With renewed enthusiasm, prioritise faith over worldly pursuits: Huzoor delivers Friday Sermon at Jalsa Salana Germany 2023

From The Markaz

Al Hakam

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1st September 2023

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Stuttgart, Germany, 1 September 2023: At approximately 2 pm local time, Hazrat Mirza Masroor Ahmad^aa, Khalifatul Masih V arrived to hoist the Liwa-e-Ahmadiyya. After hoisting the flag and leading everyone in silent prayer, Hazrat Khalifatul Masih V^aa made his way into the main Jalsa Gah and delivered the Friday Sermon at Jalsa Salana Germany 2023, a brief summary of which is given below:

Huzoor^aa began by saying that, alhamdulillah, after a four-year break, Germany Jamaat has got the opportunity to hold their Jalsa Salana on a large scale. They shouldn’t only be happy that they will gather together and meet each other. The main purpose of the Jalsa Salana, as explained by the Promised Messiah^as is to progress spiritually and give less preference to the world.

Hundred years have passed since the establishment of Germany Jamaat. Members here are very happy and excited. It is indeed a moment of delight that 100 years ago, the message of the Promised Messiah^as reached Germany.

However, we should also focus on what we achieved in these hundred years. Many Ahmadis came here over the years. They came here as Ahmadis because they were hindered from practising their faith in their countries. After they came here and got religious freedom, they should concentrate on progressing in faith, and connecting their children to the Jamaat. If they did all that, then they will truly have the right to be happy after the completion of 100 years.

The Promised Messiah^as has advised us about the conditions of bai‘at and our responsibilities. We should focus on how well we are fulfilling our duties. We should be mindful if we have forgotten our objectives or if we are fulfilling every responsibility.

The Promised Messiah^as said that those who pledge allegiance should focus on the essence and not the outer shell. He gave the example of an egg. Allah the Almighty does not care about the shell and thus we should not be happy with it. One should make every sacrifice to fulfil the true essence of bai‘at.

One should prefer faith over the world. What is ‘preferring religion over the world’? Is it secluding oneself from the world? The Promised Messiah^as said that he did not want the Muslims to become lazy. They should focus on prayers and every practice of religion. The companions of the Holy Prophet^sa didn’t leave the world and at the same time stayed completely focused on prayers and faith. One should remember that until one absorbs the true meaning of لا‭ ‬الٰه‭ ‬الا‭ ‬اللّٰه [“There is none worthy of worship except Allah”], one cannot progress in faith. If we leave the book of Allah, we will not progress. Other nations just focus on worldly education and do not put their trust in God’s Book [the Holy Quran]. Surely, Allah the Almighty exists and the Book of Allah is our guidance. The only way to progress is to have complete faith in God Almighty.

Muslims as a whole are not strong because they don’t put their complete trust in God and the teachings of the Holy Quran.

The Promised Messiah^as said that people fell prey to the world. However, those who believe in God and trust Him get victory over the satanic parties. One who wants true education should study the Holy Quran. The Holy Quran is an ocean of religious insights and wisdom.

Among us, how many are there who study the Holy Quran and read it with full attention?

The Promised Messiah^as said that the Holy Quran did a great service to the nations of earlier prophets. It clarified the false stories that had crept in. Our opponents became hostile because we openly declare that the Holy Quran is the divine light and carries great wisdom. They consider it a story book but we declare that it is full of deep knowledge. So, every Ahmadi should focus on the Holy Quran.

To prefer faith over the world also means to have a great relationship with Allah the Almighty. The way to have a good relationship with God is to worship Him. If we offer prayers and worship Him, only then can we attain the nearness of Allah.

The Promised Messiah^as said we should establish a pure relationship with Allah the Almighty. The root of true faith is possessing true love of God. Our trust is in the ways of God Almighty. If one has complete trust in Allah, no one else can harm them. One should offer daily prayers. One should reform oneself if one wants to get the full benefits of their prayers. They should do good deeds and also try all the means. Those who do not find delight in prayers are the ones who do not concentrate in prayers or do not offer salat at all. One should offer prayers with full attention; only then will they get the delight of salat. Those who do not offer prayers consider salat a debt. One should pray that God may grant them the salat of the blessed and righteous people. Those who pray and still do bad deeds do not focus on salat and offer it as a mere habit.

We ought to ensure that we fulfil the obligation of offering salat, as it is incumbent upon us. Should we find ourselves falling short in the practice of prayers, it becomes imperative to focus on self-improvement and diligently safeguard this sacred duty.

The Promised Messiah^as elucidated the concept by citing the example of a child who initially perceives words as mere lines and marks. With the passage of time, however, the child gains wisdom and comprehends their significance. In the same way, we ought to persist in offering salat, whilst maintaining our focus upon it.

The Promised Messiah^as said that the instructions of the Hakam and Adl should be understood with great respect. One should not be mistrustful, because having faith and trust is the only way to progress. If we have fully accepted the Promised Messiah of the age as the Hakam and Adl, we should obey and follow his commandments.

The opponents did not recognise the Promised Messiah^as even after 100 years. We should focus on saving them and try to spread the message of the Promised Messiah^as to every person in the world. Hundred years have passed since the establishment of the Jamaat in Germany, but we have not fully conveyed the message of Islam to all the Germans.

The Promised Messiah^as emphasised the necessity of disseminating the message of true Islam to both the Arabs and the people of Europe. There remains considerable ground yet to cover in order to fulfil this solemn responsibility.

One ought not to be daunted by the apparent progress witnessed in Europe or the Western world. Instead, it is crucial to bear in mind that our acceptance of Ahmadiyyat is not motivated by worldly gains, but rather to forge a living relationship with Allah

Explaining the purpose of his advent, the Promised Messiah^as said that the purpose of his appearance is to spread Tawhid [Unity of God], high morals and spirituality.

One should pray that God Almighty may save and protect us from every spiritual illness. We should focus on moderation.

Hence, these are the things that bring us close to God Almighty. We should look into ourselves if we are following them.

We should also focus on high moral standards. On the inauguration of the mosques in Germany, many people expressed that Ahmadis have good morals.Nonetheless, it is not merely a matter of displaying high morals; following this, one should also take the opportunity to introduce the principles of true Islam Ahmadiyyat to the world.

As articulated by the Promised Messiah, our spiritual progress will become evident when we impeccably honour both the rights of Allah and the rights of His creation. When our own Community, as well as the broader populace, discern a marked distinction in our conduct and our children likewise draw lessons from our actions, then we may consider ourselves truly advanced in faith and spirituality.

Amir Sahib Germany was asking me about their next-century targets and tasks. The few things I have expressed in the light of the saying of the Promised Messiah^as should be first looked into if we are following them or not.

Huzoor^aathen asked the following questions:

Have we truly established a connection with Allah?

Have we obtained the highest levels of worship and prayer?

Are we punctual in our prayers, even if it means leaving our worldly trade, businesses, and jobs?

Or is there simply an emphasis on building mosques?

Are we consistent in reciting the Holy Quran and actively seeking Allah’s guidance and then implementing it?

Are we making our best efforts to attach our children to the Jamaat?

Do we prioritise their religious faith and knowledge alongside their secular education?

Have we fostered a sense of mutual connection among Ahmadis, exemplifying kindness toward one another?

Are we merely displaying high moral standards among non-Muslims and introducing them to true Islam?

Or are we merely just exhibiting good morals to show we are good and peaceful?

Huzoor^aa pointed out that in many instances when he had the opportunity to address non-Muslims and non-Ahmadis, they expressed that it was their first exposure to the beautiful teachings of Islam.

Therefore, Huzoor^aa said, it is clear that you are not utilising your relationships to introduce Islam as we should. Hazrat Amirul Momineen^aa questioned the purpose of distributing hundreds of thousands of leaflets if they do not effectively introduce Islam. One should first evaluate the standards we have achieved in fulfilling the rights owed to God and His creation. Each individual should conduct their own assessment.

Huzoor^aa further expounded that as we commence this new century of the Ahmadiyya Muslim Jamaat›s existence in Germany, we must do so with invigorated enthusiasm and an acute focus on spiritual matters. The emphasis should be on prioritising our faith above worldly concerns. We must continually counsel our children and next generations, imparting moral values to them. This passion should be passed down from one generation to the next.

Huzoor^aa prayed that may Allah the Almighty enable us to do so. Amin.

Hazrat Khalifatul Masih V blesses Jalsa Salana marking Germany Jamaat’s centenary

From The Markaz

Al Hakam

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1st September 2023

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Hazrat Amirul Momineen^aa inaugurates mosques, inspects new Jalsa site in Stuttgart and addresses volunteers

Last Sunday, multitudes of people flocked to Islamabad, Tilford, on what seemed to be the morning of a typical Bank Holiday Sunday. What was it that pulled entire families out of bed so early? The chance to see off their beloved Khalifa, as he departed for Jalsa Salana Germany 2023.

The scene was set, and the mixed feelings – knowing that Huzoor^aa was leaving but that he would soon be back – pulsated through Islamabad. One intriguing thing about Islamabad is that, whatever the size of the crowd, there is always a sense of serenity and calmness. The same was the case that morning.

Hazrat Mirza Masroor Ahmad, Khalifatul Masih V^aa, arrived in Frankfurt, Germany, just before 10:30 pm where over 3500 members of the Jamaat had gathered in the Bait-us-Subuh complex to welcome Huzoor^aa. Choral poems were recited, slogans of takbir were called, and all members were jubilant on the arrival of their beloved Imam. Huzoor^aa made his way to the mosque and led the Maghrib and Isha prayers – a moment everyone had been yearning for. This marked the start of Huzoor’s^aa visit to Germany.

The atmosphere is charged with a profound sense of spirituality and happiness at the arrival of Hazrat Amirul Momineen^aa in Germany after four years. German Ahmadis are flocking from all corners of the country, some travelling hundreds of miles, to join in prayers led by Hazoor^aa, partake in family or individual mulaqats, or simply catch a glimpse of their beloved Imam. The mosque at the Baitus-us-Subuh complex and its adjacent halls are filled to capacity and beyond, resonating with fervour. Individuals and families leave the prayers and mulaqats spiritually rejuvenated.

Inauguration of Mubarak Mosque, Florstadt

On 28 August, Huzoor^aa inaugurated the new Mubarak Mosque in the German town of Florstadt, which is located approximately 15 miles northeast of Frankfurt am Main. This mosque is part of the 100 mosques scheme that Germany Jamaat is pursuing. On a previous visit to Germany, Huzoor^aa laid its foundation stone in a ceremony that took place on 18 October 2015.

In his address at the inauguration ceremony of Mubarak Mosque, Hazrat Mirza Masroor Ahmad, Khalifatul Masih V^aa, expressed immense gratitude to Allah the Exalted for the occasion. He spoke on the topic of the mosque as a symbol of peace and religious freedom. Huzoor^aa stated that Islam is often misunderstood in the West due to the actions of extremists. However, he clarified that Islam promotes peace and security, citing the Holy Quran’s teachings that permit warfare only for defence and to establish religious freedom for all.

Addressing the communal spirit, Huzoor^aa extended special thanks to the mayor of the area; he acknowledged the mayor’s continuous support and cooperation with the Jamaat, highlighting that such collaboration fulfils the duty of friendship for noble objectives.

Turning his attention to the mosque’s location, Huzoor^aa pointed out its significance. The mosque is situated in a commercial area and serves as a call to God amid worldly transactions. He emphasised the role of the mosque in maintaining a spiritual balance in a commercial environment.

