The amila of Lajna Imaillah UK had the immense privilege and honour of a virtual mulaqat with Hazrat Amirul Momineen, Khalifatul Masih Vaa on Saturday, 2 January 2021 and were particularly blessed that the first virtual mulaqat of the year was granted to us.
Amila members gathered in a Covid-safe environment set up in Tahir Hall, Baitul Futuh (London) while MTA International provided the video link to Huzoor’s office in Islamabad.
It was a spiritually uplifting and blessed mulaqat. Although it was a virtual mulaqat, it felt that we were in Huzoor’s blessed presence.
Hazrat Amirul Momineenaa graciously listened to each amila member’s report on their work during the past year and most kindly counselled and gave guidance on how to improve our work.
The departmental secretaries reported on their respective department’s work and each received detailed guidance on how they can expand their work and further improve what they are already doing.
Huzooraa asked meticulous questions, which indicated the aspects of each department’s work that are of greater importance and what we need to focus on. It was inspirational to experience Huzoor’s indepth knowledge of every area and ability of Lajna’s endeavours and how he pointed out the key issues and gave direction.
Various muavinas of Sadr Lajna UK also submitted their reports and were blessed to receive pertinent guidance from Huzooraa.
As Lajna Imaillah’s varied work ranges from academic, moral training, outreach to physical fitness and much more, Huzoor’s counsel was also all-encompassing.
“It was an immense blessing to receive Huzoor’s precious guidance for the tabligh department, especially during the current times when the message of Islam is so desperately needed. Huzooraa reminded us that we must convey this message to all members of society, including school children, so that they are the recipients of the true teachings of Islam from a young age.
“Huzoor’s beautiful wisdom reminded us that even though we may hold our tabligh events virtually and may not physically be present with our guests, we should never forget our hospitality and duty to look after them. It was a most inspiring and motivating mulaqat, alhamdolillah.”
Secretary Nau Mubai‘at Nusrat Safir Sahiba said:
The Lajna UK amila gathered in the Tahir Hall, Baitul Futuh, Morden, for their mulaqat with Huzooraa
“The most beneficial aspect of attending the mulaqat is to have the blessed opportunity to discuss one’s department directly with Huzooraa and to receive specific guidance. It inspires me that Huzooraa spares time from his incredibly busy schedule to discuss and guide the department that has been entrusted to me, then I should also do my utmost to fulfil all the responsibilities that have been put on me.”
Muavina Sadr Nimrah Butt Sahiba observed:
“During this virtual mulaqat, beloved Huzooraa enquired about the work Lajna had done during the pandemic and provided invaluable guidance for the year ahead. After months of lockdown restrictions that had prevented us from seeing our beloved Khalifa with our own eyes (a blessing which this pandemic has highlighted in a new light) this live interaction was simply priceless.
“The entire experience was uplifting and motivational and undoubtedly left all amila members with a renewed desire to work harder to fulfil our responsibilities and the expectations of our beloved Imam.”
Muavina Sadr for Waqf-e-Nau Shahnaz Ahmad Sahiba said:
“We were very fortunate and blessed to have a mulaqat with Huzooraa despite the lockdown. When Huzooraa spoke to me directly about my department, I was nervous, but they were very special moments for me. Huzoor’s detailed and keen awareness of the needs of all waqifaat was touching and inspiring at the same time, asking about their reconfirmation, their contact with local secretaries and their coverage of the syllabus.
“Huzooraa kindly instructed all Lajna about regularity in Namaz, regular recitation of the Holy Quran, listening to the Friday Sermons on MTA, study of hadith and writings of the Promised Messiahas. I will endeavour to work with these guidelines in my department as waqifaat-e-nau need to be at the forefront of the standards set by Hazrat Khalifatul Masihaa.”
Sadr Lajna UK Dr Fariha Khan Sahiba remarked:
“Hazrat Amirul Momineenaa enquired about our programme for the coming year and gave us extra guidance regarding that. It is a unique blessing to be given guidance in this way. The mulaqat once again highlighted how our beloved Khalifa takes such great interest and care in the development and training of Ahmadi Muslim women and girls.
“Lajna Imaillah UK is building a maternity hospital in Sierra Leone to mark the 100 years of foundation of Lajna Imaillah worldwide. Huzooraa directed that not only should we build the hospital, but we should also provide it with doctors, nurses and staff.
“Huzooraa guided us about inspiring our future doctors to pledge themselves towards dedicating their lives to serve there. Similarly, when enquiring about Lajna work regarding cottage industries, Huzooraa advised Lajna UK to initiate this service in Africa, yet again reconfirming that there was indeed no one like our beloved Huzooraa who champions service of humanity.
“Huzooraa graciously gave a motto to our Nasirat based on a hadith of the Holy Prophet, peace and blessings of Allah be on him: ‘Modesty is part of faith.’ Huzooraa went on to beautifully guide that this motto would encompass many current day topics. The way the world is forgetting moral and ethical values, which many religions uphold, this motto will serve as a guiding light for our young generation, insha-Allah.
“Huzooraa gave us many targets to work towards, including spiritual and charitable. This framework was an embodiment of covering both huququllah (the rights of Allah) and huququl-ibad (the rights of mankind). An overall impression was that Huzooraa wants us to set targets for ourselves every year, in every department and work towards them in the true spirit of the Islamic injunction that a true believer always moves forward.”
While Lajna UK’s virtual mulaqat with Hazrat Khalifatul Masihaa was an extremely uplifting and inspirational experience, it also firmly reminded us of the solemn responsibilities we are privileged to be entrusted with.
Reflecting on the marvellous life of the Promised Messiahas, there are landmark events which shine bright and this year sees the anniversary of one of those moments – the penning of the greatest essay of our time, The Philosophy of the Teachings of Islam.
Nearly 125 years ago, in December 1896 in Lahore, India, The Conference of Great Religions was held asking the great philosophical questions which loom large in the modern age.
The organiser, Swami Shivgan Chandra, was himself a broad-minded seeker of truth who, some years or so prior to the conference, heard of the Promised Messiahas and travelled to Qadian in search of wisdom. It was during a morning stroll together with the Promised Messiahas that the idea of holding the interfaith conference first entered the Hindu Swami’s mind.
The Indian subcontinent was, and remains, a confluence of world religions and cultures where Jains, Hindus, Buddhists, Theosophists, Free Thinkers, atheists, Muslims, Sikhs and Christians all flourish in one location.
You might say the global village we experience today through the Internet already existed there in an early form during that time. Leading clerics of all these faiths were called upon in what was later described as a “tournament of religions”.
In the days preceding the conference, the Promised Messiahas fell ill. Nevertheless, he continued without hesitation and while in a state of writing, received the following revelations:
1. “Mazmoon bala raha”, meaning, “This essay will be victorious”
2. “Allahu Akbar, kharibat Khaybar” – meaning, “God is great, Khaybar has fallen” (“Allahu Akbar, Kharibat Khaybar!” was the devotional slogan raised by the Holy Prophetsa himself after the Fort of Khaybar was captured by Muslims having defeated Jewish forces. This victory was foretold through prophecy too.)
3. “God is with you and God stands where you stand. This is a metaphor conveying the assurances of Divine support.” [Arabic]
The Promised Messiahas boldly printed these prophecies on posters made to advertise for the lecture, under the heading A Wonderful Glad Tiding, For Seekers After Truth. In it, he stated that “Khaybar has fallen” represents his victory over religion adulterated by paganism and falsehood.
Khawaja Kamaluddin Sahib was tendered responsibility to post these advertisements throughout the city. However, given the publicity and high stakes, Khawaja Sahib grew apprehensive and afraid. He waited until the day before the conference to post them and only in poorly lit, low traffic areas. This displeased the Promised Messiahas who later admonished him that had he only followed instructions, many more would have witnessed the magnificent sign of his truth.
Though he was unable to travel to Lahore due to illness, the Promised Messiahas deputised Hazrat Maulvi Abdul Karim Sialkotira to read out the lecture on his behalf. This was a splendid choice because Maulvi Abdul Karim Sahibra had a gifted and melodious voice which was compared to the likeness of Prophet Davidas. (Hazrat Bhai Abdur Rahmanra gives this description in his autobiography.)
Hazrat Maulvi Abdul Karim Sialkotira
The resplendent wisdom flowing from the Promised Messiah’sas pen harmonised with the cadence of Maulvi Abdul Karim’sra oratory to spellbind listeners who feel into a trance. Listeners were gliding from epiphany to epiphany and shouted encores and ovations.
Time expired before the reading could be finished, but the next speaker, Maulvi Mubarak Ali of Sialkot, stood and announced that his time should be given to the Promised Messiahas too. The audience lauded in agreement and the organisers obliged. Yet even this time soon expired and so in response to overwhelming appeals, the conference organisers made yet another exception and extended the conference an entire day to hear the second half of the speech.
The next morning, people arrived early, braving the bitter cold morning to secure seats, but many were still left standing. The hall was described in newspapers as being “filled from top to bottom” with people coming “from far and near”.
The Civil and Military Gazette of Lahore, a British Government founded English-language newspaper, published the official reports of the conference. One journalist wrote “The audience was captivated … every sentence met with applause … At times the audience requested that sentences be repeated over and over again … We have never before heard such a pleasing lecture.” (Testimonyof Chaudhwin Sadi, Rawalpindi, published 1 February 1897, page xxvi, The Philosophy of the Teachings of Islam)
An eyewitness said he heard utterances of “Subhanallah!” (Holy is Allah!) left and right, not just from Muslims, but from the mouths of Hindus, Sikhs, orthodox Arya Samajists and even Christians. Whenever God raises a prophet, He gives him power according to the might of their age.
The might of the age of Mosesas was magic and so he confounded the magicians. The might of the Jews was medicine and Jesusas astonished them with healing. The might of the Arabs was the art of poetry, but they were silenced by the grace and majesty of the Holy Quran. And the might of this philosophical age is the pen, whose mastery the Promised Messiahas displayed in this miraculous essay. His pen was named Dhulfiqar of Ali (The sword of Ali) by God Himself.
“God the Exalted has named this humble one Champion of the Pen and has named my pen the Dhulfiqar of Ali” (Revelation published in Al Hakam, Vol. 5, no. 22, 17 June 1901, p. 2).
This is an indication that his pen would do the work of the sword of Alira.
Western academics in awe of the Dhulfiqar of Ali wielded at Khaybar have described it as “the Muslim Excalibur”, only this tale is no folklore.
This, too, recalls the events of the Battle of Khaybar which was won by the sword of Hazrat Alira. God told the Promised Messiahas in a state of revelation that Khaybar was a metaphor, so one should analyse history for wisdom to understand its symbolism.
After a night of prayer during the Battle of Khaybar, the Holy Prophetsa woke and handed the flag of the Muslim army to Hazrat Alira, announcing that God had decreed Alira would win this battle for them.
