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Awaiting a bloodthirsty Messiah: Why Muslims like Adnan Rashid are outrageously wrong

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Abdullah Tahir, Jamia Ahmadiyya UK
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On numerous occasions, Sunni debater Adnan Rashid has expressed the disturbing belief that when Jesusas, son of Mary, returns, he will give people two choices: Islam or death.

In a recent debate at Speakers Corner, he said: “He [Jesusas] will come and give the Ahl-ul-Kitab [People of the book] two options: death or belief. Belief in what? Belief in him [Jesusas], because he’s the bone of contention.” (www.youtube.com/watch?v=Xbzzxx7h_K8, 00:19:25)  

In a live stream held a week later, he doubled down on this belief on three separate occasions.

He claimed that: “All the reports we have about the second coming of Jesus Christ are about Jihad, that he will come back and he will fight the enemies of Allah.” (www.youtube.com/watch?v=1p7Sy2Pyy7g, 2:39:20)

When presented with the clear hadith of Sahih al-Bukhari which states that the Messiah would not wage war, but would come to end it, he continued espousing this view.

He also said: “When we read all the ahadith about the Prophet Isa[as] and his return, every single one of them is talking about physically fighting the enemies of Allah. He will be fighting Dajjal, he will be fighting the forces of Yajuj and Majuj, he will be fighting injustice; he will be fighting, fighting, fighting. So, yadha-ul-harb has to be read in light of those reports.” (Ibid., 3:09:52)

Every single hadith does not mention that he will be fighting. Instead, other ahadith describe different attributes and signs of the Messiahas. Some speak about the location he will appear, some about his works, and others about his circumstances.

He continues to say: “Even though it is yadha-ul-jizyah – that he will remove the jizya (tax for non-Muslims under Muslim rule) – it means he will give people (the Ahl-ul-Kitab) two choices, either you accept him or you fight him.” (Ibid., 3:10:50)

This is in line with the view of the elders of the Ahl-ul-Hadith, who believe in a bloodthirsty warrior Messiah who would wage war, plunder the lands of Christians, forcing them to accept Islam with the sword, and carry out widespread massacres and bloodshed.

This belief is highly problematic for a number of reasons.

1. It is un-Islamic to force someone to convert to Islam

2. It supports a violent and extremist worldview akin to terrorism

3. It goes against the established practice of the prophets

Adnan, while living peacefully in a Christian land and spreading his religion, eagerly awaits the coming of a bloodthirsty Messiah who will force people to accept Islam with the sword. Although he claims to be a human rights activist in his Twitter bio, he secretly, or not so secretly, holds this extremist belief of a terrorist Messiah who will compel everyone to accept Islam.

This notion that he will force the disbelievers to become Muslims is baseless. There is no verse in the Holy Quran that supports this idea. On the contrary, the Holy Quran teaches us the complete opposite:

“There should be no compulsion in religion. Surely, right has become distinct from wrong; so whosoever refuses to be led by those who transgress, and believes in Allah, has surely grasped a strong handle which knows no breaking. And Allah is All-Hearing, All-Knowing.” (Surah al-Baqarah, Ch.2: V.257)

“For you your religion, and for me my religion.” (Surah al-Kafirun, Ch.109: V.7)

“We know best what they say, and thou hast not been appointed to compel them in any way. So admonish, by means of the Quran, him who fears My warning.” (Surah Qaf, Ch.50: V.46)

“And if thy Lord had enforced His will, surely, all who are on the earth would have believed together. Wilt thou, then, force men to become believers?” (Surah Yunus, Ch.10: V.100)

“And say, ‘It is the truth from your Lord; wherefore let him who will, believe, and let him who will, disbelieve.’” (Surah al-Kahf, Ch.18: V.30)

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

Other verses from the Holy Quran (Ch.3: V.56, Ch.5: V.15 and Ch.5: V.65) reveal that disbelievers will always remain on the earth until the Day of Judgement.

God forbade the Holy Prophetsa to force people to convert to Islam, yet, according to Sunnis, his Messiah will disregard the Holy Quran and will have more authority and power than the Holy Prophetsa to make people believe (we seek Allah’s refuge from such beliefs). He believes that the shariah of the Quran is the final unalterable law, yet according to him, the bloodthirsty Messiah will have the power to change it.

His Messiah will call towards Islam with no wisdom or goodly exhortation, but rather he will be forceful, and even slaughter those who are against him.

For any right-minded sincere Muslim, the above verses are enough to debunk this false ideology.

This dangerous belief is the root cause of the many terrorist groups created by so-called Muslims. Do these people never wonder why such extremist groups are born among them and not among us? And why is he introducing changes to the laws of Islam and disregarding clear Quranic verses?

The Founder of the Ahmadiyya Muslim Jamaat, Hazrat Mirza Ghulam Ahmadas addressed this issue in his own writings and explained why Ahmadis could never hold such a false belief. He writes:

“Do they await the warrior Messiah and Mahdi so that they may spill blood –killing all enemies and smiting their necks – and to spread Islam by the sword? This is not, however, proven by the authentic hadith, or from the text of the Holy Quran; in fact, the opposite has been proven by the scholars.” (The True Nature of the Mahdi, p. 53)

Authentic ahadith narrate that the Messiahas will be حَكَمًا عَدْلاً i.e. a just arbiter who will judge mankind with justice (Sahih al-Bukhari, Hadith 3448) and will be حَكَمًا مُقْسِطًا i.e., a just judge. (Sahih Muslim, Hadith 155a)

In another narration of Sahih al-Bukhari, it is said that the Messiah will abolish war.

Can a mass slaughterer of innocent people be called just? Adnan’s beliefs are patently against the Holy Quran and authentic ahadith.

The Promised Messiahas states:

“Furthermore, these facts are denied by the sound mind and rejected by straightforward thinking – so ask those who reflect. You are aware that this era of ours is one in which no one attacks us with swords and spears on account of our religion. No one forces us to recant the Religion of Allah – the best of religions – and follow another religion. So in these days, we do not require war and reprisal; there is no need for lances to be prepared and swords to be unsheathed.” (The True Nature of the Mahdi, p. 53)

The latter-day Messiahas was never going to raise the sword and shed blood to spread Islam. Instead, he would end wars and conflict by spreading the message of Islam through peaceful means, creating an environment of love and harmony.

This is how the Ahmadiyya Muslim Community is changing hearts and spreading the message of Islam to the far corners of the earth.

Friday Sermon – Jalsa Salana UK 2023: A most successful culmination (4 August 2023)

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Friday Sermon

4 August 2023

Jalsa Salana UK 2023: A most successful culmination

Baitul Futuh

After reciting the tashahudta‘awuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:

Alhamdulillah [all praise belongs to Allah]! By the grace of Allah the Almighty, the Jalsa Salana [annual convention] of Jamaat-e-Ahmadiyya UK was held successfully on the previous Friday and came to a conclusion on Sunday. Despite the weather being unfavourable at times, by the grace of Allah the Almighty, overall everything was organised and managed without any major concerns. Additionally, the attendance this year was far greater than in the previous year. Hence, we will never be able to truly thank Allah the Almighty for this. He filled our Jalsa with countless blessings, and everyone experienced them, whether they were Ahmadi guests, or non-Ahmadi guests, who were in attendance from various countries.

We are weak. Whatever we accomplish is through the blessings of Allah the Almighty and these are showered upon us to such an extent that we are unable to count them. We witness the [fulfilment of the] following statement of Allah the Almighty at all times:

وَاِنۡ تَعُدُّوۡا نِعۡمَةَ اللّٰہِ لَا تُحۡصُوۡہَاؕ اِنَّ اللّٰہَ لَغَفُوۡرٌ رَّحِيۡمٌ

“And if you [try] to count the favours of Allah, you will not be able to number them. Surely, Allah is Most Forgiving, Merciful.” (Surah an-Nahl, Ch.16: V.19)

Thus, Allah the Almighty overlooks our shortcomings and blesses us in ways and through means for which we can never do justice in expressing gratitude to Him. Nevertheless, we are commanded by Allah the Almighty to continue to be thankful to Him, and if you do so, He will bless you even more. Thus, it is our responsibility to be grateful for the favours of Allah the Almighty and to submit before Him. As long as we fulfil this responsibility of ours and continue to consider the success of our undertakings to be the mercy and blessings of Allah the Almighty, we will continue to stride forward, insha-Allah. Hence, for the success of this Jalsa, we should first and foremost be grateful to Allah the Almighty, and we should also seek forgiveness from Him for our shortcomings in its organisation.

Similarly, all the participants should also be grateful to Allah the Almighty for granting them the opportunity to participate in the Jalsa and quench their spiritual and intellectual thirst. Generally, everything was conducted with ease, despite the fear that Covid had not yet completely disappeared. Despite such a large gathering, on the whole, Allah the Almighty kept us under His protection. May Allah the Almighty keep everyone under His protection afterwards as well. Some people fell ill after Jalsa, in fact, they became unwell two or three days after Jalsa, not immediately. May Allah the Almighty grant them health and protect them. As far as I am aware, there are very few individuals who have contracted this virus. In my opinion, this is not due to the Jalsa, rather, the government has made a general announcement that cases are increasing in some places. Now this virus is similar to other illnesses that increase and decrease. In any case, may Allah the Almighty cure everyone who is ill.

I now wish to thank all the workers. This time, overall, everyone fulfilled their duties in an excellent manner, and on top of that, with a smile on their faces, in line with the instructions I gave them in the beginning. May Allah the Almighty reward them all. This time, the workers in all departments displayed a special expertise while carrying out their duties, both on the men’s and women’s sides. Every year there are complaints on the women’s side regarding the dining and food supply arrangements, however, on this occasion, these complaints were virtually non-existent. Furthermore, this time the Lajna side was moved in order to have all the facilities in one area, such as the dining marquee and other necessary arrangements, and this was liked by the women in general. If there were any shortcomings, then, insha-Allah, they will be dispelled in the future.

Similarly, there were the departments of traffic, dining, roti plant, security, and hygiene. Then, most of all, MTA, which connected the world in a new way this time. In any case, the workers in all departments, whether I named them or not, on both the men’s and women’s sides, made great efforts to fulfil their duties. I, therefore, express my gratitude to all of them. The non-Ahmadi guests in attendance expressed their amazement after witnessing the hard work and excellent attitude of all the workers, and this example displayed by all our workers serves as a form of silent and practical tabligh [preaching]. May Allah Almighty grant them all the best rewards. [Amin.]

I only wish to draw the attention of the Jalsa Salana department to one point, and that is that the water was turned off right as Jalsa came to a conclusion; hence, no water was available in the lavatories. At the very least, the water should remain running for another 12 hours. Aside from this, the arrangements were generally much better. What were the remarks of the non-Ahmadis and non-Muslims who attended from other countries? What were their impressions after witnessing the Jalsa arrangements and the Jalsa as a whole? I shall present a few remarks, but it is not possible to present them all.

