تَتَفَکَّرُوۡنَ

“Say: ‘I do not say to you: “I possess the treasures of Allah,” nor do I know the unseen; nor do I say to you: “I am an angel.” I follow only that which is revealed to me.’ Say: ‘Can a blind man and one who sees be alike?’ Will you not then reflect?” (Surah al-An’am, Ch.6: V. 51)

This verse is indicative of the human ability to reason. It is through reflection, debate, and reasoning that we are able to differentiate ourselves from the spiritually blind. Hence, God asks: “Can a blind man and one who sees be alike?”

Emergence of chatbots

The lines between what is artificial and what is real have further blurred with the emergence of chatbots that understand natural human expression and are able to process and respond accordingly. The technology behind them has become a springboard for other independent app developers to make chatbots befitting their own needs.

Some are fun chatbots that allow you to talk to your favourite historical figures, while others use artificial intelligence (AI) and are designed to be your artificial partner. (For those who have watched the TV series “Black Mirror”, you just can’t help but remember the episode “Be Right Back”).

One such programme which has recently appeared on the Apple App Store and has garnered major interest is TextsWithJesus.

AI 1

‘TextsWithJesus’ chatbot

TextsWithJesus is a desktop app that aims to replicate Jesus’ voice. One can ask the chatbot for advice, a prayer, or even “a blessing”. Interesting, however, is how the bot – which is designed to replicate a holy personage (and, for many Christians, even a deity) – seems to take a less conservative approach to religion.

When asked about some of the more controversial passages of the Bible – such as those that discuss the punishment for non-virgin women (Deuteronomy 22:20-21) and for homosexuality (Leviticus 20:13) – it is quick to remind the audience that such verses are not as true today as they were at the time of writing. It quickly tells us to focus on Jesus’ teachings of love and compassion.

The reason to highlight these examples, in particular, is to highlight just one of the many fallacies that artificial intelligence brings with it, and that is the shaping of impressionable minds by choosing how information should be responded to.

British Computer Scientist Stuart Russell, OBE, spoke about how chatbots may be capable of misleading humans. He said:

“From the point of view of the AI system, there’s no distinction between when it’s telling the truth and when it’s fabricating something that’s completely fictitious.” (gbnews.com/news/chat-gpt-ai-news-tech-latest)

Pandora’s box is an ancient Greek myth in which a lady is told to keep a certain box closed. However, at the first chance she gets, she opens the box. Curiosity gets the better of her, and unknowingly, she unleashes all the evils into the world. This story, although a myth, resonates unequivocally with the modern world.

High-speed internet, social media, and artificial intelligence – these are all akin to Pandora’s box. It seems that with each, an abundance of evil unleashes itself into the world.

Chatbots on the Cambridge Analytica scandal

During the 2010s, Cambridge Analytica, a British consultancy, gathered the personal information of millions of Facebook users without their permission, mainly for the purpose of political marketing. This is often referred to as the Facebook–Cambridge Analytica data scandal.

An interesting exercise was to ask ChatGPT what exactly was so morally bad about the 2018 Cambridge Analytica scandal. Two of the points mentioned were:

“Manipulation and Targeting: Cambridge Analytica used the collected data to create detailed psychological profiles of users and employed this information for targeted political advertising. This raised concerns about the manipulation of individuals through tailored messaging and the potential to influence their political views without their awareness.

“Ethical Concerns: The methods employed by Cambridge Analytica, such as spreading disinformation and exploiting psychological vulnerabilities, raised ethical concerns. Manipulating individuals’ emotions and beliefs for political gain is widely considered unethical.”

ChatGPT tells us that the scandal was morally wrong because it exploited vulnerable minds with manipulated advertising. Though some allege that ChatGPT does practically the same, it is not fair to say that ChatGPT is hypocritical because it is just a computer programme that is based on neural networks that have been trained on immense bodies of data and information.

However, having said that, it is important to note that the software does have a political stance of its own. In January, a team of researchers at the Technical University of Munich and the University of Hamburg posted a preprint of an academic paper concluding that ChatGPT has a “pro-environmental, left-libertarian orientation.” (arxiv.org/abs/2301.01768)

The aim of this article is not to sway the reader against the use of the tool, nor is it to tell the reader to oppose a pro-environmental, left-libertarian political stance. Rather, it is to remind the reader that it is a tool. It should not have the ability to present opinions as facts and sway your moral compass. This will lead to the moral corrosion of society. Man has been given a brain and reason to use his own thoughts and opinions to reach conclusions.