Discussing the current state of the world, Huzoor^aa warned that the world is rapidly moving towards destruction due to materialism. He affirmed that mosques teach the importance of caring for the needy and orphans and called for fulfilling the rights of Allah as well as His creation. He cited the teachings of the Holy Prophet Muhammad^sa on assisting both the oppressed and the oppressor, stating that stopping the oppressor from oppressing is a form of assistance.

In concluding his address, Hazrat Amirul Momineen^aa outlined the objectives for building mosques within the Ahmadiyya Muslim Community. He prayed that the Ahmadis in the area may become more active in spreading the teachings of peace and love after the construction of this mosque and fulfil both the rights of God and His creation. Amin.

Guests from various sections of society joined the inauguration ceremony. Two mayors and a member of the provincial assembly also spoke at the event. On this occasion, Huzoor^aa also unveiled a commemorative plaque while leading everyone in a silent prayer. Later, Huzoor^aa also led the Zuhr and Asr prayers. He inspected the mosque’s architecture and briefly engaged with Jamaat members across all age groups. The mayor had the honour of discussing matters with Huzoor^aa and joining him in planting a memorial tree, while amila members and other Jamaat volunteers were privileged to have photos taken with him.

Inauguration of Sadiq Mosque, Karben

On 30 August, Huzoor^aa inaugurated the Sadiq Mosque in Karben, a town that is located approximately 10 miles north of Frankfurt. The foundation stone was laid by Huzoor^aa on 7 June 2014. Upon arrival for the inauguration ceremony today, Huzoor^aa also unveiled a plaque, and led everyone in Zuhr and Asr prayers. Later on, he also planted a tree.

During his address at the inauguration ceremony, Huzoor^aa said he extends his gratitude not only to Allah, but also to the local people and the municipal administration, for it is our religious obligation to express such thanks in accordance with the teachings of the Holy Prophet Muhammad^sa. Huzoor^aa said, Abdullah Wagishauser Sahib, the Amir of Germany, noted in his comments that the mosque is situated in the city centre. This is advantageous, as alongside the material amenities provided in the city centre, there ought to be sanctuaries for worshippers to offer prayers to the one God—be it churches or other places of devotion. Huzoor^aa said that God sent prophets to amicably exhort people to fulfil the obligations owed to both God and humankind.

On the purpose of establishing the mosque, Huzoor^aa said that having established this mosque, we shall strive to disseminate the teachings to the public, emulating the paradigm set by the Holy Prophet^sa, who affirmed that Islam embodies a doctrine of peace.

While mentioning local opposition to the mosque, Huzoor^aa said, initially, there was a degree of resistance to the mosque, which might have been partially justified given the negative representation of Islam by some Muslims globally. Nonetheless, some of those sceptics subsequently became allies upon witnessing the true Islamic conduct of local Ahmadis.

On freedom of religion, Huzoor^aa said, we owe a debt of gratitude to the government for upholding the freedom of religion. He said this liberty has enabled numerous Ahmadi Muslims to settle here and practise their faith without impediment. We are, therefore, thankful to the government for providing sanctuary to those who are persecuted for their beliefs worldwide.

With regard to fulfilling the rights of others, Huzoor^aa said that the execution of rights is incumbent upon Muslims, and that does not merely instruct us to advocate for our own rights; it also underscores the importance of attending to the rights of others as well. Huzoor^aa said, that the Ahmadiyya Muslim Community, particularly in regions like Africa and South America, serves individuals through various humanitarian projects, irrespective of their religious affiliation. In fact, 80 per cent of the beneficiaries have no formal connection with the Ahmadiyya Community. Therefore, the Jamaat not only advocates for religious freedom but also manifests this principle through tangible acts of service to humanity.

While emphasising women’s rights in Islam, Hzuoor^aa said Islam advocates fulfilling the rights of women in the most exemplary manner. Women are accorded all their due rights in Islam, and within our Community, numerous educated women actively contribute to the betterment of society through their professional expertise.

Highlighting the sanctity of places of worship in Islam, Huzoor^aa said, Islam enjoins the protection of all religious sanctuaries. Consequently, those who engage in the desecration of churches are acting in contravention of Islamic principles.

On the topic of communal harmony, Huzoor^aa said that, as the mayor aptly noted, this gathering appears not solely to be an assembly of the Ahmadiyya Muslim Community, but a congregation of diverse individuals from this locality. Huzoor^aa added that this is precisely our objective—to foster unity among people. Huzoor further highlighted the rights of neighbours given by Islam.

In the end, Huzoor^aa prayed that the mosque may serve as a platform for imparting the authentic teachings of Islam to the people. He also prayed that God may enable all humanity to dwell in harmony, recognise their Creator, and duly fulfil the obligations of His worship.

Hazrat Khalifatul Masih V inspects Jalsa Salana Germany site and addresses volunteers

Stuttgart, Germany, 31 August 2023: At approximately 8 pm local time, Hazrat Mirza Masroor Ahmad, Khalifatul Masih V^aa, arrived at Messe Stuttgart, the venue of Jalsa Salana Germany 2023. Huzoor^aa inspected the Jalsa site and departments, while also giving guidance to the volunteers. During Huzoor’s^aa inspection, he also spoke with members of Jamaat-e-Ahmadiyya UK who cycled to Germany for the Jalsa, visited the tabligh exhibition hall where he saw the Holy Quran and Chinese exhibitions, spoke to African delegations, inspected the Langar Khana after which he visited the Lajna Jalsa Gah.

Huzoor^aa then headed to the main Jalsa Gah, where he addressed the Jalsa Salana volunteers and gave them guidance. Prior to Huzoor’s^aa address, a recitation of the Holy Quran, Surah al-Baqarah verses 149-150 was presented, along with the Urdu and German translations.

Huzoor^aa said that it is Allah’s grace that, after a long period, Jamaat-e-Ahmadiyya Germany is getting the opportunity to hold a large-scale Jalsa Salana. Huzoor^aa said that, insha-Allah, Jamaat-e-Ahmadiyya Germany will in the future be able to acquire its own place. Speaking about the site, Huzoor^aa said that this year’s Jalsa site is very large and thus requires more effort on behalf of the volunteers, especially in terms of the security arrangements as anti-Muslim and anti-Ahmadi sentiments exist.

Addressing the guests, Huzoor^aasaid food would be served to everyone, but patience was needed. Those serving the food must do so in a cheerful manner, and like he said to the UK Jalsa Salana volunteers, everyone should wear their smiles.

Huzoor^aa said that on the Lajna side, the security teams should also have a positive and happy temperament while remaining diligent and carrying out security checks.

Speaking about the setup, Huzoor^aa said that this year’s Jalsa is a testament that, though a long time had passed since a Jalsa on this scale, the Jamaat was able to do it and the future generations would be learning from them.

Huzoor^aa said every volunteer should serve to the best of their abilities and continue smiling.

An interview with Afsar Jalsa Salana Germany

Prior to Huzoor’s arrival at the Jalsa site, we caught up with Respected Ilyas Majoka Sahib, who is serving as Afsar Jalsa Salana Germany 2023.

Regarding the new venue, the challenges that come with it, and the feelings of Jamaat Germany, Ilyas Sahib told us:

“This venue is much larger than the previous one. We used to have four conference halls, and now there are 10 which is more than double. Last time Huzoor^aa attended in 2019, there were 40,000 attendees. This year, it is the 100 year centenary and also Huzoor^aa is attending after four years, so an attendance of approximately 50,000 is expected. This is what we are preparing for.

“However, sometimes there are also new challenges with new places. There is the administrative challenge, which means that there is a new local authority to deal with. This is the first time they get to know us. We’re learning how they work and they’re learning about how we work, so this is one of the challenges.

“The second set of challenges is that of logistics and infrastructure. Although it is a large venue, it’s actually a place meant for exhibitions and conferences, and not designed for the annual conventions we hold in the Jamaat. Usually, people who come to exhibitions do not stay overnight, whereas Jalsa Salana is slightly different. There is accommodation, there is food, people stay overnight, etc. There were not sufficient ablution and shower facilities, so we have had to install them as well for the thousands of guests who are going to come.“There is a lot of excitement. This is something really unique, with the new place and the centenary of the Ahmadiyya Muslim Jamaat Germany. And, above all, the attendance of His Holiness Hazrat Mirza Masroor Ahmad^aa. Words cannot describe our happiness.”

Islam Ahmadiyyat echoes in early 1900s German newspapers

Al Hakam

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1st September 2023

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Islam Ahmadiyyat echoes in early 1900s German newspapers

Ata-ul-Haye Nasir, Ahmadiyya Archive & Research Centre

Berlin Mosque 1923 Foundation 1 1 — *Illustrirte Zeitung*, 23 August 1923

Hazrat Mirza Ghulam Ahmad^as of Qadian, the Promised Messiah and Mahdi, states:

“God Almighty desires to draw all those who live in various habitations of the world, be it Europe or Asia, and who have virtuous nature, to the Unity of God and unite His servants under one Faith.” (The Will [Al-Wasiyyat], pp. 8-9)

The writings, claims and prophecies of the Promised Messiah^as had reached far and wide during his life through various periodicals around the world, and this continued after his time as well.

We found several newspapers from Germany, which served as a means to spread the message of the Promised Messiah^as.

It is worth acknowledging that the newspapers might incorporate particular perspectives pertaining to Ahmadiyyat based on their own comprehension or convictions. Consequently, such interpretations should not be misconstrued as a comprehensive or accurate representation of the viewpoints or beliefs espoused by the Ahmadiyya Muslim Community.

Some examples from those newspapers are given below [translated from German]:

In 1902, a German newspaper, Dortmunder Zeitung, wrote that there were two schools of thought prevalent among the Muslims in Northern India. Firstly, the liberal one led by Sir Syed Ahmad Khan who “wanted to take all of modern science into Islam and transform it accordingly.” On the other hand, “Mirza Ghulam Ahmed^[as] of Qadian, founded a new, conservative school, intended to champion the claims of Islam as the one true religion.” (Dortmunder Zeitung, 8 December 1902, p. 11)

The Deutsche Allgemeine Zeitung, in its 16 August 1923 issue, mentioned the foundation laying ceremony of the proposed Berlin Mosque [which took place on 6 August] and stated how Ahmadis were opposed by non-Ahmadi Muslims. It gave a detailed introduction of the Promised Messiah^as and Khilafat-e-Ahmadiyya under the heading “Zur Ahmadia-Bewegung” – About the Ahmadiyya Movement:

1923 1 — *Deutsche Allgemeine Zeitung*, 16 August 1923

“The Founder of the Ahmadiyya Movement, Mirza Ghulam Ahmad^[as], of an ancient noble family of Mongolian-Persian blood, lived in Qadian (hence known as Qadiani) from 1836 to 1908, in the Punjab (North India). He was an undoubtedly strong, deeply religious, and moral personality. In the spirit and words of Jesus and grounded in Islamic principles, he preached religious and moral renewal and enhancement to his Muslim co-religionists, as well as Christians, and Hindus. The consciousness of a task assigned to him by God deepened in him around 1890, to the point that he, who worked in the spirit and in the power of Jesus, was the Jesus whose return is promised, at the same time the Mahdi awaited by the Muslims, and also a [second coming] of Krishna. He performs miracles and predicts the future. Among the eighty books and writings published by him in Urdu, Arabic and English, there are those that […] focus solely on Islamic principles, and have had a far-reaching impact. This includes his ‘[The Philosophy of the] Teachings of Islam’, which was originally written in Urdu and presented at the Great Religious Conference in Lahore in 1896. It is repeatedly printed in English, and a German translation is to be published shortly. Nevertheless, the emphasis on the divine mission of the Promised Messiah has a special effect. A follower of Ahmadiyya commits himself to the Laws of Islam, the Holy Quran and the traditions (Hadith). He acknowledges Muhammad^[as] as the Seal of the Prophets. […]

“The Ahmadiyya movement has meanwhile developed robustly. The leadership continues to stay in Qadian, where the deceased [Promised Messiah^as] had a first successor (Khalifa) in the person of Maulvi Noor-ud-Din^[ra], and the present Khalifa Mirza Bashir-ud-Din Mahmud Ahmad^[ra] succeeded him. The foremost duty of an Ahmadi is the propagation of Islam. The Master’s [Promised Messiah^as] prophecies include that the majority of the people of Europe will convert to Islam and believe in Ahmad^[as], and that eventually the Ahmadiyya Movement will prevail all over the world. So the religious ardour of the Master lives on in a far-reaching missionary activity in West Africa, America, London, and now Berlin. The costs for the mosque that is about to be built here in Berlin are entirely borne by Ahmadi women who sacrificed their money and jewellery.” (Deutsche Allgemeine Zeitung, 16 August 1923, p. 2)

Germany — The foundation laying ceremony of the proposed Berlin Mosque was also covered by a periodical from Amsterdam, along with a photograph.