Professor Dr Diallo Jean of Burkina Faso is a renowned eye specialist and professor at a medical university. He is also serving as a colonel in the army. He also comes regularly to our eye institute, and this is the first time he had the opportunity to attend [the Jalsa]. [He said,] “This is the first time I attended the Jalsa. The first thing I was impressed with was that thousands of people are all gathered in one place, for a single purpose, around one religious leader. Everyone is united, and everyone has the same goal. It was amazing to witness such extraordinary arrangements and people from all backgrounds gathered in one place. I integrated with the guests to work out if it was all true or merely for show; however, I did not see displeasure on anyone’s face. It is incredible to have people from different regions, countries, and nations, from all walks of life, gather for one purpose, in one place, at one person’s hand.”

Hence, this is the way in which the Ahmadi participants in the Jalsa are carrying out tabligh in a practical way to the non-Ahmadis. He then says, “The standard of the speeches was very high. These speeches were very beneficial in educating us, and in preparing us for one purpose and direction. I also listened to the addresses of the Khalifa of the time. He presented the teachings in light of the verses of the Holy Quran.” He continues, “I now recognise just how much the world is in need of understanding the message of God Almighty, and how the world is in need of such a person who will help them understand this message. That is why the institution of Khilafat in the Ahmadiyya Community is an institution that the entire world can learn from.” He says, “Another thing that I observed is that Ahmadis have an extraordinary bond of loyalty with God Almighty and their Imam. Everyone is united and connected as one. They trust that their leader will guide them on the right path.” He says, “After seeing this Jalsa, it is my intention that if Allah the Almighty enables me, I will attend this Jalsa every year, because for three days here, people talk about establishing a connection with God Almighty and about humanity, and it is necessary for me to learn about these things as well.”

Then, there is a renowned senior law professor from the USA, Dr Brett Scharffs, who also attended the Jalsa. He says, “I was very happy to be here and see such a large gathering.” Whilst mentioning everyone’s cooperation, he says, “I have also organised various events across the world where registration is required, however, it was amazing to see the very organised manner in which registration was being done at the Jalsa in a matter of minutes. I had only just arrived and sat in the office and within a few minutes everything was prepared and given to me. I was then told that the guest registration and other important matters are taken care of beforehand, so that guests wait as little as possible.” Masha-Allah the workers at registration carried out their duties excellently. He says, “The hospitality was amazing. Despite there being so much traffic, seeing all the volunteers work in such a systematic and cooperative manner was an unforgettable experience.” In short, he complimented all the volunteers that he came across.

The mayor of a city in Belize was also in attendance. He says, “Never in my life have I seen such peaceful people, who are so loving and peaceful. I cannot fathom that certain people associate terrorism with Islam. The spiritual atmosphere that I saw here and the mutual love, affection and kind treatment among the people are certainly commendable.” He says, “I wish to come to the Jalsa again next year, but not as a mayor, but rather as a volunteer.” He says, “The volunteers and workers have inspired me so much that I also wish to be a part of organising such an amazing Jalsa. I have never seen such a great gathering before.” Then he says, “The future of this world is certainly Ahmadiyyat.” This is the true Islam that the Jamaat presents, and even non-Ahmadis are impacted by it.

Michael Wilson, from Ghana, is the chief technologist of an organisation called the Council for Scientific and Industrial Research under the Ministry of Environmental Science and Technology. He gets the opportunity to take part in various conferences around the world. He also attended the Jalsa. In a conversation before the Jalsa, he said upon seeing the arrangements, “Whatever I have seen up until now could never be possible without the blessings of Allah the Almighty.” He arrived at the Jalsa site on Friday and he kept on saying, “The commitment of the volunteers here has left me astounded. This is certainly a divine Community, and all of this work is impossible without the blessings of Allah the Almighty. There is a very disciplined and beautiful atmosphere here. All the volunteers are educated; some of them are consultants, yet during the Jalsa they are doing carpentry or cleanliness work. If these volunteers did not have the fear of Allah the Almighty in their hearts, then they could not have achieved this standard of work.” Those volunteers who do silent tabligh in this manner are very fortunate. He was also moved by the International Bai‘at ceremony. He says, “Before the Jalsa, I did not know about Ahmadiyyat, but now I know, and I think I will attend every year.” He also said that more people in Ghana should be introduced to the Jamaat, as there is still work to be done in this regard.

Mr Joel Turenne from Haiti, a representative of the Ministry of Religious Affairs in Haiti also attended the Jalsa Salana UK. He says, “This was my first time attending the Jalsa. This was a very impactful and joyful experience for me. The organisation was excellent. Despite this being a gathering of more than 40,000 people, I did not see any disorder. Everyone met each other with a smile on their face. I could see everyone was trying to ensure that they did not cause any sort of difficulty for others, and instead, everyone was being mindful of each other’s comfort. I have not seen this in any other religion or even worldly gathering.” This is one of the very purposes of Jalsa as explained by the Promised Messiahas. (Shahadatul Quran, Ruhani Khazain Vol. 6, p. 395)

He says, “Despite there being different cultures, colours and backgrounds, everyone was meeting each other as if they all belonged to the same family. Every day, people from different countries were eating the same type of food as if it were their favourite.” He says that he was curious and so, “I asked an African guest. how is it that people do not have any sort of opposition or reservations in any matter. He told me that here at the Jalsa, we only gather for the sake of Allah’s pleasure and to see, hear, and meet the Khalifa, and that is why all other worldly things hold no importance for us.” He says, “This deeply impacted me.” Then, he commended the Jamaat, saying, “Despite facing opposition, the Community is striving to spread peace in the world.” Then he says, “There is no discriminatory treatment amongst Ahmadis. Everyone was equal. This is the first time I have seen something like this. People of all age groups were volunteering their services. There was traffic control, parking, catering, water supply, discipline, and everyone was serving with dedication.” He says, “I have seen many great qualities in Ahmadis that, to this day, I have not seen anywhere else.” He says, “I have listened to and seen the speeches of many religious scholars, and everyone says that what they are saying should be adhered to. However, Khalifatul Masih conveyed the message of Allah, [Prophet] Muhammadsa and the Promised Messiahas and guided everyone as to what should be adhered to and followed.” He says, “This was astonishing for me.” He sat inside the Jalsa marquee all three days and listened to the speeches. In fact, he listened more attentively than many Ahmadis, as he was taking notes of the various speeches. He had made a diary in which he took notes, and if he could not understand something, he would ask the person sitting next to him to explain. He says, “After attending this Jalsa, although I am not an Ahmadi, I am an advocate for the Ahmadiyya Community and wherever Muslims are mentioned, I will inform them that the true and practising Muslims are Ahmadis and I will defend you.”

Then there is Luqman Hakim Saifuddin, former Minister of Religion in Indonesia; he says, “I felt a great sense of pride upon participating in the Jalsa. I started seeing your slogan of ‘Love for All, Hatred for None’ from the London airport all the way to the Jalsa site, and this is exactly what I witnessed during the days of Jalsa. I saw excellent hospitality everywhere. I saw a firm bond of brotherhood. I saw an atmosphere of meeting each other with a smile, congratulating one another, and praying for one another.”

Lamin Jammeh, the Minister of Information from The Gambia also attended the Jalsa. He says, “I was very impressed with the organisation of Jalsa Salana 2023. Even more impressive were the volunteers, who selflessly carried out their duties and maintained discipline. It was such a large gathering, yet there was not a single incident of pushing, shoving or any sort of quarrel. Everything was organised very well and no lapse could be seen.” He says, “Another thing that I observed was the love that the members of the Community have for their Imam, the like of which cannot be seen anywhere else.” He says, “I cannot go without attesting to the fact that today on the face of the earth, the true image of brotherhood lives in the example of the Ahmadiyya Community, where everyone meets each other with a smiling face, irrespective of colour or background, as if they have known each other for ages.” Then he also writes about the services of the Jamaat in The Gambia, which he says they greatly appreciate.

Then, there is Ebrima G Sankarreh from The Gambia, who is an interpreter for the government. He is also an advisor to the Chief of State for Diaspora. He says, “The overall organisation of the Jalsa was a clear reflection of its success. From the administration and management to the brotherhood and mutual love of all the attendees, all was commendable. All addresses and speeches were brimming with insight, and all the speakers spoke about inculcating mutual love and establishing peace in society.” He further says, “I was greatly impacted by the opening and closing addresses of the Khalifa on the kind treatment of marginalised and poor groups in society. After personally meeting people of different demographics of society, including the youth and elderly, (he had the opportunity to personally meet people), my hope has been rekindled that despite the difficulties prevalent today, the world has a bright future. I have met such people who are striving to make the world a peaceful place for all of humanity.” He further says, “I was also astonished to observe the organisation with which the Community is able to host over 40,000 Muslims from various countries. In the end, the most impactful factor was the passion and zeal of the youth to voluntarily come forward to serve. Their organisation, management, respect for authority and selfless service have left everlasting imprints on my mind. The world has a bright future because there are such youth who are striving to make the world a better place.” Thus, the impact of our youth on guests is also a form of silent propagation.

Luiz Carlos Da Silva was a newspaper representative who came from a metropolis in Brazil. He says, “I enjoyed everything. To gather people from 118 countries and create an atmosphere of brotherhood cannot be achieved by anyone else. I really appreciate how people greeted one another with respect, morals, joy and sympathy.” He also praised the Jalsa programme, as well as the management of transportation for guests. He expressed that this was extraordinary. He further says, “I would like to say one thing; of the thousands of people I saw working in this grand Jalsa, none of them were insincere. The volunteers were selflessly rendering services. In fact, I saw everyone serving with passion and enthusiasm.”

Then, there was a guest from among the delegation from Spain. By profession, he is a historian and an archivist. He works at the Al-Andalus Library in Cordoba. He says, “I have come to Jalsa Salana upon being invited, and I am very grateful for it. I have learned a lot about Islam and Islamic culture from you. You all have hosted me very well and given me great respect. I will never forget this. Never have I seen this many people from different faiths and cultures come together in one gathering. Certainly, these people have gathered here out of their love for Allah the Almighty.” He further says, “Today, the Ahmadiyya Community is truly a lofty example of what determination, resolve and striving really mean. I will always keep this example in view in my daily life. This was a lesson for me.”

A journalist from Italy by the name of Marco Respinti, who is the chief editor of a newspaper, also attended. He says, “I had heard and read about Jalsa before, however, to attend it is an entirely unique experience. I have been deeply impacted by the work of the volunteers. Alongside this, another thing I observed was the excellent organisation and management for such a large number of people – which is a truly difficult task.” He says, “To organise and manage an event at this scale effectively is no ordinary feat. However, the most significant thing I observed during Jalsa was the prayers; prayer was of special significance to all people.” He further says, “Although I am not a Muslim, I feel that the manner in which Ahmadis offer prayer is a primary obligation for every human to fulfil. I was delighted to see the affection and sincerity of thousands of people there.” He says, “Being a journalist, I had the opportunity to meet many people – some new and others familiar. I also learned a great deal about the history of the Ahmadiyya Community.”