It is for this very reason that Hazrat Mirza Masroor Ahmadaa, in a meeting with the Alislam team, stated:

“We have to come up with a way of securing it (artificial intelligence) so that others are not able to present our information in a wrong way. Therefore, you will need to look into this from now on and plan accordingly.” (www.youtube.com/watch?v=NSKdtxCD81s&t=273s)

Conclusion

In conclusion, while chatbots may not be hypocritical in their responses, it is essential to recognise that they operate based on extensive data training and algorithms, lacking the consciousness or moral agency of a human being. However, the revelation of its political orientation highlights the importance of approaching AI tools with a critical mindset.

It is not our aim to discourage the use of such technology or to oppose any particular political stance it may embody. Rather, this article serves as a reminder that chatbots are tools, and we must remain vigilant not to allow them to shape our moral compass or replace our capacity for independent thought and reasoned judgement. As we advance in the age of artificial intelligence, it becomes increasingly crucial to safeguard our information and ensure responsible use to prevent potential moral corrosion in society.

This Week in History: 15-21 September

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This Week in History: 15-21 September

A glimpse into the rich history of the Ahmadiyya Muslim Jamaat

15 September 1897:

On this date, the Promised Messiahas expressed his desire to establish a middle school in Qadian for Ahmadi youth to inculcate in them the basic knowledge of Islam and safeguard them from worldly evils. He entitled this printed announcement Eik Zaruri Farz ki Tabligh. This indicates his desire to spread knowledge among his followers. After providing the basic scheme, Huzooras mentioned the names of his devout followers and their promised amounts to help initiate this project. (Majmu‘ah-e-Ishtiharat [2019], Vol. 2, pp. 360-362)

15 September 1950:

During his Friday Sermon on this day, Hazrat Musleh-e-Maudra called the attention of Ahmadis towards preaching the message of Islam with greater passion and zeal:

“According to God Almighty’s decree, the time has come for those revolutions – from the religious and spiritual perspective – that will establish Ahmadiyyat in the world for a long time, and its victory will be acknowledged by friends and foes alike. However, one is required to strive hard for such revolutions.” (“‘Blessed are those who serve the Divine cause’: Hazrat Musleh-e-Maud’s heartfelt advice to the Jamaat”, Al Hakam, 30 September 2022, Issue 237, pp. 16-17)

15 September 1985:

On this day, Hazrat Khalifatul Masih IVrh inaugurated the Baitus Salam Mission House in Belgium. (Silsila Ahmadiyya, Part 4, p. 835)

15 September 2006:

On 12 September 2006, Pope Benedict XVI, while speaking at the University of Regensburg, sparked controversy by quoting Byzantine Emperor Manuel II Palaiologos’s view of Islam, suggesting it had, God-forbid, contributed “only evil and inhuman” elements.

During his Friday Sermon on this day, 15 September 2006, Hazrat Khalifatul Masih Vaa mentioned the pope’s remarks and said they had no relation at all to the true Islamic teachings. Huzooraa said that it was not befitting for a person like the pope to falsely attribute such things to Islam.

Huzooraa commented on the pope’s statement in detail and narrated the peaceful teachings of Islam to refute the false allegations. Huzooraa also presented the sayings of various orientalists in which they appreciate the Holy Prophet’ssa role in the establishment of peace.

16 September 1914:

On this day, Hazrat Musleh-e-Maudra sent a letter to the Begum of Bhopal with the aim of propagating the message of Ahmadiyyat. Hajjah Nawab Begum Dame, Sultan Jahan GCSI (1858-1930) was a notable and progressive ruler of Bhopal who ruled from 1901 to 1926. (Tarikh-e-Ahmadiyyat, Vol. 4, p. 161)

16 September 2005:

On this day, Hazrat Khalifatul Masih Vaa addressed the first-ever combined Scandinavian Jalsa Salana, which took place in Gothenburg, Sweden. Huzooraa spoke about the ma‘rifat (recognition) of God Almighty and the ways to achieve it.

Hazrat Khalifatul Masih Vaa addressing the first-ever combined Scandinavian Jalsa Salana

17 September 1898:

The judge in the income tax case against the Promised Messiahas revealed the verdict on this day. FT Dixon, collector of District Gurdaspur, declared him not guilty. (Tarikh-e-Ahmadiyyat, Vol. 2, p. 17)

17 September 1927:

On this day, the then Governor of Punjab, Sir William Malcolm Hailey, had the opportunity to meet Hazrat Musleh-e-Maudra. During this meeting, a discussion took place as to how the Hindu-Muslim unrest could be alleviated in the country.

For more details, see “Communal harmony, Unity Conference and Muslim rights: Hazrat Musleh-e-Maud’s 1927 visit to Shimla”, Al Hakam, 24 February 2023, Issue 258, pp. 13-16.

