Someone presented research to Hazrat Amirul Momineenaa, comprising of quotations of various experts of jurisprudence (fiqh) and other scholars, with regard to holding the written copy of the Holy Quran and reciting from it or from computers, iPads and other electronic devices during menstruation. The person requested Huzooraa to provide guidance on the issue.
Huzooraa, in his letter dated 5 October 2018, gave the following reply:
“There is a difference of opinion regarding this matter among fuqaha [jurists] and other scholars. Esteemed elders of the faith have also expressed various opinions regarding this matter based on their understanding of the Quran.
“In light of the Holy Quran, the ahadith of the Holy Prophetsa and the sayings of the Promised Messiahas, my stance on this matter is that during menstruation, a woman can repeat the previously memorised portions of the Holy Quran by way of zikr [i.e. remembrance and reflection in her heart].
“Moreover, if necessary, she can also hold the Holy Quran using a clean piece of cloth and can read out a portion of the Holy Quran in order to provide someone a reference or to teach the Holy Quran to children. However, she cannot recite it in the regular manner.
“Likewise, she is not allowed to recite the Holy Quran regularly during menstruation using computers etc. even though she would not be physically holding the Holy Quran. However, she can read the Holy Quran on computers etc., for instance, to search for a reference or to provide someone with a reference. There is no issue with that.”
A lady sent a note to Huzoor-e-Anwaraa, referencing various ahadith with regard to the issue of ladies attending [prayer rooms of] mosques during menstruation while mentioning the availability of modern female hygiene products. She asked about the permissibility of menstruating women attending Jamaat meetings that are held in mosques and about giving menstruating non-Muslim female guests a tour of the mosque and requested Huzooraa to provide guidance.
Upon this, Huzooraa, in his letter dated 14 May 2020, gave the following answer:
“The Holy Prophetsa has clearly elucidated the separate instructions regarding menstruating women fetching something from the mosque, bringing something to the mosque and sitting in the mosque. Hence, as you have mentioned in your letter, the Holy Prophetsa would allow his wives, who were menstruating, to lay out the mats in the mosque for example. However, as far as sitting in the mosque during menstruation is concerned, the Holy Prophetsa has very clearly prohibited that in ahadith.
“Hence, at the occasion of both the Eids, the Holy Prophetsa would emphatically instruct unmarried girls, young women observing purdah and the menstruating women – all of them – to attend the Eid prayers, so much so that he instructed women, who did not have scarves readily available, to borrow them from their sisters to attend the Eid prayers. However, he also instructed menstruating women to participate in the supplications [before or after Eid Salat] while staying out of the prayer room.
“Likewise, at the occasion of Hijjatul Wada‘ [the Farewell Pilgrimage] while other Muslims were performing Hajj prior to Umrah, Hazrat Aishara was menstruating. Therefore, the Holy Prophetsa did not allow her to perform Umrah for one is required to spend considerable time in the mosque to perform the tawaf i.e circling the Ka‘bah. When, after the Hajj, her menstruation had finished, he sent her separately to perform the Umrah.
“Thus, after such clear guidance contained in ahadith, there should be no reason left for us to find ever new ways to fulfil our own desires.
“As far as this aspect is concerned, that women did not have the means of hygiene that are available to them today, it is correct that they did not have such modern means. However, this does not mean that they could not take care of their hygiene at all and that their outer garments were soiled from the menses. Mankind has tried to find better arrangements to fulfil its needs in every era. Thus, women used to look after their hygiene in the best possible way in the past as well.
“Moreover, there are definitely some flaws even in the modern-day hygiene products. Such women who bleed heavily, their clothes sometimes get spoiled due to leaking pads.
“Thus, such teachings of Islam will be acted upon in every era that are everlasting and equally applicable for all times, just like they were acted upon during the time of the Holy Prophetsa.
“If there are constraints somewhere to the effect that there is no other space available apart from the prayer room, then one can designate a space at the end of that room, next to the door where one usually does not pray. Menstruating women can sit there. Otherwise, chairs can be arranged for such women at the end of the prayer area so that there is not even a slight possibility of the prayer area being spoiled.
“As far as non-Muslim female visitors to the mosque are concerned, firstly, they are usually not seated in the mosque; rather, a walking tour of the mosque is provided to them, the duration of which is equivalent to the time it takes to bring a mat from the mosque or lay out a mat there [as mentioned in the hadith above]. However, if it becomes necessary to seat them in the prayer area, you should seat them on chairs towards the end of the mosque instead of seating them on the prayer mats in the prayer area.”
A person asked about a hadith of Sunan al-Daraqutni wherein the Holy Prophetsa said after the Eid prayer that he was going to deliver the Eid sermon. The Prophetsa said that whoever wished to stay, could stay and whoever wished to leave, could leave. The person asked whether this hadith was correct.
Upon this, Huzoor-e-Anwaraa, in his letter dated 20 October 2020, granted the following reply:
“The hadith regarding leave from the Eid sermon that you have mentioned in your letter with reference to Daraqutni has also been narrated in Sunan Abi Daud.
“It is correct that the Holy Prophetsa has not emphasised the listening of the Eid sermon as much as he has emphasised the attending of the Friday sermon and listening to it with complete silence. Based on this, fuqaha and other scholars have declared the Eid sermon a sunnah and mustahab [i.e. a desired action as practiced by the Holy Prophetsa].
“However, alongside this, one should also remember that the Holy Prophetsa has declared the attending of the Eid prayers and joining in the supplications of the Muslims, a blessed act of virtue. He emphasised it to the extent that he instructed that a woman who does not have her own scarf, should borrow it from one of her sisters to attend the Eid prayers. Moreover, he emphasised attending the Eid prayer for menstruating women with the instruction that they should join in the dua while staying out of the prayer area.”
A lady asked the following question about etikaf which is done during the month of Ramadan: “Is it allowed to perform [the Ramadan] etikaf at home and can its duration be three days?”
In his letter dated 9 August 2015, Huzooraa gave the following answer to this issue:
“As far as the masnun etikaf [according to the practice of the Prophetsa] is concerned, which is performed during Ramadan, it is proven from the Holy Quran and hadith that it cannot be performed at home for three days.
“It is evident from the practice of the Holy Prophetsa that he used to perform etikaf during Ramadan in the mosque for at least ten days. Hence, the following is mentioned in a hadith:
“‘The Holy Prophetsa used to perform etikaf in the last ten days of Ramadan till he passed away.’ [Sahih al-Bukhari, Kitab-ul-Etikaf, Bab al-Etikafi fil-Ashril-Awakhiri wal-etikafi fil masajidi kullihaa]
“Likewise, in the Holy Quran, where Allah the Exalted has mentioned matters related to Ramadan, there He has also given commandments regarding etikaf. He says:
“That is, firstly, any conjugal relationship between a husband and a wife is not permitted during etikaf in Ramadan and secondly, mosques are the places designated for etikaf. [Surah al-Baqrah, Ch.2: V.188]
“We also find further explanation of this issue in ahadith that the etikaf of Ramadan can only take place in a mosque. Hence, Hazrat Aishara narrates:
“‘The sunnah for one who is observing etikaf is not to visit a patient, not to attend a funeral, not to touch his wife or have conjugal relationships with her, not to go out of the mosque for anything except for the most necessary reasons that cannot be avoided. There is no etikaf without fasting and there is no etikaf except in a congregational mosque.’ [Sunan Abi Daud, Kitab al-Siyam, Bab al-Mu‘takifi ya‘ood-ul-mareeda]
“Thus, according to the Holy Quran and ahadith of the Holy Prophetsa, the masnun etikaf of Ramadan, as practiced by the Holy Prophetsa, is the one that is observed for at least ten days in a mosque.
During Gulshan-e-Waqf-e-Nau, which was recorded on 12 October 2013 in Australia, a girl asked Huzooraa regarding the age at which girls should start wearing a scarf. In reply to this question, Huzooraa said:
“When you reach the age of five, you should not go out without wearing leggings under your frock. Your legs should be covered so that you develop the feeling that gradually your dress must become modest. You should not wear a sleeveless frock.
“Then, when you turn six or seven, you should become even more careful with regard to your leggings. And when you turn 10, you should try to develop the habit of wearing some sort of scarf.
“When you turn 11, you should wear your scarf properly. There should be no issue with wearing a scarf. Even the indigenous people here wear scarves during the winter. Don’t they cover their ears due to the cold? That is just a scarf. Wear scarves like that.
“Some girls appear really young even when they have reached the age of 10. Others look like they are 12-year-old girls, although they may still be 10. They may appear older due to their height. So, every girl should see that if she looks older, then she should wear a scarf.
“If you develop the habit of wearing a scarf at a young age, then you will not be ashamed of it. Otherwise, you will continue being ashamed all your life. If you say that you will wear a scarf when you turn 12, 13 or 14, then this mindset will stay and will be completely held off due to being embarrassed. You will say, ‘Oh no, the other girls are going to mock me. If I wear the scarf, they are going to laugh at me.’
“Hence, try to develop the habit of wearing the scarf sometimes. Start wearing the scarf when you are seven, eight or nine and also wear it in front of other girls so that you do not feel embarrassed anymore. And when you start to appear older, then wear the full scarf properly. Alright? Have you understood?
“This much is enough for you. As for the older girls, it is necessary for them that they also understand that the essence and the main purpose of [purdah] is modesty. And those who come under Western or European influence [should know that] in the olden days, even these people wore dresses that were this long. [Here, Huzooraa indicated the length of the dresses with his hands.] They used to wear long maxi frocks. Now, they walk around uncovered, right?
“The issue is that men are deemed decent and well-dressed when they are clothed in trousers and when they are wearing a coat and a tie. As for women, they are told that they look well-dressed if they wear miniskirts. I do not understand this philosophy.
“So, do not pay attention to men. And [remember] those women who bare themselves, in fact disgrace themselves. Hence, the dignity of an Ahmadi girl and an Ahmadi lady lies in upholding her modesty, for the essence is modesty. It is this modesty which stops others from looking at you with evil intentions.”
During the same Gulshan-e-Waqf-e-Nau programme, which was recorded on 12 October 2013 in Australia, another girl asked Huzooraa concerning the age at which they should start fasting during Ramadan.
In reply to this question, Huzooraa said:
“Fasting becomes compulsory upon you when you have fully matured. If you are a student and you are sitting your exams and you are 13, 14 or 15 years of age, then you should not fast. If you are able to bear them, then fasting at the age of 15 or 16 is also fine.