During Khaybar, Hazrat Alira performed great feats of valour, including an epic sword-to-sword combat with the Jewish general, Mehrab, an armourclad giant and undefeated warrior who had killed many. But Hazrat Alira was undaunted and heroically killed him with his sword, and his forces gallantly stormed Fort Khaybar capturing it for the Muslims.
Similarly, with this essay, the Promised Messiahas slew false religion and the mighty “Fort of Khaybar” fell, by the inkstand and the pen (Surah al-Qalam, Ch.68: V.2).
Furthermore, historians remark the victory at Khaybar was significant because it propelled the Muslims from a community of want and poverty to one of wealth and prosperity.
According to rules, speakers of the conference were to answer these five questions:
1. What are the physical, moral, and spiritual states of man?
2. What is the state of man after death?
3. What is the true purpose of man’s existence on earth and how can it be achieved?
4. What are the affects of one’s deeds in this life and the afterlife?
5. What are the sources of divine knowledge?
Among those invited to speak was also an atheist. (Tarikh-e-Ahmadiyyat, Vol. 1, p. 561)
There is a global movement away from religion altogether; to be “good without God”. This idea is popularised by today’s New Atheists, such as Richard Dawkins – who, by the way, was given a copy of The Philosophy of the Teachings of Islam by Hazrat Khalifatul Masih Vaa but refused to read it – and others promoting a so-called “spiritual atheism”.
We may be able to be good without God to a limited degree, but ultimately, accountability before God is needed, otherwise standards of morality will slowly begin to recede.
Secondly, morality is relative without an outside reference point. Much the way a magnetic field gives a compass its direction for north, so must morality have an absolute reference point defined by God and not be left to the whims of man.
The atheist philosopher is only left deluded by his repeated hypotheses, false starts, errors and revisions. Ultimately, he cannot guide himself, much less the nation. If man created this world it would make sense for man to explain it.
But a prophet who is sent by God is the only one capable of articulating the true nature of God, His creation, its purpose, and how to achieve it. This is how and why the Promised Messiahas was the only one able to successfully answer these questions above at this conference.
It is interesting that famous thinkers have tried and failed at describing the inner states of man. European philosophers and psychologists in feeble and conjectured attempts popularised terms such as “Mensch” and “Übermensch”, or “Id”, “Ego” and “Superman”, but the Promised Messiahas in this essay settles the matter of the soul and conscience in a lucid and complete manner, taken directly from the Holy Quran; viz., Nafs-e-Ammarah (the animal self), Nafs-e-Lawamma (the reproving self) and Nasf-e-Mutma‘innah (the soul at rest).
The Promised Messiahas relied on the revelation given in the Holy Quran and their explanations taught to him by Allah along with logic, which is the common denominator of all faiths and all mankind. While it is not a comprehensive book and nor does it claim to be, it is, nevertheless, endless in its philosophy and can be drunk from repeatedly without exhausting its wisdom.
British Ahmadi missionary, author and pioneer, the late Bashir Ahmad Orchard, read The Philosophy of the Teachings of Islam more than 50 times. The fame of the lecture reached far and wide, not just in India, but also abroad. Even the famous Russian novelist Leo Tolstoy comment that “The ideas are very profound and very true”, and its favourable reviews even reached across oceans to newspapers in America – The Milwaukee Journal remarked its faithfulness to the Holy Quran, and The Spiritual Journal of Boston described it as “Pure Gospel”.
The book has since been translated into many languages. As the Promised Messiahas wished to see the tract shared widely, it was rendered into English during his own lifetime.
It was published in instalments in The Review of Religions, from years 1903 to 1904 and first published in book form under the auspices of Khalifatul Masih I, Hazrat Hakim Maulvi Nuruddinra in 1910, by his English-speaking companions and with editorial assistance from an American diplomat and journalist, Muhammad Alexander Russell Webb of New Jersey, USA who is credited in the preface of the first edition, published by Luzac & Co., London, 1910.
Muhammad Alexander Russell Webb
This book stands out in the corpus of Jamaat literature as one that is particularly effective at winning the hearts of converts to Islam. An audience of over 7,000 people in attendance came to listen to the Promised Messiahas (A Brief History of the Ahmadiyya Muslim Community).
This was described as a record attendance (The Teachings of Islam, Ahmadiyya Foreign Missions, West Pakistan) for a conference of this kind, and the venue had to be shifted from Lahore Town Hall, to the newly built Islamia College to accommodate more seating. Six people were chosen as the moderators of the essay contest, including the judge of the Chief Court of Punjab and the former governor of Jammu.
At the conclusion, it was decided that of all the lectures presented, Hazrat Mirza Ghulam Ahmad of Qadian’sas was the best. The Promised Messiahas later wrote, “Reflect upon how God Almighty caused Islam to triumph and made you witness His sign. God Almighty had revealed from before to His servant that his essay would be declared supreme and indeed this promise was fulfilled. Furthermore, the blessed impact of this essay had left everyone in awe of it. Was this the work of God or then someone else?” (Ayam-us-Sulh, Ruhani Khazain, Vol. 14, pp. 325-327)
In nearly 125 years, this masterpiece, however, remains to be fully recognised and appreciated in its own time. The Promised Messiahas came to distribute spiritual wealth, but the world would not accept it according to the Holy Prophetsa, who said:
“The son of Mary will soon appear among you. He will administer justice. He will break the cross, kill the swine, abolish war and distribute wealth, but no one will accept it.” (Sahih al-Bukhari, Kitab-ul-Anbiya, Bab Nuzul Isa bin Maryam.)
As his helpers in this time, we possess this wealth and to carry on his mission of distribution, we must pick up this book ourselves.
Like many great prophets, their achievements are not celebrated by all in their own time. But like after the fall of Khaybar, the world will soon follow.
25 newly converted Ahmadi sisters from Germany were granted the blessed opportunity of a virtual mulaqat with Hazrat Amirul Momineen Khalifatul Masih Vaa.
On 3 January 2021, the sisters gathered in Bait-us-Sabuh, Frankfurt, the headquarters of Jamaat Germany. National Secretary Tarbiyat for Nau Mubai‘at and I were also present at this blessed occasion.
The participants were from different towns (Munich, Hannover, Delmenhorst, Bochum, Cologne etc.), between the ages of 20 and 60+ and all of them embraced Islam during the last three years. Almost all of the participants have never had the opportunity of an audience with Huzooraa before as many of them performed Bai‘at in the years 2019 and 2020.
Among the participants, 16 were German, two had Afghan backgrounds, two were from India, two were Turkish, one was from Morocco, one was Pakistani and one was from Ghana. The German translation was simultaneously provided through headsets during the entire mulaqat.
Huzooraa most graciously granted about one hour of his precious time and all the new converts had the chance to talk to Huzooraa and narrate their journey to Islam, ask questions or request for prayers for themselves and their families.
The mulaqat started with a recitation from the Holy Quran (Surah Bani Israil, verses 79-82) followed by its Urdu translation, both presented by a newly converted Pakistani sister. Then a German sister read out its German translation.
After this, a newly converted German sister melodiously presented some Urdu couplets of a poem written by Hazrat Mirza Ghulam Ahmad, the Promised Messiahas.
Hazrat Amirul Momineenaa then asked if she had understood the meaning of the verses. The sister answered that alhamdolillah, she knew the meaning. Huzooraa then instructed for the German translation of the couplets to be read out.
After this, Huzooraa gave the new convert sisters the opportunity to introduce themselves one after the other and ask questions if they wished to. Several sisters narrated their stories about how they had found their way to Ahmadiyyat.
Huzooraa asked some of them why they had decided to take up all the hardships and opposition from their families, especially at such a young age, as many of the sisters were only 20-21 years of age; Huzooraa also asked if they were ready to face more potential challenges in this regard.
All of the sisters responded that they had found in Ahmadiyyat what they had been missing in their lives and that they were, insha-Allah, willing to face any hardships. They said that they would not let themselves be pulled away from this true path.
The participants also requested for prayers for their families that Allah the Almighty enabled them to embrace true Islam as well.
After the mulaqat, the newly converted Ahmadi sisters were overwhelmed and most grateful to Allah the Almighty for being granted this wonderful, blessed and inspiring opportunity and were empowered by the loving words and gracious advice by Huzooraa. They now feel an even stronger bond with Khilafat-e-Ahmadiyya, alhamdolillah.
Below are some impressions from the new converts:
Lydia, who is of German origin, said:
“I am speechless, I can hardly describe in words how it feels to have a mulaqat with Huzooraa. To be able to speak with Huzooraa is a blessing and it was also wonderful to get to know other new sisters; it strengthened my faith!”
Edeltraut, who is of German origin, observed:
“Due to Allah’s infinite mercy, I had the great honour of taking part in the mulaqat with Huzooraa yesterday. The love of Allah and Huzoor’s advice to me have charged me with pure energy, warmed me up and electrified me up to the fingertips. They have gifted me with confidence and have given my faith an exceptional depth.
“It was as if I was floating on a cloud; the mulaqat with Huzooraa and his words seemed like protection against all worries and everything bad; I felt blessed that I was able to return home with Huzoor’s words. I will always carry his words close to me, I will always remember them and will never forget this moment.
“Huzoor’s advice for the new converts has also given me important insights and will – insha-Allah – help me develop.
“The truthfulness of Allah that I observed yesterday was an exceptional experience that was also felt physically. This has made me humble and has secured my faith!
“It is wonderful to see the Jamaat grow. Each new sister is special, with her own story and motivation. Altogether, we are united by the unconditional love for Allah and the desire to fulfill His commands. May all people recognise Allah and in His love, establish good in this world.
“I pray to Allah that all brothers and sisters are rewarded for their work in making this mulaqat possible for us. I am full of gratitude, alhamdolillah, and full of faith.
“[O Allah, I ask of You Your Love and the love of those who love You and the deed which will increase my love for You.]”
Amina, who is of German origin, said:
“I can’t put it into words how it felt to be able to talk with Huzooraa and listen to him.”
Sophie, who is of German origin, said:
“Prior to the meeting, I felt very nervous and excited, but during the meeting and afterwards, it was a wonderful feeling to have met Huzooraa and to have been able to talk with him, alhamdolillah!”
Romana, who is of Pakistani origin, said:
“When Huzooraa said, ‘Allah bless you and your family’ to me, I felt that I had no more worries and I knew that through Huzoor’s prayers, all would be well with me and my family, insha-Allah.”
Safia, who is of German origin, said:
“It was a great experience, gave me a great deal of hope and significantly inspired me.”
Anja, who is of German origin, said:
“The words of a hundred Greek philosophers are nothing compared to the words of the Khalifa.”