17 September 2010:

During his first tour of Ireland to lay the foundation of Maryam Mosque in Galway, Hazrat Khalifatul Masih Vaa delivered a Friday Sermon on this day. Huzooraa mentioned that from a geographical standpoint, Galway was a kind of corner of the world.

18 September 1894:

On this day, the Promised Messiahas received the following revelation:

داغِ ہجرت

“The stigma of migration.” (Tadhkirah [English], p. 340)

Migration is among the traditions of the prophets. Many prophets and their communities undertook migration in order to spread the religion of Allah throughout the world. Hazrat Ahmadas himself and Hazrat Khalifatul Masih IIra had seen dreams and visions that revealed some of the aspects of the migration with which the Community would be confronted. Among many manifestations, the above-mentioned revelation was fulfilled in 1947 when the Partition of British India occurred and Hazrat Khalifatul Masih IIra had to migrate from Qadian.

18 September 1988:

On this day, Hazrat Khalifatul Masih IVrh laid the foundation of a mosque in New Grove, Mauritius, and also inaugurated the Tahir Mosque at the Military Quarters. (Silsila Ahmadiyya, Part 4, p. 850)

19 September 1885:

On this day, which was 9 Dhul-Hijjah 1302 AH, Hazrat Sufi Ahmad Jan Sahib read out a prayer in the field of Arafat that was written by the Promised Messiahas. In the early days of this year, when Hazrat Sufi Sahib was about to embark on Hajj, the Promised Messiahas wrote down a prayer and asked him to read it upon seeing the veil of the Ka‘bah. The words of this prayer show his deep desire for the revival of Islam in the world. (“The Promised Messiah’s prayer in the field of Arafat, Mecca”, Al Hakam, 25 September 2020, Issue 132, p. 5)

19 September 1912:

On this day, the Jamaat newspaper, Badr, started publishing the words of Hazrat Khalifatul Masih Ira under the title, “Kalam-e-Amir”. Kalam-e-Amir published Huzoor’sra dars of the Holy Quran, daily engagements, etc. It is a treasure trove of insights and teachings that exhibit Huzoor’sra spiritual greatness and vast knowledge. (Tarikh-e-Ahmadiyyat, Vol. 3, p. 418)

20 September 1948:

The new Markaz of Ahmadiyyat in Pakistan, named Rabwah, was inaugurated on this day. For more details, see “From Muhammad bin Qasim to Mirza Mahmud Ahmadra”, Al Hakam, 20 September 2019, Issue 79, pp.16-18.

21 September 1919:

A session of the All-India Muslim Conference was held on this day, to which Hazrat Musleh-e-Maudra was also invited, but he could not attend. However, he sent a detailed article, titled Turkey ka Mustaqbil aur Musalmanon ka Farz, which was published in Al Fazl on 27 September 1919. This article was later translated into English as The Future of Turkey and published in The Moslem World, Vol. 10, pp. 274-281.

For more details, see “Hazrat Mirza Bashiruddin Mahmud Ahmad’s services to the Muslim cause: Guidance for Turkey, peace in the Arab world and the Kashmir Movement”, Al Hakam, 19 February 2021, Issue 153, pp. 41-44.

21 September 1955:

On this day, Hazrat Musleh-e-Maudra delivered a lecture at a reception held in his honour following his tour of Europe. The event was organised by Jamaat-e-Ahmadiyya Karachi at the Beach Luxury Hotel in Karachi, Pakistan. The reception was attended by various ambassadors, high government officials, notable locals, press correspondents, and other dignitaries. Huzoorra called on the Muslim world to leave aside their internal disagreements and unite to carry out the important task of propagating Islam.

For more details, see “Europe seeks Islam: Hazrat Musleh-e-Maud’s lecture at a reception held in Karachi, 1955”, Al Hakam, 4 November 2022, Issue 242, pp. 19-20.

Majlis Khuddam-ul-Ahmadiyya Kenya holds national ijtema 2023

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Majlis Khuddam-ul-Ahmadiyya Kenya holds national ijtema 2023
Tahir Ahmad Machengo, Kenya Correspondent
MKA Kenya Ijtema
Image courtesy of MKA Kenya

Majlis Khuddam-ul-Ahmadiyya and Majlis Atfal-ul-Ahmadiyya Kenya held their annual ijtemas on 25 – 27 August 2023 in Nairobi, Kenya. The theme for this year’s ijtema was “The Power of Durood Sharif”.