The Governor of the Kolda region in Senegal also attended [the Jalsa]. He says, “This is the first time I attended the Jalsa. I am saying this with complete honesty, that until today, I have not seen organisation and management the likes of which I have seen during this Jalsa. Ahmadis love the Khalifatul Masih in a manner that cannot be expressed in words. As a Governor, I have had the opportunity to travel frequently, however, I have not witnessed a love like this anywhere else.” He says, “The excerpts of the Promised Messiahas that were presented have taken a place in my heart and have greatly impacted it.” He says, “Something unique that I have observed during this Jalsa is the spirit of sacrifice.” Among the objectives of the Jalsa, the Promised Messiahas also stated that we should also make sacrifices for one another, which he witnessed. (Shahadatul Quran, Ruhani Khazain, Vol. 6, p. 395)

He further says, “Every person was giving preference to others over themselves.” He says, “In my days as a student, I had heard about Caliphates, however, it is only in the Ahmadiyya Community that I have witnessed a true example of a Caliphate. If the entire Muslim Ummah follows the Ahmadiyya Community, Muslims will surely find success.”

There was a guest from Colombia by the name of Rozo Valencia. He says, “I have been deeply impacted here by the peaceful atmosphere, brotherhood, love, the insightful addresses of the Caliph and by observing the members of the Community. What I have observed during the Jalsa gives me hope and confidence to believe that despite the difficult times, conditions can improve.” He further says, “God is with us. The message of the Caliph has reached my soul, because peace is the highest and best means of spending your life.” He strongly praised the volunteers by saying, “Their organisation was astonishing. The manner in which the guests were hosted was astounding. I saw smiles everywhere.” He further says, “The voluntary service of the Jalsa Salana is a model for the world and a lesson of love for seekers of God.”

The Ambassador of Argentina to the UK, Javier Figueroa, attended the first day of Jalsa. He was so impacted by the management and atmosphere of the Jalsa that afterwards, he invited all the delegations from Argentina and neighbouring Latin American countries who attended the Jalsa to a formal event in his embassy in order to further introduce the Jalsa to ambassadors from other countries as well as diplomats appointed in the embassy. He says that he was deeply impacted by the teachings and practical examples of the Community. He expressed his personal desire and readiness to cooperate and said that he would try to introduce the Community, especially to the political sector and other diplomats.

There were three guests from Chile who belong to a Christian organisation. Among them is Dr Nestor Soto, a Christian priest and theologian. He is also the founder of a Christian organisation in Chile. He says, “What impacted me the most was the unity and mutual love of the Community.” He continues, “For the past 40 years, I have attended various Christian events all across the world, however, I have never seen an event as vast as the Jalsa of the Ahmadiyya Community, an event run solely by volunteers.” He is a man of great influence, who is in touch with the American President and government. He also holds his religious meetings in America, where he gathers religious people from around the world. He further says that, in his view, the secret to the success of the Jalsa of our Community is our unity which is established by the Khalifa of the time. It is by the grace of Allah the Almighty that the Caliphate is established. In his opinion, it is a miracle that it has been more than 130 years since the Community was established and no major conflict or discord has arisen. He says, “The greatest weakness of our evangelical Christian organisations and other Muslim organisations is the disagreements and conflicts that arise in pursuit of leadership.” He further says, “On the contrary, upon observing the Jalsa management and programme, I realised that your Community is like a single body. The Khalifa of the time is the head and brain of the body, while the Community members represent other body parts that act in accordance with the signals of the brain.” Thus, even guests can ascertain the significance of the Khilafat.

Eloy Perez from Spain, who is currently learning about Islam Ahmadiyyat, says, “I was treated even better than a king at this Jalsa. I was taken great care of and felt like I was at home. For the Ahmadiyya Community’s volunteers to serve more than 40,000 people was indeed a miracle. During the tour of the photo exhibition, I had the opportunity to learn a great deal about the Ahmadiyya Community. This [Community] is a dynamic and ever-living part of history. During the proceedings, I felt a spirit of brotherhood. I would like to assure you that I am firmly attached to God, even though I am not a Muslim, however, the concept of God is the same in various religions. Undoubtedly, it was obvious to see during the Jalsa that Allah was with you and with all the Ahmadis. I was extremely impressed when I witnessed the Ahmadiyya Community renew their faith on Sunday. Many of them were crying owing to their emotions and happiness. I really liked the speeches that were delivered and I particularly took away the message that a true faith is one that teaches compassion; a Muslim who does not show mercy to mankind is not a Muslim or a follower of Allah and there is no distinction between a rich and a poor person in the mosque.”  He then wrote in his letter to me, “I must admit that what I liked the most was the opportunity to have a personal audience with you.” He then also expressed his desire for me to sign a T-shirt and he took the signed shirt with him.

Kyle Seeback is a Member of Parliament in Canada. He says, “It was an extraordinary moment for me to attend the Jalsa which teaches the lesson of loyalty to one’s faith and a spirit of volunteerism.” Then, with regards to the persecution against the Jamaat, he said, “The whole world should stand up against this and help the Ahmadiyya Community and support the Ahmadi lawyers. The mosques of the Ahmadiyya Community are being destroyed and they should speak out against this.” He had brought a diary with him in order to take down notes of all the various things being said, but he said that he got so immersed in his conversations that he forgot to take down any notes.

The Vice Chief of the Indigenous Nation of Canada, Aly Bear, says, “I am very fortunate that I attended the Jalsa this year along with other leaders of the indigenous people. The International Bai‘at ceremony was a very emotional moment for me. I have never witnessed such scenes before in my life that enabled everyone to join in unity with one another. Everyone was emotional, and I was also crying. The manner in which the International Bai‘at is conducted is very similar to the way we worship. But although the manner in which it’s done is similar to the way we worship, I have never felt such spirituality in our worship as I did during the International Bai‘at. I am taking back with me a message of love and peace.” She also said, “I will convey your message of ‘Love for All, Hatred for None’ to my people as well, and it was a great honour and privilege for me to come here.”

A woman from Honduras who works as a TV anchor said, “I listened to the addresses of the Caliph very attentively. I attended the Jalsa and listened to the speakers delivering their speeches. I felt extremely fortunate to have been given such a great opportunity. I had the opportunity to meet so many people. I witnessed a passion for serving others selflessly and with humility.  I have never observed such a level of organisation before.”

After listening to my address delivered on the ladies’ side, she said, “There is a great need to highlight the importance of women’s rights in Honduras.” She also mentioned that she would prepare a video about this so that people could easily understand the message.

Some of the owners of a printing press in Turkey were also in attendance. They have printed various books of our Community, including the Holy Quran as well, which is very beautiful and you must have seen it at the bookstall as well. The directors of this printing press had come to the Jalsa and one of them said, “I was astounded to see how you were able to organise an event on such a large scale in such an excellent fashion and without any problems despite the adverse weather.”

He then mentioned another aspect which has an impact on the people and becomes a means of tabligh as well. He said, “It was strange to find that in such a large event, I did not see anyone smoking. It was also amazing to see how people were complying with the instructions of those on duty and doing so in an orderly fashion. People were listening to even the children and young people who were on duty.”

A director of another company said, “I was not aware of how extensive the Community was. Whilst visiting the exhibition and looking at the photo gallery of the martyrs, I was shocked to learn that even in this day and age, such acts of cruelty were being perpetrated in the name of Islam and in a Muslim country.” Both father and his son were in attendance and said, “We did not have plans to attend the Jalsa due to a very important business meeting which was going to take place during the Jalsa dates, however, the meeting got cancelled for some reason and so we made the plan to visit Jalsa. It was great that this happened because coming here was an unforgettable experience for us.”

A lady who works as a social worker in Latvia attended the Jalsa and writes, “I did not know much about the Community before. However, during the Jalsa I had the opportunity to learn a great deal about Islam Ahmadiyyat. Upon returning, I will study the Holy Quran and increase my knowledge about Islam. The atmosphere of the Jalsa was very peaceful and pure. Everyone was smiling and all the workers took great care of us. I am filled with immense sentiments for the hospitality and kind treatment afforded to me at the Jalsa Salana, however, I do not have the words to express this.”

Those who were watching the proceedings on TV in different parts of the world have also sent in their comments. One of our missionaries from Congo Brazzaville has written that Mr Chris, who is a Christian, was invited to watch the Jalsa. After listening to the concluding address, he said, “If every government of the world was to act upon this teaching then even if the world was not completely alleviated of poverty, at least no one would go to sleep at night hungry. If our leaders today were to take care of their people like the Khulafa of Islam did in their time, then our world would become like a paradise. I have felt at peace after listening to the address. The manner in which our Khalifa has presented the teachings of Islam has brought peace to my heart.  And the reason why I have said ‘our Khalifa’ is because from today onwards I am also with you and he is also my Khalifa.”

A social worker from Latvia, Egija Uzane was also in attendance, she said, “Since we have arrived, we have been living in a very beautiful and peaceful atmosphere. Everyone can be seen smiling. It is a surreal atmosphere and I am worried that when I go back, I will return to the same atmosphere filled with tension and people glaring at one another.”

The missionary for the Family Federation for World Peace, in Iceland, Paul Herman says: “My experience at the Ahmadiyya Community’s annual international gathering this weekend from beginning to end was a pleasure. All the members of your community that I met were warm-hearted, polite, considerate, ready to serve and caring. The arrangements for accommodation were excellent. All these things were key components for three memorable days. Considering the great number of people in attendance, the organisation was excellent.” He further writes: “All the volunteers helping out were, in my estimation, so well prepared they did not seem stressed no matter how much pressure they were under.”

He further says: “Of course, the fact that the crowd was so cooperative helped a lot. And I am sure that this, besides good preparation, is a reflection of the good character that the members of your movement have developed through putting the principles you preach into practice.” Hence, this impression of the guests and hosts has a positive impact on others. With regards to the translation, he says that at times he found the translation difficult, but whatever he understood he enjoyed it thoroughly.

There was a lawyer from Holland who had similar sentiments. Then there was Pierre Emmanuel, who was a representative of the Judicial Police, Haiti. He writes: “I was honoured to be a guest in the Ahmadiyya Muslim Jamaat’s International Jalsa Salana. As a Christian, I not only learnt about Islam, but I learnt a lot about religions as well. Seeing people belonging to different beliefs, cultures and languages – whose customs were very distinct – all unified as one was an extraordinary phenomenon. Undoubtedly this is worthy of praise and a model to be followed.”

He further says: “After participating in the Jalsa, I thought about the loyalty and respect Ahmadis have in their heart for their faith and thought whether they were really harbouring hypocrisy in their hearts (This thought crossed his mind). But then I realised that the mutual brotherhood between Ahmadis removes all doubt about any form of hypocrisy.” Thus, these sentiments ought to serve as a means for every Ahmadi to safeguard their faith. He further said: “I am returning to my homeland and taking back with me the message of peace, love, caring for one another, obedience and kindness to one’s relations, all of which I found in these three unforgettable days.

Bilal Qudan, who is a new convert from Australia, says: “I will never be able to forget these extraordinary days, the incredible discipline, love and brotherhood. Taking part in the International Bai‘at was a new experience for me. It increased my spirituality and also bestowed contentment upon me.”