In 1924, several German periodicals published articles about Hazrat Musleh-e-Maud’s^ra visit to Europe, along with photographs.

For instance, Ratinger Zeitung of 11 September 1924, Bergische Post of 12 September 1924 and Zeitbilder of 13 September 1924 published photographs which were captured upon Huzoor’s^ra arrival at the London Victoria Station.

The Neue Mannheimer Zeitung published an article by Ernst von Wolzogen, titled “Was man vom Islam wissen sollte” – What you should know about Islam. Mentioning the Promised Messiah^as, he states:

“Among us in Europe, it is hardly known that just recently the whole Islamic world was vividly moved by the appearance of such a successor of the Prophet [Muhammad^sa] who claimed to possess the power of Divine revelation. Mirza Ghulam Ahmad^[as] is the name of the man recognised by many Muslims as such a chosen one. About 70 English miles from Lahore in [British] India lies the town of Qadian. Mirza Ghulam Ahmad^[as] was born there in 1839 [sic. 1835], to a noble family who had emigrated from Persia in the sixteenth century. […] At a young age, he acquired a quite unusual mastery of Arabic and Persian, as well as Western philosophical and religious literature. Although he obeyed his father by accepting an office in the government at the age of 25 and administering it dutifully, he used all his free time to continue his studies and religious immersion in complete isolation from the world. He had already earned a respected name as a philosophical writer and was already considered an authority on religious matters in the narrower circles when he stirred up all of spiritual India with an appeal, issued in all the newspapers, offering a prize of 10,000 rupees for those of other faiths who could present at least one-fifth as many convincing arguments for the truth of their faith as he could for Islam – or if that fails, they should at least be able to refute his, Mirza’s arguments. To date, no one has won the award. Moreover, the Christian churches of India have strictly forbidden their clergy to engage in religious discussions with Ahmad^[as] or his followers. Since this man could not be attacked with intellectual weapons, attempts were made to ostracise him both socially and civically. His opponent, a Mr. [Henry Martyn] Clark, sued him for incitement to murder. In court, Ahmad’s^[as] defence attorney wanted to bring down Clark by presenting him with a highly perilous question that, if he answered yes, would make Clark’s witnesses liars, if he answered no, he would make it impossible and ridiculous for himself. Then Ahmad^[as] stood up and calmly and earnestly forbade his defence attorney’s question. This knightly magnanimity towards a mortal enemy […] disarmed all his opponents, and as the English court had to acquit him, so the heads of the Islamic sects could not have anything against him. When he passed away in 1908, the very conservative newspaper Vakil in Amritsar wrote: ‘The man who for 30 years spelled a storm and a quake in the religious world, whose two fists resembled two electric batteries, and fingers entwined with the wires of a revolution, he, Mirza Ghulam Ahmad^[as] of Qadian, has passed away.’

“It would require an entire book to make the significance of this Prophet clear to Christian Europeans. Most importantly, he swept away innumerable kinds of superstitions that had accumulated over the centuries, freed the common people from the tyranny of the Maulvis, the ignorant, lowly clerics, and stirred up Islam for propaganda among the followers of other religions. Since then, we have had an Islamic mission in Europe.” (Neue Mannheimer Zeitung, 25 August 1928, p. 8)

1928 1 — *Neue Mannheimer Zeitung*, 25 August 1928

The Auer Tageblatt: Anzeiger für das Erzgebirge wrote:

“In Europe, Mirza Ghulam Ahmed^[as] began the missionary activities for Mohammedanism [sic., Islam] about thirty years ago. Mosques sprang up in Paris, London, Gent, Heidelberg, and Berlin. […] The London headquarters of Mohammedanism reports that they have won over a thousand ‘enlightened’ Englishmen.” (Auer Tageblatt: Anzeiger für das Erzgebirge, 22 September 1929, p. 10)

1929 1 — *Auer Tageblatt: Anzeiger für das Erzgebirge*, 22 September 1929

The Kölnische Zeitung stated:

“Yes, it is the Ahmadiyya Movement, a reformist sect, which today already has 20 million followers and spread in Japan, India, Africa, and America, and even has a community in London and Berlin. If you follow the trail, you always find the same thing: the crisis of all religions and the attempts at reformation. While the churches in Europe cannot manage to reform themselves on their own, Islam is far ahead of us. The Wahhabi movement comes from Arabia, and the Ahmadiyya movement comes from India. They proceed purposefully and have progressed so far that they have taken up regular missionary work.” (Kölnische Zeitung, 25 February 1937, p. 1)

1937 1 1 — *Kölnische Zeitung*, 25 February 1937

The Schwerter Zeitung wrote under the heading “Islamische Europa-Mission will in Hamburg Moschee bauen” – Islamic European Mission desires to build a mosque in Hamburg:

“Hamburg is also to receive a mosque, although the building work will still be a long time coming, explained Abdul Latif, the only European missionary of the Islamic Ahmadiyya Movement. Abdul Latif, who has been living in Europe for five years now and has been in Hamburg since January 20, wants to make regular lecture trips to Frankfurt, Bonn, Düsseldorf, Berlin, and other locations. There is already a mosque in London. In Hamburg, there was initially a small community of spiritual followers of Islam. The Mohammedans [sic., Muslims] believe that Islam will find great understanding in Europe in the future, now that active Islamic communities have been established in many European countries and in America.” (Schwerter Zeitung, 1 March 1950, p. 6)

1950 1 — *Schwerter Zeitung*, 1 March 1950

In 1955, Hamburger Anzeiger published a photo of Hazrat Musleh-e-Maud^ra and wrote:

“‘Prince of the Faithful’ received at Town Hall

“The head of the Islamic Ahmadiyya Movement, Caliph Hazrat Mirza Mahmud Ahmad^[ra] (left), was received by Senator von Fisenne (right) at the Town Hall yesterday. The 66-year-old ‘Prince of the Faithful’, revered as the ‘Promised Reformer’, described at a reception in the Europäischen Hof how the current headquarters of the movement ‘Rabwah’ in Pakistan was founded in 1950 [sic., 1948]. From a village in the middle of a desert, it has developed into a large city with secondary schools and a seminary for Muslims. Islam is the religion of peace and brotherhood and therefore also the right one for Europe and for Germany, Hazrat Mirza^[ra] explained. As a true international religion, it is now trying to find its way into Germany and win believers for Islam. The spirit of Islam is also alive in Germany, the Prince explained. The Ahmadiyya Movement, whose headquarters in the Federal Republic is in Hamburg, maintains missions in all countries.” (Hamburger Anzeiger, 28 June 1955, p. 4)

20240821 182500 scaled — Hamburger Anzeiger, 28 June 1955

This Week in History: 1-7 September

This Week in History

Al Hakam

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1st September 2023

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A glimpse into the rich history of the Ahmadiyya Muslim Jamaat

4269284b — Hazrat Khalifatul Masih V^aa addressing Jalsa Salana Germany, 2016

1 September 1927:

On this day, a meeting took place between Hazrat Musleh-e-Maud^ra and the then Viceroy of India, Lord Irwin, at the Viceregal Lodge in Shimla. The ongoing political and religious situation in the country was discussed, and Huzoor^ra advised the Viceroy to make full efforts to make peace between Muslims and Hindus.

On the same day, Huzoor^ra published a 20-point memorandum that outlined his proposals for the establishment of peace and harmony between Hindus and Muslims. The memorandum was sent to the leaders of both communities.

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).

1 September 1968:

On this day, Hazrat Khalifatul Masih III^rh addressed members of the Jamaat in Karachi in which he said that in this age, the most important task was to make every effort for the spread of Islam. (Tarikh-e-Ahmadiyyat, Vol. 24, p. 580)

2 September 1904:

On this day, the Promised Messiah^as was in Lahore. After the Jumuah prayer, the Promised Messiah^as delivered a lecture. (Tarikh-e-Ahmadiyyat, Vol. 2, p. 351)

3 September 1904:

The Promised Messiah^as was in Lahore. At 7:30 am on this day, a lecture of the Promised Messiah^as was read out entitled, “Modern religions in this country and Islam”. It was read out by Hazrat Maulvi Abdul Karim Sialkoti^ra in the presence of the Promised Messiah^as. After it was read out, the Promised Messiah^as briefly addressed the audience. (Tarikh-e-Ahmadiyyat, Vol. 2, p. 351)

3 September 1947:

On this day, Liwa-e-Ahmadiyyat, the ﬂag of Ahmadiyyat was transported to Lahore from Qadian after the partition of British India. Mirza Abdul Ghani Sahib discharged this blessed and historic duty. (Tarikh-e-Ahmadiyyat, Vol. 10, p. 39)

3 September 1954:

In August 1954, East Pakistan [now Bangladesh] faced a severe flood. During his Friday Sermon on this day, Hazrat Musleh-e-Maud^ra instructed Ahmadis to help their fellow countrymen and women and encouraged them to raise funds as well. (“Hazrat Mirza Bashiruddin Mahmud Ahmad’s services to the Muslim cause: Nurturing the newly formed Pakistan”, Al Hakam, 12 March 2021, Issue 156, pp. 19-20)

3 September 1988:

Hazrat Khalifatul Masih IV^rh arrived in Uganda. On this day, Huzoor^rh addressed the students and teachers of the Ahmadiyya Bashir High School in Kampala. (Silsila Ahmadiyya, Part 4, p. 849)

47p8uv hXi96wK — Minister of Education of Uganda welcomed Hazrat Khalifatul Masih IV^rh at Entebbe Airport, Uganda, 1988

3 September 2016:

On this day, addressing the external guests at Jalsa Salana Germany 2016, Hazrat Khalifatul Masih V^aa said:

“It is an undeniable fact that the world’s peace is teetering on a knife-edge. With each day that passes, we witness increasing conflict and uncertainty across the globe. It is a strange and tragic paradox that even though we are more connected than ever before, we are actually growing ever more distant by the day.” (“Europe at greatest risk of war in 30 years, with possible nuclear consequences”, Al Hakam, 21 January 2022, Issue 201, pp. 23-24)

4 September 1965:

On this day, an Ahmadiyya mosque in Dayton, Ohio, USA was ofﬁcially inaugurated. This mosque is the Ahmadiyya Muslim Jamaat’s oldest purpose-built mosque in the USA. Jalsa Salana of the United States was also held in this same mosque in September. (Tarikh-e-Ahmadiyyat, Vol. 23, p. 48)

5 September 2003:

On this day, during his Friday Sermon delivered from the Mission House in France, Hazrat Khalifatul Masih V^aa called the attention of the Jamaat to invoking durood sharif [salutations] on the Holy Prophet Muhammad^sa.