On the first day, the department of Khidmat-e Khalq organised a blood donation drive, and all members openly donated blood to assist those in need of it. After the Jumuah and Asr prayers, all members gathered in the mosque to watch the live Friday Sermon of Hazrat Khalifatul Masih Vaa on MTA. This was followed by a flag hoisting ceremony led by Amir and missionary-in-charge Kenya, Tariq Mahmood Zafar Sahib, after which he led a silent prayer. After this, all khuddam and atfal proceeded to the Ahmadiyya Hall for the opening session, which was chaired by Shabir Ombango Sahib, Sadr Majlis Khuddam-ul-Ahmadiyya Kenya.

The session began with the recitation from the Holy Quran with its Swahili translation, an Urdu poem, and the Khuddamul Ahmadiyya pledge. An address was delivered by Sadr Majlis Khuddam-ul-Ahmadiyya Kenya, who welcomed all members, praised Allah for the opportunity to hold an ijtema, and also thanked ijtema workers for their efforts to make it a success. He reminded everyone about the real purpose of ijtema, which is the tarbiyat of the members. He said every attendee should pledge to keenly listen to the speeches and also participate in the competitions, both academic and sports.

After concluding his address, Sadr Sahib led everyone in silent prayer to officially start the ijtema. Afterwards, two speeches were delivered, the first by Nasir Hadji Sahib about social vices and their impact on the youth in Swahili. The second speech was about the power of durood sharif by Sheikh Saddam Ombango Sahib. The first session having been concluded, all atfal returned to the mosque for their ijtema. On the other hand, khuddam remained in the Ahmadiyya Hall for the first part of the academic competitions. After Maghrib and Isha prayers and lunch, both khuddam and atfal proceeded to the Ahmadiyya Hall for a session on social vices and their impact on youth.

The second day began with the tahajjud and Fajr prayers, followed by dars of the Holy Quran. After breakfast, members proceeded to the NTTI field for the sports competitions.

There was also an interactive question-and-answer session with mu‘allimeen.

The third day also began with the tahajjud and Fajr prayers, followed by dars of the Holy Quran. After breakfast, academic competitions took place.

Having done with both sports and academic competitions, all khuddam and atfal gathered in the Ahmadiyya Hall for the closing ceremony of the ijtema. The session was chaired by Amir and missionary-in-charge, Tariq Mahmood Zafar Sahib. The session began with the recitation from the Holy Quran with its Swahili translation, followed by the Khuddam-ul-Ahmadiyya pledge, an Urdu poem, and the annual report. Two speeches followed afterwards, on the importance of watching MTA and the financial sacrifices made by the companions of the Holy Prophetsa. This was followed up with an awards distribution ceremony. Amir Sahib concluded the ijtema with his remarks and led everyone in silent prayer.

A total of 175 khuddam and 49 atfal attended, with all 12 regions represented.

‘How to achieve eternal peace’: Peace forum held by Majlis Ansarullah Scotland, UK

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‘How to achieve eternal peace’: Peace forum held by Majlis Ansarullah Scotland, UK
Arshad Mehmood Khan, Scotland Correspondent
Scotland Peace Forum
Christian priest, speaking at the forum | Image courtesy of Ansarullah UK

Majlis Ansarullah Scotland hosted a peace forum on 27 August 2023, attended by more than 50 guests, gathering community leaders, representatives, and attendees from diverse backgrounds to discuss and promote the path to everlasting peace. The event started with a recitation from the Holy Quran and its English translation, followed by a video containing the introduction of Ahmadiyyat.

Tahir Naseem Ahmad Sahib, Nazim-e-A’la Majlis Ansarullah Scotland, welcomed all guests to the event. A slideshow was presented that featured various charity projects run by Majlis Ansarullah, including the collection of donations in the Scotland Region.

The peace symposium, held at the Baitur Rahman Mosque in Glasgow, was a resounding success, with a diverse audience coming together to explore avenues for fostering harmony and understanding in society. The forum featured many esteemed speakers, including representatives from the local churches and Rotary International, along with Fakhar Ahmad Aftab Sahib, the regional missionary.

One of the pivotal moments of the peace forum was the unanimous condemnation of the recent attack on the Christian Community in Jaranwala, Pakistan. All speakers, irrespective of their religious backgrounds, joined in condemning extremism and violence against any community. A statement issued by Majlis Ansarullah Scotland reaffirmed their commitment to peace, unity, and solidarity among all communities.

Dr Abdul Hayee Sahib, Regional Amir of Scotland, delivered a vote of thanks at the end, and refreshments were served to the guests.

Language of limbs

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Language of limbs
Usama Awan, Radiologist, USA

In this article, we explore the intricate connection between the physical and spiritual realms, as illuminated by medical science and the Holy Quran. Focusing on how diseases like Wilson’s disease, haemochromatosis, and other physical ailments manifest in the hands and feet, we delve into the broader implications of what our limbs can reveal about our overall health. Drawing upon the Holy Quran and Hadith, we extend the conversation to consider how our physical actions leave a lasting imprint not just on our bodies but possibly on our souls.