Yunus Sahib from Mayotte Island also participated in the Jalsa. He says: “When I entered the Jalsa [site] for the first time, it seemed as if a special power had captivated my heart and upon witnessing the Jalsa set-up I was stunned. Previously I had heard about the Jalsa, but being a part of it in person was a different experience altogether.”

People pledged allegiance upon hearing about the Jalsa set-up. A person in Guinea Bissau pledged allegiance upon witnessing the Jalsa organisation. The Amir of Tanzania wrote that a person from Tanzania watched the Jalsa on MTA and pledged allegiance. Musa Sahib married a non-Ahmadi lady in 1970. He tried his best and prayed for her to accept Islam Ahmadiyyat, but she did not agree. This year, that family was watching the Jalsa Salana on MTA. His wife was also present and participated in the International Bai‘at ceremony. After the Bai‘at, the lady said: “This Jalsa has had a profound effect upon me and the sermons of Khalifatul Masih have brought about an incredible change within me. Even prior to the International Bai‘at Ceremony I had decided that I would enter the fold of Ahmadiyyat.” Hence, through the blessings of Jalsa, his wife also joined the fold of Ahmadiyyat. There are many similar incidents that have been received after Jalsa and will continue to be received about those who pledged allegiance after watching the Jalsa proceedings.

As mentioned previously, by the grace of Allah the Almighty, many people have mentioned similar things and expressed their sentiments. It is impossible to mention all of them. May Allah the Almighty make it so that the outcome of this Jalsa proves to be a means for Ahmadis to establish an everlasting connection with Allah; may their faith and conviction [in Allah] be strengthened further. May they become those who fulfil the purpose of the Promised Messiah’sas advent. May the effect of the Jalsa on others not be a temporary one. May it be a means of opening their eyes and making them understand that following the teachings of Islam is the only way to safeguard themselves and the world.

The Jalsa proceedings were viewed and heard through the media. This time as well, there was extensive coverage of the Jalsa; across the African continent, 24 channels broadcasted the speeches, especially broadcasting all of my addresses. This included many different countries and over 40 million people tuned in. A Press & Media centre was set up for journalists and media executives, wherein 23 media directors and journalists came and prepared reports on a daily basis. In total, there were 72 news reports, which reached a readership of 50 million people. 41 websites published news reports on the Jalsa and it is said that these websites have a readership of 19 million people. 15 articles were written in newspapers about the Jalsa, it is said the readership of these newspapers is 5 million. Various TV channels broadcast 14 reports, and it is said that their viewership is 20 million people. 33 radio outlets aired 37 reports on the Jalsa, it is said the listeners number 8 million. Last year there were 33 reports, but this year there were 37 and the total number of listeners is 8 million. People also expressed their sentiments and the message [of Islam Ahmadiyyat] reached a total of 2 million people.

There were a number of TV channels present, including the BBC and various other national news outlets, as well as TV channels of other countries. Nonetheless, by the grace of Allah, there was extensive coverage of the Jalsa and many people were introduced to the Community and introduced to Islam. Allah the Almighty has blessed this Jalsa in every way. May Allah enable us to reform ourselves by becoming humble and grateful servants, may we always have a special and firm connection with the Jamaat and understand the purpose of the Promised Messiah’sas advent.

(Official Urdu transcript published in the Daily Al Fazl International, 25 August 2023, pp. 2-7. Translated by The Review of Religions.)

Revelation

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عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ النَّبِيُّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم: لَقَدْ كَانَ فِيمَنْ كَانَ قَبْلَكُمْ مِنْ بَنِي إِسْرَائِيلَ رِجَالٌ يُكَلَّمُونَ مِنْ غَيْرِ أَنْ يَكُونُوا أَنْبِيَاءَ، فَإِنْ يَكُنْ مِنْ أُمَّتِي مِنْهُمْ أَحَدٌ فَعُمَرُ

It is narrated by Hazrat Abu Hurairahra, “The Prophetsa said, ‘Among the Children of Israel who lived before you, there were men who used to be inspired [with revelation] though they were not prophets, and if there are any of such persons amongst my followers, it is ‘Umar.’”

(Sahih al-Bukhari, Kitab fada’il ashabi n-nabiyysa, Bab manaqibi ‘umara bni l-khattabi abi hafsini l-qurashiyyi l-‘adawiyyi, Hadith 3689)

Never slacken in du‘a

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“For the reformation of one’s soul, and for the procurement of the ability to carry out virtuous deeds leading to a righteous conclusion, the second dimension is that of prayer (du‘a). The quality of the outcomes and spiritual fruits one harvests is directly proportional to the extent of one’s reliance and trust in Allah the Exalted, as well as the unyielding steps one takes on this path. All impediments shall be removed, and the supplicant shall ascend to an elevated state of piety [taqwa]. It is an unequivocal truth that until God Almighty wills the purification of an individual, no one can attain it. The death of carnal desires comes only through divine grace and fervour, which are generated by prayer; this strength is acquired solely through prayer.

“I must underscore that Muslims, especially those belonging to our Jamaat, must never, under any circumstances, trivialise the importance of prayer. It is in prayer that Muslims should take pride. Followers of other faiths have set before themselves impure inanimate objects to which they direct their prayers, paying them little heed. […] Why would a Christian, who believes that all sins are forgiven through the blood of Christ, find the need to pray? And what could compel a Hindu, who is convinced that repentance is futile and that liberation from the cycle of reincarnation is unattainable, to engage in supplication? Such individuals are resigned to the belief that their fate is inevitably to reincarnate as dogs, cats, monkeys, or pigs. Therefore, bear in mind that it is the glory and distinction of Islam to incorporate teachings about prayer. Never slacken in this regard and never tire of it.”

(Al Hakam, 17 January 1905; Malfuzat [1984], Vol. 7, pp. 267-268)

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

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Stuttgart, Germany, 31 August 2023: At approximately 8 pm local time, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, arrived at Messe Stuttgart, the venue of Jalsa Salana Germany 2023. Huzooraa inspected the Jalsa site and departments, while also giving guidance to the volunteers. During Huzoor’saa 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.

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

Huzooraa 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. Huzooraa said that, insha-Allah, Jamaat-e-Ahmadiyya Germany will in the future be able to acquire its own place. Speaking about the site, Huzooraa 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, Huzooraa said 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. 

Huzooraa 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, Huzooraa 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.

Huzooraa said every volunteer should serve to the best of their abilities and continue smiling.

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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 Huzooraa attended in 2019, there were 40,000 attendees. This year, it is the 100 year centenary and also Huzooraa 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 Ahmadaa. Words cannot describe our happiness.”

Huzoor arrives in Germany ahead of Jalsa Salana 2023

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Earlier today, 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.

One by one, as people walked past the scanning gate, picked up their masks and entered the complex, they were met with a sea of folk – some very young, some very old; some wrapped in winter wear, others still enjoying the remaining bits of summer. All those in attendance were eagerly waiting to catch even the slightest glimpse of their Imam.

The scene was set, and the mixed feelings – knowing that Huzooraa 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 this morning.

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Just after 10 am, Hazrat Amirul Momineenaa came out and said Assalamu alaikum to the Jamaat members. He led the congregation in silent prayer, after which hearty slogans of Nara-e-Takbir and Khilafat-e-Ahmadiyya Zindabad were raised – giving even more warmth to the occasion. The atmosphere was truly electric.

Huzooraa then proceeded to sit in his car and waved everyone farewell as he departed.

Hazrat Amirul Momineenaa arrived in Frankfurt, Germany just before 10:30 pm. Over two thousand members of the Jamaat had gathered in the Bait-us-Subuh mosque complex to welcome Huzooraa. Choral poems were recited, slogans of Nara-e-Takbir were called, and all members were jubilant on the arrival of their beloved Imam.

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After this, Huzooraa 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 visit to Germany.

Stay tuned for more coverage and updates directly from Jalsa Salana Germany 2023!

‘Turn towards God instead of materialism to attain world peace’: Hazrat Musleh-e-Maud’s address at a reception in London, 1955

Ata-ul-Haye Nasir, Ahmadiyya Archive & Research Centre
Grosvenor Hotel, London
An old view of the Grosvenor Hotel, London | Image: Library

On 22 August 1955, Hazrat Musleh-e-Maud, Mirza Bashir-ud-Din Mahmud Ahmadra, addressed a reception at the Grosvenor Hotel in London which was organised in his honour by Jamaat-e-Ahmadiyya UK.

The Civil and Military Gazette reported:

“London Reception for Ahmadiyya Chief

“London, Aug. 24 – ‘Turn towards God instead of materialism to attain world peace,’ was the theme at a reception held on Monday afternoon at Grosvenor Hotel here in honour of Mirza Bashiruddin Mahmud Ahmad, head of the Ahmadiyya movement. The reception was arranged by the Ahmadiyya community of Great Britain. Members of the movement arrived not only from different parts of the country to attend the function but also from Africa and the United States.

“Mr Maulood Ahmad Khan, Imam of London Mosque, presented a formal address. Other speakers included Sir Francis Low on behalf of the East India Association, Sir Harold Shoobert on behalf of the Pakistan Society and Rev. Mr Mason on behalf of Central Rotary Club. The Imam emphasised the importance of Islamic spiritual values and hoped that the members of the movement would live up to them and provide an example to others. 

“The head of the Ahmadiyya movement expressed pleasure at the high spiritual standard intended to be set up in practice by the community. Since most of the members in Great Britain came from Pakistan he felt sure that their fine example would not only elevate them spiritually but would also be a matter of pride for Pakistan.

“He hoped that the terrifying atomic destructive forces would be completely harnessed for the benefit of mankind and the world thus assured of everlasting peace. – Reuters.” (The Civil and Military Gazette, 25 August 1955, p. 2)

The Civil and Military Gazette 25 August 1955 1
The Civil and Military Gazette, 25 August 1955

During this reception, Sir Francis Low, Sir Harold Shoobert, and Rev. Mr Mason warmly welcomed and expressed their gratitude to Hazrat Musleh-e-Maudra on behalf of the East India Association, Pakistan Society, and London Rotary Club, respectively.

During his speech, Huzoorra called on the members of the Jamaat to follow the Islamic principles in all fields, and as a piece of advice for the people of Pakistan, Huzoorra said that they ought to always keep in mind the interest of their country and to prove their loyalty and honesty through their actions. Advising the Europeans, Huzoorra urged them to pay heed to God Almighty instead of inclining towards materialism. Huzoorra emphasised that if this principle is acted upon, then a peaceful and harmonious society can surely be established. (Al Fazl, 25 August 1955, p. 1)

Hazrat Musleh-e-Maud’sra speech was translated into English by Hazrat Sir Chaudhry Muhammad Zafrulla Khanra.

The Civil and Military Gazette published another report and stated:

The Civil and Military Gazette 31 August 1955 1
The Civil and Military Gazette, 31 August 1955

“Ahmadiyya Chief’s Plea for Patriotism 

“An impassioned appeal to the people of Pakistan to keep the interests of the country above everything else and to act as patriotic and loyal citizens was made here by Hazrat Mirza Bashiruddin Mahmood Ahmad, head of the Ahmadiyya movement.