“However, usually it is at the age of 17 or 18 that fasting becomes compulsory. One should definitely start fasting thereafter. If you are really fond of it, you can try out one, two, three or four fasts at the age of eight or ten. However, that would not be compulsory.
“Fasting will become compulsory upon you when you grow older and are able to endure the fasts. What is the time difference in the various seasons here [in Australia]? How many hours of daylight do you get? What is the duration between sehri and iftari? 12 hours? And how long is it during summer? Do you fast for 19 hours? Yes, so you cannot stay hungry for 19 hours.
“During the last summer, the fasts in the UK were longer and your fasts were shorter. There, we had 18½-hour fasts. In countries such as Sweden etc., they have 22-hour fasts. Anyway, we have to readjust the timings because one cannot fast for that long. However, the endurance will come once you have become a young adult.
“When you reach the age of at least 17 or 18 years, then it is okay to fast. Then, you should fast. Understood?
“What do your parents say? Do they say that fasting has become compulsory upon you at the age of ten? Anyhow, you should inculcate the habit. Younger children should also keep two or three fasts every Ramadan so that they can experience the arrival of Ramadan. However, even if you decide not to fast, then wake up in the morning and eat sehri along with your parents, offer nawafil [voluntary prayers] and offer the [obligatory] prayers regularly.
“Ramadan for students and girls like you is that you should definitely wake up during Ramadan, eat sehri, make all the arrangements, offer two or four nawafil before that, offer the [obligatory] prayers regularly and recite the Holy Quran regularly.”
For the past few weeks, our readers will have come across the term “Tahrik-e-Jadid” repeatedly; mostly through local secretaries calling or texting to remind them of their promises and to pay them off as soon as possible.
Such constant reminders can sometimes keep us too focused on the very terms used (Tahrik-e-Jadid, promises, payments, arrears etc.) and thus, there is a chance that we lose touch with the philosophy behind them.
So let us go back 106 years in history and see where it all started. As it got delivered through their letterboxes, Ahmadis living all over the Indian subcontinent picked up the Al Fazl issue of 2 May 1914 from their doormats to see a special supplement attached.
It was only the start of the Khilafat of Hazrat Mirza Bashiruddin Mahmud Ahmadra – two months on to be precise – and every Ahmadi wanted to read every word of their beloved Imam that they could get their hands on. The whole of this supplement was a special message and hence, it got special attention.
The central idea was that Hazrat Khalifatul Masih IIra had initiated a scheme called “Anjuman-e-Taraqi-e-Islam” – Council for the Propagation of Islam. Below is a cutting from the long and detailed message of Hazrat Khalifatul Masihra:
“… With this, I wish to invite the Jamaat’s attention to another matter with the hope that you will most definitely respond in the best possible way; the way a thirsty person runs towards a fountain of water.
“No nation ever progresses until and unless it invests all its powers and focus on its propagation; the Quran has declared this very clearly by stating اُولٰٓئِکَ ھُمُ الْمُفْلِحُوْنَ, meaning that it is only in tabligh that the key to success lies for Muslims.
“A cursory glance at history can gather how Muslims lost all glory, prosperity and wealth when they became complacent in their duty of tabligh. I remind you not to follow suit lest we fall in the same pit.
“I expressed before the delegates of Jalsa on 12 April that my passion for tabligh is such that I cannot put it into words. I also told them that this is the foremost task set by Allah the Almighty for his prophets and khalifas. He has similarly commanded every believer to be constantly indulged in this Jihad. I did not get this announcement published yet because I was praying in this regard; I wanted to do istikhara before I could call upon you in this regard.
“So, today, I present to you the message that Allah’s men have always called believers to, and that is:
مَنْ اَنْصَارِیْ اِلَی اللّٰہ
“‘Who is it that can come forward as my helper in propagation of Allah’s message?’
“Remember that whosoever comes forward to respond to this call will deserve special rewards from the Almighty Lord; this is not my call, but one directly from Him. Give a penny in his way and gain incalculable returns.
“Islam is under perilous attacks internally and externally. Those claiming to be Muslims have also harboured doubts in their hearts.
“… Allah will Himself rid Islam of this state of agony. For this to happen, Allah has inspired me to especially strive for the cause of propagating Islam and Ahmadiyyat. My estimate is that we require 12,000 rupees per annum.”
Hazrat Khalifatul Masih IIra formed a committee and made it responsible for the acquisition of funds and to spend it solely for the propagation of Islam and Ahmadiyyat under his direct instructions. This body was named Anjuman-e-Taraqi-e-Islam – the council for the advancement and progression of Islam.
He appointed Hazrat Maulvi Sher Alira as the secretary of the committee. All tabligh ventures were undertaken by this Anjuman Taraqi-e-Islam for many decades that followed. Foreign missions were initiated, missionaries sent abroad, literature published and circulated worldwide and much more.
It was this initiative that later evolved in to Tahrik-e-Jadid in 1934 by Hazrat Khalifatul Masih IIra, once again through divine inspiration. This scheme took upon itself the tasks of Anjuman Taraqi-e-Islam but was developed on a much broader canvas; global expansion of the Jamaat required an international outlook and that is what Tahrik-e-Jadid was based on. Various departments – autonomous in their functionality – were developed and designated with the tasks of fi nance, publications, foreign missions, education etc.
It is through this grand scheme, namely Tahrik-e-Jadid, that the Jamaat carries out the sacred mission of propagation of Islam throughout the world. A humble demand of 12,000 rupees (which equates to less than 120 British pounds today) by the Imam was so wholeheartedly received by the Jamaat that contributions exceeded thousands of times the actual demand. 12,000 rupees, if seen in pounds or dollars, is merely what an Ahmadi child contributes today towards this scheme of the Jamaat.
Every year, around this time of the year, Hazrat Khalifatul Masihaa announces the close of a year of Tahrik-e-Jadid and inaugurates a new year. Hazrat Khalifatul Masih Vaa closed the 85th year of Tahrik-e-Jadid with the following words:
“By the grace of Allah, on 31 October [2019], the 85th year of Tahrik-e-Jadid came to a close and the 86th year has begun. In this [previous] year, £13.6 million was offered in way of the Tahrik-e-Jadid scheme and by the grace of Allah, this amount is an increase of £802,000 from the previous year.”
What was seen as a task that required a meagre amount of 12,000 rupees saw Allah’s gracious blessings and expanded manifold; so did the funds required to fulfil it. As we stand at the close of the 86th year of Tahrik-e-Jadid, let us reflect on how a humble scheme has evolved into a global phenomenon and how it has served Islam on an unprecedented scale.
Let us also ensure that we have fulfilled our pledges towards this ostentatious mission of the Promised Messiahas. As we stand at the dawn of the 87th year of Tahrik-e-Jadid, let us pray for Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, under whose guidance the global mission of propagating Islam is thriving.
We all eagerly await Huzoor’saa Friday Sermon where Huzooraa will, insha–Allah, inaugurate the new year of Tahrik-e-Jadid.
Since the very first day, Jamaat-e-Ahmadiyya has been witnessing triumph after triumph. This is of no surprise as this is God’s Jamaat and was founded by Him. No earthly power has the capacity to hinder its progress.
As the Jamaat set on its journey to reach the ends of the Earth, in 1934, Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra came to learn that certain opponents of the Jamaat and some officials in government were planning to intensify the opposition against the Jamaat. Huzoorra realised that their intentions were detrimental to the progress of the Jamaat as they planned to spark chaos and disorder throughout the country in an attempt to wipe out the Jamaat from the face of the Earth.
It was at that time when claims were being made of effacing Qadian. Blasphemous intentions were made with regard to the holy places of Qadian, for example, Bahishti Maqbarah (where the Promised Messiahas is buried).
Those days were startling for members of the Jamaat. It was then that God Almighty descended from the seventh heaven to provide divine succour to His chosen one, the Imam of the Jamaat and the Second Khalifara of the Promised Messiahas, and revealed a scheme that would act as the growing opposition’s antidote – Tahrik-e-Jadid.
At the outset, Hazrat Musleh-e-Maudra announced certain requirements and demands that needed to be met for joining this scheme. Huzoorra said that members should:
Lead a simple life
Prepare answers to the foul literature of opponents
Endeavour to call others towards (da‘wat ilallah) God in foreign lands
Financially contribute to this special scheme
Partake in the da‘wat ilallah survey
Dedicate their free time to the service of religion
Include the youth who should offer their lives for the service of religion
Spare their holidays for the service of religion
(Those who can should) deliver lectures in different events
Establish a permanent reserve fund
Pensioners and retired people should offer themselves for the service of religion
Send students to the Markaz for increasing their education and tarbiyat
(Those who can should) seek guidance with regard to the future of their children
(Those who are unemployed should) find jobs, earn money and call others unto Allah
Make it a habit to work with their own hands
(The unemployed should) find any job, no matter how minor
Make a house in the Markaz (Qadian)
Especially pray for the success of Tahrik-e-Jadid’s objectives
Establish an Islamic environment
Promote honesty in society
Protect the rights of women
Maintain cleanliness in the streets
Establish an Ahmadiyya Dar-ul-Qaza and accept their decisions
Sacrifice their offspring for the sake of religion
Partake in sacrificing personal wealth and income
Make an oath similar to Hilf-ul-Fudhool, in that they will care for rights of others and establish justice and integrity
Despite extreme poverty and unfavourable circumstances, members of the Jamaat immediately responded to the call of their Imamra and offered their wealth for him. They made incredible sacrifices and continued to do so. It was then that Hazrat Musleh-e-Maudra appealed for 27,500 rupees for broadening the tabligh of the Jamaat.
In this regard, Hazrat Amirul Momineen, Khalifatul Masih Vaa once said:
“Upon reflecting on the donation made by this beautiful Jamaat of the Promised Messiahas of not 27,500 rupees in three years, but 100,000 rupees in just the first year and 400,000 rupees within a three-year period, our hearts praise Allah profusely. We cannot appreciate this amount properly as firstly, the rupee was worth a lot more in those days … and secondly, the financial state of members of the Jamaat was such that we cannot assume that wealthy and affluent members made this sacrifice.
“In fact, these were people who could offer only two or three annas or one or two rupees and the amount of people making such donations was large. These sacrifices were possible by compromising what they ate; by feeding their children dry bread because God’s Khalifa had made an appeal to them as his servants. He asked them to establish simplicity once more in their lives and offer their wealth – which they were in need of – and sacrifice it in Allah’s way and leave it with Him because the enemy intended to wipe out Qadian, uproot Ahmadiyyat and act blasphemously against the holy sites of Qadian.