Manifestations of physical diseases

photo1694710731 3
Imrankabirhossain | Wiki Commons

1. Wilson’s disease

Wilson’s disease is a genetic disorder resulting in impaired copper excretion. Patients develop unique “Kayser-Fleischer rings,” which are due to copper deposition in the cornea. The excess copper also deposits into various other organs, including the liver, with many patients ultimately requiring a liver transplant.

2. Haemochromatosis

A similar yet entirely distinct disease is called haemochromatosis, which is due to excess iron deposition in the liver, pancreas, and even the skin. Patients develop pancreatic dysfunction and, subsequently, diabetes. Additionally, iron deposition in the skin results in a bronze colour. Informally, this disease is referred to as “Bronze Diabetes”, owing to the two manifestations of the disease just discussed.

Observe the picture below of a healthy leg versus the legs of a patient with haemochromatosis. Even a layman can easily distinguish the characteristic bronze colour.

As is clear from the aforementioned examples, different diseases, including nutritional imbalances, manifest in sometimes bizarre ways, such as rashes, psychiatric ailments, and even striking mobility issues.

photo1694710731
Herbert L. Fred, MDHendrik A. van Dijk | Wiki Commons

3. Other physical ailments and their manifestations

In medical studies, one learns about a tremendous number of diseases with manifestations in the hand. A few examples are as follows:

Raynaud phenomenon: indicative of possible underlying autoimmune disorders such as Lupus, Rheumatoid Arthritis, and Sjogren’s disease

photo1694710731 6
Profpedia | Wiki Commons

Splinter hemorrhages: indicative of endocarditis (infection of the heart valves)

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Splarka | Wiki Commons

Herpetic Whitlow: Due to an infection of Herpes Simplex Virus 1

photo1694710731 1
James Heilman, MD | Wiki Commons

Gottron’s Papules: Dermatomyositis

Limbs
Elizabeth M. Dugan, Adam M. Huber, Frederick W. Miller, Lisa G. Rider | Wiki Commons

Clubbing: indicating cyanosis and possible underlying severe heart or lung issues.

Limbs1
Desherinka | Wiki Commons

As far as the feet (or أرجل) are concerned, there are various gait (walking pattern) abnormalities that are sometimes characteristic or “pathognomonic” for particular diseases. Some of these include the Hemiplegic gait, Parkinsonian gait, Cerebellar gait, Myopathic gait, and Neuropathic gait. (All of these are nicely demonstrated in this Stanford lecture: https://stanfordmedicine25.stanford.edu/the25/gait.html)

It is clear, therefore, that the effects of physical ailments sometimes manifest in the hands and feet. Meaning that the limbs serve as a sign of the disease to which the rest of the body is succumbing.

Spiritual testimony of limbs in Islamic texts

But what is the link to the spiritual realm? How will our hands and feet talk or bear testimony on the Day of Judgement?

Allah says in the Holy Quran:

اَلۡيَوۡمَ نَخۡتِمُ عَلٰۤي اَفۡوَاہِہِمۡ وَتُکَلِّمُنَاۤ اَيۡدِيۡہِمۡ وَتَشۡہَدُ اَرۡجُلُہُمۡ بِمَا کَانُوۡا يَکۡسِبُوۡنَ

“This day We shall put a seal on their mouths, and their hands will speak to Us, and their feet will bear witness to what they had earned.” (Surah Ya Sin, Ch.36: V.66)

Here, Allah informs us that on the Day of Judgement, our hands will speak and our feet will bear witness to our actions. Hazrat Khalifatul Masih Ira – who was a renowned physician – wrote in the commentary of this verse:

“In studying medicine, it becomes evident that some diseases are only diagnosed by observing [a patient’s] hands. Others are diagnosed by having [the patient] walk away from you. This is the reality of this world. In the hereafter, everything will become apparent.” (Haqaiq-ul-Furqan, under commentary of 36:66)

The reality is that every action we take with our body – whether good or evil – leaves an everlasting impression. The Promised Messiahas has eloquently explained this concept in The Philosophy of the Teachings of Islam:

“The Quran sets forth the principle that every human action leaves its hidden impress upon its author and attracts an appropriate Divine reaction which preserves the evil or the virtue of that action. Its impress is inscribed on the heart and face and eyes and ears and hands and feet of its performer. This is the hidden record which will become manifest in the Hereafter.” (p. 140)

The actions of the physical world therefore become permanently recorded on our bodies and limbs. Our limbs will be made to talk in the next life and bear witness to our actions.