“He was speaking at a largely attended reception held in his honour by the Ahmadies of London. Among those present were Sir Muhammad Zafrulla Khan, Judge of the International Court of Justice, Sir Francis Low of the East India Association, the Pakistan High Commissioner, Mr Ikramullah, Mr Muhammad Mir Khan, permanent delegate of Pakistan at UN, the Lord Mayor of London, Sir Harold Schubert of the Pakistan Society and Sir Haviland. 

“Mirza Bashiruddin also called upon his followers to lead their lives according to the tenets of Islam.

“Speaking to the Europeans there he urged them to seek strength and inspiration from God instead of entirely material sources. He said this was the only way to save the world from the blight of the atom and hydrogen bombs.” (The Civil and Military Gazette, 31 August 1955, p. 4)

Names of Allah: al-Mubdi’, al-Mu‘īd, al-Fātir, al-Badī‘, al-Khāliq, al-Khallāq, al-Bāri’, al-Musawwir, al-Muhyī, al-Mumīt, al-Bā‘ith, al-Qābid, al-Bāsit, al-Wāsi‘

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Rizwan Khan, Missionary, USA
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Hasan Almasi | Unsplash

91. Yā Mubdi’ – O Beginner! –  يا مبدئ

92. Yā Mu‘īd – O Restorer! – يا معيد

Meaning

Together, al-Mubdi’ and al-Mu‘īd mean He who created mankind, and who returned them to death after life and, after death, to life on the day of resurrection.

The root meaning of mubdi’ is to begin, originate, or bring into existence. Al-Mubdi’ means the Creator who produced things at the beginning. (Lane’s Lexicon, Root: بدأ Entry: بدأ، المُبْدِئُ)

The root of mu‘īd means returning or restoring something to a former state, and renewing or reproducing it. (Lane’s Lexicon, Root: عود Entry: اعود) In application to this world, al-Mu‘īd (The Restorer) refers to how Allah Almighty causes one generation to replace the other. In application to the hereafter, al-Mu‘īd (The Restorer) refers to the new life that Allah Almighty gives us after death. (The Holy Quran with English Translation and Commentary, 10:5, p. 1219)

Similar names

This name is also mentioned under al-Fātir (The Creator/Originator) and al-Badī‘ (The Originator).

Use in prayer

In almost every instance where the root of al-Mubdi’ (The Beginner) is used in the Holy Quran, it is accompanied by the root of al-Mu‘īd (The Restorer). We are thus reminded that the same God Who created from nothing can easily restore creation, even after it is destroyed to almost nothing. When we pray, the name al-Mu‘īd (The Restorer) reminds us how Allah Almighty has restored humanity after repeated destruction, and He has renewed His Divine communities despite countless trials and setbacks. Allah Almighty says, “He it is Who originates (يَبْدَأُ) the creation, then keeps repeating (يُعِيۡدُ) it, and it is most easy for Him.” (Surah ar-Rūm, 30:28) When we say Yā Mubdi’ (O Beginner!) and Yā Mu‘īd (O Restorer!), we pray knowing that no matter what loss we suffer, it is easy for Allah Almighty, Who created us from nothing, to restore and renew us from nothing.

93. Yā Fātir – O Creator/Originator! – يا فاطر

Meaning

The root of fātir means to split. It is used to refer to a tooth splitting the flesh and coming out, which indicates the connection this root has with ‘bringing into existence’. Fātir also means the One Who extracts something by breaking the shell. Al-Fātir means the One who brings into existence for the first time. (Lane’s Lexicon, Root: فطر Entry: فطر، فَاطِرٌ; The Holy Quran with English Translation and Commentary, p. cccxxxi)

Similar names

The Holy Quran refers to: 1) The stage when nothing existed and the process of creation began for the first time; 2) and the stage when matter had come into existence but had not yet taken a definite material form. The name Fātir refers to the second stage of creation. (Tafsir-e-Kabir, Vol. 3, p. 451)

The difference between al-Mubdi’ and al-Fātir is that the root of Mubdi’ refers to the general concept of a very beginning and start, whereas the root of Fātir refers to the specific point where creation physically started for the first time.

Use in prayer

When we bring to mind al-Fātir (The Creator/Originator), the thought of something being created from nothing should cause us some disorientation. Our mind can comprehend creating from something, but creating from nothing is beyond our experience. It doesn’t seem possible, but we cannot dismiss it because we know there must be a cause of all causes. When we say Yā Fātir (O Creator/Originator), we bring to mind how the power of Allah Almighty is incomprehensible. This reminds us that Allah Almighty has the power to accept our prayers.

The Promised Messiahas said, “Your God is One Who has suspended numberless stars without any support and Who has created heaven and earth from nothing. Then would you think so ill of Him as to imagine that your objective is beyond His power?” (Essence of Islam, Vol. 2, p. 213)

Sometimes when we pray, we can think that maybe we are asking too much of Allah and that accepting our prayer would somehow be difficult for Him. When we say Yā Fātir (O Creator/Originator), we are reminded that if Allah Almighty created everything we see from nothing, then creating the means for the acceptance of our prayer is easy for Him.

94. Yā Badī‘ – O Originator! – يا بديع

Meaning

When used about a person, the word badī‘ refers to an inventor or innovator. When applied to Allah Almighty, it refers to originating a thing without any tool, instrument, or pattern and without matter. Al-Badī‘ means The Originator who creates without the similitude of anything pre-existing. (Lane’s Lexicon, Root: بدع Entry: بَدِيعٌ; The Holy Quran with English Translation and Commentary, 2:118, p. 213)

Similar names

When al-Mubdi’ (The Beginner) and al-Badī‘ (The Originator) are contrasted, the emphasis in al-Mubdi’ is on creating from non-existence, whereas the emphasis in al-Badī‘ is on creating in an original way that there is no example of previously. (Bihar al-‘Anwar, Muhammad Baqir Majlisi, Section 87, Chapter 72, See “توضيح : البدئ اي المبدئ الموجد لما سواه من كتم العدم، البديع أي المبدع خالق الخلائق لا على مثال سابق”)

Al-Mubdi’ (The Beginner) refers to the start of the creation of this world, not the stages after. Al-Mu‘īd (The Restorer) refers to the renewal of life in this world and the restoration of life in the hereafter, but it does not refer to the start of this world. However, al-Badī‘ (The Originator) can refer to all these stages. It can refer to any stage of creation that is so novel that it is without precedent, whether in this world or the hereafter. (Al-Futuhat al-Makkiyya, Ibn Arabi, al-Bab 198, al-Fasl 38)

Use in prayer

When we pray, we sometimes think of the possible ways we think Allah Almighty could give us what we are asking for. If we cannot think of a possibility, or the possibilities we think of seem improbable, we can lose motivation to offer that prayer. The name al-Badī‘ (The Originator) reminds us that the creative powers of Allah Almighty are not confined to our estimates of His options. Rather, He can create in infinitely new ways and accept our prayers in ways we never knew of. When we say Yā Badī‘ (O Originator!), we pray knowing that even if what we want to happen seems improbable to us, Allah Almighty can create ways for it to happen that we never considered and were unknown to us before.

95. Yā Khāliq – O Creator! – يا خالق

96. Yā Khallāq – O Supreme Creator! – يا خلّاق

Meaning

The root of khāliq means to measure or to make something according to a measure. When used about a person, khāliq refers to a leather worker because he makes something after measuring. When used about Allah Almighty, al-Khāliq means the One who brings into existence according to a proper measure. The emphasis in al-Khāliq is on Allah Almighty creating according to a predetermined plan. (Lane’s Lexicon, Root: خلق Entry: خلق، خَالِقٌ; Kashf al-Ma’na ‘an Sirr Asma Allah al-Husna, Ibn Arabi, (12) al-Ism: al-Khāliq)

Al-Khāliq (The Creator) and al-Khallāq (The Supreme Creator) come from the same root. These two words are synonymous, but khallāq is in the intensive fa’’āl (فَعَّال) form. This form describes the repetition and frequency of the action in the root meaning. In both instances where the name al-Khallāq (The Supreme Creator) is used in the Holy Quran, it specifically describes how Allah Almighty creates again and again.

The name al-Khallāq (The Supreme Creator) emphasises that Allah Almighty never hesitates to destroy the wicked because He can easily bring into existence a better people. (Tafsir-e-Kabir, Vol. 4, p. 109)

Similar names

The name al-Khāliq (The Creator) is the broadest of all the names related to creation, and it can cover all of the stages other names describe. For example, it means He who creates from non-existence in a way that has no precedent. It also means to create from something. (Friday Sermon, 7 May 2010, Khutbat-e-Masroor, Vol. 98, pp. 214-215; Lane’s Lexicon, Root: خلق Entry: خَالِقٌ)

This name is also mentioned under al-Bāri’ (The Maker), al-Musawwir (The Fashioner), and al-Wāhid (The One).

Use in prayer

The Holy Quran uses this root more than any other in describing the different aspects of creating. Thus, we use this name in prayer more broadly than any other name related to creating.

For example, if someone does not have children, he can pray, “Yā Khāliq (O Creator!), grant me a child.” (Tafsir-e-Kabir, Vol. 9, p. 269)

97. Yā Bāri’ – O Maker! – يا بارئ

Meaning

The root of bāri’ means to be free of fault. It also means to create. Al-Bāri’ (The Maker) is He who has created things free from any faultiness. (Lane’s Lexicon, Root: برأ Entry: برأ، بَارِئٌ)

Similar names

Al-Khāliq (The Creator) applies to the creation of everything, whereas al-Bāri’ (The Maker) usually only applies to the creation of living creatures, or to the creation of souls. (Tafsir Hazrat Masih-e-Maudas, 59:25, Vol. 7, p. 389; Lane’s Lexicon, Root: برأ Entry: برأ)

This name is also mentioned under al-Musawwir (The Fashioner).

Use in prayer

When the Children of Israel began worshipping an idol, Allah Almighty reprimanded them by means of this name and said, “turn to your Maker (Bāri’).” (Surah al-Baqarah 2:55) This meant that they worshipped defective things they had made, but they should have instead worshipped al-Bāri’, which means the One who made them without any defect. (Tafsir-e-Kabir, Vol. 1, p. 453)

When we pray, the name al-Bāri’ (The Maker) reminds us that we have been created perfectly for a spiritual purpose. When we say Yā Bāri’ (O Maker!), we pray that Allah Almighty helps us achieve the higher purpose for which He created us.