“These were the circumstance in which the Ahmadis of the time … exceeded one another in offering sacrifices. The Ahmadis at the time presented a donation that was 14 or 15 times larger than what Hazrat Khalifatul Masih IIra had instructed because they desired to please God by serving His religion … Most people placed themselves in difficult situations by offering these donations …
“Thus, it was these very people who, despite a lack of affluence, offered these sacrifices to please God and then devoted their lives [for the service of religion]; it was through their efforts that the message of Ahmadiyyat began to spread outside of India in a more organised manner. Among them were those who endured hardships in foreign jail cells …
“Thus, the people of that time offered countless sacrifices for this scheme which was launched by Hazrat Musleh-e-Maudra … And now, we are witnessing the progress of Ahmadiyyat in different countries of the world, which is a result of the sacrifices offered by these people who came before us.
“Aside from the progress of the Jamaat, individually, Allah the Almighty never wasted the effects of their sacrifices. The progeny of most of those who donated a mere few annas and rupees are now living in comfort and much better conditions and earning hundreds of thousands. Financially, they are in a much better state. Some from among their offspring might even be able to individually offer an amount equivalent to the budget of that time; however, their sacrifices can never be forgotten.” (Hazrat Khalifatul Masih Vaa, Friday Sermon, 5 November 2004)
The constant financial sacrifices made by the Ahmadis of that age resemble a divine vision seen by the Promised Messiahas, about which Hazrat Musleh-e-Maudra said:
“Those who repeatedly take part in this scheme are those who are living embodiments of the vision of the Promised Messiahas, which was shown to him by God in 1891. In this vision, the Promised Messiahas was given 5,000 soldiers.
“Blessed are those who take part in this scheme. The names of these 5,000 soldiers, out of respect and reverence, will remain alive in the history of Islam forever.”
Hazrat Musleh-e-Maudra went on to say:
“But it is our responsibility also to establish a permanent memorial to these 5,000 soldiers because it is the right of each and every one of them who participated in this scheme till their last breath to be remembered with reverence and it is their right to be prayed for continuously.”
Then, Hazrat Musleh-e-Maudra said, with regard to Tahrik-e-Jadid on 23 January 1953:
“Now, this 19-year period is drawing to a close, which was an extraordinary time. Although we will continue to offer chanda towards it afterwards, but that phase has ended wherein we termed ourselves as ‘sabiqun al-awwalun’ and ‘daftar awwal’. It is the end of an era. Therefore, in my view, a booklet should be published to maintain a record of their sacrifices upon the end of this 19-year period so that they can be cited as an example for others. The names of all such people should be given who assisted in the propagation of Islam and the amount they donated towards this cause.
“In future also, similar plans should be made to preserve the names [of these 5,000 soldiers] so that the generations to come strive to follow in their footsteps and so that we can present these people as an example for the generations to come. However, you should remember that this chanda is for life and this scheme shall live on forever.”
It was in following this instruction that on behalf of Tahrik-e-Jadid Anjuman Ahmadiyya Pakistan, Chaudhry Barkat Ali Khan Sahib (Wakil-ul-Mal) published a 500-page book at Nusrat Art Press, Rabwah, in which the name of every contributor has been given, along with details of their residence and their contributions.
After presenting the sacrifices of the Promised Messiah’sas family members, a list has been given of staff members of Tahrik-e-Jadid Anjuman Ahmadiyya, staff members of educational institutions in Rabwah and contributors from various mahallas (neighbourhoods) of Rabwah.
After giving details of Qadian and Eastern Punjab (India), details of regions of Pakistan have been given, e.g. Karachi, Jhang, Sialkot, Lahore, Sheikhupura, Gujranwala, Lyallpur, Sargodha etc.
After that, details of contributions from Eastern Pakistan (Bangladesh) have been cited, followed by Yangon, Hyderabad Deccan, Sikandarabad, Malabar, Colombo, Kashmir etc.
Towards the end, details of foreign countries have been given, for instance, Indonesia, Nairobi, Tanganyika, Mombasa, Mauritius, Ethiopia, Palestine, Lebanon, Egypt and Iraq.
After mentioning contributions from Asia, the sacrifices made by Ahmadis living in the continents of the Americas and Europe have also been provided.
In 1982, after delivering a powerful Friday Sermon on financial contribution, Hazrat Khalifatul Masih IVrh addressed the progeny of the soldiers of daftar awwal and said:
“How can such a one be deemed dead whose chanda is still being offered? For this reason, daftar awwal should be reorganised. It is my wish that daftar awwal remains open forever and the names of those who have offered exemplary services for the cause of Islam should not be forgotten till the Day of Judgment. Their progeny should continue to offer sacrifices in their name and not a single day should come when we say that a person from the first line has passed away. They should remain alive in God’s eyes and through sacrifices, we should see signs of their life.”
In the same vein, Hazrat Amirul Momineen, Khalifatul Masih Vaa said on 5 November 2004:
“It was for this reason that Hazrat Khalifatul Masih IVrh expressed that the accounts of those who made financial contributions in the early days of Tahrik-e-Jadid should be kept alive and continued, something which their progeny should take upon themselves. They should assume this responsibility and never let their sacrifices die. The sacrifices of the 5,000 mujahideen should never expire …
“The progeny of those contributors should realise this responsibility and come forward and revive the accounts of their forefathers that had once expired [with their demise]. Their names should remain [alive] in the registers and contributions in their names should continue. Even though their contributions were a few rupees; however, their names should remain; this should continue till the Day of Judgment.
“It is not a difficult task to revive their accounts … The [financial] condition of many people will permit them to easily accomplish this.
“In any case, the office of Tahrik-e-Jadid, upon Huzoor’srh guidance, was able to reactivate the accounts of 3,400 mujahideen … However, due to a lack of attention towards this, or after emigrating (from Pakistan) or for whatever reason, this ceased to be the case. It is possible that after emigrating from Pakistan to other countries, people continue to pay chanda in their forefathers’ names, but the contributions are not noted in their forefathers’ names in those countries. And if they are, then they are not recorded in the centre under their names.
“It is also possible that you are offering sacrifices in the name of your forefathers, but they are getting noted as your contributions … The easiest way to overcome this is to contact the centre in Rabwah and enquire about the donations they made, or their promises, and make the payments there so that the record is accurate … Their names, nonetheless, should be kept alive. May Allah enable the progenies of all these [mujahideen] to do so.” (Khutbat-e-Masroor, Vol. 2, p. 795)
The names of the 5,000 soldiers of Tahrik-e-Jadid can be searched on:
Ahmadis living in every part of the world can easily access the data and find out who from among their ancestors was part of this noble army so as to keep their names and sacrifices alive.
As we grow from strength to strength and move on with every passing day, we – members of Jamaat-e-Ahmadiyya – continue to see triumph after triumph. However, great nations never forget their past. Similarly, we must continue to keep alive our ancestors and forefathers who, in trying and difficult times, offered everything they had to ensure that we witnessed the present conditions that we enjoy.
Long live the 5,000 soldiers of Tahrik-e-Jadid! May every passing day bring forth a new army of 5,000 mujahideen for the service of Islam Ahmadiyyat. Amin.
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
Reciting the Holy Quran during menstruation
Someone presented research to Hazrat Amirul Momineenaa, comprising of quotations of various experts of jurisprudence (fiqh) and other scholars, with regard to holding the written copy of the Holy Quran and reciting from it or from computers, iPads and other electronic devices during menstruation. The person requested Huzooraa to provide guidance on the issue.
Huzooraa, in his letter dated 5 October 2018, gave the following reply:
“There is a difference of opinion regarding this matter among fuqaha [jurists] and other scholars. Esteemed elders of the faith have also expressed various opinions regarding this matter based on their understanding of the Quran.
“In light of the Holy Quran, the ahadith of the Holy Prophetsa and the sayings of the Promised Messiahas, my stance on this matter is that during menstruation, a woman can repeat the previously memorised portions of the Holy Quran by way of zikr [i.e. remembrance and reflection in her heart].
“Moreover, if necessary, she can also hold the Holy Quran using a clean piece of cloth and can read out a portion of the Holy Quran in order to provide someone a reference or to teach the Holy Quran to children. However, she cannot recite it in the regular manner.
“Likewise, she is not allowed to recite the Holy Quran regularly during menstruation using computers etc. even though she would not be physically holding the Holy Quran. However, she can read the Holy Quran on computers etc., for instance, to search for a reference or to provide someone with a reference. There is no issue with that.”
Entering or attending a mosque during menstruation
A lady sent a note to Huzoor-e-Anwaraa, referencing various ahadith with regard to the issue of ladies attending [prayer rooms of] mosques during menstruation while mentioning the availability of modern female hygiene products. She asked about the permissibility of menstruating women attending Jamaat meetings that are held in mosques and about giving menstruating non-Muslim female guests a tour of the mosque and requested Huzooraa to provide guidance.
Upon this, Huzooraa, in his letter dated 14 May 2020, gave the following answer:
“The Holy Prophetsa has clearly elucidated the separate instructions regarding menstruating women fetching something from the mosque, bringing something to the mosque and sitting in the mosque. Hence, as you have mentioned in your letter, the Holy Prophetsa would allow his wives, who were menstruating, to lay out the mats in the mosque for example. However, as far as sitting in the mosque during menstruation is concerned, the Holy Prophetsa has very clearly prohibited that in ahadith.
“Hence, at the occasion of both the Eids, the Holy Prophetsa would emphatically instruct unmarried girls, young women observing purdah and the menstruating women – all of them – to attend the Eid prayers, so much so that he instructed women, who did not have scarves readily available, to borrow them from their sisters to attend the Eid prayers. However, he also instructed menstruating women to participate in the supplications [before or after Eid Salat] while staying out of the prayer room.
“Likewise, at the occasion of Hijjatul Wada‘ [the Farewell Pilgrimage] while other Muslims were performing Hajj prior to Umrah, Hazrat Aishara was menstruating. Therefore, the Holy Prophetsa did not allow her to perform Umrah for one is required to spend considerable time in the mosque to perform the tawaf i.e circling the Ka‘bah. When, after the Hajj, her menstruation had finished, he sent her separately to perform the Umrah.
“Thus, after such clear guidance contained in ahadith, there should be no reason left for us to find ever new ways to fulfil our own desires.
“As far as this aspect is concerned, that women did not have the means of hygiene that are available to them today, it is correct that they did not have such modern means. However, this does not mean that they could not take care of their hygiene at all and that their outer garments were soiled from the menses. Mankind has tried to find better arrangements to fulfil its needs in every era. Thus, women used to look after their hygiene in the best possible way in the past as well.