(Sister Anja, who recited the Urdu nazm, narrated that she was nervous before reciting the nazm, but when Huzooraa called out her name and asked how it should be pronounced and most lovingly made a little joke, she wasn’t nervous anymore.)
National Secretary Tarbiyat for Nau Mubai‘at (new converts), Maria Zubair Sahiba – a sister of German origin who converted many years ago – expressed her feelings about this blessed occasion by saying:
“Alhamdolillah, we had the great opportunity to meet Huzooraa who is like a father and teacher for all of us. Words cannot describe the spiritual atmosphere during this wonderful mulaqat. All new converts can take so much away from these most special moments.
“Leaving some worldly matters could have been otherwise hard for some of the participants, but after realising the meaning of the great gift of Khilafat, there is no space for worries anymore, insha-Allah. May Allah bless our beloved Khalifa with health and may Allah help us to follow the precious advice he gave to us. Amin.”
At the end, I would like to say that for the past few years, at the conclusion of Jalsa Salanas, newly converted sisters have always been granted the blessed opportunity of a mulaqat with beloved Huzooraa.
Due to the coronavirus pandemic, Jalsa Salana Germany could not be held in 2020, so when we saw that by the grace of Allah, virtual mulaqats had started, we then humbly requested Huzooraa to grant an online mulaqat to our newly converted sisters.
Alhamdolillah, Hazrat Amirul Momineenaa graciously approved our request and the preparations for this blessed event started. Upon receiving the good news, the newly converted sisters were very excited and happy and some had travelled even from afar to benefit from this unique opportunity.
When the blessed moment arrived and we saw Hazrat Khalifatul Masihaa on the screen in front of us, emotions cannot be put in words. We instantly felt the spiritual atmosphere filling the hall and were embraced by the loving and gracious presence of Khalifatul Masih, alhamdolillah.
After the mulaqat, the joy of the participants was worth seeing. They were overwhelmed; tears of joy and gratitude were flowing from their eyes. They felt empowered by the gracious advice and guidance offered by Huzooraa and said that these blessed moments had a great impact on them, alhamdolillah.
May Allah the Almighty always strengthen the faith and bond with Khilafat-e-Ahmadiyya of all newly converted sisters and brothers. Amin.
“Allah and His angels send blessings on the Prophet. O ye who believe! you [also] should invoke blessings on him and salute [him] with the salutation of peace.” (Surah al-Ahzab, Ch.33: V.57)
In 1927, a Hindu belonging to the Arya Samaj sect published a book insulting the Holy Prophetsa which caused an uproar amongst the Muslims. Multiple attempts on his life were made and in the end, he was killed by a Muslim carpenter by the name of Ilm-uddin.
The viewpoint of Jamaat-e-Ahmadiyya has always been to adopt the ways of the Holy Quran and the practice of the Holy Prophetsa. No matter how much the opposition, Islam does not teach to take the law into our own hands.
During those troublesome times and with ensuing conflict around the country, Hazrat Musleh-e-Maudra instructed that jalsas celebrating the life and teachings of the Holy Prophetsa should be held everywhere. In this way – Jamaat-e-Ahmadiyya – under the guidance of Khilafat, was able to uphold the honour of the Holy Prophetsa.
Although we live in 2020 now, the prejudice against the Holy Prophetsa has not lessened, in fact it has increased with the aid of the media. Recently, after the beheading of a French teacher by a Muslim fanatic, the world media once again pointed fingers at Islam and the French President even went as far as calling Islam as a religion in crisis.
Our khulafa have always been the guiding light for the Jamaat as well as for others and through the guidance of Hazrat Khalifatul Masih Vaa, the jamaats around the world held Jalsa Seeratun Nabisa to celebrate the life and the teachings of the Holy Prophetsa. These gatherings go a long way in educating our own members as well as others about the remarkable attributes of the Holy Prophetsa.
2020 has been a year different to what we have ever seen before, but despite being isolated and unable to hold our meetings and programmes in our mosques, new changes enabled us to continue to hold such events.
Our meetings and programmes are held across a variety of online platforms such as YouTube, Zoom and Microsoft Teams.
Muhammad Ahmad Khurshid Sahib, a missionary of the UK, reports that in terms of holding Jalsa Seeratun Nabisa for the Jamaats in the United Kingdom is as follows.
Ataul Mujeeb Rashed Sahib delivered speeches addressing the areas of Slough, Scotland, Ireland, Sheffield, Huddersfield, Kingston (London), Islamabad region, Bradford, West Birmingham, Morden South, Leeds, Liverpool, Clapham, Croydon South, Lower Morden, Keighley, Richmond and Newcastle.
Abdul Ghaffar Sahib delivered speeches addressing the areas of Birmingham Central, Birmingham North and Birmingham South.
Mubarak Basra Sahib delivered speeches to the areas of Leeds, Bradford South, Bradford North and Keighley.
Hassan Selby Sahib delivered a speech to Scunthorpe.
Sabahat Kareem Sahib delivered speeches addressing the areas of Huddersfield South and Huddersfield North.
Tahir Selby Sahib delivered speeches addressing the areas of Hartlepool and Newcastle.
Rawahuddin Arif Sahib delivered a speech addressing Scotland region.
Daud Qureshi Sahib delivered speeches addressing the areas of Dundee and Edinburgh.
Aneeq-ul-Rehman Sahib delivered speeches addressing the areas of Sheffield and Doncaster.
Salahuddin Sahib delivered a speech to the Spen Valley area.
Fakhar Aftaab Sahib delivered speeches addressing Burton, Nottingham and East Midlands.
Humayun Jahangheer Sahib delivered speeches to West Midlands, Walsall and Birmingham West regions.
Ammar Ahmad Sahib delivered speeches in Swansea, South West region and Cardiff.
Humayun Uppal Sahib delivered speeches addressing the areas of Reading, Islamabad region, Crawley and Bashir region.
Imran Khalid Sahib delivered speeches to the jamaats of Mosque East, Roehampton Vale, Wandsworth, Wandsworth Town, Richmond Park, Roehampton, Inner Park, Mosque South and Fazl Mosque.
Naseem Bajwa Sahib delivered speeches to the areas of Baitul Futuh region, Epsom and Baitul Futuh South.
Faiz Zahid Sahib delivered speeches to the areas of Thornton Heath West, Bexley, Bromley, Thornton Heath South, Greenwich, Norbury, South Region and Lewisham.
Sahil Munir Sahib delivered speeches to the areas of Bolton, Liverpool and Blackburn.
Rabeeb Mirza Sahib delivered a speech addressing Slough, Hounslow South and Hounslow North.
Mujeeb Mirza Sahib delivered speeches to Southall.
Shahzeb Athar Sahib delivered speeches to Watford, Milton Keynes and Luton areas.
Sheikh Sharjeel Ahmad Sahib delivered speeches in Tooting, Tooting Broadway, Burntwood, Clapham Junction, Peckham, Clapham, Tooting Bec and Balham.
Usman Butt Sahib delivered speeches to the Luton and Cambridge areas.
Zawar Butt Sahib delivered speeches to Newham and Barking.
Muhammad Ahmad Khurshid Sahib delivered speeches addressing the areas of North West region, Manchester East, Manchester West, Manchester South, Darul Aman and Stockport.
Safeer Zartasht Sahib delivered speeches to the East region, Newham and Gillingham.
Ghulam Khadim Sahib delivered a speech addressing the area of North Wales.
Tahir Khalid Sahib delivered speeches addressing Morden, Mitcham, Mitcham Park, Morden South, Morden Park, Baitul Ehsan and Cheam.
Raza Ahmad Sahib delivered speeches to South region and Shirley.
Mansur Chattha Sahib delivered speeches to Hayes, Greenford and High Wycombe.
Zartasht Lateef Sahib delivered speeches to Leicester and Coventry.
By the grace of Allah the Almighty, over 30,000 people were able to benefit from the various programmes, which took place to learn about the life of the Holy Prophetsa.
May Allah enable us to continue to propagate the beautiful teachings of the Holy Prophetsa.
Guidance regarding basic Islamic issues that Hazrat Amirul Momineen, Khalifatul Masih Vaa has given at various occasions in his written correspondence and during various MTA programmes is being officially published below for everyone’s benefit
Zaheer Ahmad Khan, Records Department, Private Secretariat, London
Khilafat-e-Ahmadiyya and political rule
Majlis Khuddam-ul-Ahmadiyya USA prepared a set of questions related to tarbiyat matters. One of the questions was as to how the political structure of the world would look like in case of the victory of Ahmadiyyat.
Huzooraa provided guidance regarding this and in his letter dated 26 May 2018, he gave the following reply:
“In Surah al-Hujurat, Allah the Exalted speaks of two governments of the believers who fight against each other, while the rest have been commanded to make peace between them. There is also a prophecy therein that even when Islam will rule the world, there will not be a single global government, but rather various governments.
“Thus, when Ahmadiyyat will prevail in the world by the grace of Allah the Exalted, in terms of political structure, there will be independent governments whose national laws will not clash with Islamic laws, but at that time, matters of politics and faith will be dealt with separately.
“Although there will only be one true Islamic Caliphate on earth and all nations will seek intellectual and spiritual guidance from the Khalifa of that time, but he will not interfere in their political affairs, nor will the Khalifa attack any nation with an army.”
Tashahud and shirk
Someone wrote to Huzooraa asking whether reciting tashahud during Salat and saying:
اَلسَّلَامُ عَلَیْکَ أَیُّھَا النَّبِیُّ
“Peace be on you, O Prophet!”, was committing shirk because the words are addressed to a living being.
Huzooraa, in his letter dated 6 June 2018, gave the following reply:
“It is proven by authentic ahadith that this prayer, which is recited in tashahud, was taught to the Companionsra by the Holy Prophetsa himself and he said that when one offers this prayer, this supplication will reach every righteous servant of Allah in the Heavens and the Earth. (Sahih al-Bukhari, Kitab al-Azan)
“In other words, the Holy Prophetsa has himself clarified that this prayer of ours reaches the living, and those who have passed away also receive the blessings of this prayer.
“Therefore, one should not develop any kind of superstition, assuming that the second person pronoun or the vocative particle etc. used in such prayers may be considered shirk because the recipient of those prayers has passed away.
“There is no shirk in this because just as Allah the Exalted has made the air a means of conveying the voice of one person to another in this world, similarly He has made angels the means of conveying our prayers to the deceased in the spiritual world. Therefore, when we go to cemeteries, the supplication that we recite there also begins with:
اَلسَّلَامُ عَلَیْکُمْ یَا أَھْلَ الْقُبُورِ
“‘Peace be upon you, O dwellers of the graves!’, which does not mean at all that we are seeing these people or that they are physically present before us.