98. Yā Musawwir – O Fashioner! – يا مصوّر

Meaning

The root of musawwir means to form, fashion, or sculpt. When used about a person, musawwir refers to a sculptor or painter. When used about Allah Almighty, al-Musawwir means The Former or The Fashioner. (Lane’s Lexicon, Root: صور Entry: صوّر، مُصَوِّرٌ)

Similar names

When the names 1. al-Khāliq (The Creator), 2. al-Bāri’ (The Maker), and 3. al-Musawwir (The Fashioner) are contrasted, each name has a unique emphasis. For example, when a house is built, it requires 1. planning, 2. building, and 3. designing. An analogy for the difference between these three names is that of 1. an architect, 2. a builder, and 3. a decorator. (The Ninety-Nine Beautiful Names of God, al-Ghazali, p. 68)

ِAl-Khāliq (The Creator) refers to the intent to create, al-Bāri’ (The Maker) refers to manifesting the power of creation and making a body, and al-Musawwir (The Fashioner) refers to forming the attributes of the body. (Friday Sermon, 14 February 2003)

When only the names al-Khāliq (The Creator) and al-Musawwir (The Fashioner) are contrasted, they are interrelated like body and soul. Al-Khāliq (The Creator) refers to creating a thing and giving it a general physical form, and al-Musawwir (The Fashioner) refers to detailed formation and giving a child moral and spiritual faculties. (The Holy Quran with English Translation and Commentary, Surah Al-e-‘Imran, 3:7, p. 452)

Use in prayer

When we pray, the name al-Musawwir (The Fashioner) brings to mind the creative power of Allah Almighty in the last stages of creation. If someone is expecting a child, they say Yā Musawwir (O Fashioner!) and pray that Allah Almighty gives them a child with beautiful physical features and spiritual capacities.

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Ebru Yılmaz | Unsplash

99. Yā Muhyī – O Giver of Life! –  يا محيى

100. Yā Mumīt – O Causer of Death! – يا مميت

Meaning

The root of muhyī means life, and the root of mumīt means death.

Similar names

Al-Muhyī (The Giver of Life) and al-Mumīt (The Causer of Death) are opposites.

This name is also mentioned under al-Bā‘ith (The Raiser of The Dead), al-Qābid (The Withholder), al-Bāsit (The Expander), and al-Hayy (The Living).

Use in prayer

Allah Almighty has created a system where life and death are inseparably interrelated. When a person dies, his body becomes a source of life for plants. Those plants are eaten, and their deaths are a source of life for the animals that need to consume them. We eat those animals, and their deaths are a source of life for us. Every life brings news of death, and every death brings news of life. (Tafsir-e-Kabir, vol. 6, p. 86)

The name al-Muhyī (The Giver of Life) is not positive in and of itself, and the name al-Mumīt (The Causer of Death) is not negative in and of itself. When we pray, we should pray for the blessings in these two names.

The Holy Prophetsa said, “Let not one of you wish for death because of a misfortune that befalls him. If he cannot help doing so, he should say: ‘O Allah, keep me alive as long as You know that life is better for me, and make me die when death is better for me.’” (Sahih al-Bukhari, Kitab ad-da‘wat, Bab ad-du‘a’i bi l-mawti wa l-hayah)

When someone we love is ill, we sometimes say, ‘Yā Muhyī (O Giver of Life!),’ and pray they are given life. However, we cannot forget the potential blessings in al-Mumīt (The Causer of Death) in certain circumstances, e.g., in situations where a loved one is suffering from a terminal illness and life would only prolong their suffering. This same principle applies if we say, ‘Yā Mumīt (O Causer of Death!),’ and pray for the death of an enemy, because we don’t know if that enemy will change and be a source of great good.

These two names also develop trust in Allah Almighty. For example, if we see that death is imminent and it seems there is no way to escape destruction, people ordinarily despair. However, a believer never despairs. He remembers that Allah Almighty is Muhyī (Giver of Life) and anything is possible for Him. On the other hand, when everything is going according to plan and we have no other reason to consider our destruction, a believer does not become arrogant. He remembers that Allah Almighty is also Mumīt (Causer of Death), so he never relies on only himself. (Tafsir-e-Kabir, Vol. 6, p. 543)

When we say Yā Muhyī (O Giver of Life!) and Yā Mumīt (O Causer of Death!), we bring to mind how fragile life is, and we pray with a renewed sense of humility and reliance on Allah Almighty.

101. Yā Bā‘ith – O Raiser of The Dead! – يا باعث

Meaning

When the root of bā‘ith is used for Allah Almighty, it means creating from nothing, bringing the dead to life, or sending a prophet. Al-Bā‘ith means the One who will bring mankind to life after death. (Al-Mufradat, ar-Raghib, Root: بعث; Lane’s Lexicon, Root: بعث Entry: بعث; Lisan al-‘Arab, Ibn Manzur, Root: بعث)

Similar names

Al-Muhyī (The Giver of Life) and al-Bā‘ith (The Raiser of The Dead) are synonymous in their meaning of giving life, but al-Bā‘ith is used more specifically for life after death.

Use in prayer

Denial of the Resurrection, whether by word or conduct, is at the root of all sin. This is why, after belief in the existence of God, the Holy Quran places the greatest emphasis on life after death. (The Holy Quran with English Translation and Commentary, Surah al-Waqi’ah 56:48, p. 3079) It is belief in the Resurrection that develops in us a love and fear of God. (Tafsir-e-Kabir, Vol. 6, p. 171) The name al-Bā‘ith (The Raiser of The Dead) brings to mind that moment when we will leave this world behind forever and then begin a different life. It creates an anticipation of meeting Allah Almighty and an apprehension of facing accountability. When we say Yā Bā‘ith (O Raiser of The Dead!), we feel fear of the unknown after death, and we pray that Allah Almighty raises us with the righteous.

102. Yā Qābid – O Withholder! – يا قابض

103. Yā Bāsit – O Expander! – يا باسط

Meaning

The root of qābid means to contract, make narrow, or draw and collect together. The root of bāsit means to expand, make wide, or spread out. Al-Qābid means The Withholder of the means of subsistence for Who He wills, and al-Bāsit means The One Who enlarges the means of subsistence for Who He wills. These names can also refer to taking and giving life. (Lane’s Lexicon, Root: قبض Entry: قبض، قَابِضٌ; Lane’s Lexicon, Root: بسط Entry: بسط، بَاسِطٌ)

Similar names

Al-Qābid (The Withholder) and al-Bāsit (The Expander) are opposites.

The meaning of taking and giving life in al-Qābid (The Withholder) and al-Bāsit (The Expander) is synonymous with al-Muhyī (The Giver of Life) and al-Mumīt (The Causer of Death). (Al-Mufradat, ar-Raghib, Root: قبض)

This name is also mentioned under al-Wāsi‘ (The Bountiful).

Use in prayer

In spiritual terms, qabd (contraction) and bast (expansion) refer to the two states of the heart. One state is spiritual expansion (bast), where our pleasure in worship and inclination to Allah Almighty increase, our hearts are opened, and we derive warmth and comfort from prayer. The other state is a spiritual contraction (qabd), where this passion and eagerness are lost and our heart becomes constricted. The only way to do away with the state of spiritual contraction (qabd) is to repeatedly seek forgiveness from Allah Almighty, recite durūd, and offer prayer. (Malfuzat, Vol. 1, p. 269)

Al-Qābid (The Withholder) describes how Allah Almighty at times constricts our hearts, and al-Bāsit (The Expander) describes how Allah Almighty expands our hearts. (The Ninety-Nine Beautiful Names of God, al-Ghazali, p. 81) The names Qābid (Withholder) and Bāsit (Expander) remind us that no one stays in the same state. Rather, it is human to alternate between spiritual contraction and expansion. Although one person’s spiritual contraction (qabd) can be very different from someone else who is at a different spiritual level, it is still inevitable that we all alternate between these states. (Tafsir-e-Kabir, Vol. 9, p. 80)

Spiritual progress is two steps forward and one step back. We progress during expansion and consolidate during contraction. The name al-Qābid (The Withholder) reminds us that phases of spiritual contraction are necessary for our growth. They are a mercy, not a punishment. When we say Yā Qābid (O Withholder!), we pray that these phases are not prolonged because of our faults and that they are always a step toward greater spiritual growth and never a step toward decline. When we say Yā Bāsit (O Expander!), we pray that Allah Almighty opens our hearts to pleasure in worship.

104. Yā Wāsi‘ – O Bountiful, All-Embracing! – يا واسع

Meaning

The root of wāsi‘ means wide and vast. The opposite of wāsi‘ is the word dayyiq, which means narrow. The meaning of vastness in wāsi‘ applies to many things. Al-Wāsi‘ means the One whose vast knowledge, power, mercy, and bounty encompass everything. Al-Wāsi’ is The Bountiful, whose abundance becomes vaster the more we ask. Al-Wāsi‘ also means The All-Encompassing and All-Embracing. (Al-Mufradat, ar-Raghib, Root: وسع; Lisan al-‘Arab, Ibn Manzur, Root: وسع; Taj al-‘Arus, az-Zabidi, Root: وسع; Friday Sermon, 8 May 2009, Khutbat-e-Masroor, Vol. 7, p. 212)

Similar names

Al-Bāsit (The Expander) and al-Wāsi‘ (The Bountiful) are synonymous in their root meaning. (Lisan al-‘Arab, Ibn Manzur, Root: بسط) The root of Bāsit emphasises expansion as opposed to constriction, and the root of Wāsi‘ emphasises vastness and wideness as opposed to narrowness. Both names describe how the blessings of Allah Almighty are expanded and enlarged for His servants. The difference is that the name al-Wāsi‘ additionally describes the encompassing nature of His essence, attributes, and blessings.

Use in prayer

When we feel surrounded by difficulties, the name al-Wāsi‘ (The All-Embracing) reassures us that we are never trapped because Allah Almighty encompasses us in His knowledge and power. When we say Yā Wāsi‘ (O All-Embracing!), we are reminded of how vast the bounties of Allah Almighty are, and we pray that He surrounds us with His embracing mercy.

New scramble for Africa: Defending Africa’s emancipation

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Ali Fatty, Jamia Ahmadiyya International Ghana
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James Wiseman | Unsplash

On 25 May 2023, African Liberation Day was celebrated across the continent, an annual celebration of African sovereign rule, independence, and African identity. This year marks the 60th anniversary of the Organisation of African Unity (OAU), now the African Union (AU). This 60th anniversary is being celebrated under the slogan: “Our Africa Our Future” using the hashtag #OurAfricaOurFuture. (https://au.int/en/announcements/20230509/commemoration-africa-day-may-25-2023)

However, today many youths, intellectuals, Pan Africans, and even some seasoned politicians express that the status quo of Africa’s independence, sovereignty, and total liberation is alarming in connection to the continent’s relationship with foreign powers around the world. (www.youtube.com/watch?v=76hLdREQ-bE)

Recently, we have seen belligerent vying by foreign leaders to meet their African counterparts, reflecting a growing awareness that they need to deepen their engagement with the continent or gain the upper hand in the continent’s political landscape against rival countries.

The continent also faces myriad internal issues affecting all opportunities for meaningful development. Many countries on the continent have been engulfed in endless and brutal wars for decades, resulting in the deaths of millions of innocent citizens.

In this article, we will observe the details that underscore the new scramble for Africa, the history of Africa’s bilateral ties with foreign states, what the future holds for Africa, and the ways forward for the continent in light of the invaluable guidance the worldwide head of the Ahmadiyya Muslim Community bestowed on the leaders of the continent in different meetings. To begin with, let us look at the current state of affairs of the continent.