Here, the reader may also be reminded of another verse of the Quran where Allah depicts a scene of the afterlife:

وَقَالُوۡا لِجُلُوۡدِہِمۡ لِمَ شَہِدۡتُّمۡ عَلَيۡنَا ؕ قَالُوۡۤا اَنۡطَقَنَا اللّٰہُ الَّذِيۡۤ اَنۡطَقَ کُلَّ شَيۡءٍ

“And they will say to their skins: ‘Why do you bear witness against us?’ They will say: ‘Allah has made us to speak as He has made everything [else] to speak.” (Surah Ha Mim as-Sajdah, Ch.41: V.22)

As is already apparent from the discussion, our hands, feet, eyes, and skin are already bearing witness. They are already talking to the outside world and saying, “Look at me, I’m diseased.” Many times, these outward manifestations are only the tip of the iceberg and harbour a much grimmer reality about the patient’s health. It is not difficult to imagine, as Khalifatul Masih Ira described, that in the next life, Allah can make each portion of our body speak.

On the same token, good deeds will also become manifest on the Day of Judgement. In a famous narration from Muwatta Imam Malik – the oldest Hadith collection – the companions asked the Holy Prophetsa how he would recognise his brothers who were yet to be born. The Prophetsa testifies that their wudu will bear testament to their being part of his ummah. The Prophetsa uses an analogy to explain:

“Does not a man who has horses with white legs and white blazes on their foreheads recognise them as his own among totally black horses?” They [companions] said, “Of course, Messengersa of Allah.” He continued, “They will come on the Day of Judgement with white marks on their foreheads, hands, and feet from wudu, and I will precede them to the Hawd.” (Muwatta Imam Malik, Book 2, Hadith 29)

Similarly, Allah describes believers as having marks of prostration on their faces:

سِيۡمَاہُمۡ فِيۡ وُجُوۡہِہِمۡ مِّنۡ اَثَرِ السُّجُوۡدِ

“Their mark is upon their faces, being the traces of prostrations.” (Surah al-Fath, Ch.48: V.30)

In summary, medicine clearly demonstrates to us the parallels between the physical and spiritual realms. If our hands and feet can already tell us so much in this life, would it be so far-fetched to believe that the actions of this life will be recorded and manifested in the hereafter? Allah will not need us to speak about our actions; rather, our hands and feet will speak for themselves.

MKA Canada holds national ijtema

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MKA Canada holds national ijtema
Syed Mukarram Nazeer, Canada Correspondent
Canada Ijtema 2023 MKA
Image courtesy of MKA Canada

Majlis Khuddam-ul-Ahmadiyya Canada and Majlis Atfal-ul-Ahmadiyya Canada held their ijtemas on 25 to 27 August 2023 at the Baitul Islam Mosque Complex. Hazrat Khalifatul Masih Vaa appointed Azhar Haneef Sahib, Naib Amir USA, as his representative for this ijtema. Multiple marquees were set up for the ijtema.

On 24 August, an inspection of the ijtema preparation was performed by Naib Amir USA in the main marquee. He was joined by Sadr Majlis Khuddam-ul-Ahmadiyya Canada, Tahir Ahmed Sahib. The session ended with a silent prayer.

On the first day, the attendance was 2,119. After Jumuah and Asr prayers, a press conference was held with the aim of announcing the launch of the “Light of Quran” campaign, which is a response to the unfortunate Quran burnings taking place in Sweden, Denmark, and several other countries. Four news outlets attended; CTV Toronto, the Globe and Mail, OMNI News, and the Vaughan Citizen. After the press conference, a flag-hoisting ceremony took place.

The opening session started at around 2:35 pm with the recitation from the Holy Quran, followed by the Khuddamul Ahmadiyya pledge and poem. After this, Amir Jamaat-e-Ahmadiyya Canada read out a special message from Huzooraa. After the message was read out, Naib Amir USA gave his opening remarks, in which he reiterated the message from Huzooraa about creating a strong and living connection with God Almighty. Soon after the opening session, academic and sports competitions commenced. Concurrently, multiple other activities were organised to keep khuddam engaged. A Hub Marquee had different recreational activities. Different workshops were organised, covering a wide variety of topics. Along with the Hub and Workshop marquees, 16 food stalls were also set up for khuddam. Another marquee was home to an exhibition, a book store, and an exhibition by The Review of Religions. A special sitting of the Pan-African Ahmadiyya Muslim Association (PAAMA) Khuddam was held with Naib Amir Jamaat-e-Ahmadiyya UK. This was followed by a sitting with Arab khuddam.

After the sports and academic competitions, dinner was served to khuddam. After dinner and prayers, a bonfire session was held in which khuddam from martyrs’ families narrated their personal experiences. Khuddam were also given a chance to share their thoughts and ask questions.