“Regarding this matter, the Promised Messiahas was asked whether the deceased hear the call of:
اَلسَّلَامُ عَلَیْکُمْ یَا أَھْلَ الْقُبُورِ
Upon this, the Promised Messiahas said:
‘Look! It is not as if they respond to the salutation with “Wa alaikumus-salam” [And peace be on you too]; rather, Allah the Exalted conveys the salutation (which is a supplication) to them. Air is a means by which we hear a voice, but it is not the means by which you communicate with the deceased; rather, Allah the Exalted makes the angels the means of conveying “Assalamo alaikum”. The case with Durood Sharif is the same. Angels convey those salutations to the Holy Prophetsa.’ (Al Badr, 16 March 1904)
“Hazrat Khalifatul Masih Ira explains this matter as follows:
‘In times when feelings of immense love or immense grief occur, one calls those who are not physically present. This does not mean that they are physically present, rather it is an expression of love.’ (Al Hakam, 10 February 1904)”
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Women at funeral processions
Huzooraa was asked about women visiting graveyards for funerals and standing behind men or sitting in their cars during the burial. Huzooraa explained this in his letter dated 9 June 2018 as follows:
“From various ahadith, we learn that the Holy Prophetsa had generally advised women against visiting graveyards along with funeral processions, but this was not strictly forbidden. If, for some specific reason, a woman was seen at a funeral, the Holy Prophetsa would ignore it.
“In the pre-Islamic era, excessive mourning over the deceased was a common practice and it was mostly done by women. Islam forbade excessive lamentation and at the same time, women were generally forbidden to go to the graveyard with the deceased so that they may not engage in the [aforementioned] excessive lamentation upon being overwhelmed by emotions at the time of burial.
“Salafi scholars and Islamic jurists have also declared it undesirable for women to visit graveyards along with a funeral procession.
“During the blessed time of the Promised Messiahas and the time of his Khulafa after him, it has generally been the practice that women are allowed to join the funeral prayers with a separate arrangement from the men, but at the time of burial, women are not allowed to come along.
“Therefore, except for special circumstances, women should not go to cemeteries for funerals. If for any reason women have to go to the cemetery during the funeral – as you have written in your letter – they should remain seated in their cars. After the completion of the burial and the funeral, when the men have left, they may pray at the grave.”
Authenticity of Hadith al-Thaqalain
Huzooraa was requested to shed some light on the authenticity of Hadith al-Thaqalain – a narration from the ahadith in which the Holy Prophetsa advised his Ummah to adhere to two “weighty”, or important, means of guidance.
Huzooraa, in his letter dated 29 June 2018, gave the following reply:
“There are two variations [of this hadith] in the books of ahadith. In one, the words:
کِتَابَ اللہِ وَ سُنَّۃَ نَبِیِّہِ
[the book of Allah and the sunnah of His Prophetsa] are used, while in the other, the following words are used:
کِتَابَ اللہِ وَعِتْرَتِی أَھْلَ بَیْتِی
[the book of Allah and my descendants from among my household].
“The narrations which use the words, کِتَابَ اللہِ وَ سُنَّۃَ نَبِیِّہِ are trustworthy and authentic.
“The Holy Quran is in fact the Word of God Almighty, while the sunnah of the Holy Prophetsa is the practical interpretation of that Word. Both are inseparable, complementary and free of any kind of speculation. Those who hold onto both of these i.e. live by their commandments, will never go astray.
“Although the narrations regarding, وَعِتْرَتِی أَھْلَ بَیْتِی have been included in some of the six authentic hadith books [Al-Sihah al-Sittah], Imam Bukharirh did not record them in his Sahih.
“Scholars of hadith have debated much about these narrations, in view of their riwayah as well as dirayah. Moreover, books of Asma al-Rijal – the biographies of hadith narrators – have also taken much exception to the narrators of these narrations and have proven that there must have been someone in the chain of their narrators who was sympathetic towards the Shia point of view.
“The statement of one of the narrators – namely Hazrat Zaidra ibn Arqam – is worthy of consideration. He states, ‘I am old and I have forgotten a lot of what I heard from the Holy Prophetsa.’
“Another narrator is Hazrat Jabirra bin Abdullah. Although the short narration from him, which is recorded in Sahih Muslim and Sunan Tirmidhi, contains the words, کِتَابَ اللہِ وَعِتْرَتِی أَھْلَ بَیْتِی, but, when the same narration by Hazrat Jabirra bin Abdullah was narrated in detail in Sahih Muslim and Sunan Ibn Majah, nowhere did it mention the words, وَعِتْرَتِی أَھْلَ بَیْتِی. Instead, it only mentions the words کِتَابَ اللہِ i.e. ‘the book of Allah’.
“Therefore, only those narrations of Muwatta Imam Malik, Sahih Muslim, Sunan Abi Daud and Sunan Ibn Majah etc. are reliable and acceptable in terms of riwayah and dirayah, which instruct to hold fast to the Book of Allah or to follow the sunnah of the Holy Prophetsa.
“All other narrations – in which the words أَھْلَ بَیْتِی or وَعِتْرَتِی أَھْلَ بَیْتِی are included with the word ‘Book of Allah’, as stated by the scholars of hadith and experts on the biographies of the narrators of ahadith – are not worthy of acceptance.”
Funeral prayers for non-Ahmadis
Hazrat Amirul Momineenaa was presented the following hadith:
[The obligatory prayer is essential behind every Muslim, pious or impious, even if he has committed grievous sins.] (Sunan Abi Daud, Kitab as-Salat)
Huzooraa was then asked as to why it was not permissible for an Ahmadi to pray behind a non-Ahmadi. Huzooraa, in his letter dated 5 October 2018, gave the following reply:
“The complete narration, as mentioned in Sunan Abi Daud, Kitab al-Jihad is as follows:
“In other words, the Holy Prophetsa did not only give instructions in regard to offering prayers in this narration, but he also instructed to participate in jihad under the leadership of every amir [leader] and to offer the funeral prayers of every Muslim. However, the Holy Prophetsa himself did not offer the funeral prayers of the debtor, the traitor and the one who committed suicide.
“Due to this, the scholars of hadith have debated much about the soundness of this hadith and have raised many objections regarding the authenticity of the narration.
“Moreover, the Holy Prophetsa said:
لَا یَؤُمَّنکُمْ ذُوجُرْأَۃ فِی دِینہ
meaning that a person who has become shameless concerning his religion or does not care about the religious injunctions should never lead you in prayers as an imam.
“With regard to being an imam (who leads the prayers) the hadith which is above all is one where the Holy Prophetsa says about the Promised Messiah, وَ اِمَامُکُمْ مِنْکُمْ i.e. ‘At that time, your imam will be from amongst you’. This hadith is recorded in the most authentic hadith books, namely Sahih Bukhari and Sahih Muslim.
“The Holy Prophetsa said in the hadith under discussion that whilst you may offer prayers behind a sinner or an immoral person, it does not mean that you can also pray behind someone who brands the Promised Messiahas as a disbeliever or a liar. So, even if this hadith is considered as authentic, it would only mean that the Holy Prophetsa was actually drawing our attention to an administrative matter that when one of your people is chosen as an imam, do not be curious about his actions in order to find his shortcomings, but rather pray behind him with complete obedience and leave the matter of the acceptance of your prayers to God Almighty.”
The three rings of the Promised Messiahas
Switzerland’s National Majlis-e-Amila had a virtual mulaqat with Huzooraa on 7 November 2020. One of the members asked Huzooraa the following question:
“The Promised Messiahas had three rings made. It has been observed that Huzoor-e-Anwaraa wears two of the rings on his blessed hand. Who possesses the third ring Huzoor?” Huzooraa replied:
“Hazrat Amma Janra [the noble wife of the Promised Messiahas] gave the ring with the inscription of أَلَیْسَ اللہُ بِکَافٍ عَبْدَہُ [Is Allah not sufficient for His servant?] to Hazrat Khalifatul Masih IIra. She gave the ring with the inscription of the revelation of غَرَسْتُ لَکَ بِیَدِیْ رَحْمَتِیْ وَقُدْرَتِیْ [I have planted for you My Mercy and My Power with My own hand] to Hazrat Mirza Bashir Ahmadra and she gave the ring with the inscription of مولیٰ بَس [The Lord (is) enough] to Hazrat Mirza Sharif Ahmadra.
“As far as the أَلَیْسَ اللہُ ring, which was given to Hazrat Khalifatul Masih IIra, is concerned, Hazrat Khalifatul Masih IIra made a will that this ring should be given to whoever is elected as the next Khalifa and it should be passed down in the chain of successorship of Khilafat instead of remaining as his personal ring. Both brothers (Hazrat Mirza Bashir Ahmadra and Hazrat Mirza Sharif Ahmadra) kept the other two rings given to them.
“The ring given to Hazrat Mirza Sharif Ahmadra was later handed down to my father [Hazrat Mirza Mansoor Ahmad, son of Hazrat Mirza Sharif Ahmadra] after his demise. After the demise of my father, my mother handed down that ring to me. Then when Allah the Exalted entrusted me with the mantle of Khilafat, I started wearing that ring.
“The third ring which Hazrat Mirza Bashir Ahmadra had, was handed down to Hazrat Mirza Muzaffar Ahmad upon his demise. Mirza Muzaffar Ahmad Sahib did not have any children, so he adopted a child – the son of Amatul Jameel Sahiba (daughter of Hazrat Khalifatul Masih IIra) and Nasir Ahmad Sial Sahib (son of Hazrat Chaudhry Fateh Muhammad Sial Sahibra). He grew up in his home and so, that ring was handed down to him. He currently resides in America.”
Ahmadis during World War III
In the same mulaqat held on 7 November 2020, another national amila member asked Huzooraa:
“Dear Huzoor! You spoke about a potential Third World War in your Friday Sermon yesterday. If World War III does occur, will the members of the Ahmadiyya Muslim Jamaat also be affected by it?”
Huzooraa gave the following answer:
“There is a saying [in Punjabi], ‘The weevil is also inevitably ground when wheat is ground’. We are not weevil as such, but when such circumstances befall the world, they will affect the world at large.
“In the time of the Holy Prophetsa, wars were fought. Allah the Exalted promised that the Muslims would be victorious in battles and they did win battles, but were the Companionsra not martyred in the process?
“When we witness various signs, such as outbreaks, earthquakes and storms etc., during such times, some Ahmadis may also be affected by them. However, the number of Ahmadis affected would be comparatively very little. If we continue to maintain a true relationship with Allah the Exalted, then as the Promised Messiahas has said:
آگ ہے پر آگ سے وہ سب بچائے جائیں گے
جو کہ رکھتے ہیں خدائے ذوالعجائب سے پیار
‘There is a fire, but all those shall be saved from this fire who possess love for the God of Great Wonders.’