“Moreover, there are definitely some flaws even in the modern-day hygiene products. Such women who bleed heavily, their clothes sometimes get spoiled due to leaking pads.
“Thus, such teachings of Islam will be acted upon in every era that are everlasting and equally applicable for all times, just like they were acted upon during the time of the Holy Prophetsa.
“If there are constraints somewhere to the effect that there is no other space available apart from the prayer room, then one can designate a space at the end of that room, next to the door where one usually does not pray. Menstruating women can sit there. Otherwise, chairs can be arranged for such women at the end of the prayer area so that there is not even a slight possibility of the prayer area being spoiled.
“As far as non-Muslim female visitors to the mosque are concerned, firstly, they are usually not seated in the mosque; rather, a walking tour of the mosque is provided to them, the duration of which is equivalent to the time it takes to bring a mat from the mosque or lay out a mat there [as mentioned in the hadith above]. However, if it becomes necessary to seat them in the prayer area, you should seat them on chairs towards the end of the mosque instead of seating them on the prayer mats in the prayer area.”
In the above reply, the emphatic instruction of the Holy Prophetsa to menstruating women to join in the supplication at the occasion of Eid has been mentioned.
In reply to a related question regarding listening to the Eid sermon, Huzooraa gave an answer in light of a hadith of the Holy Prophetsa which is presented below for everyone’s benefit:
Permissibility of missing the Eid sermon
A person asked about a hadith of Sunan al-Daraqutni wherein the Holy Prophetsa said after the Eid prayer that he was going to deliver the Eid sermon. The Prophetsa said that whoever wished to stay, could stay and whoever wished to leave, could leave. The person asked whether this hadith was correct.
Upon this, Huzoor-e-Anwaraa, in his letter dated 20 October 2020, granted the following reply:
“The hadith regarding leave from the Eid sermon that you have mentioned in your letter with reference to Daraqutni has also been narrated in Sunan Abi Daud.
“It is correct that the Holy Prophetsa has not emphasised the listening of the Eid sermon as much as he has emphasised the attending of the Friday sermon and listening to it with complete silence. Based on this, fuqaha and other scholars have declared the Eid sermon a sunnah and mustahab [i.e. a desired action as practiced by the Holy Prophetsa].
“However, alongside this, one should also remember that the Holy Prophetsa has declared the attending of the Eid prayers and joining in the supplications of the Muslims, a blessed act of virtue. He emphasised it to the extent that he instructed that a woman who does not have her own scarf, should borrow it from one of her sisters to attend the Eid prayers. Moreover, he emphasised attending the Eid prayer for menstruating women with the instruction that they should join in the dua while staying out of the prayer area.”
Etikaf at home
A lady asked the following question about etikaf which is done during the month of Ramadan:
“Is it allowed to perform [the Ramadan] etikaf at home and can its duration be three days?”
In his letter dated 9 August 2015, Huzooraa gave the following answer to this issue:
“As far as the masnun etikaf [according to the practice of the Prophetsa] is concerned, which is performed during Ramadan, it is proven from the Holy Quran and hadith that it cannot be performed at home for three days.
“It is evident from the practice of the Holy Prophetsa that he used to perform etikaf during Ramadan in the mosque for at least ten days. Hence, the following is mentioned in a hadith:
“‘The Holy Prophetsa used to perform etikaf in the last ten days of Ramadan till he passed away.’ [Sahih al-Bukhari, Kitab-ul-Etikaf, Bab al-Etikafi fil-Ashril-Awakhiri wal-etikafi fil masajidi kullihaa]
“Likewise, in the Holy Quran, where Allah the Exalted has mentioned matters related to Ramadan, there He has also given commandments regarding etikaf. He says:
“That is, firstly, any conjugal relationship between a husband and a wife is not permitted during etikaf in Ramadan and secondly, mosques are the places designated for etikaf. [Surah al-Baqrah, Ch.2: V.188]
“We also find further explanation of this issue in ahadith that the etikaf of Ramadan can only take place in a mosque. Hence, Hazrat Aishara narrates:
“‘The sunnah for one who is observing etikaf is not to visit a patient, not to attend a funeral, not to touch his wife or have conjugal relationships with her, not to go out of the mosque for anything except for the most necessary reasons that cannot be avoided. There is no etikaf without fasting and there is no etikaf except in a congregational mosque.’ [Sunan Abi Daud, Kitab al-Siyam, Bab al-Mu‘takifi ya‘ood-ul-mareeda]
“Thus, according to the Holy Quran and ahadith of the Holy Prophetsa, the masnun etikaf of Ramadan, as practiced by the Holy Prophetsa, is the one that is observed for at least ten days in a mosque.
“Nevertheless, if anyone wishes to seclude themselves in devotion at home for some days other than the days of Ramadan as a good deed and to seek spiritual reward [sawab], then they are permitted to do so and we find no prohibition thereof mentioned anywhere. Moreover, some fuqaha have deemed it better for women to observe etikaf at home. Hence, it is stated in Hidayah, a famous book of Islamic jurisprudence:
اما المرأۃ تعتکف فی مسجد بیتھا
“That is, ‘Women can observe etikaf in the place at home where they usually offer Salat.’ [Al-Hidayah fi Sharhi Bidayatil-Mubtadi, Bab al-Etikaf]
“Hazrat Musleh-e-Maudra stated the following about this matter:
مسجد کے باہر اعتکاف ہو سکتا ہے مگر مسجد والا ثواب نہیں مل سکتا
“‘One may observe etikaf in a place other than the mosque, but they cannot earn the sawab that is earned in the mosque.’” [Al Fazl, 6 March 1996]
The age of wearing a scarf
During Gulshan-e-Waqf-e-Nau, which was recorded on 12 October 2013 in Australia, a girl asked Huzooraa regarding the age at which girls should start wearing a scarf. In reply to this question, Huzooraa said:
“When you reach the age of five, you should not go out without wearing leggings under your frock. Your legs should be covered so that you develop the feeling that gradually your dress must become modest. You should not wear a sleeveless frock.
“Then, when you turn six or seven, you should become even more careful with regard to your leggings. And when you turn 10, you should try to develop the habit of wearing some sort of scarf.
“When you turn 11, you should wear your scarf properly. There should be no issue with wearing a scarf. Even the indigenous people here wear scarves during the winter. Don’t they cover their ears due to the cold? That is just a scarf. Wear scarves like that.
“Some girls appear really young even when they have reached the age of 10. Others look like they are 12-year-old girls, although they may still be 10. They may appear older due to their height. So, every girl should see that if she looks older, then she should wear a scarf.
“If you develop the habit of wearing a scarf at a young age, then you will not be ashamed of it. Otherwise, you will continue being ashamed all your life. If you say that you will wear a scarf when you turn 12, 13 or 14 , then this mind-set will stay and will be completely held off due to being embarrassed. You will say, ‘Oh no, the other girls are going to mock me. If I wear the scarf, they are going to laugh at me.’
“Hence, try to develop the habit of wearing the scarf sometimes. Start wearing the scarf when you are seven, eight or nine and also wear it in front of other girls so that you do not feel embarrassed anymore. And when you start to appear older, then wear the full scarf properly. Alright? Have you understood?
“This much is enough for you. As for the older girls, it is necessary for them that they also understand that the essence and the main purpose of [purdah] is modesty. And those who come under Western or European influence [should know that] in the olden days, even these people wore dresses that were this long. [Here, Huzooraa indicated the length of the dresses with his hands.] They used to wear long maxi frocks. Now, they walk around uncovered, right?
“The issue is that men are deemed decent and well-dressed when they are clothed in trousers and when they are wearing a coat and a tie. As for women, they are told that they look well-dressed if they wear miniskirts. I do not understand this philosophy.
“So, do not pay attention to men. And [remember] those women who bare themselves, in fact disgrace themselves. Hence, the dignity of an Ahmadi girl and an Ahmadi lady lies in upholding her modesty, for the essence is modesty. It is this modesty which stops others from looking at you with evil intentions.”
When one should observe every compulsory fast
During the same Gulshan-e-Waqf-e-Nau programme, which was recorded on 12 October 2013 in Australia, another girl asked Huzooraa concerning the age at which they should start fasting during Ramadan.
In reply to this question, Huzooraa said:
“Fasting becomes compulsory upon you when you have fully matured. If you are a student and you are sitting your exams and you are 13, 14 or 15 years of age, then you should not fast. If you are able to bear them, then fasting at the age of 15 or 16 is also fine.
“However, usually it is at the age of 17 or 18 that fasting becomes compulsory. One should definitely start fasting thereafter. If you are really fond of it, you can try out one, two, three or four fasts at the age of eight or ten. However, that would not be compulsory.
“Fasting will become compulsory upon you when you grow older and are able to endure the fasts. What is the time difference in the various seasons here [in Australia]? How many hours of daylight do you get? What is the duration between sehri and iftari? 12 hours? And how long is it during summer? Do you fast for 19 hours? Yes, so you cannot stay hungry for 19 hours.
“During the last summer, the fasts in the UK were longer and your fasts were shorter. There, we had 18½-hour fasts. In countries such as Sweden etc., they have 22-hour fasts. Anyway, we have to readjust the timings because one cannot fast for that long. However, the endurance will come once you have become a young adult.
“When you reach the age of at least 17 or 18 years, then it is okay to fast. Then, you should fast. Understood?
“What do your parents say? Do they say that fasting has become compulsory upon you at the age of ten? Anyhow, you should inculcate the habit. Younger children should also keep two or three fasts every Ramadan so that they can experience the arrival of Ramadan. However, even if you decide not to fast, then wake up in the morning and eat sehri along with your parents, offer nawafil [voluntary prayers] and offer the [obligatory] prayers regularly.
“Ramadan for students and girls like you is that you should definitely wake up during Ramadan, eat sehri, make all the arrangements, offer two or four nawafil before that, offer the [obligatory] prayers regularly and recite the Holy Quran regularly.”
Attempts have always been made to efface divine communities from the face of the earth. Opponents with such intentions, however, are unaware that God Almighty has promised the domination of His divine communities. The support of God Almighty openly declares:
“They are Allah’s party. Hearken ye [O people]! It is Allah’s party who will be successful.” (Surah al-Mujadalah, Ch.58: V.23)
In the time of Hazrat Khalifatul Masih IIra, many trials and tribulations arose and opponents tried their utmost to wipe out Jamaat-e-Ahmadiyya. But Huzoorra bravely resisted every tribulation that arose, and every plot of the enemy ultimately proved futile.
Ahmadiyyat continues to progress to this day, alhamdulillah, and will continue to do so, insha–Allah.