6 September 2016:

On this day, Hazrat Khalifatul Masih V^aa inaugurated the Salam Mosque in Iserlohn, Germany. (“New Ahmadiyya Mosque opened in Iserlohn, Germany, by Head of Ahmadiyya Muslim Community”, www.pressahmadiyya.com)

7 September 1927:

On this day, during a session of the Unity Conference in Shimla, Hazrat Musleh-e-Maud^ra narrated his proposals to foster inter-communal harmony, which had already been published as a memorandum on 1 September, and granted in-depth guidance in light of those points. (“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)

7 September 1974:

The National Assembly of Pakistan, through a constitutional amendment, declared Ahmadis as non-Muslims.

7 September 2016:

Hazrat Khalifatul Masih V^aa inaugurated the Subhan Mosque in Mörfelden-Walldorf, Germany. (“New Ahmadiyya Mosque opened in Morfelden-Walldorf, Germany, by Head of Ahmadiyya Muslim Community”, www.pressahmadiyya.com)

Names of Allah: al-Awwal, al-Ākhir, al-Bāqī, al-Wārith, al-Hayy, al-Qayyūm, al-Haqq, al-Wāhid, al-Ahad, Allāh

Islam

Al Hakam

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1st September 2023

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Names of Allah: al-Awwal, al-Ākhir, al-Bāqī, al-Wārith, al-Hayy, al-Qayyūm, al-Haqq, al-Wāhid, al-Ahad, Allāh

Rizwan Khan, Missionary, USA

105. Yā Awwal – O First! – يا اوّل

106. Yā Ākhir – O Last! – يا آخر

Meaning

Al-Awwal (the First) means that there was nothing before God. It signifies that He created everything and He is the First Cause of all things. Al-Ākhir (the Last) means that there will be nothing after Him. Whereas everything is subject to death and destruction, He alone will remain after all things have ceased to exist. (The Holy Quran with English Translation and Commentary, 57:4, p. 3093)

Similar names

Al-Awwal (The First) and al-Ākhir (The Last) are opposites.

This name is also mentioned under al-Bāqī (The Everlasting) and al-Wāhid (The One).

Use in prayer

The Holy Prophet^sa said as part of a prayer:

“You are the First (al-Awwal) and there is nothing before You; You are the Last (al-Ākhir) and there is nothing after You.” (Sahih Muslim, Kitab adh-dhikri wa d-du‘a’i wa t-tawbati wa l-istighfar, Bab ma yaqulu ‘inda n-nawmi wa akhdhi l-madja’)

In the same way, everything came from nothing, it will return to nothing. Realising everything we love is temporary causes an existential crisis that makes our hearts turn away from temporary attachments. When we say Yā Awwal (O First!) and Yā Ākhir (O Last!), we pray that our hearts be attached to the only One who is permanent. Remembering how brief our world is gives us perspective on how it is ultimately meaningless without Allah Almighty.

107. Yā Bāqī – O Everlasting! – يا باقي

Meaning

The root of bāqī means to remain or continue, or to exist permanently or endlessly. The name al-Bāqī means The Everlasting Whose existence will have no end. (Lane’s Lexicon, Root: بقى Entry: بقى، بَاقٍ)

Similar names

Al-Ākhir (The Last) and al-Bāqī (The Everlasting) are synonymous. (Lisan al-‘Arab, Ibn Manzur, Root: أخر, See “فالآخِرُ هو الباقي بعد فناء خلقِه كله”) The difference is that the names al-Awwal (The First) and al-Ākhir (The Last) describe the permanence of Allah Almighty within the confines of our understanding of time. The words First and Last are relative to what comes after or before them. However, the word Everlasting is not relative to anything; it is independent.

The name al-Bāqī (The Everlasting) describes permanence that is independent of time. Since time is the creation of Allah Almighty and He transcends it, He is not bound by it. (The Ninety-Nine Beautiful Names of God, al-Ghazali, p. 146-7)

This name is also mentioned under al-Wārith (The Inheritor), al-Hayy (The Living), and al-Haqq (The Truth).

Use in prayer

The opposite of the word baqā (everlasting existence) is the word fanā (non-existence). (Lisan al-‘Arab, Ibn Manzur, Root: بقي) Allah Almighty says, “All that is on the earth will perish (fān), And only that will survive (yabqā) which is under the care of your Lord.” (Holy Quran, Surah ar-Rahman 55:27-28) Although everything perishes, those who die after they have given themselves up entirely to God are made to live again because their life is a shadow of the “life” of God. (Chashma-e-Ma‘rifat, Ruhani Khazain, Vol. 23, pp. 165-6) The people who completely submit to Allah Almighty experience a death called fanā (extinction of the self). After this death, they are revived into a new life called baqā (revival and everlasting existence). (Aina-e-Kamalat-e-Islam, Ruhani Khazain, Vol. 5, pp. 63-72)

The name al-Bāqī (The Everlasting) reminds us that, while only Allah Almighty is truly everlasting, we can be given a type of everlasting life by becoming a shadow of Him. When we say Yā Bāqī (O Everlasting!), we pray that we lose ourselves in Him (fanā) so that we may be revived to a new life that is everlasting (baqā).

108. Yā Wārith – O Inheritor! – يا وارث

Meaning

The root of wārith means to inherit, and the word wārith means an heir. Al-Wārith means He who remains after everything has perished, and thus, the property of mankind returns to Him. (Lane’s Lexicon, Root: ورث Entry: ورث، وَارِثٌ)

Similar names

Al-Bāqī (The Everlasting) and al-Wārith (The Inheritor) are synonymous in their meaning of “remaining after creation ceases to exist.” (Lisan al-‘Arab, Ibn Manzur, Root: ورث) Al-Wārith has the additional meaning of all ownership of everything returning to Allah Almighty.

Use in prayer

Al-Wārith (The Inheritor) is the One to whom possessions return after their possessors disappear. (The Ninety-Nine Beautiful Names of God, al-Ghazali, p. 148) We only own our possessions for as long as we are alive; after that, we have no control over them. The Pharaohs were buried with their wealth, thinking they could take it with them. However, we all leave this world empty-handed. The name al-Wārith (The Inheritor) reminds us that all this wealth we give importance to will be left behind in this world. After we have all vanished, only Allah Almighty remains as the sole possessor. When we say Yā Wārith (O Inheritor!), we pray that we are able to use our wealth for the sake of Allah Almighty by our own will before that wealth is eventually returned to Him.

109. Yā Hayy – O Living! – يا حيّ

110. Yā Qayyūm – O Self-Subsisting and All-Sustaining! – يا قيّوم

Meaning

The root of hayy means life, and al-Hayy means The Ever-Living. The root of qayyūm means to stand up or to establish, and al-Qayyūm means the Self-Subsisting by Whom all things subsist. (Lane’s Lexicon, Root: حى Entry: حىّ، حَىٌّ; Root: قوم Entry: قوم; Root: شره Entry: أَشَرْ)

Similar names

Al-Hayy (The Living) and al-Bāqī (The Everlasting) are synonymous. (Al-Bahr al-Muhit, Abu Hayyan, al-Baqarah 2:256, See “الحَيُّ الباقِي الَّذِي لا سَبِيلَ لِلْفَناءِ عَلَيْهِ”) The emphasis in al-Hayy is on how, while every other life needs an initial cause for it to begin, it is only Allah Almighty Who is Living as an independent Being in His own right. (Malfuzat, Vol. 1, p. 99; Tafsir-e-Kabir, Vol. 2, pp. 577-8) When contrasted, al-Hayy (The Living) emphasises Allah Almighty being eternally living without the need for any beginning, and al-Bāqī emphasises Allah Almighty being eternally living without end.

Al-Muhyī (The Giver of Life) and al-Hayy (The Living) come from the same root and are synonymous in their meaning of giving life, (Chashma-e-Masihi, Ruhani Khazain, Vol. 20, p. 362) but al-Hayy has the primary meaning of Allah Almighty being living.

Al-Hayy (The Living) and al-Qayyūm (The Self-Subsisting and All-Sustaining) refer to giving life and then sustaining that life. These two names are interrelated and are thus inseparable. (Tafsir Hazrat Masih-e-Maud^as, 2:256, Vol. 2, p. 413)

This name is also mentioned under al-Haqq (The Truth).

Use in prayer

Al-Hayy (The Living) demands that Allah Almighty be worshipped, and this name is connected to the prayer in Surah al-Fatihah, “You alone do we worship.” Al-Qayyūm (The Self-Subsisting and All-Sustaining) demands that His support should be sought, and this name is connected to the prayer, “You alone do we implore for help.” (Tafsir Hazrat Masih Maud^as, 2:256, Vol. 2, pp. 413-4) The concept of sustenance in al-Qayyūm (The Self-Subsisting and All-Sustaining) implies that everything would cease to exist if His sustenance was withdrawn. (Chashma-e-Masihi, Ruhani Khazain, Vol. 20, p. 362)

The name al-Hayy (The Living) reminds us that there is no concept of life without Allah Almighty. The name al-Qayyūm (The Self-Subsisting and All-Sustaining) reminds us that every moment we continue to live, it is only because Allah Almighty continues to sustain us. Whenever a matter would distress the Holy Prophet^sa, he would say, يَا حَىُّ يَا قَيُّومُ بِرَحْمَتِكَ أَسْتَغِيثُ “O Living! O Self-Subsisting and All-Sustaining! I seek relief in Your mercy.” (Jami‘ at-Tirmidhi, Kitab ad-da‘wat ‘an rasulillah^sa) We should observe this prayer repeatedly in prostration. (Tafsir Hazrat Masih Maud^as, Vol. 1, p. 27)

111. Yā Haqq – O Truth! – يا حقّ

Meaning

The word haqq means truth and is the opposite of falsehood. It means conformity to the requirements of truth and reality. It also means existence, or existing as an established fact so as to be undeniable. When applied to Allah Almighty, it means everlasting existence, or necessarily existing by His own essence. Al-Haqq means the Truly-Existing, Whose existence and divinity are proven to be true. (Lane’s Lexicon, Root: حق Entry: حَقٌّ)

Similar names

Al-Haqq (The Truth) is similar to al-Hayy (The Living) in its meaning of existing by His own essence, and it is similar to al-Bāqī (The Everlasting) in its meaning of everlasting existence.

Al-Haqq (The Truth) is similar to al-Qayyūm in that it can also mean The Self-Subsisting and All-Sustaining. (Translation of al-Haqq from Tafsir-e-Saghir, pp. 423, 430, 537)

Use in prayer

The name al-Haqq (The Truth) reminds us that it is only Allah Almighty who is the absolute reality. Everything we perceive with our senses is relative. For example, the colours we see are how our eyes interpret those frequencies of light. The sounds we hear are how our ears interpret those frequencies of sound. Even the matter we observe is subject to laws of nature that are not absolute because they have only existed since the Big Bang. There could have been entirely different laws of nature that governed matter in a different universe. The name al-Haqq (The Truth) reminds us that it is only Allah Almighty who is the unchanging reality. When we say Yā Haqq (O Truth!), we grasp onto the only permanent and objective reality there is and let go of everything else.

When we stand for prayer, the first question we should ask ourselves is, “Does God exist?” If we have experienced His existence and our heart says, ‘Yes,’ we should continue our prayer. If our heart is unsure, we should pray that He gives us certainty. The name al-Haqq (The Truth) means The Truly Existing; it reminds us that when He shows us His existence through our spiritual senses, we know Him to exist with greater certainty than anything we have ever experienced through our physical senses. When we say Yā Haqq (O Truth!), we pray that Allah Almighty shows us the truth.