Africa in the world today

According to reports, the rising youth generation in Africa is a global powerhouse for investment, with one report stating: “The median age in the continent is only 19 years old, and roughly half of the world’s population growth is going to happen in Africa over the next several decades, which is just an enormous potential for the region.” (www.africanews.com/2023/03/25/us-vice-pesident-kamala-harris-visits-africa/)

The motives for the new race for Africa by foreign countries can be divided into two main factors: securing political backing from the African leaders in global multilateral institutions and accessing the rich mineral resources of the continent for Western industries.

Africa has 9.6% of the global oil output, 90% of the world’s platinum supply, 90% of the world’s cobalt supply, 50% of the world’s gold supply, two-thirds of the world’s manganese, 35% of the world’s uranium, and 75% of the world’s coltan. (www.youtube.com/watch?app=desktop&v=zrjHY-lD2kU)

The eagerness of foreign authorities to engage with the continent has raised fears and concerns among intellectuals, Pan Africans, and citizens that Africa is facing a new form of colonial annexation that is no less devastating in scale and impact than that which the continent suffered in the 19th century.

Many African youths have also raised similar concerns that the new scramble for Africa by foreign powers is not in the best interest of the continent and that the leaders of the continent might be repeating the mistakes of the past in shackling the continent to foreign countries in the form of colonisation in the 21st century.

However, of late, the relationship between former colonial masters and their former colonies has soured, leading to the expulsion and banishment of foreign militia by some leaders of these countries, as is the case in Burkina Faso and Mali. (https://abcnews.go.com/International/wireStory/after-burkina-faso-ousts-french-russias-wagner-arrive-98424640)

Foreign relations in Africa

While the relationship between some previous imperial masters and their former colonies have worsened, other rival countries have taken advantage of the opportunity to increase their involvement in strengthening ties with the leaders of such countries.

The undeniable fact remains that Africa is becoming a diplomatic battleground, like the events of the 18th century, when large portions of the continent were enslaved by European invaders.

Some have called the eagerness of foreign powers to engage with the continent a possible re-enactment of the 1884 Berlin Conference in the 21st century, a conference that was held in Berlin, Germany, marking the partition of Africa among elite European governments.

This bitter and unforgettable archaic historical phase led to the exploitation, plunder, and looting of the natural resources of the continent. Many still remember this period of Africa when it was ruled by the European colonisers through the painful historic wounds left on the continent. https://ivypanda.com/essays/negative-effects-of-african%20colonization

France’s foreign policy in Africa

A few months ago, Emmanuel Macron, the president of France, made a voyage of four African nations – a tour that, according to political pundits, was to strengthen the French foreign policies in Africa: peace, security, counter-terrorism, climate change, migration management, multilateralism, promotion of the culture and the French language, to strengthen France’s deteriorating relationship with its former colonies, and to counter the growing Chinese and Russian influence in the region. https://www.diplomatie.gouv.fr/en/country-files/africa/after-the-ouagadougou-speech/

Mr Macron, during his visit, was involved in a heated debate with the president of the DRC, President Tshisekedi, during a press conference on how Western countries feel and address their African counterparts.

President Tshisekedi stated: “[We] must change how we cooperate; the way France and Europe treat us. You must begin to respect us and see Africans in a different way. You have to stop treating us and talking to us in a particular tone. As if you are always absolutely right and we are not,” (https://nairobinews.nation.africa/watch-dr-congo-president-tshisekedi-frances-macron-openly-argue-at-a-press-conference)

Today, there is much hatred sprouting against France in its former colonies. The youth are rising against their leaders to cut all diplomatic ties with France. France has been accused of exploiting the resources of its former colonies. Within two years, the governments of more than three former French colonies have been overthrown by their military, and Niger has been the latest saga.

There is a common belief in the Sahel colonies that France has always had a hand in the funding of terrorist groups with weapons, which in turn fight the government and indiscriminately kill innocent people.

It is reported that from 2015 to 2020, Russian exports to sub-Saharan countries have grown by 85%, mainly from oil and agricultural products. In Senegal, for instance, Russia took France’s place as the biggest source of wheat, accounting for more than 50% of Senegal’s wheat importation in 2020. The historical power France used to enjoy in Sub-Saharan Africa’s commercial balance is being threatened by the sprouting presence of Russia, China, and Turkey. (https://african.business/2022/05/trade-investment/africa-france-a-time-of-disruption)

As we speak, France is currently facing the risk of losing its old colonies in the West African region to Russia, which is building strong bilateral ties with the one-time French colonies that recently overthrew their governments from office due to dissatisfaction with the leaders and their failures to deliver on the needs of the masses. (https://www.rnz.co.nz/news/world/457323/why-france-faces-so-much-anger-in-west-africa)

America’s campaign for democracy in Africa

The United States government said that its foreign policy in Africa is to promote health security, economic growth, climate sustainability, peace, and stability.( www.state.gov/u-s-policy-toward-africa/)

A few years ago, the US State Department stated that “Africa is the continent of the future. Thus, we need to make the most of its potential. By 2050, its population will more than double to 2.2 billion people, with over 60 per cent under the age of 25.” (www.youtube.com/watch?app=desktop&v=zrjHY-lD2kU)

Back in August 2022, Antony Blinken, the Secretary of State for the United States, made an assertion during an official state visit to South Africa that “the United States will not dictate Africa’s choices, nor should anyone else. The right to make these choices belongs to Africans and Africans alone.” (www.france24.com/en/africa/20220809-us-not-trying-to-outdo-other-world-powers-for-influence-in-africa-says-blinken)

However, this is contrary to what unfolded following the recent visit of the vice president of the United States government, who campaigned for the rights of the LGBTQ community in Africa, a practice that is at odds with the cultures, traditions, norms, and religions of most African nations. The Biden administration vows to take punitive actions against African countries that criminalise LGBTQ practices, just like the case with the Ugandan government. (www.aljazeera.com/news/2023/6/16/us-restricts-ugandan-officials-travel-in-wake-of-anti-lgbtq-law).

In March 2023, earlier this year, media outlets reported the end of America’s Vice President Kamala Harris’ official state visit to four African countries, where she made a campaign for the promotion of democracy and human rights; although America’s commitment and respect for the principles of democracy that it campaigns for domestically and internationally have faced heavy criticism over the years. Many scholars reason that the United States of America lacks the legal and moral onus to dictate democracy around the world. 

In the speech of Kamala Harris, whilst advocating for the “Promotion of Proper Human Sexual Rights and Ghanaian Family Bill”, during a news conference with the Ghanaian President, Mr Akufo-Addo, she stated: “This is an issue that we consider [gay rights] and I consider, to be a human rights issue, and that will not change.” (www.nytimes.com/2023/03/27/world/africa/kamala-harris-visit.html).

In recent times, Western Leaders have received backlash from African leaders, reiterating that they do not want lectures on democracy from them, but instead, they need more economic partnerships, preferential trade agreements, and access to finance at fair rates.

China’s doubtful foreign policy in Africa

According to the Chinese government, they and Africa share similar historical experiences. They intend to help Africa gain national liberation and independence, pursue economic development, national rejuvenation, and common security, industrialise Africa, facilitate agricultural development in Africa, promote cooperation under the Belt and Road Initiative, and uphold international Equity and Justice. (http://english.scio.gov.cn/whitepapers/2021-11/26/content_77894768_4.htm)

China’s relationship with Africa is welcomed by many Africans with cool hearts on the basis that China has not taken part in the Berlin Conference, where African countries were divided among European imperialist states as their colonies.

From 2012 to date, since the construction of the African Union Headquarters by China in Addis Ababa, Ethiopia, Beijing’s relationship with countries on the continent has gained strong momentum. Today, when one travels across Africa, one can observe many top Chinese businessmen running major malls and supermarkets, and Chinese mega constructions billowing across the continent built through China’s “Belt and Road” programme. (www.nytimes.com/2023/03/27/world/africa/kamala-harris-visit.html)

Nonetheless, China’s foreign policy in Africa has come under substantial criticism from both Western powers and Pan-African groups, alleging that China is formulating tactical and mechanical methods to colonise Africa. They believe this to be through the giving of big loans and grants to the leaders of the continent in exchange for geopolitical support, selling its currency, and culture, and having uninterrupted and unfettered access to the natural resources of the continent.

Flashback. In 2018, there were allegations that the African Union Headquarters building was bugged by Chinese constructors during its construction, which culminated in the smuggling of significant amounts of confidential and critical information regarding the continent. The Chinese government has, however, through its ambassador to the African Union, Kuang Weilin, debunked these allegations and called them false and sinister allegations intended to deteriorate China’s newborn relationship with the African continent.  (www.theguardian.com/world/2018/jan/30/china-african-union-headquarters-bugging-spying)

A more recent update on the China and Ghana governments’ bilateral relationship issued by the IMF states that China in the future will likely have access to Ghana’s mineral revenue and electricity revenue due to the Ghana government’s failure to reimburse its loan agreement.

This has caused sudden public attention and scrutiny of the government’s ties with China, all amidst an economic recession and inflation in the country. Presently in Ghana, the prices of basic commodities, i.e., water and food items, have skyrocketed, further intensifying anger and opposition by the people towards the government.

The story further indicated that at the end of 2022, collateralised loans of Ghana amounted to $619 million of the $1.9 billion loan pact Ghana has with the People’s Republic of China. The report highlighted that $619 million in loans was signed from 2007 to 2018, and they were collateralised with Ghana’s cocoa, bauxite, oil, and electricity revenue.

However, whether these are true developments or not, the fact of the matter is that the African youth are saying that the growing China influence and activities are sufficient to raise concerns over the long-term future implications on the continent. (https://mobile.ghanaweb.com/person/International-Monetary-Fund-3679)

Conclusion: Hazrat Khalifatul Masih Vaa guides leaders of the African continent

The worldwide head of the Ahmadiyya Muslim Community, His Holiness Hazrat Mirza Masroor Ahmadaa, has constantly served as the voice of the voiceless and championed the absolute economic and political independence of the Third World countries, especially the African continent.

His Holiness has unequivocally made these speeches in Western parliaments and has also reiterated the same points to Western leaders during the annual peace symposiums of the Ahmadiyya Muslims Community held in the UK.

During the same event, Hazrat Amirul Momineenaa met with many African dignitaries, parliamentarians, journalists, civil society groups, and top political leaders of various African countries, guiding them in good policies, making for the prosperity of Africa and its people.