“If our relationship with Allah the Exalted is true, if we fulfil our due obligations to Him and His creation, then Allah the Exalted will reduce the level of any harm or damage that may come our way to a great degree and He will protect us with His grace. Then the world will learn their lesson.
“However, before that, if we are fulfilling our due obligations, then it is incumbent upon us to inform the world that the reason for these calamities and wars is their becoming distant from God Almighty and not fulfilling the due obligations to the creation of Allah the Exalted. Therefore, they ought to mend their ways.
“When such a world war ends, people will know that there indeed was a group of people, a nation, a Muslim sect and a Jamaat that used to draw our attention towards this. That is when they will turn to God Almighty and will come towards you.
“Thus, if we are fulfilling our obligations, then we will witness the signs of the progress of the Jamaat after the World War. And if we are not fulfilling our obligations; if our state resembles the state of worldly people; if we are immersed in worldly pursuits; if we shun the five daily prayers; if we forget to fulfil our due rights to Allah the Exalted and to mankind, then we too will experience the effects of such a war.
“Allah the Almighty has not guaranteed our protection for merely having performed the Bai‘at. There are conditions to our Bai‘at. If you meet those conditions, then you will be protected. That is why the Promised Messiahas has said that a person will be protected from the fire when the relevant conditions are met and when your expression of love for Allah the Exalted will not only be verbal, but when it will be demonstrated through your deeds. That is when you will be protected.”
Migration from rural to urban areas
During the virtual mulaqat of the missionaries of Bangladesh with Hazrat Khalifatul Masihaa, on 8 November 2020, a missionary sought guidance from Huzooraa regarding the fact that young Ahmadi Muslims living in villages or rural areas of Bangladesh tended to migrate to bigger cities in search of better economic or educational opportunities. He said this meant that the number of Ahmadi Muslim youth serving the Ahmadiyya Muslim Jamaat in the rural areas or villages was reduced.
In response, Huzooraa said:
“This is the general practice of the world. This is something that happens all over the world that people migrate from rural areas or from villages to urban areas or cities. This is something natural in countries that wish to progress. Small areas, towns and villages have populations that increase exponentially.
“If the whole population remains there and does not go to the cities to attain education, then they cannot progress. This clearly shows that there are more opportunities of progressing in cities, through which the nation can excel further, or there are more opportunities to attain an education and to excel.
“Indeed, there was an economist in Bangladesh who initiated a cottage industry system whereby a cottage industry can be provided to people in small villages and towns so that they may work there and find opportunities to make investments there instead of having to go out into the city for this purpose. If these sorts of opportunities are available, then this is wonderful. Members of the Jamaat should also benefit from this and people should stay there and work there. However, those who are very well educated and who have greater opportunities to attain higher education and progress further in the city, will of course go into the city.
“So, the only solution for those who remain behind is that they should try their utmost to fulfill their duties and try to get as many Bai‘ats as possible; they should try to do as much tabligh and preaching as possible; they should try to introduce the Jamaat to more and more people; they should try to instil a sense of fulfilling one’s obligations in the younger generation which is growing up – those who are joining Khuddam-ul-Ahmadiyya from Atfal so that they may serve the Jamaat as much as possible.
“They have to go out in order to attain their livelihood. So, you should try to get as many new converts as possible in those areas. Secondly, educate the young generation in a manner that they are capable of looking after the Jamaat.”
On 27 December 1920, Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra, came to the stage in the second session of Jalsa Salana Qadian and said:
“Before I start my speech, I want to say that a gentleman will recite one of my poems to you. In this poem, those youth of the Jamaat are addressed and given some advice who have not yet reached the stage where they can bear the burden of work of the Jamaat. However, they are expected to carry out the works of the Jamaat in the future.
“Moreover, this [poem] is also addressed to those whose have left the age of youth, but as they have recently joined the Jamaat, they are also our youngsters. Hence, my poem is addressed to the youth who have not yet taken on the burden of the Jamaat’s work and will be entrusted with responsibilities in the future and also those who are new converts.
“All the advice I have given in this poem is essential and it was in my mind at the time of writing. I wanted this poem to be widely published and circulated. This work was undertaken by Mir Qasim Ali Sahib and he has got it printed in a very high quality which can be distributed among others and can be hung in houses. I have also written notes on this poem which are present on its margins. In order to never lose its sight, members of the Jamaat should put it in frames and hang it on the walls.”
After this short speech, Master Muhammad Shafi Sahib Aslam recited the said poem of Hazrat Khalifatul Masih II[ra]. [The name of the poem is لوح الھدیٰ (Lauh-ul-Huda: Tablet of Guidance) and its first couplet is:
نونہالانِ جماعت مجھے کچھ کہنا ہے
پر ہے یہ شرط کہ ضائع میرا پیغام نہ ہو
[To the youth of the Jamaat, I wish to say a few things. But there is one condition: my message must not go unheeded.]
The couplets of the poem created such an emotional effect that tears flowed from the eyes of most of the companions and some of them even started weeping.
Hazrat Khalifatul Masih II[ra] stood up after the poem for his speech. After reciting Tashahud, Ta‘awuz, Surah al-Fatihah and [verses 191 to 196] of Surah Al-e-Imran, he said [the following about the progress of the Jamaat in the year 1920]…:
Ahmadiyya Mosque, London
“First of all, Allah the Almighty, by His grace, helped our Jamaat make arrangements to build a mosque in London. The centre of Christianity is London as compared to Rome. Roman Catholics live in Rome and Protestants reside in London. Roman Catholics are not as passionate about preaching as Protestants and Christianity is but dead. However, the people of England are still trying to help this corpse move.
“The work of the mosque in London was a huge task. People were surprised but God instilled in our Jamaat the strength to do it. The idea of a mosque came to my mind only a week after last year’s Jalsa. At first, we thought of taking a loan, but in the end, the requirements were fulfilled and a large sum of money was collected in chanda [donations] and an overwhelming enthusiasm was witnessed in our Jamaat.
“Non-Ahmadis consider Khilafat to be everything, but 600 students of one of their colleges could not present even 2,000 rupees. On the other hand, our 70 students of the same college gave 2,000 rupees [in chanda].
“The land has now been purchased in London. It is in the neighbourhood of merchants and there is also a house in it. By the grace of God, it has been bought at a low-cost and it covers a vast area.
Missionary in America
“The second work that was done this year is the American mission. The American government stopped Mufti Sahib because he was a follower of a religion in which polygamy is allowed. The Muslims of out region were very happy to hear this. However, when I went to Sialkot in those days, I stated in my speech that we would definitely enter America because the American government had come face to face with the divine government and the divine government would surely succeed.
“Hence, Mufti Sahib entered that place by the grace of God. Thus far, 34 people have joined the Ahmadiyya Jamaat. Moreover, Mufti Sahib recently wrote asking permission for a second nikah as he states that the law has somewhat relaxed [regarding polygamy].
“In a previous year, I mentioned that I saw the Promised Messiahas in a vision with respect to this country that he came quickly and said, ‘I have lived in America for five years and now I am going to Bukhara.’
“Our mission has been established in America and, insha-Allah, it will be established in Bukhara as well. The divine visions of the Promised Messiahas also testify that Ahmadiyyat will soon spread there. The sceptre of Russia has been taken. Now, what remains is to kill the lion with the bow and arrow of the Amir of Bukhara.
Tabligh of Ahmadiyyat
“Along with the [above mentioned] good news comes the sad news that though Jamaat-e-Ahmadiyya donated sincerely, offered great sacrifices and great work was done in order to build a mosque in London, on the other hand, there was less progress in tabligh this year and fewer people entered the Jamaat as compared to previous years.
“This is a debt on you and you should pay it. For the future, it is suggested that just as the budget of chanda is distributed district-wise to be fulfilled and then an announcement is made in the Jalsa about the amounts of donations that come from various Anjumans, something similar should be done with respect to tabligh.
“Every Jamaat should be told a figure that they should endeavour to convert at least this many people to Ahmadiyyat in a year and nazir talif-o-ishaat [central publications and propagation directorate] should announce at Jalsa Salana as to how many people have converted to Ahmadiyyat through the efforts of such and such Jamaat.
“However, the shortfall of the last year is a debt on your heads and even more than the debt, I would call it a penalty. Thus, try to pay it next year.
“During the formation of nazarats as departments of the Jamaat, I had suggested we should do the same as was done in the time of the rightly guided Khulafa that each jamaat used to have their own amir [head].
“As an experiment, an amir was appointed in two jamaats, i.e. Khan Sahib Munshi Farzand Ali Sahib of Ferozepur Jamaat and Chaudhry Zafarullah Khan Sahib of Lahore Jamaat were appointed as their amirs. The condition of these jamaats is much better now, so I do not order but recommend all jamaats to do the same and inform us by suggesting a person whom they like to be their amir.
Newspapers of Ahmadiyya Jamaat
“Now, I would like to say something about the Jamaat’s newspapers and magazines. I had drawn attention towards them last year, which proved beneficial for The Review of Religions, Al Fazl and Tashheez, but apart from them, less attention has been paid to Akhbar Faruq, Al Hakam and [Akhbar] Nur. Their subscribers are very few.
“One of the qualities of Al Hakam is that it preserves the history of the Jamaat and breathes life into [members of] the Jamaat and even Al Fazl does not possess this attribute. However, Al Hakam does not seem as good as it was before and there are mistakes also, but the reason is that its current editor is a novice and inexperienced. Anyhow, good work is still in progress.
“The articles of [Akhbar] Nur are also useful and through them, the door to tabligh has opened in the Sikhs. This [work] is the continuation of the mission of the Promised Messiahas which was established through [his book], Satt Bachan, to convince the Sikhs that Baba Nanak was a Muslim. [Akhbar] Nur has had considerable success in this endeavor as many Sikhs are drawing near to joining Islam.
“Then, I also call the attention of our friends to [Akhbar] Faruq, but where I draw the attention of our friends towards these newspapers, I would also like to ask the teams of newspapers to pay special attention and put in their efforts in every aspect and divide their work.