The Holy Prophet^sa said as part of a prayer, “You are The Truth (al-Haqq), and Your promise is the truth, and to meet You is true, and Your word is the truth, and Paradise is true and Hell is true, And all the prophets are true and Muhammad is true, and the Day of Resurrection is true.” (Sahih al-Bukhari, Kitab at-tahajjud, Bab at-tahajjudi bil-layl) When Allah Almighty shows us something Himself, it becomes an undeniable truth that we know through more refined senses and with greater certainty than anything else.

112. Yā Wāhid – O One! – يا واحد

Meaning

The word wāhid means one, and the first of the numbers. (Lane’s Lexicon, Root: وحد Entry: وَاحِدٌ) Al-Wāhid means The One or The First.

Similar names

Al-Wāhid (The One) combines the meanings of al-Ahad (The Unique) and al-Awwal (The First) because it describes Allah Almighty as The One and The First.

When al-Ahad (The Unique) and al-Wāhid (The One) are contrasted, al-Wāhid emphasises the meaning of The First. The Quran uses two words to express the Unity of God, Ahad and Wāhid. Whereas Ahad denotes the absolute Unity of God without relation to any other being, Wāhid means “the first” or “the starting point” and requires a second and a third to follow it. The name Wāhid (One) is thus intended to show that God is the real “source” from which all creation springs. Everything points to Him, just as a second or a third thing necessarily points to the first. (The Holy Quran with English Translation and Commentary, 13:17, p. 1499)

Al-Wāhid (The One) is related to al-Khāliq (The Creator) because if the name al-Wāhid (The One) is denied, it would mean there could be other creators before Him. Thus, al-Wāhid (The One) is evidence of Allah being not just the Creator, but also the Sole Creator. (Tafsir-e-Kabir, Vol. 3, p. 403)

This name is also mentioned under al-Ahad (The Unique).

Use in prayer

We can pray using the name al-Wāhid (The One) to remind ourselves that everything is connected to Allah Almighty. For example, if we start thinking about the weather while we’re praying, we can say Yā Wāhid (O One!) and pray to the One who is its source. Step by step, we bring those thoughts of nature back to their singular Creator, the cause of all causes. Or, we might start thinking about what we need to put on our grocery list. We can instead take that thought and be grateful to Allah Almighty who is al-Wāhid (The One) and is the ultimate source of those provisions. Rather than fighting against our distractions, we can work with our distractions. This exercise gradually becomes more intuitive. Eventually, what was a distraction away from Allah Almighty becomes a reminder of Allah Almighty. Even if our mind wanders in ten different directions, all of those paths lead back to al-Wāhid (The One), He who is both The First and The One.

113. Yā Ahad – O Unique! – يا أحد

Meaning

Al-Ahad means the One, the Sole, the Indivisible, and He who has no second. (Lane’s Lexicon, Root: احد – Entry: أَحَدٌ)

Similar names

While the word wāhid can be used about a person or object, ahad is unique because it is used only for Allah Almighty and not for any person or object. (Lisan al-‘Arab, Ibn Manzur, Root: وحد)

Al-Ahad (The Unique) signifies the Oneness of Allah in His essence, the idea of a second being inconceivable. Al-Wāhid (The One) signifies the uniqueness of Allah in His attributes. Allahu Wāhid means that Allah is that Supreme Being Who is the Source and Fountainhead from Whom all creation has emanated. Allahu Ahad means that Allah is that Being Who is One and Alone in that when we think of Him, the very idea that there is any other being or thing is absent from our minds. He is One and Alone in every sense. He is neither the starting link of any chain, nor its last link. Nothing is like Him nor is He like anything else. (The Holy Quran with English Translation and Commentary, 112:2, p. 3469)

Use in prayer

For us to connect with Allah Almighty, His manifestations are brought down to our level. For this reason, any name that describes Allah Almighty’s interactions with us does not manifest His true glory. For example, Allah’s manifestations of ar-Rahīm (The Merciful) are limited to the mercy that we, as humans, are capable of receiving from Him. The true reality of ar-Rahīm (The Merciful), which is independent of us and related to His being al-Ahad (The Unique), is beyond our comprehension. The name al-Ahad (The Unique) is different from other names because it describes Allah Almighty as being unique and alone in a way that is completely independent of our limitations. (Tafsir-e-Kabir, Vol. 10, p. 529)

When we think of all the names of Allah Almighty and everything we know about Him, the name al-Ahad (The Unique) reminds us that we have not begun to comprehend His essence. When we say Yā Ahad (O Unique!) in prayer, we stand dumbfounded in the presence of the One who is beyond our understanding.

114. Yā Allāh – O Allāh! – يا اللّٰه

Meaning

The word Allāh is a proper name that is not derived, the “al” being inseparable from it. It is applied to the Being who exists necessarily, by Himself, comprising all the attributes of perfection and all the beautiful names. (Lane’s Lexicon, Entry: اللّٰهُ)

In the Arabic language, this word is never used for any other being or thing. No other language has a distinctive name for the Supreme Being. The names found in other languages are attributive or descriptive. Allah is always used in the singular. (Dictionary of the Holy Quran, Malik Ghulam Farid, p. 28)

Similar names

In the Holy Quran, Allah Almighty has described His name, Allah, as combining in itself the attributes of all other names and qualities. No other name has been given this rank. Thus, the name Allah comprehends all other perfect attributes. (Barahin-e-Ahmadiyya Part 4, Ruhani Khazain, Vol. 1, pp. 435-6)

Use in prayer

Any name is meaningless to us if we don’t know someone with that name. For example, if we don’t know anybody named Zaid, Zaid is a meaningless word to us. However, if someone close to us is named Zaid, that person comes to mind when we hear their name. We picture his face along with who he is. The name Allah can only be meaningful to us if we know Him. The degree to which we are familiar with Allah is the degree to which this name will carry meaning for us.

There is, however, a difference between how we recognise people and how we recognise Allah Almighty. We see people’s beauty first, and we see their characteristics after. The beauty of a person is visible, but their characteristics are hidden. However, with Allah Almighty, we see His characteristics first and His beauty after. His beauty is more hidden than His characteristics. (Ta‘lluq Billah, Anwarul-ul-Ulum, Vol. 23, p. 208)

When we hear the name of someone we are barely acquainted with, only their face comes to mind, but when we hear the name of someone we are close to, their characteristics come to mind. In the initial stages of spirituality, when Allah is only an acquaintance, hearing His name brings to mind the attributes we know or have interacted with. As we increasingly experience His favours, we start to understand the Being behind those favours. The more we get to know Allah Almighty through understanding and experiencing His attributes, the more we see His beauty. Eventually, when we hear the name of Allah, it is His “face”, or beauty, that comes to mind.

When we say Yā Allāh (O Allāh!), it should bring with it a spontaneous recognition of who we are addressing. Allah Almighty says, “True believers are only those whose hearts tremble when the name of Allah is mentioned.” (Holy Quran, Surah al-Anfāl 8:3) There should be a flow of thoughts and emotions based on our experiences with Him. When we recognise who we are addressing, then the words Yā Allāh (O Allāh!) carry a feeling of intimacy.

The Holy Prophet^sa said that if Allah Almighty is called on by His greatest name, He answers. (Jami‘ at-Tirmidhi, Kitab ad-da’wat ‘an Rasulillah^sa) The greatest name of God Almighty is Allah. All His other names refer to the name Allah, and He has kept all other names subordinate to this name. (Malfuzat, Vol. 1, p. 154; Vol. 2, p. 88)

The name Allah is covered last in this series of articles because, after we have covered His other names, we have a new familiarity with and recognition of Him. The word Allah now means something new to us.

When we say Yā Allāh (O Allāh!), we bring to mind that Being Whom we have come to recognize, and we pray to Him with a feeling of familiarity.

100 Years Ago… – Eid-ul-Adha in London, 1923

London Mission

Al Hakam

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1st September 2023

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100 Years Ago… – Eid-ul-Adha in London, 1923

Al Fazl, 28 August 1923

Hazrat Maulvi Abdur Rahim Nayyar^ra (1883-1948)

Eid schedule

Eid-ul-Adha was celebrated in London on 25 July [1923]. Before Eid, invitation letters prepared by the imam and members of the Ahmadiyya Jamaat London were sent along with the printed schedule to friends and such associates who had shown their interest in the Jamaat.

The Eid schedule was as follows:

Eid Prayer and Sermon: 11:30 am

Eid Mubarak: Greeting each other in an Islamic way and meeting the people from the East and West under the banner of the Holy Prophet Muhammad^sa

Lunch: 1 pm

Tea: 4 pm

Keynote Address: By MB Janjua Ahmadi (Barrister-at-Law) of Oxon on Islam as a Cure for Europe’s Diseases

Ahmadiyya Dar at-Tabligh, London

If you want to find the centre of the Ahmadiyya Jamaat in the capital of the British Empire, take a short trip to the heights of Shimla and observe an excellent government bungalow, and keeping that in mind, now envision a great, pleasant piece of land on the suburbs of London, located between the East Putney and Southfields railway stations, which is both within and outside of London [i.e., London’s geographical extent was smaller in 1923, than now that the Ahmadiyya Mosque is in London]. It is a triple-storey cone-shaped house standing apart from the other buildings located in the middle of the greenery-laden orchard. It is known as “Ahmadiyya Mosque” which captivates the heart of the onlooker. The phrase “The Mosque” is written on each of the two folds of its door.

Eid Day activities

On the day of Eid, the orchard and the house were decorated. The door of the mosque was decorated with pots of flowers, and carpets were laid on the tall grass and flat ground of the garden. Plenty of chairs were placed around the carpets for the listeners of the Eid sermon. The refreshments were arranged in the same open area with great care, and all the hygiene measures were taken into account.

Around 90 guests, including Englishmen, Egyptians, Germans, Europeans, and Asian-Africans, arrived on time. At 11 am, the Eid prayer commenced. The sermon was delivered in English. The imam delivered a sermon on the philosophy of sacrifice and gave the example of Hazrat Ibrahim^as and Hazrat Ismail^as. It was well received by all the non-Ahmadis and Ahmadi Muslims and was also liked by the non-Muslims. In the sermon, the arrival of the Promised Messiah^as and the superiority of the Ahmadiyya Muslim Jamaat were mentioned. After spiritual nourishment, food was served to the guests in the most sublime manner. It is the grace of Allah the Almighty that despite our disassociation from politics, fair-minded people admire the Jamaat. Every participant in the gathering was happy and returned with a positive impact.

Press

Mentioning our Eid-ul-Adha [1923], the Near East newspaper writes:

Eid-ul-Adha was celebrated yesterday at the Ahmadiyya Mosque, 63 Melrose Road, Southfields. In addition to the Eid prayer and sermon, a lecture by MB Janjua BA (Barrister-at-Law) of Oxen was held in the afternoon on Islam as a Cure for Europe’s Diseases.

The Daily News wrote under the heading “Islam in Southfields”:

“Englishmen, Germans, Indians, East Africans, men and women, met in a garden of the Mosque, at Southfields, yesterday, to celebrate Eed-ul-Azha, or the ‘Festival of Sacrifice,’ the second of the two annual Moslem festivals.

“Praying mats were laid on the grass, and the more devout members removed their shoes. An address was read by the priest [i.e., maulvi], Rev. Abdur Rahim Nayyar^[ra].