On day two, the attendance was 3,027, and the day commenced with congregational tahajjud and Fajr prayers at Baitul Islam Mosque. Sports competitions resumed after breakfast. This was followed by the opening session in the main marquee. Academic competitions continued on the second day as well. After Zuhr and Asr prayers, the second session of the ijtema commenced. Sadr Majlis addressed khuddam on the topic of “Upholding Our Pledge”, followed by a question-and-answer session in which khuddam asked a range of questions. After this, sports competitions continued. Multiple workshop sessions were held concurrently on a variety of topics.

More than a dozen dignitaries attended the ijtema, including the Provincial Minister of Education, Deputy/Acting Mayor of Vaughan, Deputy Mayor of Innisfil, Regional Councillor, Member Provincial Parliament of Ontario, and members of the Federal Parliament.

A special dinner was held at 7 pm in which members of Jamaat-e-Ahmadiyya Canada’s amila, members of Majlis Ansarullah Canada’s amila, and seven of the eight past sadran of MKA Canada attended the dinner. Dinner was followed by Maghrib and Isha prayers.

This year, Majlis Khuddam-ul-Ahmadiyya Canada had a separate marquee for Special Educational Needs and Disability (SEND) for khuddam and atfal with special needs. This was established following the recommendation of Majlis-e-Shura. Seven atfal with special needs were accommodated and served.

At the end of the day, a second Bonfire session was held in which khuddam asked different marriage-related questions. The session lasted for more than an hour. The session ended with a silent prayer.

The attendance on the third day was 3,313, and the day commenced with tahajjud prayer at the Baitul Islam Mosque, followed by Fajr prayer and dars. All sports and academic competitions concluded before Zuhr and Asr prayers.

The closing session started at around 2:20 pm with the recitation from the Holy Quran, followed by the Khuddamul Ahmadiyya pledge, poem, ijtema report, and prize distribution. After the prize distribution, Naib Amir USA delivered an address on how to protect ourselves from the harmful effects of society and how Khilafat-e-Ahmadiyya acts as a shield. The closing session concluded with a silent prayer followed by a group photo.

MKA Canada Studios provided a live stream on all three days of the ijtema. It was full of original content and studio sessions, with a total viewership of more than 14,000. Over 40 members were interviewed during the ijtema. A total of 27 individual videos, three promo videos, and over seven YouTube shorts in promotion of the ijtema were produced. There were over 30,000 views in the past 28 days leading up to and during the ijtema.

MKA Sweden holds its 39th ijtema

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MKA Sweden holds its 39th ijtema
Yuneeb Niazi, Mohtamim Ishaat, Majlis Khuddam-ul-Ahmadiyya, Sweden

Majlis Khuddam-ul-Ahmadiyya Sweden held its 39th annual ijtema on 12 and 13 August 2023. The inauguration session began with the recitation from the Holy Quran and the Khuddamul Ahmadiyya pledge. This was followed by sports competitions. The evening was spent back in the Mahmood Mosque, where Maghrib and Isha prayers were offered, and dinner was served shortly after. Some academic competitions were also held.

On Sunday morning, after breakfast, further academic competitions were held.

The final session was chaired by Agha Yahya Khan Sahib, missionary-in-charge Sweden, who addressed khuddam and shed light on the importance of continuously striving to better oneself as a young Ahmadi Muslim, especially in the early years of life. This session was broadcast live on YouTube.

During the ijtema, a fundraising campaign was held by the Khidmat-e-Khalq department of Sweden for 2023, as previously done in 2022. During the previous ijtema, the department collected roughly 51,000 Swedish kronor (ca. £3,668), which was later used to build two water pumps in Guinea, Africa. The department encouraged MKA Sweden to fund this campaign yet again for the poor until the next ijtema.

This year, MKA Sweden published the Swedish translation of A Letter to a Dear One, written by Hazrat Sir Chaudhry Muhammad Zafrulla Khanra. This book was presented and distributed among the khuddam and atfal attending this ijtema.

The total attendance of the ijtema was 109 khuddam and 55 atfal.

The ijtema ended with silent prayer and lunch.

100 Years Ago… – Ahmadi missionaries enter Ceylon

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100 Years Ago… – Ahmadi missionaries enter Ceylon

Al Fazl, 11 September 1923

Ceylon
Wiki Commons

This news will be heard with great delight that the ban on the entry of Ahmadi missionaries into Ceylon imposed due to the pointless efforts of the opponents, which had been in effect since 1915, has been lifted by the Government of Ceylon under certain conditions. Although some of these conditions are very harsh and a constraint on true freedom, we hope that when the peaceful and law-abiding nature of the Ahmadi missionaries becomes clear to them, the authorities of Ceylon will no longer be deceived by these people who continue to submit false reports against Ahmadis due to their enmity and hate.