Books
“I have noticed that a spirit of trade has taken hold of the book sellers. Therefore, I need not make any special recommendations regarding them. However, I would surely say to those people who are scholars and have the ability to write and publish that they should pay attention to writing and publishing beneficial works …
فحاصل الكلام، إنك لست أهل هٰذا المقام۔ وما علّمك اللّٰه العلم والأدب من لدنه موهبة۔ وما اقتنيتَ المعارف مكتسبة۔ ومع ذالك لمّا حللتَ لاهور۔ إِدّعيتَ كأنك تكتب التفسير في الفور۔ تعاميت أوما رأيتَ عند غلوائك۔ وفعلت ما فعلت وسدرتَ في خيلائك۔ و خدعت الناس بأغلوطاتك۔ ولوّنتهم بألوان خزعبيلاتك۔ و خدعتَ كل الخدع حتي أجاح القوم جهلاتك۔
“To put it briefly, you [Pir Meher Ali Shah] are not worthy of this status and position. Allah has neither granted you knowledge and literariness as an endowment from Himself, nor have you acquired any wisdom by effort. In spite of all that, when you came to Lahore, you deceivingly claimed that you would instantaneously write a commentary [of the Holy Quran]. As you crossed your boundaries, either you blinded yourself by design or could not see at all due to your insolence. You did what you could, and you were extremely vain. You kept deceiving people with your false statements and influenced them with all kinds of falsehoods. As a matter of fact, you were deceptive to such an extent that your unwise words ruined the people.” (Ijaz-ul-Masih, Ruhani Khazain, Vol. 18, pp. 32-33)
Referring to the above mentioned excerpt, opponents of the Promised Messiah and Mahdi, Hazrat Mirza Ghulam Ahmadas, object that the structure of the phrase سدرتَ فی خيلائك is flawed because the word سدر has been used inappropriately and the correct phrase should have been السادل ثوب خيلائه. They further suggest that Hazrat Ahmadas has used the word جهلات whereas this word is not found in Arabic and the correct word is جهالات.
As is their customary practice, the opponents have raised a baseless allegation against an Arabic writing of the Promised Messiahas without doing much research and studying Arabic literature.
According to the Arabic dictionary, Lisan Al-Arab, the word السادر under the root سدر means الذی لا يهتم لشیء ولا يبالی ما صنع, i.e. a person who neither gives importance to anything nor cares about his actions. Likewise, it is written in another Arabic dictionary, Taj-ul-‘Arus, انه سادر فی الغیّ تائه, i.e. the structure سادر في الغیّ is used to refer to a person who is extremely astray. We have only presented a couple from many examples, but they are enough to substantiate that the phrase سدرتَ فی خيلائك [you (Pir Meher Ali Shah) are extremely vain] is structurally accurate and correct.
As far as the objection regarding the word جهلات is concerned, the Arabic literature proves the allegation null and void. Below are some examples which clearly show many Arabic scholars have used the word جهلات in their writings:
1. Regarding the words of Iblis انۡظِرۡنِیْٓ اِلٰی يَوۡمِ يُبۡعَثُوۡنَ [grant me respite till the day when they will be raised up], Hazrat Imam Abu Jafar Muhammad bin Jarir Al-Tabri (310 AH) states:
“Among the very many malignant acts of ignorance, this [statement of Satan] is another act of ignorance.” (Jami‘ al-Bayan al-Mar‘uf bi Tafsor al-Tabari, Juz‘ 8, p. 157)
2. In one of his Arabic couplets, Imam Ibn Asakir states:
اني اذًا لاخوالجهالة والذي
طمت علي احسانه جهلاته
“Surely, then I will be considered a stubborn man whose acts of ignorance prevail over his graces.” (Tarikh Dimashq li Ibn Asakir, Juz‘ 13, p. 107)
3. Allama Ibn Mu‘tazz said:
تجاهل عبداللّٰه و العلم ظنه
علي عالم بالمرء ذي الجهلات
“Abdullah was being disingenuous, but his supposed knowledge is ignorance in the eyes of the scholars.” (Tabaqat al-Shu‘ara li Ibn Mu‘tazz, p. 221)
4. Shihabuddin Abu Abdullah Yaqut al-Hamwi says:
العلم للرحمٰن جلّ جلاله
و سواه في جهلاته يتغمغم
“Knowledge is for the Most Gracious, the Most Merciful God, and all the rest are just the ambiguous mumblings of an ignorant person.” (Mu‘jam al-Udaba li Yaqut al-Hamwi, Juz‘ 6, p. 2689)
5. In his commentary of the Holy Quran, Allama Muhammad Jamaluddin Qasimi (1332 AH) states:
)وَ مَا كَانَ النَّاسُ اِلَّاۤ اُمَّةً وَّاحِدَةً)أي حنفاء، متفقين علي ملة واحدة، و هي فطرة الاسلام و التوحيد التي فطر عليها كل احد۔
(فَاخۡتَلَفُوۡا )باتباع الهوي وعبادة الاصنام، فالشرك و فروعه جهلات ابتدعها الغواة صرفا للناس عن وجهة التوحيد و لذلك بعث اللّٰه الرسل بآياته و حججه البالغة
“(And mankind were but one community), i.e. they are inclined towards tawhid [Unity of God] and all are going to agree on one Ummah. And this is the nature of Islam and tawhid, based on which everyone is created. (Then they differed among themselves) by following their inner desires and worshiping idols. Hence, shirk [associating partners with Allah] and its off-shoots are those acts of ignorance which were introduced by transgressors to avert mankind from the right path of tawhid. It is for this reason that Allah sent messengers with His signs and irrefutable arguments.” (Tafsir al-Qasimi al-Musamma Mahasin at-Ta‘wil li Muhammad Jamaluddin al-Qasimi, Juz‘ 6, p. 15)
6. A tabi‘ [a person who has witnessed the Holy Prophet’ssa Companionsra], Imran bin Hattan, who is also part of the narrators of Sahih al-Bukhari, recited some couplets when people asked him to rejoin the fight against Al-Hajjaj ibn Yusuf after he was released from his captivity. Two of those Arabic couplets are as follows:
أ أقاتل الحجاج عن سلطانه
بيدٍ تقرّ بأنها مولاته؟
اني اذًا لاخو الدّناءة، والذي
عفّت علي عرفانه جهلاته
“Shall I fight Al-Hajjaj ibn Yusuf for his empire with a hand that acknowledges that I am among his followers? Hence, if I still do that, I would certainly be an ignoble person whose ignorant acts abstain him from performing wise deeds.” (Jami‘ al-Bayan al-Maruf bi Tafsor al-Tabari, Juz‘ 8, p. 157)
The above examples are sufficient proof that the word جهلات is used in the Arabic language and the Promised Messiahas flawlessly used this word in his Arabic works by utilising his God-given divine wisdom.
The opponents raise another ill-founded objection regarding the following Arabic phrase of the Promised Messiahas from the same book, Ijaz-ul-Masih:
“Peace and blessings be upon the Messengersa who came at a time which was like a throne devoid of a king or like a night whose full moon had plummeted.” (Ijaz-ul-Masih, Ruhani Khazain, Vol. 18, p. 4)
According to the opponents, the Promised Messiahas has needlessly used adaat al-tashbih [particle of simile] ك before ليل in the phrase أو كليل أفل بدره because in their view, it is wrong to use harf al-ataf [particle of conjunction] أو and particle of simile together and the correct phrase should have been أو ليل أفل بدره.
The opponents should bear in mind that according to the rules of Arabic language, it is fully justified to use adaat al-tashbih [particle of simile] after harf al-ataf [particle of conjunction] or simply use connective particles independently.
“And as to those who disbelieve, their deeds are like a mirage in a desert. The thirsty one thinks it to be water until, when he comes up to it, he finds it to be nothing. And he finds Allah near him, Who then fully pays him his account; and Allah is swift at reckoning. Or their deeds are like thick darkness in a vast and deep sea, which a wave covers, over which there is another wave, above which are clouds: layers of darkness, one upon another. When he holds out his hand, he can hardly see it: and he whom Allah gives no light — for him there is no light at all” (Surah al-Nur, Ch.24: V. 40-41).
In these verses, the particle of simileك has been used after the connective particle أو in the phrase اَوۡ كَظُلُمٰتٍ.
At another place in the Holy Quran, God Almighty states:
“Their case is like the case of a person who kindled a fire, and when it lighted up all around him, Allah took away their light and left them in thick darkness; they see not. They are deaf, dumb and blind; so they will not return. Or it is like a heavy rain from the clouds, wherein is thick darkness and thunder and lightning; they put their fingers into their ears because of the thunderclaps for fear of death, and Allah encompasses the disbelievers” (Surah al-Baqarah, Ch.2: V. 18-20).
In these verses, the particle of simile ك has been used after the connective particle أو in the phrase اَوۡ كَصَيِّبٍ.
It is written in the first book of Sahih Muslim that the Holy Prophetsa said:
“I swear by Him [Allah] in Whose hands is my life, I wish that you [Muslims] constitute one third of the inhabitants of Jannah. Then, we [companions] exalted Allah and Glorified [Him]. The Holy Prophetsa further said: ‘I swear by Him in Whose hands is my life, I hope that you constitute half of the inhabitants of Jannah. Your comparison with respect to the people of other nations is like that of a white hair on the skin of a black ox or like a mark on the foreleg of a donkey.’” (Sahih Muslim, Kitab al-Iman).
In this hadith, the particle of simileك has been used after the connective particle أو in the phrase أَوْ كَالرَّقْمَةِ فِي ذِرَاعِ الْحِمَارِ.
Abu Muhammad al-Qasim ibn Ali ibn Muhammad ibn Uthman al-Hariri states:
فواللّٰه ما كان بأسرع من تصافح الاجفان۔ حتي خرّ القوم للاذقان۔ فلمّا رأيتهم كاعجاز نخل خاوية أو كصرعي بنت خابية، علمت انّها لاحدي الكبر
“I swear by Allah that people fell prone upon their faces in the twinkling of an eye. Thereafter, when I saw them like the trunks of fallen palm-trees, or like those passed out by the daughter of the wine barrel [excessive drinking], I knew for certain that it was an unparalleled mischief.” (Maqamat al-Hariri, Al-Maqamah al-Wasittiyyah, p. 234)
In this excerpt, the particle of simileك has been used after the connective particle أو in the phrase أو كصرعي بنت خابية.
The opponents should at least study the Holy Quran before pointing fingers at the Promised Messiah’sas knowledge of the Arabic language. After that, if the enemies of Prophet Ahmadas do not find similar examples, which are objectionable in their view, in the words of Allah the Almighty, they should look into the ahadith of the Holy Prophetsa. Then, if they are unable to find similar phrases as used by the Mahdias of Muhammadsa, the vast Arabic literature is full of such examples.
Hence, the above explanation makes it very clear that the foes of the founder of the Ahmadiyya Muslim Jamaat, Hazrat Mirza Ghulam Ahmadas, should focus more on their own Arabic knowledge because the Promised Messiahas was granted the miracle of Arabic by Allah the Almighty and they have been proven wrong in every single objection.
It would be no surprise to say that Jesusas has become the most contentious religious figure in history. During religious dialogue or discourse with Christians, Jews or Muslims, Jesusas is often discussed.
For Ahmadi Muslims, the death of Jesusas is a well established fact, proven from the Quran and hadith, something Hazrat Mirza Ghulam Ahmadas proved with great depth. But as this is not the mainstream belief amongst Muslims, it often becomes a primary point of discussion.