“After the ceremony, the priest [i.e., Hazrat Maulvi Abdur Rahim Nayyar^ra] embraced the members of the congregation. Luncheon of curry and fruit was eaten at a table in the garden.” [Daily News, 26 July 1923]

Eid al Adha 1923 — *Daily News*, 26 July 1923

Afternoon gathering

Although there were some difficulties in the arrangements due to the rain, by God’s grace there was still enough space. The mosque’s hall and the place of the mihrab [niche] were combined to make enough room. After the tea party, which was attended by around 120 guests, people gathered for the keynote address. Among those present were Mr and Mrs Dr Henry M. Leon and Mr and Mrs Shaikh Khalid Sheldrake.

Introducing the lecturer to the audience, the Ahmadi missionary, who was also the head of the gathering, mentioned the message and the success of the Promised Messiah’s^as [mission]. He then presented the Messiah [of the Age] as the giver of [spiritual] nourishment to the hungry, water [of revelation] to the thirsty, and [divine] light to the dark minds, and drew the attention of the participants to the glorious fulfilment of his prophecy about London. This was followed by a successful lecture by Chaudhry Maula Bakhsh Janjua Sahib, BA, Barrister-at-Law.

After Chaudhry Sahib, Dr Henry M. Leon gave a short speech. Thereafter, the head of the gathering thanked the attendees and said “Eid Mubarak” to all, and then again drew their attention to the message of the Promised Messiah^as. The jalsa concluded with a silent prayer.

Lecture by Chaudhry Maula Bakhsh Sahib

Surely, a nation whose youth has a passion for the propagation of the truth lives forever. I congratulate Hazrat Khalifatul Masih [II^ra] on the true zeal with which his youth residing in England are preaching. Whether they are West Africans, Indians, or South Africans, all of them are sincere Ahmadis. They believe in the propagation of the Promised Messiah’s^as message and consider it a force of life for the whole wide world.

Among them, our honourable Chaudhry Sahib stands out. He came to England from Iraq, embarked on a ship instead of a train, and travelled on both water and land to eventually reach London with his family. After moving here, he passed the bar exam, and now, by the grace of Allah the Almighty, he has obtained a BA Hons degree from Oxford. We pray to God Almighty that he will be successful in his work. Moreover, the Ahmadiyya community will see the addition of another barrister, probably in Lahore. This is Chaudhry Janjua Sahib in terms of his abilities, but in terms of sincerity of faith, he is like a mountain. In spite of some severe hostilities, he continued to progress in the way of Ahmadiyyat, the true Islam. Consequently, Chaudhry Sahib, in a country where a great defamer of Ahmadiyyat once said, “Taking the name of Ahmad (peace be upon him) here [in the UK] is like a deadly poison” while mentioning Islam as a Cure for Europe’s Diseases, openly expressed before the audience under the roof of the Ahmadiyya Mosque that:

“Seeing Europe in an entirely corrupt cultural, political, moral, and religious state, God sent a great prophet. He appeared in the personage of Ahmad^as of Qadian. His message of Islam is the lifeforce for Europe.”

This lecture was very successful by the grace of Allah the Almighty.

Miscellaneous

On the occasion of the Treaty of Lausanne, a congratulatory message was sent to His Excellency, Ismat Pasha. His Excellency gave the following reply:

“Imam of Ahmadia Mosque Islamabad, London. Hearty thanks for your kind message. Ismat.”

His Majesty, the King of Great Britain, visited our district on 28 July [1923]. He was presented with a message of welcome. Its handwritten reply has been received from the Home Secretary of the Kingdom of Great Britain. The King and Queen turned to this humble one and answered the greetings in a very affectionate manner.

On the occasion of Eid-ul-Adha, messages of congratulations and greetings were received from His Excellency, the Minister of Afghanistan, and His Excellency, Musa Kazim Pasha, the chairman of the Palestine delegation.

(Translated by Al Hakam from the original Urdu, published in the 28 August 1923 issue of Al Fazl)

Pioneer Missionaries: Part 12 – Venturing Westward: Humble beginnings as missionaries set foot in Europe

Pioneer Missionaries

Al Hakam

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1st September 2023

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Pioneer Missionaries: Part 12 – Venturing Westward: Humble beginnings as missionaries set foot in Europe

Click here for Part 11

Awwab Saad Hayat, Al Hakam

The message of Ahmadiyyat has continued to spread in both the East and the West since the time of its Founder, Hazrat Mirza Ghulam Ahmad, the Promised Messiah^as. After his passing, under the supervision of Khilafat, missionaries were sent to various regions and areas of the world. These righteous individuals, guided by the Khalifatul Masih and supported by his prayers, guidance, and training, entered entirely new regions and atmospheres. These missionaries laid the solid foundations that established the Jamaat’s missions around the world. To illustrate, let’s consider the early days of Europe as an example.

On 26 October 1946, Al Fazl published a report, under the the heading Entry of Ahmadi Mujahideen into the Land of Switzerland, authored by Mr Nasir Ahmad Sheikh, who was the then In-charge of Ahmadiyya Mission Switzerland:

“In the beautiful city of Zurich, Switzerland, the call of ‘Allahu Akbar’ (God is the Greatest) echoed.”

He further writes:

“Having set foot on Swiss soil on Sunday, 13 October [1946], at one o’clock in the afternoon, the three of us (Chaudhry Abdul Latif Sahib, Maulvi Ghulam Ahmad Bashir Sahib, and my humble self, Nasir Ahmad) arrived in the city of Zurich, Switzerland. Before disembarking the train carriage, we prayed to Almighty God, asking Him to grant us success through His special decree and might, and to assist us at every step of the way, so that we may fulfil this profoundly noble responsibility with utmost devotion that has been placed upon our humble shoulders owing to the great obligation of waqf. As we stepped onto Swiss soil, silent prayer was carried out, and the initial words of the message of truth were voiced on this new land. We besought God to bless our words and to make our preaching method a means of attracting good-natured individuals. After checking our luggage, we proceeded to a hotel where arrangements had been made for the first three days.

“There was a distance of a few hundred yards between the railway station and our hotel. However, during this short journey, a considerable number of individuals began to gather around us. They were surprised by our turbans and traditional attire. They probably saw such clothing for the first time. People were looking at each other in awe, pondering over the origins and identities of these newcomers. A few even shared quiet chortles.

“As we stepped into the main city, we encountered a curious and sceptical public. Their amazement will likely wane with time. But for now, there are many obvious reasons for their curiosity. It will take some time for us to master the language and address the intricacies of communication.

“We have brought with us two types of tracts in the German language that have been printed to serve our purpose. These tracts cover matters such as the reasons for our arrival in Europe, Islam’s truthfulness, the arrival of Hazrat Mirza Ghulam Ahmad^as, the announcement of Jesus’^as tomb, and other related issues.

“We are currently not distributing these tracts because, until we are capable of answering the detailed questions posed in the German language and providing comprehensive explanations during conversations, distributing these tracts will not yield significant benefits. We hope that, insha-Allah, we will soon be able to do so by the grace of Allah the Almighty.”

Meeting with a Bank Director

“Here, in Zurich, an introduction had already been made with Mr Arni, a director of a major bank, who is a close associate of a friend of Chaudhry Sir Muhammad Zafrulla Khan. We went to meet him the next day. He was very friendly. Initially, we requested that he help us find accommodation, as that was our immediate need. In other words, in this relatively important country of Europe, where people from all over the world, and especially those distressed by the war in Europe, come for recreation, our expenses are quite high. Things here are far more expensive than in London. The cost of a cup of tea is approximately eight pence, and accordingly, hotel and other boarding house rents are high. Mr Arni informed us that finding accommodation in Zurich is quite difficult, but he will still make an effort.”

The significance of Zurich

“We also visited the office of Thomas Cook and obtained some information from there, as well as concluded some essential matters. On 15 October [1946], we went to the office of the British Consul General and registered our names. After that, we walked around the city, familiarising ourselves with the conditions. It is a truly beautiful city. While Bern is the capital of Switzerland, Zurich’s importance and central status exceed those of Bern. It is also the largest city in the country, with a population of only 358000 people. A river flows through it, and there is a vast lake within the city. Some of the population resides in the mountains, but the majority is on the plains. The climate here is colder than England nowadays, and in winter, heavy snowfall and severe colds are quite common.”

The first adhan and Friday prayer

“As I write these lines, we have just returned from the city after offering the Friday prayer. In search of an open place, we ventured far outside the city, ascending into the mountains. When we could not find a suitable spot, we looked towards the forests, and, after nearly an hour of searching, found a high point amidst thick woodlands, beneath a cluster of beautiful trees. There we called the adhan. It was the first adhan in such a manner for the Friday prayer. Following that, we prayed to Allah for the opportunity to construct a mosque in this area. This Friday prayer will forever remain in our memory; it is a testament to our initial and humble state. We hold hope in our Lord that He will accept our feeble supplications and grant us the ability to spread His glorious Message […]

“These events are a clear testimony to the truthfulness of Hazrat Amirul Momineen^[ra]. The three servants of the Master have performed Friday prayers in three different countries consecutively: two weeks ago in England, last Friday in France, and today in Switzerland. Does this not serve as evidence for the propagation of the name of the Promised Messiah^as?”

A request for prayers

“In conclusion, with utmost humility, I earnestly request the beloved members of the Jamaat to pray that Allah Almighty, through His grace, distances every difficulty from us and grants us success in truly serving His religion. May He be our guide at every step and bless our voices and methods of propagation.” (Al Fazl, 26 October 1946)

As detailed in the aforementioned account, readers are well aware that these pioneering missionaries faced various challenges upon arriving in new territories. For instance, as these missionaries mentioned above, Haji Ahmed Khan Ayaz Sahib narrates that when he left Hungary and arrived in Warsaw, the capital of Poland, on 22 April 1936, after three days, he resided in a hotel because he couldn’t find suitable rented accommodation. Eventually, he succeeded in obtaining a room in a new settlement, which was seven miles away from Warsaw. (Tarikh-e-Ahmadiyyat, Vol. 7, p. 293)

Bear in mind that these challenges could not deter these missionaries from their path. For instance, when the same Haji Ahmed Khan Ayaz Sahib was sent as a missionary in 1936, the result of a continuous year of hard work became evident to everyone. In an article in the newspaper Pastimaplo, published on 18 April 1937, just a year after his arrival in Budapest, the capital of Hungary, a female columnist provided a detailed introduction to Ayaz Sahib and stated that only a year had passed since his arrival in Budapest. During this time, he had spoken to representatives of various newspapers and had made astonishing progress in learning their language. He had achieved such high levels of success that more than a hundred Hungarians had embraced Islam by the time. (Al Fazl, 15 November 2001)

Zikr-e-Habib: Edification of children with kindness and compassion

Zikr-e-Habib

Al Hakam

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1st September 2023

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Zikr-e-Habib: Edification of children with kindness and compassion

This series, Zikr-e-Habib, explores the life of Hazrat Mirza Ghulam Ahmad^as, 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 lives of God’s prophets encompass every important aspect of life and thus serve as paradigms for mankind. One significant part of their lives is related to guiding and edifying the children. With great kindness and care, these messengers of Allah the Almighty take on their parental roles and impart invaluable lessons that transcend generations.

The Founder of Islam, Holy Prophet Muhammad^sasaid:

خَيْرُكُمْ خَيْرُكُمْ لِأَهْلِهِ وَأَنَا خَيْرُكُمْ لِأَهْلِي

“The best among you is the one who is best to his family, and I am the best of those who are good to their families.” (Sunan Ibn Majah, Kitab an-nikah, Bab ‘ishratu n-nisa’, Al-fasl ath-thani, Hadith 3252, 3253)

On another occasion, the Holy Prophet Muhammad^sasaid:

أَكْرِمُوا أَوْلاَدَكُمْ وَأَحْسِنُوا أَدَبَهُمْ

“Be respectful to your children and instil good manners in them.” (Sunan Ibn Majah, Kitab al-adab, Bab birri l-walidi wa l-ihsani ila l-banat, Hadith 3671)

Hazrat Mirza Ghulam Ahmad^as, the Promised Messiah and Mahdi, followed his master like night follows day, as he was the reflection of the Holy Prophet^sa. The Promised Messiah^as would also treat children with compassion and guide them in the kindest manner without hurting their feelings or self-respect.