An English newspaper, Times of Ceylon, in its issue of 22 August 1923, published the proceedings of the Colombo Ahmadiyya Jamaat’s meeting following the Government of Ceylon’s letter allowing missionaries to enter Ceylon on certain conditions.

After mentioning the re-launch of the Ahmadiyya newspapers, The Message (English) and Thuthan (Tamil), and highlighting the monetary sacrifices of Ahmadi women of Ceylon Jamaat for the Ahmadiyya Mosque in Berlin, the aforementioned [Times of Ceylon] writes:

“Then, the Secretary [of Ahmadiyya Jamaat Colombo] presented the following letter from the Government [of Ceylon]:

“‘From: The office of Colonial Secretary, Colombo. 26 July 1923

“‘To: Honourary Secretary Ahmadiyya Association Ceylon, 30 Shorts Rd., Colombo

“‘Dear Sir! In regard to your letter of 9 July 1923 about the restrictions on the Ahmadi Muslim missionaries by the Colonial Secretary, I am directed to inform you that His Excellency, Honourable Governor, has happily ordered for the Ahmadi missionaries that the prohibition against their entry into Ceylon be removed and that they may enter Ceylon on the following conditions:

The meetings in which these missionaries deliver their addresses and lectures should be held at the headquarters of the Ceylon Ahmadiyya Jamaat, located in the city of Colombo on Ceilão Island.

These missionaries are not allowed to hold any sermons or meetings in the streets.

All such missionaries shall appear in person within 24 hours of their arrival on the island and report their arrival at the office of the Colonial Secretary. These missionaries must accept these conditions and give a written agreement to the Colonial Secretary that if they violate these conditions, they must immediately leave the island, provided they are ordered to do so.

“‘Yours sincerely, HR Blood, Deputy Colonial Secretary.”

In this regard, the following resolution was proposed to be submitted to the Government.

All members of the Ahmadiyya Jamaat, who assembled at their Association Hall, Shorts Rd., Colombo, on 18 August 1923, express their sincere gratitude to Governor Bahadur. He generously revoked all the stay orders issued in 1915 regarding the entry of Ahmadi missionaries into the island.

However, we also regret that some [harsh] conditions have been imposed, apparently due to some misunderstanding, but it is our duty as Muslims to obey the orders of our authorities and remain loyal to the government. On the other hand, Ahmadiyya Jamaat is that religious movement that has missionaries spread all over the world.

We hope that the government gets convinced without our raising our voices and removes the conditions imposed on us at some point in the future.

The British government openly claims that it has given religious freedom to the people of every religion and nation. We believe that under the same claim, the Government of Ceylon has revoked the prohibition of entry of Ahmadi missionaries into their country. But there is also a need to remove the conditions that have been imposed upon us, and just as the followers of other religions are allowed to preach their own faith freely, so should the Ahmadis [be permitted]. Ahmadi missionaries belong to a very peaceful sect. They do not participate in any movement against the government. They do not interfere in political matters. They consider all human beings as their brothers and deem it their duty to keep trying for their betterment and prosperity. It can never be appropriate to impose any kind of restrictions on such people. We are hopeful that the government will soon remove these restrictions and give the Ahmadiyya Jamaat an opportunity to express more gratitude.

The Ahmadi members of Ceylon Jamaat, where it is gradually becoming easier for them to spread the truth, should also increase their preaching efforts. While avoiding the occasions of conflict and mischief, they should satiate the thirst of all the seekers of truth and pious people with the fountain of Ahmadiyyat.

Some time ago, the Ahmadis of Ceylon showed great zeal and fervour in the propagation of Ahmadiyyat. They set a great example in making all kinds of financial and personal sacrifices. But after that, laziness crept upon them, and the earlier enthusiasm did not remain. It is certainly far from the honour of a believer that their steps stop at a certain stage of progress, let alone that they tend to decline. Thus, the Ahmadis of Ceylon should try their best to remove the laziness and shortcomings that have occurred in their preaching efforts, so that God may see their zeal for preaching and provide them with more facilities and means of progress.

(Translated by Al Hakam from the original Urdu, published in the 11 September 1923 issue of Al Fazl)

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Al Hakam is a weekly English newspaper for members of the Ahmadiyya Muslim Jamaat around the world. Its aim is to provide Ahmadis with content regarding the beliefs of the true Islam, reintroduced to the world by Hazrat Mirza Ghulam Ahmad of Qadian, peace be on him.

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