One of these tribulations which arose on a large scale was in 1934 in the shape of the Majlis-i-Ahrar. Muslims were incensed about the existence of the Jamaat. It was as if the whole country had begun to support the Ahrar. These people gathered to hold a meeting and rose up with the determination of destroying Qadian and wiping out Jamaat-e-Ahmadiyya. At that time, this attempt was in full swing.
During these turbulent times, after receiving divine guidance, Hazrat Musleh-e-Maudra announced a scheme, Tahrik-e-Jadid. This heavenly scheme was revealed to Huzoorra in such a way that all the stages of this spiritual conquest became visible to him. Thus, Huzoorra was able to write up a comprehensive plan of action for the spiritual battle between truth and falsehood.
Hazrat Musleh-e-Maudra could have announced this scheme all at once, but instead, before announcing the scheme, he built an atmosphere that would instil a spirit of sacrifice in all members of the Jamaat and help them realise the importance of this scheme. Therefore, he gradually made the announcement of Tahrik-e-Jadid.
A series of Friday sermons: The Ahrar and Tahrik-e-Jadid
It was during the days of the Ahrar Tabligh Conference of October 1934, that Allah the Almighty guided Hazrat Musleh-e-Maudra to initiate the scheme of Tahrik-e-Jadid. Huzoorra could easily have announced this scheme before the start of the Ahrar Conference, but with great patience and wisdom, in his Friday Sermon of 19 October 1934 (just two days before the start of the Ahrar conference) Huzoorra stated:
“Provided that God gives me life and strength, in a week’s time, I will be making a very important announcement for the attention of the Jamaat. I do not consider it appropriate to make this announcement before the said time.” (Khutbat-e-Mahmud, Vol. 15, p. 277)
Due to the fact that Huzoorra was going to announce a scheme which demanded many sacrifices from the Jamaat, so, to instil a spirit of sacrifice in the members, Huzoorra reminded them of their pledge of allegiance and explained to them the true meanings of Bai‘at. He stated:
“I will explain the need and reasons for this announcement later, but before that, I would like to draw your attention to the fact that you are called Ahmadis; you claim that you are the chosen Jamaat of God Almighty; you claim that you have absolute faith in the ma‘mur of God Almighty; you claim that you have agreed to sacrifice your lives and properties for God; you claim that in return for all these sacrifices, you have made a bargain for Paradise with Allah the Almighty.
“You have repeated this claim at my hand; in fact, thousands of you have made this pledge at my hand because you became Ahmadis in my time.
“In the Holy Quran, Allah says that if your father, your sons, your wives, your loved ones, your properties and your possessions are dearer to you than God and His Messenger, then there is no truth in your faith. This is not a trivial declaration, but a declaration of war for every human being who has the slightest weakness in his faith. This will be a declaration of war for every person who has any shred of hypocrisy left in their heart, but I believe that all the members of our Jamaat, illaa Masha-Allah [with the exception of what Allah knows], are true believers and are firm in their pledge, which they made at the time of Bai‘at; they will always be ready to make whatever sacrifice is asked of them in accordance with this pledge.” (Ibid)
After this, addressing the audience, Huzoorra stated:
“It is forbidden to speak during the Friday Sermon, but a person can speak if the imam gives permission. So I ask you, are you firm upon the pledge that you made to me?” (Ibid)
Huzoor’sra question was answered in the affirmative by the audience and cries of “labbaik” were heard from all corners.
Huzoorra then said to Jamaat members:
“After this, I advise you that when you have sold your lives to me, sold your possessions to me, then I can ask anything of you that is within the boundaries of the Shariah. It is the duty of every member of the Jamaat to fulfil every demand that I make keeping within the Shariah and if anyone does not fulfill this, then such a one is a hypocrite and not an Ahmadi.” (Ibid, pp. 277-278)
After this, referring to the jalsa of the Ahrar, which was scheduled for a few days later, Huzoorra said:
“The first thing I ask of you (the second demand will be made after the first is achieved) is in relation to a jalsa [conference] that will take place here soon. I have received certain information about this conference that the people [associated with the event] want to cause rioting and disorder.” (Ibid, p. 278)
Advising the Jamaat in this regard, Huzoorra said:
“I instruct every member of my Jamaat not to raise their hand against anyone, even if they are beaten, and not to open their mouth. Even if they are about to be murdered, they do not have the right to lift their hand or open their mouth. […] After this announcement, you will be tested and it will be known to what extent you are ready to sacrifice your lives for religion.
“After this, I will make the second demand and see to what extent you fulfil it, but I do not want to make that demand during the days of the Ahrari Jalsa lest it be considered a reaction or it opens another door for disorder. Thereafter, I will see how many of you are ready for this sacrifice.
“The sacrifices made by our Jamaat thus far are significantly less when compared to the sacrifices of Prophet Moses’as jamaat, or Jesus’as disciples, or the Holy Prophet’ssa Companionsra. But now, it is time for us to make sacrifices in a way that soon manifests its fruits and takes us to those heights for which the Promised Messiahas was sent to the world.” (Ibid, pp. 278-279)
Huzoorra further said:
“It is my hope that if you are ordered to go to distant countries without a single penny, you will comply with the order and if you are demanded to make changes in your eating habits or dress, you will comply with it. If you must devote your time entirely for the service of the Jamaat, [it is my hope that] you will agree to it without making any excuses. The one who does not fulfil these demands will not be considered from us and will be considered detached.” (Ibid, p. 279)
Qadian | Image: Library
Then, in his Friday sermon of 26 October 1934, Huzoorra said:
“In the previous sermon, I instructed the Jamaat to be patient and advised people not to walk around with sticks and to obey all the orders given by representatives of the British government.
“Before today’s sermon, I would like to thank you and express my gratitude to you for your patience in spite of the provocative acts [of the opponents]. Save a few incidents which may have occurred due to misunderstandings, there was nothing else that could be considered a source of embarrassment for me and a problem for them.” (Ibid, p. 282)
Huzoorra then went on to inform members of the Jamaat in detail about the tense situation created by the Ahrar.
He stated that in this provocative situation, the conduct of police officers was very commendable. They felt bad when they heard those words which were used for Jamaat members during the Jalsa.
Huzoorra said that a few of those officers met him as well and agreed that Ahmadis were harmed without any reason. They expressed that a Jalsa for the sole purpose of slander and mockery should not have been held.
Huzoorra further stated that he himself read in a newspaper that the chairperson of the conference said, “Put me in a room with Mirza Bashiruddin Mahmud and if he is still alive the next morning, then you can say what you please [about me].”
Huzoorra continued:
“Any magistrate who has an ounce of decency cannot say that this was not a provocative act. Is this not a clear murder threat? […] We know that prophets and their jamaats are threatened like this.” (Ibid, pp. 284-285)
Then Huzoorra stated that he would now commence with the subject which he mentioned in the previous sermon, but it was also necessary to narrate the entire situation to the officers, members of the Jamaat, the public and those who are expressing so much contempt for us.
Huzoorra said that a believer never does anything in secrecy and whatever he would do, he would announce it publicly.
Before proceeding with the subject, Huzoorra said:
“You should remember two things: Firstly, every person who is in the Jamaat – who has pledged allegiance, through me, to the Promised Messiahas, through whom [they have pledged allegiance] to the Holy Prophetsa, through whom [they have pledged allegiance] to God Almighty – has agreed to sacrifice their life, wealth, honour, dignity, children, property, in fact, everything, for the sake of God, the Messengersa and his representatives and now, nothing is their own.
“I would like to make it clear that if there is even the slightest of doubts about these meanings of Bai‘at in anyone’s heart, they should renounce their allegiance if they do not wish to be called a hypocrite. […] If anyone thinks that they have pledged conditional allegiance to me and that they still possess something they can call their own and my obedience is conditional to them, then such people are not in my allegiance.
“I would like to say clearly to you and the millions of people who live in different parts of the world and those who will read it in the newspapers (when this sermon is published), that if there is any indifference left in one’s heart, I do not consider them in my Bai‘at. […] God is my Witness that you are completely convinced that I have conveyed to you that a conditional Bai‘at is not a [true] Bai‘at at all. [True] Bai‘at is that in which one is ready to sacrifice everything. It is your duty to obey my every command which is in line with the commandments of God Almighty and about which there is no contradicting guidance.” (Ibid, pp. 285-286)
Huzoorra further stated:
“You must remember that this is a very critical time for us. There is opposition from all sides and it is your duty to uphold the dignity of the Jamaat while confronting it.
“Once, in a private meeting, at the house of Sardar Sikandar Hayat Khan, Chaudhry Afzal Haq Sahib told me that their aim was to crush the Ahmadiyya Jamaat. So, the enemies have challenged us.
“So long as blood courses through your veins, it is your duty to accept this challenge and break the strength of this group that is threatening us. Tell the world that you can raze mountains to the ground, you can dry up the oceans and through lawful means, you can defeat anyone who stands up to destroy you, with the help of God, no matter how powerful the opponent may be. […] We must accept this challenge. […]
“As some people of the Punjab government have slandered the Jamaat and there is the challenge of the Ahrar as well, it is your job to remove this defamation and respond to their challenge. And for these two things, offer whatever sacrifices you are required to make.
“For this, I will ask of you such sacrifices that have never been demanded before. They may seem trivial at first, but they will increase later. Ahmadis from all corners of the world should be ready for this and immediately say ‘Labbaik’ when the call comes.” (Ibid, pp. 287-288)
After this, Huzoorra narrated more details about the ongoing situation.
Then, referring to a revelation of the Promised Messiahas, he said:
“O Ahmadiyya Jamaat, as it has been told about the Promised Messiahas that he would create a new earth and a new heaven, it is your duty to build a house for yourself with the grace of God. This revelation indicates that this earth and the heaven will cut you off like thorns.” (Ibid, p. 311)
Mistake by the Government
Then in his Friday Sermon of 2 November 1934, Huzoorra elaborated on the tribulations created by the Ahrar against the Jamaat and the unjust attitudes of some government officials. Due to misunderstandings and conspiratorial activities of the Ahrar, Jamaat-e-Ahmadiyya (and especially Huzoorra) was falsely accused of civil disobedience and rebellion. In response to these allegations, Huzoorra said:
“Some close friends who have friendly ties with the government have also urged me to postpone my special announcement until we try to eradicate these misunderstandings, which have occurred between us and some government officials. If we have ever misunderstood something, as we are a religious group, we have always admitted our mistakes openly.
“I can assure these friends that if any mistake in our actions or misunderstanding is proven, we are always ready to face the punishment and apologise for it.