Method of edification

Hazrat Maulvi Abdul Karim Sialkoti^rasays:

“His Holiness, (the Promised Messiah^as) is extremely opposed to hitting and scolding children. No matter how much a child may cry or make trouble, complain, make unreasonable requests, or continuously insist on something that is a figment of their imagination or beyond reach, His Holiness^as will neither hit them, nor scold them, nor express any signs of anger.

“Mahmud^[ra] was perhaps three years of age when the Promised Messiah^as was in Ludhiana; I [Hazrat Maulvi Abdul Karim^ra] was there as well. It was summertime and very hot. A wall divided the men’s and women’s quarters. It was in the middle of the night when I woke up and heard sounds of Mahmud^[ra]crying and His Holiness^as trying to console him by speaking to him of various things. His Holiness^as would pace with the child in his arms, but the child would not be pacified. After all this, the Promised Messiah^as said, ‘Look Mahmud, what a beautiful star.’ The child turned to its new centre of attention, became silent for a moment and then began to cry and bawl, and said, ‘Father! I want to go to the star.’ I immensely enjoyed the endearing manner in which the Promised Messiah^as said to himself, ‘Wonderful. I had thought of a way to console him, but he has found a way to cry about this too.’ In the end, the child cried until it tired itself and became silent. However, during this entire time, never once did the Promised Messiah^as say a harsh word or express displeasure.” (Life of the Promised Messiah^as, pp. 59-60)

Praying for children instead of scolding

In his book on the life of the Promised Messiah^as, Iain Adamson writes:

“The prayers of parents for their children and children’s for their parents were always pleasing to God, he [Prophet Ahmad^as] said. Children should be guided by good example, and they should not be punished physically, he said. Fathers who beat their children were putting themselves alongside God and so were guilty of a kind of polytheism, believing they shared His attributes of being a true and absolute guide. Those who pushed their children unwillingly in a certain direction, believing they were masters of their children’s destinies, were guilty of the same sin.” (Ahmad^[as], The Guided One, pp. 241-242)

Hazrat Maulvi Abdul Karim Sialkoti^ra states:

“His Holiness,[Prophet Ahmad^as] is strongly against punishing children. I have witnessed countless times that nothing displeases him more than when he hears about someone hitting a child.

“There was a man here [in Qadian], who once hit his son, as was his habit. When His Holiness^as was informed of this, he was deeply affected. He called for the man and delivered a heart-rending address. The Promised Messiah^as said:

“‘In my view, to strike a child in this manner is equivalent to associating partners with God. For the ill-natured perpetrator who hits a child arrogates themselves to a position of granting guidance, a position only held by God, and seeks to partake of God’s station of providence.’ The Promised Messiah^as continued:

“‘When an incensed man punishes someone for something, he will continue to grow in anger until he takes on the form of an enemy, and in proportion to the actual offence, he will overstep in punishment by miles. A person who is patient and does not lose the reins of self-control, and who is fully tolerant, forbearing, calm and composed, does have the right to punish or reprimand a child on an appropriate occasion. However, a short-tempered, intolerant and unreasonable person is not suitable at all for the training of children.’ His Holiness^as went on and said:

“‘Alas! If only parents would spend as much effort in prayer as they do in seeking to punish their children, and if only they made it a constant practice to supplicate for them with a burning heart. Indeed, the prayers of parents for their children are blessed with special acceptance.’ The Promised Messiah^as said:

“‘I have made it compulsory upon myself to make certain prayers on a daily basis. Firstly, I pray for my own soul that God may use me for such work by which His Honour and Glory is manifested, and may He enable me to act in a manner that fully pleases Him. Then I pray for the members of my household that may Allah the Exalted grant me the delight of my eyes through them and that they may tread the path of His pleasure. Then I pray for my children that they may all become servants of the Faith. Thereafter, I pray for all my sincere friends by name, and then I pray for all those who are a part of this community, whether I know them personally or not.’ During the course of this discussion, the Promised Messiah^as said:

“‘It is unlawful for such a person to take the seat of a spiritual guide and leader, who is negligent of his followers for even a moment.’ Also, he said, ‘Guidance and upbringing, in essence, is in the hands of God. Nagging incessantly and persisting on a matter beyond reasonable bounds, i.e., to prohibit and rebuke children on every little thing, demonstrates that we are, as if, the masters of guidance, and will be able to bring our children on the path that accords with our own will. This is a hidden form of associating partners with God. My community ought to refrain from such a practice.’ The Promised Messiah^as categorically said, and also gave instructions in writing, that ‘Any teacher in our school who has the habit of hitting children and does not refrain from this inappropriate action should be dismissed immediately.’ The Promised Messiah^as also said:

“‘I pray for my children, and see to it that they follow broad principles, etiquette and teachings; that is all, nothing more. Then I place my entire trust in Allah the Exalted. The seed of goodness that is present in each of them, according to their nature, will flourish when the time comes.’

“Brothers! One ought to take a lesson from this practice of His Holiness^as. There are some from among our community who make very tall claims and assert themselves as having traversed all the stations of divine understanding, but when they are angered – and that too on trivial matters – they turn into ferocious beasts. They do not treat their children well. They consider it an obligation to hit them and for this they will present countless arguments. I trust they will change themselves after this example.” (Life of the Promised Messiah^as, pp. 60-62)

Patience and trust in God

“On one occasion, when Mian Mahmud^[ra] was some four years of age, His Holiness^as was sitting inside, writing as usual. Mian Mahmud^[ra] came with a matchbox, accompanied by a group of children. Initially, for some time, the children played and argued with one another as children do, but then Mian Mahmud^[ra] did as he pleased and set fire to the written manuscripts in the room. This amused him, and he began to clap in joy; all the while, His Holiness^as was engrossed in writing and did not even raise his head to see what was being done. Before anything could be done, as the fire subsided, these valuable manuscripts were reduced to a heap of ash. Some other form of amusement then drew in the children, and they went on their way.

“It was later on, when His Holiness^as felt the need to consult his previously written pages for context, that the matter became apparent. The Promised Messiah^as asked one child, but he was silent. Then he asked another, who also had no words out of fear. Finally, one child spoke and said, ‘Mian Sahib has burnt the papers.’ All those in the home were in fear of what would happen next. In reality, due to the gravity of the situation, they were all apprehensive and expected a terrible outcome and an unpleasant situation – and no doubt, they should have. However, His Holiness^as smiled and said, ‘Wonderful. In this, there must be great wisdom of Allah the Exalted. Now, God Almighty desires to disclose upon me an even better exposition.’

“In this instance as well, one who is inclined to critical analysis ought not to pass over this incident without comparing it to the ways of others.” (Ibid., pp. 34-35)

Listening to and engaging with children

Hazrat Maulvi Abdul Karim Sahib^ra says:

“I have seen countless times that his own children and other children also will be sitting on the charpoy of the Promised Messiah^as and inconvenience him to sit at the foot of the charpoy, while in their own childish tongue, they will tell him, for hours, stories of toads, crows and birds; and the Promised Messiah^as will go on listening with pleasure, as if someone was reciting the Mathnawi of Maulana Rum.” (Ibid., 58-59)

Iain Adamson states:

“Children were equally at ease with [Prophet] Ahmad^[as]. They climbed on his lap and told him their nursery tales of frogs, crows and animals. He told them stories, too, it is remembered. They treated him as a companion. One of his wife’s friends often stayed with them for a month. Her little daughter occasionally amused herself by coming into his room and fanning him as he worked. One day, she found it more interesting to sit by the window. She told him, ‘Come and sit over here. It’s easier for me,’ [Prophet] Ahmad^[as] duly got up and sat where she had directed.

“When the boys of the school were going off to sit the matriculation examination, they sought his blessing before they left. He was about to return to his house when his coat was suddenly tugged violently from behind. ‘Please, Sir, I’ve been left out,’ said a small boy. Ahmad^[as] turned, smiled and shook hands with the boy. ‘May all of you pass,’ he said.

“With his own children, he was always an indulgent but caring parent. […] His sons and daughters remember Ahmad playing with them as small children, riding on his shoulders when he went for a walk, teasing them gently when they were in bed. He did not consider himself above nursing a fractious child.” (Ahmad^[as], The Guided One, pp. 241-242)

The Promised Messiah^as would listen to his children and even fulfil their childish wishes to create a strong bond with them. Narrating one such incident, Hazrat Abdul Karim Sahib^rasays:

“Once in the winter season, Mahmud^[ra], who was a child at the time, put a large piece of brick in the waistcoat pocket of His Holiness^as. When the Promised Messiah^as lay down, the brick would push into his side. He turned to Hamid Ali and said, ‘For the last few days I have been experiencing pain in my rib; it feels like a pricking pain.’ He was surprised and began to pass his hands over the body of the Promised Messiah^as and eventually his hands were able to identify the piece of brick, which he immediately took out of the pocket of the Promised Messiah^as and submitted, ‘It was this brick that was hurting you.’ His Holiness^as smiled and said, ‘A few days ago Mahmud put this in my pocket and told me not to take it out because he said he would play with it.’” (Life of the Promised Messiah^as, pp. 65-66)

Guiding with kindness and compassion

Hazrat Nawab Mubaraka Begum^ra states:

“Once the Promised Messiah^as was resting on a charpoy in the garden, and I and Mubarak brought a turtle to show him. After some time, he said, ‘Come here, I will relate to you the story of Muharram today.’ We both sat next to him. He started narrating the events of Hazrat Imam Hussain’s^ra martyrdom.

“The Promised Messiah^as said, ‘He [Imam Hussain^ra] was the grandson of our Prophet^sa. Hypocrites and oppressors martyred the hungry and thirsty Imam Hussain^ra in Karbala. […]

“The Promised Messiah^as narrated quite a long story. His state was such that he was overwhelmed with emotions and tears were flowing down [his cheeks]. The Promised Messiah^as would wipe the tears with his index finger, and I always remember that sight.” (Mubaraka ki Kahani Mubaraka ki Zubani, p. 25)

Iain Adamson says:

“He [Prophet Ahmad^as] guided them [children], too, to have respect for God’s other creatures. When Mahmood^[ra], as a little boy, tried to catch sparrows by shutting the door of the mosque, he told him, ‘No one catches the little sparrows of his own abode. One who has no compassion has no faith.’

“And when Mahmood^[ra] was older and went out shooting and returned with a parrot, Ahmad^[as] told him, ‘It is flesh, so morally it is not forbidden to eat it. But God has not created all birds for eating. Some beautiful birds are there for us to see and enjoy, while other birds are gifted by nature to delight us with their songs.’” (Ahmad^[as], The Guided One, pp. 242-243)

Life lessons

Hazrat Sheikh Yaqub Ali Sahib Irfani^rastates:

“On 15 February 1901, there was a cricket match among the students of Talim-ul-Islam School, Qadian, and some elders also watched it to encourage the children. […] A child of the Promised Messiah^as asked him out of simplicity, ‘Why didn’t you come to watch the match?’ […] The Promised Messiah^as replied:

“‘They [the children] would have eventually come back after playing, but ‘the cricket match’ I am playing will continue till the end of times.’” (Sirat Hazrat Masih-e-Maud^as by Hazrat Sheikh Yaqub Ali Irfani^ra, p. 371)

Iain Adamson states:

“He [the Promised Messiah^as] took a constant interest in their education. When Mahmood^[ra] arrived home one afternoon, he told his younger brother Mian Bashir that their teacher had asked them to discuss which was more valuable – wealth or knowledge.