Some people ask why believing in Jesus’ death is so important? What significance does the simple question of “his death” have for Muslims? The Holy Prophetsa prophesised that a messiah would come in the Latter Days who would reform the Muslims and rescue faith. This messiah would be the lifeline for Muslims and the world.
The advent of a messiah is well established within Islamic theology and tradition. Hazrat Imam Bukharirh, in his collection, dedicated a whole chapter of ahadith regarding the prophecies of the advent of the messiah. Therefore the advent of the Messiah is no small matter than can be overlooked.
The Promised Messiahas was to guide Muslims and bring faith back on earth and looking at the current state of Muslims, there is a dire need for this Messiah, or for this Messiah to be accepted if he has come already.
The bone of contention between Ahmadi Muslims and other Muslims is Jesus’ death. If Jesusas has died, then the prophecies regarding his advent have to be looked at again.
For Ahmadi Muslims, there are over 30 verses in the Holy Quran proving Jesusas died a natural death; these have been constantly presented and explained by the Ahmadiyya Muslim Community for over a century.
One such verse proving the death of Jesusas is from chapter 3 of the Quran, verse 145:
“And Muhammad is only a Messenger. Verily, [all] Messengers have passed away before him. If then he die or be slain, will you turn back on your heels? And he who turns back on his heels shall not harm Allah at all. And Allah will certainly reward the grateful.” (Surah Al-e-Imran, Ch.3: V.145)
This verse categorically puts to death all prophets who came before prophet Muhammadsa – the words “all Messengers have passed before him” are as clear as it gets. Allah then leaves no room for “interpretation” when he describes what “passing away” means.
According to the verse, there are two ways of passing away: dying a natural death or being killed.
اَفَا۠ئِنۡ مَّاتَ اَوۡ قُتِلَ
“If then he die or be slain…”
If there was any other way or possibility of “passing away”, then it would have been mentioned. Allah the Almighty has made it very clear here that a person dies either by dying naturally or being killed.
Jesusas was not killed according to the Quran as it says وما قتلوہ “and they killed him not” (Surah Al-Maidah, Ch.5: V.158). The only other way of passing away is to die a natural death.
Non-Ahmadi Muslim scholars – through mental gymnastics – somehow take Jesusas out of this passing away that is described in the Quran and put him on a pedestal that supports Christian ideologies. How they interpret Jesusas to be alive within the parameters of this verse is truly a mystery – the Quran only gives two possibilities for prophets to “pass away”, but these scholars invent more.
We can get into the discussion of the meanings of the verse through lexicon; however, the best argument that proves our claim is that the first ijma (consensus) of the Companionsra of the Holy Prophetsa, occurring at the time of his death. This is most paramount and supports our claim to the meaning of this verse.
Hazrat Aishara narrated:
“Allah’s Messengersa died while Abu Bakr was at a place called As-Sunah [Al-Aliya]. Umar stood up and said, ‘By Allah! Allah’s Messengersa is not dead!’ Umar [later] said, ‘By Allah! Nothing occurred to my mind except that.’ He said, ‘Verily! Allah will resurrect him, and he will cut the hands and legs of some men.’
“Then Abu Bakr came and uncovered the face of Allah’s Messengersa, kissed him and said, ‘Let my mother and father be sacrificed for you [O Allah’s Messengersa], you are good in life and in death. By Allah in Whose Hands my life is, Allah will never make you taste death twice.’
“Then he went out and said, ‘O oath-taker! Do not be hasty.’ When Abu Bakr spoke, Umar sat down. Abu Bakr praised and glorified Allah and said, ‘No doubt! Whoever worshipped Muhammad, then Muhammad is dead; but whoever worshipped Allah, then Allah is Alive and shall never die.’ Then he recited Allah’s Statement: ‘[O Muhammad] Verily you will die, and they also will die.’ [Ch.39, V. 30] He also recited, ‘And Muhammad is only a Messenger. Verily, all Messengers have passed away before him. If then he die or be slain, will you turn back on your heels? And he who turns back on his heels shall not harm Allah at all. And Allah will certainly reward the grateful.’ [Ch.3: V.144] The people wept loudly …” (Sahih al-Bukhari)
If Jesusas was alive in the Heavens, then surely the Companionsra would have raised this point as to why Jesusas was alive while their beloved Prophetsa had just passed away, who was far greater that Jesusas. Not one person raised this point – not even Hazrat Umarra who refused to believe the Prophetsa had died.
This proves this verse gave the Companionsra comfort and reassured them that it was normal for a prophet to pass away and all prophets before the Holy Prophetsa – including Jesusas – had died.
After reading the Holy Quran, we cannot help but logically accept Jesusas has indeed died. If Jesusas has died, then who is this person the Holy Prophetsa is talking about, referred to as Isa ibn Maryam, the saviour for Muslims? There are countless prophecies about the advent of this Messiah and they cannot be rejected.
This is where most Muslims have erred and have misunderstood these prophecies about the advent of the messiah. The messiah of Mosesas has indeed died, so the messiah of Muhammadsa must be from within the ummah of the Holy Prophetsa with the qualities and disposition of Jesusas.
Just as the messiah of the mosaic dispensation was rejected by the Jews, so too was the messiah of Islam rejected by Muslims – the Messiah who was to breathe the true spirit of Islam into Muslims and the world.
Therefore, the death of Jesusas is crucial as once it is proven that Jesusas has passed away and will not descend bodily from the Heavens, the identity and prophecy of the Messiah needs to be revaluated. Who was the Holy Prophetsa talking about with such emphasis?
Ahmadi Muslims believe the promised reformer of the time has come in the person of Hazrat Mirza Ghulam Ahmadas of Qadian. He is indeed the Messiah who was foretold by the Holy Prophetsa and he came to unite Muslims under one banner.
Once Muslims understand this concept, further steps into the truthfulness of Hazrat Mirza Ghulam Ahmadas become much easier and a new world of hope and belief in Islam begins.
In this third year of Al Hakam, we will present a selection of incidents from the blessed life of the Promised Messiahas with some more details
8 January 1904: On this day, Hazrat Nawab Muhammad Ali Khan’sra brother reached Qadian. This esteemed guest (senior advisor to the state of Malerkotla) was provided with the opportunity to enjoy the nearness of the Promised Messiahas. He had the opportunity of having a detailed conversation on this day – a Friday – which sometimes would take the form of questions and answers.
During the sitting, the Promised Messiahas, whilst talking about the etiquette of prayer, explained that some people who are not fully aware of the etiquette of prayer, simply pray and wait impatiently for their prayers to be accepted and eventually, get tired of praying. This method, the Promised Messiahas explained, was incorrect and further said that it is demanded of a person that, upon praying, one must have firm faith in God and faith that they are praying to a Being Who is All-Hearing, All-Seeing, All-Knowing, and Almighty. (Malfuzat, Vol. 3, p. 520)
9 January 1892: The Promised Messiahas replied to a letter he received from Hazrat Munshi Rustam Alira, in which he shared his views about a dream described by Hazrat Munshi Sahibra. Furthermore, Hazrat Ahmadas wrote an address and instructed him to send Hazrat Mir Nasir Nawab’sra belongings to that address in Patiala as he had requested for them to be sent. (Maktubat-e-Ahmad, Vol. 2, p. 582)
Hazrat Munshi Rustam Alira
9 January 1892: On this day, Hazrat Ahmadas replied to a letter from Hazrat Nawab Muhammad Ali Khanra, acknowledging receipt of 281 rupees he sent and expressed gratitude and further stated that he was in great need of this. Huzooras prayed that Allah the Almighty reward him abundantly for his services in the way of Allah and stated that he had prayed for him fervently during Fajr prayer [on 9 January 1892]. Huzooras said he believed that Allah would accept his prayer and manifest its blessings in any way He desired.
Hazrat Nawab Muhammad Ali Khanra
The Promised Messiahas further stated that there was no limit to God’s abilities. He added that it would not be strange if God made the impossible, possible. Hazrat Ahmadas informed him that he would visit Lahore on 20 January 1892 and intended to stay there for 3-4 weeks. (Maktubat-e-Ahmad, Vol. 2, p. 167)
9 January 1902: On this day, the Promised Messiahas replied to a letter he received from Hazrat Seith Ismail Adamra in which he stated that God is most Generous and Merciful. When man faces difficulties in this world, He opens His doors of mercy. Huzooras added that man must have complete faith in Allah and further added that he had also prayed for him. (Maktubat-e-Ahmad, Vol. 3, p. 265)
9 January 1895: On this day, the Promised Messiahas wrote a letter to Hazrat Munshi Rustam Alira, in which he said that there were ample guests who had arrived in Qadian and further stated that there was an extreme scarcity of cooking oil and in its stead, mustard oil was being used for cooking. Huzooras advised him that as he would regularly be sending 20 rupees per month, it would be better for him to purchase and send cooking oil of good quality worth 20 rupees. (Maktubat-e-Ahmad, Vol. 2, p. 608)
10 January 1903: On this day, Maulvi Sanaullah of Amritsar reached Qadian. He was a Muslim cleric and a leading figure within the Ahl-e-Hadith movement. He was also a major antagonist of the Promised Messiahas. He served as the general secretary of Markazi Jamiat Ahl-e-Hadith Hind from 1906 to 1947 and was the editor of Ahle Hadees.
Contrary to allegations levelled against the Promised Messiahas, this maulvi not only rejected the challenge of the Promised Messiahas to a mubahala (prayer duel), but also suggested a principle that liars, deceivers and disobedient people were granted long lives.
Thereupon, God Almighty granted a long life to Maulvi Sanaullah Sahib (1868-1948) according to the principle which he had himself put forward and brought about the death of the Promised Messiahas, thus confirming that according to his own declaration, he was in fact a disorderly and disobedient person, a liar and a deceiver. (Malfuzat, Vol. 2, p. 683)
11 January 1892: On this day, the Promised Messiahas published an ishtihar titled Invitation to the Heavenly Signs, extended to Dr Jagan Nath, Civil Servant in the State of Jammu. Huzooras mentioned that he had received a letter from Hazrat Hakim Maulvi Nuruddinra in which he stated:
“In Izala-e-Auham, Your Holiness wrote with regard to Dr Jagan Nath that he had evaded the challenge. Now Doctor Sahib has said to many people who were in the know of the matter, ‘Wipe out with red ink what was written in black. I never shied away from a challenge, nor did I ask for a specific sign. I never wanted to see the dead brought back to life, nor for a dried up tree to become green. All I wanted was to see any sign which was beyond human power.’”
After being informed of this matter, the Promised Messiahas wrote in his announcement, “I wish to make it clear to my readers that in an earlier letter, Doctor Sahib had asked for specific signs – such as bringing the dead to life etc. In reply, I wrote that it was wrong to ask for specific signs. God Himself manifests signs to suit His intent and purpose. Since a sign is by definition beyond human power, what is the need for specifying it? It is a sufficient test for a sign that human power should fail to produce its like. To this, Doctor Sahib made no reply. Now, he has again expressed a desire to witness a sign and has kindly waved his earlier condition. He now wishes for a sign – any sign – but one which is beyond human power.”