“It is now a question of whether the government is willing to admit its mistake or not. If it is proved that the government has made a mistake and it admits its mistake, then our grievances can be removed. The believer never keeps resentment or anger in his heart, but seeks the betterment of mankind. […] We want to raise this question only because if this issue is not raised, many problems will arise for us in the future and there is a danger of compromising the peace of the country. Otherwise, what is the significance of what the government has said, in the face of the abuse that we hear from our opponents on a daily basis? It is the government’s fault that it has attributed someone else’s actions to me. […]
“Why can we not tolerate this mistake of the government? The reason is the same as I mentioned earlier, that issuing such a notice by the government, in which we are accused of civil disobedience, is not valid in any case. Our Jamaat is that Jamaat, about which people have been saying from the beginning that it is a flatterer of the government. Some people accuse us of being government’s spies. […] There has never been a time when we have not even been accused of being rebels against the government.
“From the time when the Promised Messiahas announced his claims, the disbelieving maulvis and especially Maulvi Muhammad Hussain Sahib Batalvi started telling the government not to fall for our praise as we were not supporters of the government but rebels. And that if not today, then tomorrow, Ahmadis will stand against the government with swords.
“Thus, from the earliest days of the claim of the Promised Messiahas, people have been saying that we are rebels against the government and now, in the speeches made by the Ahraris in Qadian and Amritsar, they have said the same thing, that people should not fall for what we say as we are actually against the government.
“Such people should read the newspaper Zamindar and see that it openly declares us not to be friends of the government and that in fact, we are opponents behind the curtain. Today, if the government declares us rebels, then it is nothing of a new allegation that will make us angry. […]
“We object to this act of the government because it [the government] represents the [English] monarch, who the Promised Messiahas was always proud of being loyal to. It was under this government that he felt proud to live and we have always been proud of our loyalty for this government. […]
“If peaceful, loyal citizens and servants of the country are declared guilty of such disobedience […] then, we fear that this chaos will continue to grow. […] If an appeal had been allowed in this case, I would not have been so disappointed as I intended to appeal to the High Court to protect the honour of the Jamaat. […] But the law under which I have been declared a rebel and dissident of the government, without any reason, has not left any room for appeal to the High Court.” (Ibid, pp. 313-318)
Then, referring to his personal feelings regarding loyalty to the government of the time, Huzoorra said:
“I know what feelings I have in my heart for this great country. I know what my thoughts are on loyalty and obedience to the government. […] We have always been loyal citizens of this great country. Peace and obedience is the teaching of our religion and even the thought of civil disobedience has never crossed our minds and it never can because our religious teachings prevent it. […]
“I am sorry to say that some government officials have made a mistake and think that perhaps I am going to start a movement similar to the Non-Cooperation Movement. On the other hand, some people in the Jamaat have not understood my scheme. But some have understood it wonderfully, to the extent that they have written letters to me and summed up my scheme in a few words. But some members have presented such suggestions that cannot be right in any case. For example, a person wrote that ‘we should start wearing khaddar [khadi]’. And I think that no doubt if we boycott the English wearings, we can cause a loss of 1.5 million rupees per annum to England, and if we work together with the Congress, the scheme of boycotting the English items can be very much successful. But this act is against our teachings, that we boycott someone who is not guilty. Even though, through this, we can bring the attention of England towards our rights, but as it is not allowed for us religiously, this act is fully inappropriate. Moreover it is against the logic, to hit the people of Lancashire with a stick, for a mistake of an officer of Punjab.” (Ibid, pp. 318-320)
Later in the same sermon, Huzoorra narrated some incidents which raised suspicions that perhaps someone from the Punjab government wanted to harm the Jamaat and was trying to defame it. After narrating these incidents, Huzoorra said:
“Next week, insha–Allah, I will present to the Jamaat the suggestions I have thought. This week, I wanted to make the chapters outside [of Qadian] alert because there are very few outsiders who are aware of the situation in Qadian. In the same vein, women think that they may not have to join this scheme, so I also want to say that women should also join and this sacrifice is required not only from men, but women as well.” (Ibid, p. 360)
In his Friday Sermon of 9 November 1934, Hazrat Musleh-e-Maudra stated that currently, religious and political parties were gathering against the Jamaat and people of all religions were against them – not just people of one religion. So, all these afflictions were different links of the same chain and it was the duty of members of the Jamaat to face them very carefully.
Huzoorra said that it was for this reason that after constantly praying to Allah the Almighty and after seeing a divine vision, he had prepared a scheme, which he would start outlining from the following Friday.
Hazrat Musleh-e-Maudra delivering a speech
After this, Huzoorra narrated visions and dreams in the context of this scheme, the interpretation of which was described by Huzoorra that Jamaat-e-Ahmadiyya will see extraordinary victories and progress through this scheme.
Need for unity and harmony
During this Friday sermon, Huzoorra outlined three demands for the Jamaat to follow. Huzoorra said:
“When some people in the Jamaat do not even pay the monthly chanda and are not ready to make even this small sacrifice, then how can I assume that they are ready to offer bigger sacrifices? I am ashamed to call this chanda a sacrifice, but even if it is considered a sacrifice, we must understand that when we refrain from smaller sacrifices, then how will we be encouraged to make bigger sacrifices?
“Mere verbal declaration never makes a person succeed. […] We do not believe in a particular time, but say that when God Almighty wills, He will accomplish this task, and if we spend even a hundred years in this task, then what is our harm in it. We have to serve the Jamaat and the servant has nothing to do with the outcome of his work. He serves and is never afraid to serve. […]
“It is clear from the Holy Quran that when there is a war going on, there can be no success without fighting like بُنۡیَانٌ مَّرۡصُوۡصٌ [a strong structure cemented with molten lead]. It is as if this sign of victory has been ordained by God Almighty that the believers should stand side by side against the enemy and become a lead clad wall; no crack or hole should be visible. This is the symbol of a victorious nation as revealed by God Almighty.
“According to this, unless there is unity in our Jamaat that guarantees victory, how can I be sure that you will be able to do anything significant in the fight that is in front of us? […] Today, on the one hand, the Ahraris are against our Jamaat and on the other, those who are non-Ahrari but still sympathise with them – Sikhs and Hindus – are also with them.
“So while different religions are uniting in opposition to us, I want to see this example in my Jamaat that it becomes بُنۡیَانٌ مَّرۡصُوۡصٌ [a strong structure cemented with molten lead]. […]
“So, my second commandment is that, within this week, every person who has a grudge with another person and every person who has stopped talking to someone should go and apologise to his brother and make peace. If you are not forgiven, you should apologise to the person with humility and accept all kinds of shame before them so that mercy may arise in their heart and they may remove resentment from their heart. When I make another announcement, let there be no two Ahmadis at that time who do not talk to each other. So go and clear your hearts; go and unite by apologising to your brothers; go and remove every form of discord from within you; then the angels of God Almighty will descend to help you. Heavenly armies will descend to fight your enemies and your enemy will be considered God’s enemy. Here are two examples I would like to see in my Jamaat.
“Whoever reads the words of this sermon should not sleep until they obey this command, unless it is impossible for them to do so. […] The secretaries of the Jamaat should convene their local jamaats after receiving this sermon of mine and tell them that [Khalifatul Masih] has commanded that today, only that person will join this war who clears all of his arrears in chanda and is regular in its payment in the future. Then convey to them another command that [Khalifatul Masih] commands that today, only that person can join this war, who has no quarrel or fight with any of his brothers and who has reconciled and united with his brother.
“When I choose people for sacrifice, I will ask each person if there is any resentment or malice for anyone in their heart, and if I find out that there is malice and hatred towards any person, I will assume that you are not بُنۡیَانٌ مَّرۡصُوۡصٌ [a strong structure cemented with molten lead] and you are not standing shoulder to shoulder with your brother. It is well nigh possible that the enemy attacks us from your shoulder; so go, I do not need you.” (Ibid, pp. 366-371)
Huzoorra further stated:
“For now, I would like to make another announcement and that is that I need people, as soon as possible, who are ready to leave their homeland for the Jamaat. They should be willing to risk their lives and go through all the hardships of hunger and thirst, without any salary.
“Therefore, I announce that those youth who are ready for these tasks should submit their names. Regarding the qualifications of the youth, I would like to say that they should be either maulvi [fazil], Madrassa-e-Ahmadiyya graduates or at least matriculation pass or a graduate.
“I know that there are many young people in our Jamaat who are a burden on their parents and squander their money. I tell them not to waste themselves in this way. Islam needs their service today; Ahmadiyyat needs these young sons today. They should come forward and present their names. The response to this announcement will also give me an idea of how many people in the Jamaat are willing to make sacrifices practically.
“I also ask the fathers of the youth to present their children in the way of God Almighty; I ask mothers to present their children in the way of God Almighty, but such young people are needed who are free and whose condition is such that they are not government employees, nor businessmen, nor students and only young people who are waiting at home for a job. I don’t even need people who are engaged in the Jamaat’s work, nor do I need young people who are running shops or farming. I call only on those young people who have not yet found jobs and whose devotion will not hurt their agriculture or trade. So, I tell the unemployed youth to go ahead; I tell their fathers to prepare their children and I tell their mothers to get their sons ready for service and remember that the parents who offer their children in the way of God Almighty, they share in every reward that the child earns and whatever their child does for the progress of the Jamaat, parents will also get its reward. In this regard, it is also a condition that these young people have to dedicate themselves for at least three years, although sometimes, work may continue for a longer period of time.” (Ibid, pp. 372-373)
At the end of this sermon, Huzoorra informed members of the Jamaat that the scheme which he had intended to present, would be presented next Friday.
Hazrat Musleh-e-Maudra leading silent prayer
Loyalty to the government: What does Islam teach?
In the Friday sermon dated 16 November 1934, Huzoorra referred to a letter, in which it was suggested that the teachings of the Jamaat about loyalty to the government should be reconsidered as perhaps it had gone too far. In response to this, Huzoorra said:
“I would like to point out that the definition of loyalty to the government as laid out by our Jamaat has been done so with such conviction and certainty that I still consider it as true and correct as it was before. And I believe that this is the definition that will fulfil the will of the Promised Messiahas, the Holy Prophetsa and God Almighty. And no matter how dangerous the situation may arise in the future, without a minute’s pause, I am ready to tread along the path we have always followed, because I am absolutely convinced that the teaching of loyalty to the government […] is absolutely correct and right and there is no possibility of any change in it.” (Ibid, p. 377)
Then, referring to the delay in narrating the scheme, Huzoorra said that he could have explained the scheme at the beginning, but some potential harms prevented him from describing the scheme, which could have been detrimental to Muslims and the Jamaat. (Ibid, p. 387)
Further Huzoorra stated that even though the Jamaat was small in number, Allah the Almighty had granted knowledge and understanding to members of the Jamaat. Due to their righteous conduct, Huzoorra said that Allah the Almighty would surely grant the Jamaat success.