“Which do you think is more valuable, he asked his brother. [Prophet] Ahmad^[as] interrupted. ‘Neither,’ he said. ‘It is the bountiful Mercy of God alone which has real value and is worth seeking.’ On another occasion, he said, ‘The wealth of this world, its kingdoms and grandeur, are not to be envied. What one should truly envy is the act of prayer to God.’

“He [the Promised Messiah^as] was very certain that he needed prayers of support. He had asked his first wife to pray for him when they were still children. Now He asked Mahmood^[ra], when he was nine years old, to pray for him. He also asked other children to pray for him.

“He [Prophet Ahmad^as] instilled in his children great respect and love for their mother, recalling the verse in the Quran that says paradise lay under the feet of mothers.” (Ahmad^[as], The Guided One, p. 243)

Looking after children

Hazrat Maulvi Abdul Karim Sialkoti^rasaid:

“His Holiness, [Prophet Ahmad^as] cares for and nurtures his children in such a manner that anyone who looks at him with a cursory glance would think that perhaps no one in the world loves their children more. When they are ill, he gives them so much attention, and becomes so absorbed in caring for them and giving them medicine, as if he has no other care in the world. However, a discerning eye can see that all of this is for the sake of Allah Almighty, and in this, His Holiness^as has in view the importance to protect and care for God’s weak creation.

“The firstborn daughter of His Holiness^as, whose name was Ismat, fell ill in Ludhiana with cholera. His Holiness^as would tend to her and would run to and fro to care for her as if he would never be able to live without her. A materialistic person who in ordinary, worldly terms is infatuated and preoccupied with his children could perhaps not have shown a greater example of toil and labour. However, when she passed away, His Holiness^as stepped away as if nothing had happened and did not dwell over what was past. Such resignation and submission to the destiny and decree of God cannot be possible for anyone except those who are sent from Allah.” (Life of the Promised Messiah^as, p. 91)

Rights of parents

Where there are rights of children, Allah the Almighty also emphasises kindness and obedience to parents in the Holy Quran. The Promised Messiah^assaid:

“God desires that you worship no one else and treat your parents with kindness. Truly, what a remarkable sort of providence it is that when a human being is a child and has no power whatsoever, a mother renders invaluable service, and during this time, just observe how a father supports the efforts of the mother. It is merely out of His grace that God Almighty has created two agents to support His weak creation and has made them to reflect the light of His own love. […]

“Until hearts are inspired by Allah the Exalted, no human being, not even a friend, neither equal nor a ruler, can love anyone; and it is a mystery of God’s boundless providence that a mother and father love their children to such an extent that they will happily bear all sorts of pain to care for them. So much so that parents will not even hesitate in laying down their own lives to save their children. Hence, in order to perfect the higher morals of man, in the words Rabb-in-Nas (the Lord of Mankind), God Almighty has alluded to parents and spiritual guides, so that thankfulness for the system that is apparently observed in the figurative sense may lead a person to show gratitude to the True Lord and Guide.” (Malfuzat [English], Vol. 1, pp. 189-190)

Conclusion

Through his own example, the Promised Messiah^as emphasised the importance of edifying and moral upbringing of children. In short, Hazrat Mirza Masroor Ahmad, Khalifatul Masih V^aasaid:

“Thus, this is the basic principle that the Promised Messiah^as has repeatedly drawn attention to, and it is in fact the explanation of the Quranic teaching that parents’ own example plays an important role in the tarbiyat [moral training and edification] of the children. May Allah the Almighty help us set the best examples for our children. May we fulfil our pledge to give precedence to faith over the world. Some people have the habit of observing others to see how they are, so instead of looking at others, they should focus on improving themselves and becoming righteous. Then, we can expect our generations to do good deeds. Be the ones who consistently pray for their children so that Allah the Almighty always makes our children the delight of our eyes and our legacy continues.” (Friday Sermon, 14 July 2017)

Foundation stone laid for a mosque in Puttalam, Sri Lanka

Asia

Al Hakam

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1st September 2023

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Foundation stone laid for a mosque in Puttalam, Sri Lanka

A Abdul Aziz, Sri Lanka Correspondent

Puttalam is a multi-cultural and multi-religious town. Islam is the major religion in Puttalam town, while Buddhism and Christianity are significant minorities with a small Hindu population. It is situated 120 kilometres away from the capital, Colombo.

The foundation stone was laid for a mosque here in Puttalam on 6 August 2023, by S Nizam Khan Sahib, National President Jamaat-e-Ahmadiyya Sri Lanka. About 20 members participated in this event. All those who participated also took part in laying the foundation stones of this mosque.

A senior member of the local jamaat was the late Khidr Mohideen Sahib, who embraced Ahmadiyyat in 1960. Prior, he was editor of Unmai Udayam a Tamil newspaper published by the non-Ahmadis known as the Tawheed Group. As an editor, the late Khidr Mohideen Sahib published articles against Ahmadiyyat in that journal. However, later he got answers to all of his accusations against the Jamaat from another pioneer Ahmadi, O Abdul Majeed Sahib of Negombo. As his answers satisfied him, the late Khidr Mohideen Sahib started to study more about Ahmadiyyat through O Abdul Majeed Sahib of Negombo and embraced Ahmadiyyat.

In 1992, a plot of land was purchased, and a prayer hall was built. There are around 30 Ahmadi members living in this town.

Dopamine rush: Exploring the neurobiology of addiction

Health

Al Hakam

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1st September 2023

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Dopamine rush: Exploring the neurobiology of addiction

Dr Hamaad Muin Ahmad, Junior Doctor, UK

Addictive behaviours are now well-established in society and are the root cause of a myriad of disorders. Addiction can be commonly misunderstood to mean only addiction to drugs or alcohol, otherwise known as substance addiction. However, the World Health Organization (WHO) now categorises gaming and gambling as ‘disorders’. In the International Classification of Diseases 11 (ICD-11) endorsed for release by the WHO in 2019, the WHO defined these addictions as disorders:

“Based on similarities in symptomatology, epidemiology, and neurobiology, gaming disorder and gambling disorder are categorized as disorders due to addictive behaviours in ICD-11.” (www.who.int/health-topics/addictive-behaviour#tab=tab_3)

In the modern world, addictions can range from substance addictions, including alcohol and drug abuse (such as cocaine and methamphetamine), to behavioural addictions, such as digital gaming, viewing pornography, gambling, or even extensive mobile phone use.

Dr Andrew Huberman beautifully defines addiction as “a progressive narrowing of the things that bring you pleasure.” Essentially, one becomes numb to anything else in life other than the addiction, which has become the sole source of their pleasure.

If not controlled, addictions can be detrimental to our dopamine brain circuits. In our brains, we have the mesocorticolimbic pathway, which is sometimes referred to as the reward pathway as it is a dopaminergic pathway (a path of neurons with dopamine as a neuromodulator). It is responsible for motivation, reward-related behaviour, and attention.

When we are seeking a task that, in turn, will increase our dopamine levels, our dopamine levels initially increase with the idea of pursuing this task. For example, if one is thinking of going to eat a specific cuisine they highly enjoy, their dopamine levels will go up steadily when the thought initially comes. From this rise, until the action is performed, their dopamine drops towards the baseline. This drop will make the individual want and crave that dish. Once they have eaten the dish, their dopamine levels increase in proportion to how fulfilling and pleasurable the experience was. Dopamine levels increase, causing joy and euphoria. If the dish is not as good as hoped for, the dopamine levels drop, thus causing low mood.

When an addiction initially starts, the individual gains a lot of pleasure from it. Later on, when experiencing subsequent dopamine hits, their perception of pleasure will eventually narrow to that thing to which they are addicted. Consequently, their interest and motivation in everyday tasks such as school, work, and normal hobbies diminish. If the addiction carries on long enough, they will also eventually lose the dopamine hit that they’re addicted to. The neurobiology behind this will be of great assistance in explaining this further.

This brain circuit physiology is incredibly important when talking about addictions. If a person is addicted to a substance or a behavioural act, the pursuit of that task, which results in a dopamine spike, is analysed and learned by the mesocorticolimbic pathway. The mesocorticolimbic pathway eventually memorises that pursuit for the dopamine spike and stores it. For example, if a person is addicted to a substance that causes a dramatic peak in dopamine, the steps performed to hit that dopamine peak are very short. Eventually, after performing that act many times, the brain circuit, and thus your main brain reward pathway, becomes ‘hardwired’ into thinking that the easiest way to access dopamine is via that act. The brain will now no longer be used to long, gruelling hours of writing an essay, performing physical activity, or studying long hours.

In a nutshell, it will not understand the concept of delayed gratification at all. The brain now only wants the quick dopamine spike from the easy route it has learnt.

Another incredible point that clearly displays the vicious cycle of addiction is the example of gaming. For a person who loves gaming, the act of gaming will increase dopamine roughly three to fivefold. Now, a general rule of thumb is that the steeper and faster the dopamine spike, the steeper and deeper the drop below baseline. So, after this spike, the dopamine levels plummet. The gamer then experiences melancholy, emptiness, and low motivation.

As stated before, low dopamine levels naturally trigger the brain to seek an increase in dopamine. To fulfil this easy dopamine access, the gamer then turns on the game again – the brain now naturally understands this to be an easy pursuit to attain a dopamine spike.

Neurobiology has explained that when seeking dopamine from the same act as before, dopamine does not increase as high as it did when initially performing the task for the first time. On the other hand, it actually drops even lower than before and experiences a deeper trough. Consequently, in subsequent voyages to seek those dopamine spikes, the addict will experience lower highs and even lower troughs. This vicious cycle is incredibly dangerous and is the neurobiological explanation for the vicious cycle that extreme addicts eventually enter.

It becomes clear why the WHO categorises addictive behaviours as disorders.

In a normal working week, if a person is constantly doing activities they enjoy and does not practise moderation, they’re constantly accessing those dopamine hits, and consequently, their dopamine synaptic reserve drops. Eventually, they constantly feel down because those activities do not produce those dopamine hits anymore – since there is no more dopamine reserve left as it is all being used up.

The world today is a complete depiction of this. The same old dull routine in one’s life results in a person’s brain being numb to the world, and nothing brings them delight as it used to because they’ve exhausted every worldly route to gain happiness.

In the Holy Quran, Allah the Almighty tells us that He has created us with the purpose of worshipping him. (Surah adh-Dhariyat, Ch.51: V.57) Thus, if our main life purpose is to worship Allah and develop a living relationship with him, then our perception of our life goals completely changes. Islam teaches us that our ultimate reason for living is not to acquire the pleasures of the world but to gain nearness to Allah.

The journey towards attaining the pleasure of Allah has no end at all. In contrast, the pleasures of this world do have an end, and the behavioural addictions that crop up in everyday life negatively impact our dopamine levels, thus negatively affecting our mood and motivation.

Hence, if a believer develops the mindset of working towards a relationship with God – a relationship that ultimately is eternal and infinite because God Himself is eternal – then one’s dopamine baseline will not experience those lows.

The goals, pleasure, and ultimately the dopamine acquisition of believers will now be completely different from those of a non-religious person. The dopamine spikes (which are now the product of delayed gratification) will be derived from experiencing the pleasure of gaining God’s nearness – something that is infinite and has no end.

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