The Promised Messiahas further said that on this date, he had sent him a registered letter inviting him to embrace Islam upon witnessing a sign. Huzooras further stated that he should publish an affidavit in newspapers and state on oath that if he witnessed any sign in support of Islam, he would become Muslim. (Majmua Ishtiharat, Vol. 1, p. 321)
12 January 1878: The Promised Messiahas had subscribed to the following local papers and read them regularly: Safir of Amritsar; Agni Hotri magazine; Hindu Bandu and Manshur-e-Muhammadi.
Hazrat Ahmadas would sometimes send articles to Manshur-e-Muhammadi to be published. On this day, this newspaper published an Urdu poem written by Huzooras.
12 January 1889: Hazrat Mirza Bashiruddin Mahmud Ahmadra was born to Hazrat Mirza Ghulam Ahmadas and Hazrat Nusrat Jehan Begumra on this day in Qadian and in the same year in which the Promised Messiahas established the Ahmadiyya Jamaat in Islam by accepting the allegiance of his disciples. This blessed child was destined to be the promised son, mentioned in prophecies.
12 January 1905: On this day, the Promised Messiahas replied to a letter he received from Hazrat Nawab Muhammad Ali Khanra in which he stated that the problems one faces in this world come as a trial. Huzooras further explained that God’s promise was true and quoted the verse of the Holy Quran ادۡعُوۡنِیۡۤ اَسۡتَجِبۡ لَکُمۡ.
Huzooras further said that change which cannot come about through human efforts can come about through prayer. In order to see the fruits of one’s prayers, it is mandatory that one must remain patient, just as Hazrat Jacobas exhibited an extreme level of patience and eventually witnessed the fulfilment of his prayers. (Maktubat-e-Ahmad, Vol.2, p. 285)
13 January 1886: The Promised Messiahas replied to a letter from Hazrat Munshi Rustam Alira, in which he prayed that Allah granted him happiness. Huzooras informed him that Allah the Almighty disclosed to him the name of the town, Hoshiarpur, where he should stay for a period in seclusion. Huzooras instructed him to not share this with anyone else, as he had not told anyone except a few of his companions. In the end, Huzooras requested him for prayers. (Maktubat-e-Ahmad, Vol. 2, p. 468)
13 January 1892: On this day, the Promised Messiahas wrote a letter to Hazrat Hakim Maulvi Nuruddinra in which he informed him that Khanbahadur John White, who was an educated, wise and knowledgeable young Englishman and was employed in Madras [now Chennai] as a judge, had done Bai‘at.
Hazrat Ahmadas added that the gentleman seemed to be of a jolly nature and upon hearing all beliefs, he replied by saying اٰمَنَّا اٰمَنَّا “We have believed; we have believed” and further said that the Muslims and maulvis who opposed the Promised Messiahas were not only the opponents of the Messiah, but were in fact the enemies of Islam.
Huzooras further instructed Hazrat Hakim Maulvi Nuruddinra to remain in contact with the gentleman. (Maktubat-e-Ahmad, Vol. 2, p. 131-132)
14 January 1897: On this day, the Promised Messiahas published an ishtihar titled al-Ishtiharu Mustaiqinan bi-Wahyillahil-Qahhar, in which he wrote, “I am anxious every moment for the Christians and us to somehow come to a settlement. My heart is rent asunder because of the mischief caused by the worship of a dead man … I would have expired long ago under the burden of this grief had not my Lord, the Strong and Powerful, comforted me with the assurance that in the end, God’s Unity would be victorious. Other gods will be destroyed and false gods will be cut off from their godheads.”
The Promised Messiahas further wrote, “The time is near when all religions will perish except Islam. All weapons will be broken except the heavenly weapon of Islam, for it will neither be broken, nor will it be blunted till it has broken all Antichrist tendencies to bits. The time is near that the true Unity of God, which is perceived within their nature even by those who dwell in the desert or are completely unaware of any teaching, will spread through all regions. On that day there will remain no artificial atonement nor an artificial god. A single stroke of God will frustrate all the plans of disbelief, not by any sword, nor by any gun, but by bestowing light on eager souls and by illumining the pure hearts. Then will there be an understanding of all that which I say.”
At the end of this announcement, the Promised Messiahas stated that his book, Anjam-e-Atham, was printed and available for those who desired to read it. (Majmua-e-Ishtiharat, Vol. 2, p. 182)
Rahmatullah Khan Shakir (1901-2000), Former Assistant Editor and Manager of Al Fazl
The Islamic teachings had generated such a great bond of love and affection between the Companionsra that they would try their best to resist quarrels. They would not pursue trivial matters, which, among the masses, could cause serious dissension and would thus not allow national unity to be undermined. If something unpleasant occurred from some brother, the Companionsra would exhibit extreme forbearance and tolerance.
In fact, the secret of their enormous strength and power lay in the fact that they would not at all allow mutual dissent and differences to arise. Mutual differences are detrimental to national power and strength. Evidently, a nation whose individuals are engaged in fighting with each other and are at daggers drawn, forfeit the ability to encounter an enemy.
A few accounts of the Companionsra in this regard are as follows.
Forgiving the murderer of a son
Hazrat Qaisra bin Asim Al-Munqari was the chief of his tribe. His son was killed by the son of his brother, i.e. his nephew. This was not a small thing. There is no greater grief than for a man to see his son slain.
On such an occasion, even the greatest of those who show forbearance and tolerance lose their senses. People arrested the killer and brought him to their chief. Everyone can gauge the feelings of a father who finds the dead body of his young son lying before him; indeed, he would be ready to annihilate the culprit.
History is replete with such accounts that on such occasions, even the weakest and most helpless of humans have also behaved very dangerously.
Despite having the full authority and power, Hazrat Qaisra avenged him not. He only advised him like an elder of the family. Admonishing him about the wickedness of his evil deed he only said, “How evil an act it is. You defied divine command and earned Allah’s displeasure. Aside from this, you severed the ties of kinship and also caused the strength of the family to weaken.”
That’s it! Then he directed another son of his to untie the arms of the criminal and arrange for his brother’s burial.
There is an important lesson in this account for those who, on trivial issues, sever ties of kinship with their brothers for many years. (Usdul-Ghabah, Vol. 4, p. 133, Zikr Qais bin Asim Al-Munqari)
Astonishing display of forgiveness
Hazrat Huzayfara bin Al-Yaman was a young companion. He joined in the Battle of Badr accompanied by his father. During the battle, his father happened to come in between the Muslim and idolater forces. The Muslim troops attacked the idolaters. Hazrat Huzayfara called out to the Muslim troops to be watchful lest his father was killed, but the Muslims could not catch his voice.
Naturally, when one army is encountering the other and fighting has commenced, they cannot catch a distant voice. Thus, this voice too proved to be a cry in the wilderness and his father was killed inadvertently by a Muslim troop.
Instead of creating an issue of it, Hazrat Huzayfara simply said to the Muslim troop, “May Allah forgive you.”
Reflect on this account in the perspective of the mentality of the Arabs before Islam that they had been at daggers drawn with each other for years at the death of as small a thing as a puppy.
To see the revolution brought by the Holy Prophetsa in their state of mind our tongues are naturally articulated to invoke durood on the Holy Prophetsa.
(Sahih al-Bukhari, Kitab-ul-Maghazi, Bab “Idh hammat ta‘ifatan minkum an tafshala…”)
To give up one’s rights for a fellow Muslim
Once, two companions, Hazrat Amra‘ul Qaisra and Hazrat Rabi‘ahra bin ‘Abdan Hazrami had a dispute over proprietary rights of a piece of land. Hazrat Rabi‘ahra, the plaintiff, brought the matter to the notice of the Holy Prophetsa.
The Holy Prophetsa demanded its proof from Amra‘ul Qaisra and also said that if he could not provide proof, the matter would be decided in favour of Rabi‘ah after the latter’s oath.
Amra‘ul Qaisra submitted, “O Prophetsa of Allah! If a person, deeming it a right of his, gives it up in favour of the other, what reward would he get (from Allah)?”
The Holy Prophetsa replied, “Heaven.” At this Hazrat Amra‘ul Qaisra said, “O Prophetsa of Allah! I withdraw from the proprietary right of this piece of land in favour of Rabi‘ah.” (Usdul-Ghabah, Vol. 1, p. 137)
Preference for peace and harmony
Hazrat Urwahra bin Mas‘ud was fatally wounded by some people in a clash. Some men from his clan began preparing to avenge his blood. Sensing that it would start a civil war among the Muslims, he addressed his clan and said, “I forgive my blood. Do not wage war because of me. I would rather that peace is maintained between you.” (Tabqat Ibn Saad, Dhikr Urwah bin Mas‘ud, Vol. 3, p. 529)
Justice in disputes
In most cases, the Companionsra would put off dissensions through exhibiting meekness and forbearance. As a result, there were very few disputes between them. Hazrat Salmanra bin Rabi‘ah Bahli was a judge in Kufa.
About him, Hazrat Abu Wa‘ilra says, “I regularly visited him for 40 consecutive days, but I never saw any party of a lawsuit with him.’ (Usdul-Ghabah, Vol. 2, p. 263)
Silence in response to foul language
Marwan would openly malign Hazrat Alira from the pulpit. Hazrat Imam Hasanra heard his maligns with his own ears, but kept quiet. Once, he sent a very abusive and foul message to Imam Hasanra through somebody. Hazrat Imam Hasanra calmly heard the message and replied:
“Tell him that by God, I will not wipe off this blemish of abuse from him by resorting to foul language in reply to his invectives. Ultimately, both of us, one day, will be presented before God, the best of Judges and the Avenger will avenge the lie uttered by the liar.” (Tarikh-ul-Khulafa li-Suyuti, Vol. 1, p. 146)
This aspect of the lives of the Companionsra should be focused on especially in this age of ours. Tolerance and forbearance is lacking among the Muslim masses. A major cause of this is the lack of any supervisory system.
Since the Muslims are like a leaderless, dispersed crowd, they are bereft of the sense of national unity and resulting national dignity and engage themselves in prolonged dissensions and lawsuits on insignificant issues.
Despite their flagging economy, they waste not only a large amount, but also their time and resolution to do something productive.
One of the major reasons of this is that their ulema and religious leaders never present to them the traits of their elders and never narrate to them the practices of their forefathers – how they would manifest extraordinary forbearance on such occasions.
(Translated by Shahid Mahmood Ahmad, Missionary in Ghana, from the original Urdu, Muslim Nau-jawanon kay Sunehri Karnamey)