Huzoorra also instructed the Jamaat that they should not take any step without farsightedness and wisdom.
A prelude to great battles
After this, explaining about the ongoing opposition and the great tribulations which may arise in the future, Huzoorra said:
“I have stated many times that the trial [caused by] the Ahrar is not a major one. Even after their jalsa, I do not say that this trial is an extraordinary one. However, when I say that this trial is not a major one, this does not mean that it is not a great trial, but rather, it means that greater trialsare yet to come before the Jamaat. […] So, it must be remembered that when I say that this trial is not a major one, it means that you should not consider it to be the last trial, but rather, understand that it is a prelude to great battles and there are even greater trialsthan this to come, which will be faced by the Jamaat.
“We are not to spread Ahmadiyyat in any one city or country, but it is to be promulgated to the whole world. So while our goal is to compete with the whole world, how could we assume that we can easily conquer the whole world after overcoming Chaudhry Afzal Haq Sahib of Lahore, Maulvi Mazhar Ali Sahib, Ataullah Sahib Bukhari, and Maulvi Zafar Ali Sahib and their friends? […]
“A lot of people have promised me that they are willing to sacrifice their lives and their wealth. There are many jamaats and people belonging to different jamaats, who have made promises for this sacrifice. Aside from men, women have also offered themselves for this sacrifice and I think if everyone is counted, the number will reach thousands. I rejoice in my heart that Allah has breathed into our Jamaat such a spirit of sacrifice that it is ready to endure all kinds of hardships for the sake of faith and is ready to respond to every call which comes from God and His Messenger and His deputies.
“This is a source of happiness. But since these promises are premature and I have not yet stated the scheme which I intend to describe, I am not entirely satisfied because people may not have properly assessed the sacrifice and when the demand for real sacrifice is put before them, some of them may start offering excuses. […] Therefore, I would like to point out that only those who will present their names after the scheme is announced, will be considered as real devotees.” (Ibid, pp. 389-393)
Religious, economic and political fitna
Huzoorra then explained that the current fitna against Jamaat-e-Ahmadiyya is religious, economic and political at the same time. In this regard, he said:
“When [non-Ahmadis] hear that so many people have converted to Islam through Ahmadis in such and such country, so many people have converted to Islam in Africa and so many in the United States, they ask the maulvis, ‘What else do you do except making infidels?’ When the maulvis hear these words, they do not have anything to say except, ‘We should prepare sticks and if any Ahmadi is seen, they will be beaten’. […]
“Recently, a report was published by the Church of England in which, while mentioning Africa, at seven different places it was stated that Ahmadis have harmed the progress of Christianity. Because of these circumstances, Muslims, Christians and Arya Samajists, all three religions want to unite to wipe us [Jamaat-e-Ahmadiyya] out.” (Ibid, pp. 398-400)
In relation to the opposing ulema, Huzoorra stated that they assumed that their edicts of infidelity would efface this community and they claimed that this Jamaat was so small that it could not achieve any success. Those people who used to think that they could crush Ahmadis whenever they wanted, were now amazed to witness the progress of Jamaat-e-Ahmadiyya. They saw that this Jamaat has a champion, which would eventually conquer the whole world.
Huzoorra further stated that people may despise us, but the Jamaat did not have enmity for anyone. He said that the Jamaat was a well-wisher for Muslims and Hindus alike, in fact the Jamaat wished everyone well.
Towards the end of this sermon, Huzoorra announced that the rest of the details regarding the scheme would be stated in the following Friday sermon. But since the first part of the subject was specifically about women, therefore women should come in large numbers on that day.
During the Friday sermon of 23 November 1934, while highlighting the strategy that had been adopted in connection with this scheme, Huzoorra stated:
“There are some plans that man has to hide from his opponents. They are not intrinsically harmful. No one in the world can object if it [the concealed information] is revealed after a certain time. However, while it is being implemented and the opponent knows about it, then it becomes difficult for man to succeed.
“For example, an army of an oppressed nation attacks a city, which marches forward to defend themselves from the oppressor, in fact, to conquer the fort that was its own. This is not only a good deed, but also an act worthy of reward. But if these people send a message to the enemy’s army and tell them, ‘We will enter through such and such pass’, ‘We will have this many soldiers, this many guns, this many cannons with us and this will be our way of fighting’, then the inevitable result will be that the enemy will find a counterstrategy before they see the plan reach its fruition and will easily defeat their attack. […]
“So just as a clever general’s job is to limit the enemy’s forces to one specific side and utilises the strengths [of his own army] on other sides, so that he can achieve maximum success, in the same way, it is the duty of the missionary administrator to distract the [focus of the] opposing propaganda in such a way that the work of preaching is not harmed and the opposing party does not know the reality of the actual work, and thus succeeds by keeping opponents unaware of it.
“Thus, given these circumstances, there are some parts of my scheme that I will not describe in detail because if I describe them, the result will not be as important and spectacular as it could be by ignoring certain details. I have felt the need to state this clearly because the Holy Quran forbids the formation of secret societies and covert operations and I have stated this openly so that the difference between the two may be known.”
Huzoorra continued:
“I say it openly that we will carry out preaching. Yes, there will be some secrecy in it. That is, we will not inform the enemy about the battlefront or the means of preaching. It will be that preaching which is a lawful act. The only difference is that the means and place of preaching will be kept a secret and thus maximum benefit will be gained from preaching. […]
“I did not make the scheme mandatory because there are parts of it which will not be explained in detail and I demand such sincere people who despite this secrecy, can offer their sacrifices and those who do not wish to, may not. In this way, I do not want to leave room for even the slightest objection. Even if not a single person joins the scheme, I am only responsible for myself before Allah the Almighty. My job is to preach, train, draw people to their duties and place the commandments of God Almighty before them. I am responsible only for my life and certainly I am responsible for conveying the call of God Almighty.” (Ibid, pp. 405-409)
Huzoorra then explained the importance of creating an environment of sacrifice and good deeds. He said:
“No great sacrifice can be made unless an environment is created for it. If a good seed is planted in a place where it cannot germinate or during a season when it cannot grow is of no use and the result of trying to grow it will be that hard work will be wasted because it cannot grow in that specific place or season. Therefore, for success to be achievable, it is necessary that the environment is right and the surrounding conditions are favourable. If the surrounding conditions are not favourable, then success cannot be achieved. Many people are deprived of goodness because they do not understand this point. They may have the spirit and passion to do good deeds, but they cannot create an environment under which they can make the right sacrifices. […]
“If a person says, without bringing about a change in [their] circumstances, that all their wealth is present [as a donation] while knowing that they have nothing to give, then such a person is a hypocrite and a fool. If such a one makes this claim out of sincerity and without thinking, then such a one is a sincere fool. If they make such a claim with wisdom, they will have thought about what part of their wealth they are sacrificing. Unless such a person reduces their expenses from 100 to 95, 90, 60 or 70, what sacrifice is there left to make?” (Ibid, pp. 409-411)
The 19 demands of Tahrik-e-Jadid
In his Friday Sermon of 23 November 1934, Hazrat Musleh-e-Maudra began outlining the 19 demands of Tahrik-e-Jadid.
Huzoorra described eight major types of expenses, on which the world usually spends:
1. Food
2. Clothes
3. Women’s jewellery
4. Medical treatment
5. Entertainment – Cinema, theatre, circus and sports matches
6. Marriage
7. Decoration
8. Education
Huzoorra explained in detail how sacrifices can be made by reducing expenses towards the aforementioned expenditures.
Addressing women, Huzoorra said:
“We desperately need women to support us for this sacrifice, otherwise our sacrifice will be merely a verbal sacrifice. So I specifically draw the attention of women to pay heed to these sacrifices and the matters which I will explain. Share this responsibility with men. Anyone who wishes to make a sacrifice without taking women on board, will actually be reducing their expenses forcibly. Thus, on the one hand they will be deprived of reward and on the other, there will be chaos in the house. Our women must remember that there have been such women before them who had made such sacrifices that are astonishing. It is written about Hazrat Aishara that she used to give a lot of charity.” (Ibid, p. 416)
Huzoorra narrated examples of the sacrifices of some prominent Muslim women and said that such wonderful examples of these women can be found, the likes of which cannot be found elsewhere.
Regarding the expenses on jewellery, weddings and other celebrations, Huzoorra said that these expenses could be reduced to make sacrifices for this scheme.
Regarding food, Huzoorra said:
“Every Ahmadi who wants to join us in this war should agree that they will only consume one type of dish from today. Roti [bread] and salan [curry] or rice and salan are not two things, but both will make one. But two salans with roti or two salans with rice will not be allowed.” (Ibid, p. 426)
Regarding clothing, Huzoorra said:
“People who have enough clothes should not have more clothes made until they are worn out. Then those who make new clothes often, should reduce the number of new clothes to half or 3/4 or 4/5.” (Ibid, p. 427)
Huzoorra instructed the Jamaat that no Ahmadi should go to the cinema, theatre or circus etc. for three years. Later on, in his Friday Sermon of 8 December 1944, Huzoorra stated that the cinema was the biggest curse of that era. Cinema owners’ sole purpose was to earn money, not to teach morals and for this, they present such vulgar stories and songs, which have a negative impact on morals.
Huzoorra added that when descent people go there, their way of talking and sense of humour becomes filthy and uncivilised. He said that cinemas are affecting the country so destructively, that even if he doesn’t prohibit it, a believer’s soul should itself rebel against it.
Huzoorra continued to state the demands and said:
“So for those individuals or jamaats who wish to join, I am setting a deadline of one month. Residents of India should submit their names within one month and those living in other countries should do it within four months. The year will begin from the time they make this pledge.” (Ibid, p. 431)
“The second demand for sacrifice from the Jamaat, which is actually based on the first demand, is that there should be a group of sincere people who deposit 1/5 to 1/3 of their income in the treasury for three years for the benefit of the Jamaat. In this case, the amount they give in various donations or spend on other pious works […] should be deducted from that amount, and deposit the rest of the money for this scheme at Sadr Anjuman Ahmadiyya.” (Ibid)
“The third demand of sacrifice from the Jamaat is that in order to confront the enemy, there is a great need to respond to the foul and abusive literature which our enemy is publishing against us, or our point of view should be conveyed to the people in the best possible way and to remove the obstacles that are being created in the way of our progress. We need money, men and new ways to work.” (Ibid, p. 432)
In connection with the above mentioned third demand, Huzoorra announced the formation of a committee and mentioned the names of its 15 members.