Huzooraa has always displayed sincere support, love, and a heartfelt desire for the total autonomy of Africa in all aspects. The fact that His Holiness lived in Ghana for the greater part of a decade, shows that he knows the real input of the African people and the challenging issues the continent is facing. Huzooraa stated:

“I have lived in Africa. I can testify that there are many supremely intelligent African people. When a well-educated African person goes to Europe, America, and other countries, the locals cannot help but be impressed by his intelligence. Thus, nature has not been unjust to anyone; rather, it is humans who do not utilise the capabilities bestowed upon them in a proper manner.” (www.reviewofreligions.org/2746/protecting-africas-freedoms/)

In 2013, during an event organised by the Pan-African Ahmadiyya Muslim Association in celebration of the 50th anniversary of the independence of some African countries, he stated that Islamic teachings champion and advocate for the total emancipation and sovereignty of every nation and its people. Huzooraa beautifully illustrated:

“I would like to say that Islam places great emphasis on the independence of each nation and each people. Islam teaches that freeing others from servitude and oppression is a great form of piety that leads to huge rewards from Allah. In Chapter 90 of the Holy Quran, Allah has very clearly spoken of the need to free others from slavery, to fulfil the needs of the hungry, to help those in need, and to care for orphans.” “Africa’s True Independence”, The Review of Religionswww.reviewofreligions.org/10105/africas-true-independence/)

Hazrat Khalifatul Masih Vaa has further unearthed the injustices that have been going on, against most of the Third World countries by the powerful nations through the taking of their natural resources in an unjust manner. Huzooraa pointed out the fact that despite the superficial independence of some Third World countries, their former colonisers still continue to influence and decide for them on many of their internal issues.

“Remember, whilst at a superficial level the vast majority of countries are independent and have formed governments from amongst their own people, in reality, many developing nations, or those that are sometimes referred to as Third World countries, are still heavily influenced and pressured by the major powers of the world. The powerful nations take advantage of the weaker nations and dictate their own preferred policies, and so in this way, they have practically enslaved the developing countries. Sadly, the major powers take benefit and advantage of the natural resources of the poorer nations and do not give what is the due right of the weaker nations in return. Thus, clear exploitation of the developing countries and their people is taking place.” (www.reviewofreligions.org/10105/africas-true-independence/)

Hazrat Amirul Momineenaa, during a symposium in Canada, buttressed that the weaker nations are economically forced to be dependent on developed nations, which ultimately hinders their progress:

“Leading on from this, the same principle of fulfilling trusts and oaths is something that the major powers and international institutions such as the United Nations must always prioritise. Weaker nations are often forced to rely on the support of more powerful and richer countries, and so the latter should seek to fulfil the trust that those less economically developed nations place in them. They should try to sincerely help them stand upon their own two feet and realise that it is in the world’s interest for weaker nations to develop and prosper.” (www.reviewofreligions.org/12839/justice-in-an-unjust-world-2/)

Huzooraa in 2010, during another PAAMA meeting, warned leaders of the Third World countries to be watchful of the natural resources their countries are endowed with, lest foreign powers have their eyes on such precious resources and again take them under their control:

“Hence, to protect its freedom, whether it is an African or Asian country where only a short time has passed since its independence, there is a need for great effort, to be trustworthy, and to plan properly. So, if we are not careful, other governments that have their eyes on our resources will once again take us under their rule. It is not necessary to formally take over a country or its government to rule over it. By taking over a country’s resources, the country can be enslaved.

And this kind of slavery destroys the traditions of a country, and it destroys a nation’s identity and self-esteem. Therefore, although this celebration of fifty years of independence brings great happiness, it should also draw our attention towards deep reflection and concern.” (“Protecting Africa’s Freedoms”, www.alislam.org/articles/protecting-africas-freedoms/)

Hazrat Amirul Momineenaa also drew the attention of the leaders of the African continent to the fact that it is always the attribute of the most developed countries that they always keep their past histories in view and learn lessons from them:

“Thus today, the Day of Independence, is a celebration of freedom from colonialism.

“It is a sign of living and progressive nations that they always keep their past history in view and learn lessons from it. As a result, they are able to strengthen and prepare for their future. Good traditions and practices are maintained on strong foundations, and to avoid mistakes and errors, great planning and effort is undertaken.

“Thus, when I said that this Independence Day should infuse a new spirit in the country and its leaders, this is what I meant, because in order to continually progress and safeguard your independence, you must never repeat your past mistakes that granted the Western World the opportunity to bring African countries under their rule.” (Ibid.)

Huzooraa advised the Africans and their leaders that if they ought to lead the world, then they must incorporate their belief in God into their daily lives:

“When, a few years ago, I toured certain African countries, I also drew the attention of the Ahmadis over there towards making the firm conviction that ‘We will progress,’ Insha-Allah. I also reminded them that to achieve this aim, they must use every possible good means, and most importantly, they must recognise their Creator.

“Today, with reference to this gathering, I would like to say to African people that most certainly you have the qualities needed to lead the world. However, in everything you do, keep in mind that you have a Creator, Who is watching your every word and deed, and so you should never act in a manner that would be a means of making Him angry.” (Ibid.)

Hazrat Amirul Momineenaa in 2013 also reiterated the need for unity among Africans in order for the continent to prosper:

“Africa, with the Grace of Allah, has the ability to lead and guide the world. But you need to work hard and stay united to realise this potential so that instead of succumbing to enslavement, you are those who stand at the forefront of the world.” (www.reviewofreligions.org/10105/africas-true-independence/)

Huzooraa said that the requisite for Africa to lead the world in the new world order is that the people should make every effort to bring about an inner revolution in themselves:

“I truly believe that the time is fast approaching for Africa to lead the world! And in order to lead the world, it is necessary to bring about revolutionary changes within you. Every citizen and every leader must put aside their own thoughts and interests in order to strengthen, consolidate, and serve the national interest.” (www.reviewofreligions.org/2746/protecting-africas-freedoms/)

Navigating the euthanasia debate through Islamic teachings

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Luqman Ahmed, Missionary Ottawa, Canada
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Marcelo Leal | Unsplash

Euthanasia refers to the deliberate act of hastening an individual’s death to relieve them of incurable pain or poor quality of life. Notably, in recent years, euthanasia has gained increasing acceptance and adoption in a number of Western countries.

The religion of Islam unequivocally conveys its stance regarding euthanasia. It prohibits the termination of any person’s life, even under the pretence of mercy or pain alleviation. This is explained in the Holy Quran, where Allah declares: “And kill not yourselves. Surely, Allah is Merciful to you.” (Surah an-Nisa, Ch.4: V.30) Additionally, the Holy Quran emphasises the sanctity of life by asserting: “And kill not the soul which Allah has forbidden save for just cause.” (Surah Bani Isra’il, Ch. 17: V.34)

The Holy Prophet Muhammadsa once stated:

“Among the nations before you, there was a man who, after receiving a wound, grew impatient (with its pain). He took a knife and cut his hand with it, and the blood did not stop until he died. Allah said, ‘My Slave hastened his own death, so I have forbidden him from entering Paradise.’” (Sahih al-Bukhari, Ahadith al-anbiya, Hadith 3463)

In contrast, Islam imparts the virtue of patience when confronted with affliction or illness. Allah says: “And We will try you with something of fear and hunger, and loss of wealth and lives, and fruits; but give glad tidings to the patient,” (Surah al Baqarah, Ch.2: V.156). The Holy Prophetsa further instilled the value of patience among his followers, affirming that enduring pain and hardship leads to divine rewards. He once stated: “No calamity befalls a Muslim except that Allah expiates some of his sins because of it, even if it is just the prick he receives from a thorn.” (Sahih al-Bukhari, Kitab al-marda, Hadith 5640)

Hence, we find ourselves at a crossroads. On one side, there are advocates of euthanasia who aim to alleviate an individual’s pain and suffering by facilitating a peaceful end to their life. Conversely, the teachings of Islam and other faiths underscore the sanctity of human life, asserting that no entity should possess the authority to terminate another human life, even under the guise of compassion.

This dichotomy raises an interesting question: Why is it preferable to embrace patience and withstand profound agony and hardship, as opposed to resorting to euthanasia?

Pondering over the concept of euthanasia, it becomes clear that its drawbacks outweigh the benefits. As a society, our focus should be on finding alternative ways to alleviate pain, provide comfort, and reduce suffering for patients, rather than choosing to end their lives.

As Muslims, we hold the fundamental belief that Allah Almighty is our Lord and possesses the power to heal. Therefore, one must never give up on the mercy of Allah, “‘for none despairs of Allah’s mercy save the unbelieving people.’” (Surah Yusuf, Ch.12: V.88) Hence, we must evaluate, reflecting on societal values and human dignity, the challenges posed by euthanasia.

1. Hopelessness: A key principle of an advancing society is rooted in hope and the ability to navigate challenges. This vital attitude is ingrained even in our roles as parents, as we impart to our children the importance of perseverance and the refusal to surrender when confronted with adversity. We encourage them to persist and strive until they uncover solutions. This rigid determination to conquer any obstacle, no matter how formidable, is a pivotal driver of progress.

As I see it, the rise of euthanasia within our societal fabric promotes a sense of despondency. It conveys the message of embracing one’s circumstances instead of actively pursuing avenues for enhancement. Our society already grapples with the issue of suicide, often driven by a perceived absence of hope or avenues for betterment. Embracing such attitudes is likely to worsen these issues further.

2. Parental relationship: Secondly, the profound bond between parents and their children is a universal sentiment of human beings. As parents age, their children dedicate themselves to ensuring their parents’ well-being and comfort. This mutual care and devotion are highly esteemed values within our society. It has long been established as a societal standard that parents nurture their children with care, and children selflessly care for their ageing parents.

In my perspective, the normalisation of euthanasia erodes this cherished norm of responsibility towards elderly parents, introducing an entirely different approach to providing solace. As the acceptance of euthanasia expands, it is concerning, even unconsciously, that parents might increasingly perceive themselves as burdens on their children, thus altering the dynamics of this wonderful bond.

3. Sanctity of human life: Thirdly, euthanasia stands as a stark departure from the core principle that underscores the sacredness and sanctity of every human life. This principle, deeply rooted in ethical, religious, and societal foundations, asserts the inherent worth of each human existence. When we condone the act of one human being ending the life of another, even in the name of mercy, we risk diluting the sanctity that has long been revered. It introduces the notion that the worth of life can be conditional upon situational assessments.

Thus, the acceptance of euthanasia undermines the intrinsic belief that all lives are inherently valuable and deserving of protection. This erosion has the potential to dampen our ability to advocate for the welfare of fellow humans, to extend compassion and assistance to the ailing, and to uphold the sanctity of life in all its forms.

Hence, we should seek alternative avenues rather than intentionally terminating lives as a means to alleviate suffering. While the well-intentioned motives of proponents advocating for compassionate euthanasia can be acknowledged, this trajectory will steer our society towards a potentially harmful course in the years and decades ahead.

The Holy Prophet Muhammadsa once stated, “None of you should wish for death because of a calamity that befalls them; but if one has no alternative, let them pray:

اللّٰهُمَّ أَحْيِنِي مَا كَانَتِ الْحَيَاةُ خَيْرًا لِي، وَتَوَفَّنِي إِذَا كَانَتِ الْوَفَاةُ خَيْرًا لِي

‘O Allah! Keep me alive as long as life is better for me, and let me die if death is better for me.’” (Sahih al-Bukhari, Kitab al-Mardha, Hadith 5671)