Then he stated:
“The fourth demand of sacrifice from the Jamaat is that a nation needs to spread in times of trouble. In the Holy Quran, Allah the Almighty tells Muslims that if there was passion [from the opponents] against the Muslims in Mecca, then why did they not go out and spread to other countries. If they went out, then Allah the Almighty would open many avenues for their progress. […] How do we know where our madani life [referring to the prosperity of Muslims after migrating to Medina] begins? Qadian is indeed our religious centre, but I don’t know where our centre of glory and power is. It could be in any other city in India, and it could be in China, Japan, the Philippines, Sumatra, Java, Russia, the United States, or any other country in the world. So when we find out that people are humiliating the Jamaat for no reason, they want to crush us, then it becomes our duty to go out and find out where our madani life begins.” (Ibid, pp. 433-434)
“The fifth demand of sacrifice from the Jamaat is that I have a preaching scheme in my mind, which will cost a hundred rupees a month and thus, 1,200 rupees are required for it [annually]. Those members who can take part in it should do so. In order to involve the poor in this too, I allow them to contribute even five rupees to participate in this scheme.” (Ibid, p. 436)
“The sixth demand of sacrifice from the Jamaat is that I want five devotees to be appointed to travel all over Punjab on bicycles, and send detailed reports to the Markaz on the possibility of the propagation of the Jamaat. […] The five men who will go on bicycles must be maulvi fazils or have passed matriculation. They should dedicate themselves for three years. […] A total amount of 27,500 [rupees] is required [for this scheme], however, 17,500 from this amount is needed urgently. The members who can participate in this, should contribute.” (Ibid)
Hazrat Musleh-e-Maudra delivering a speech
Then, during the Friday Sermon of 30 November 1934, Huzoorra stated that during the previous Friday Sermon, he presented six demands of the scheme, which would enable the Jamaat to tackle the ongoing opposition and tribulations. By these means, we could remove obstacles in the way of our progress.
Huzoorra added that he suggested some new tasks to enhance the spread of Islam Ahmadiyyat to find such new places where we can preach our religion. For this purpose, an appeal for 27,500 rupees was announced.
Huzoorra elaborated that the main addressees were those who could donate a hundred rupees or more. But as Allah the Almighty had granted a bigger spirit of sacrifice to the underprivileged, Huzoorra did not deem it appropriate to deprive them of this reward. So, Huzoorra said that they too could participate in this scheme by donating even five or 10 rupees.
Huzoorra continued to state the demands of this scheme and said:
“Now, I present the seventh demand and that is, in view of the preaching needs of the current time, in spite of all the demands that I have made, our preaching needs are not met and our example is like that of the martyrs of Uhud. It is said that if their heads were covered with a cloth, their feet would be bare and if their feet were covered, their heads would be bare. At that time, there was not enough cloth available. We are in a similar situation at the moment. […] In such a case, there must be another way of preaching efforts. That is, there should be a reserve force that can be used as and when required, to fulfil our needs, in addition to the work of missionaries.” (Ibid, pp. 447-448)
“The eighth demand is that which has already been published, that such youngsters should present themselves who will dedicate their lives for three years.” (Ibid, p. 450)
In this regard, Huzoorra said that so far, about 125 youngsters have presented themselves, out of which 30 or 40 are maulvi fazils, while the rest have merely passed matriculations, FAs and BAs.
Huzoorra continued:
“The ninth demand in this regard is that those who cannot dedicate three months because there are some employees who do not get such leave […] such people should dedicate whatever seasonal holidays or due holidays are available.” (Khutbat-e-Mahmud, Vol. 15, p. 454)
“The tenth demand is that people who hold a status in terms of their position or knowledge, i.e. doctors, lawyers, or those honourable jobs or tasks that people look up to with respect, such people should present themselves so that they can be sent to the jalsas of different areas instead of the missionaries.” (Ibid, p. 456)
“The eleventh demand is that once, I had instructed to set up a reserve fund of 2.5 million rupees and thus create such an income that the [Jamaat’s preaching] works of urgent nature can be accomplished with it. Now, our budget is such that we cannot spend anything on such works. […] Let us survey the whole country and see where success can be achieved and then emphasise there.” (Ibid, pp. 458-459)
“The twelfth demand is that when these tasks have been achieved, the work at the Markaz will increase. Many outsiders say that the staff at the headquarters do not have much work to do. I ask them to come and work here themselves and when someone comes and works, they then say that there is a lot of work to be done here. […]
“I come to my office in the morning and start work, go through the letters and office papers, then meet visitors, and thus, six to seven hours are already spent and no time is left for any other work. Then people expect me to devise schemes, give direction, deliver speeches and write books. There is no doubt that there can only be one Khalifa at a time; there cannot be many khalifas like the nazirs, but if there are more subordinates working under the Khalifa, then matters will still come to him, but he can give direction and guide towards the best practices.
“In the current situation, work cannot go on like this, unless there are more people working. […] Therefore, I urge those men [to devote their lives] who receive pensions and are sitting at home. God has given them the opportunity to get pensions from the lower government and serve the higher government, that is, serve their religion.” (Ibid, pp. 461-462)
“The thirteenth demand is that members of the outside jamaats should send their children to Qadian’s High School or Madrassa-e-Ahmadiyya for education.” (Ibid, p. 462)
“The fourteenth demand is that those affluent people who want to give their children a higher education, should dedicate their sons for serving the Jamaat, instead of deciding according to their personal wishes and desires or that of the children or their friends.” (Ibid, p. 463)
“The fifteenth demand from the Jamaat, especially from the youth of the Jamaat, is that as I have said, many youngsters are unemployed. […] They should leave their homeland and go abroad. As far as other countries are concerned, if they make the right choice for themselves, there is a 99% chance of success. Some of them should go to America, some should go to Germany, some should go to France, some should go to England, some should go to Italy, some should go to Africa; that is, they should go to a distant location and try their luck.” (Ibid, pp. 464-465)
“The sixteenth demand is that the members of the Jamaat should develop the habit of working with their hands.” (Ibid, p. 465)
“The seventeenth demand is that those who are unemployed, should not remain so. If they do not go abroad, they should do whatever job is available. They should even sell newspapers and books and start collecting money for the reserve fund. No one should be left unemployed.” (Ibid, pp. 467-468)
“The eighteenth demand from members of the outside jamaats is that they should try and build houses in Qadian. Till now, by the grace of God Almighty, hundreds of people have built houses, but there is still a lot of room. As the Ahmadi population in Qadian grows, our Markaz will progress and the ghair element will start diminishing.” (Ibid, p. 468)
“There is one more thing [the nineteenth demand] that remains, which is for everyone, although the poor can play a greater role towards it. No matter how much worldly efforts are made, they are only worldly efforts and our progress does not depend on them; instead, our progress will be through divine plans.
“Although this field is the most important, but I have put it at the end; I am talking of prayer. Those who cannot participate in these demands and cannot work according to them should especially pray that those who can work, may God help them to work and bless their work.
“Our victory will not come about through the apparent wealth but through the inner wealth. If true faith is filled in our hearts and if we belong to God alone, it is not difficult for us to conquer the whole world.
“The Promised Messiahas used to say that if even 40 believers stood up, they could conquer the whole world. Those who cannot do it, keep on praying that may God Almighty create 40 such believers about whom the Promised Messiahas said that they can conquer the world.” (Ibid, p. 469)
After this, in his Friday Sermon of 7 December 1934, Huzoorra stated that nobody can instantly jump from the ground onto the roof, instead, one has to use a staircase. Similarly, in our scenario, the already mentioned demands are the first step of this staircase.
Huzoorra stated that in every aspect of the scheme, he had taken into account certain issues which he had not yet disclosed.
Hazrat Musleh-e-Maudra
Tahrik-e-Jadid and progress of Ahmadiyyat
By the grace of Allah the Almighty, today we can all witness that Jamaat-e-Ahmadiyya is continuously moving forward and progressing at all times, for which Tahrik-e-Jadid has a great role to play.
Tahrik-e-Jadid was a heavenly scheme, which revolutionised the whole world. During his Friday Sermon on 13 December 1935, Hazrat Musleh-e-Maudra says:
“Do not ever think that Tahrik-e-Jadid is from myself. No, I can prove each and every word of it from the Holy Quran and show every command from the sayings of the Holy Prophetsa. But for this, a reflecting mind and a believing heart is needed. So do not think that what I have said is from me, but it is He in Whose hands your life lies.” (Khutbat-e-Mahmud, Vol. 16, p. 818-819)
During his speech delivered on 31 July 1938, Huzoorra said:
“Tahrik-e-Jadid is not a new movement. In fact, it is the same early movement that was initiated by the Holy Prophetsa, 1,350 years ago. According to the Gospel’s phrase, it is an old wine, which is being offered in new pots. But it is not the wine that corrupts and beguiles the human intellect; rather, it is the wine about which the Holy Quran says:
[Wherein there will be no intoxication, nor will they be exhausted thereby. (Surah al-Saffat, Ch.37: V.48)]
“That is, drinking this wine will not cause headaches or cause one to utter nonsense, because its source is the divine nur that Muhammad Rasulullahsa brought into the world.” (Al Fazl, 16 June 1959, p. 2)
During his Friday Sermon on 27 November 1942, Huzoorra said:
“We need men. We need money. We need determination and perseverance and we need prayers that will shake the throne of God Almighty; the combination of all these things is called Tahrik-e-Jadid. Tahrik-e-Jadid has been initiated so that we can accumulate such funds which could help us in easily and conveniently conveying the name of God Almighty to the corners of the world.
“Tahrik-e-Jadid has been initiated for this purpose, that there should be people who dedicate themselves for the propagation of the religion of God and spend their lives in this task. Tahrik-e-Jadid has been launched so that that determination and stability may be created in our Jamaat, which is necessary to be found within working jamaats. […]
“Members of the Jamaat are proud that Sahibzada Abdul Latif Sahibra Shaheed sacrificed his life for the Jamaat. However, we do not need only a single Abdul Latif to revive the Jamaat; instead, hundreds of Abdul Latifs are needed who should go out to different countries and sacrifice their lives for Islam and Ahmadiyyat. Unless [people like] Abdul Latif are born in every country and every region, the grandeur and majesty of Ahmadiyyat cannot be established until that time.” (Khutbat-e-Mahmud, Vol. 23, pp. 522-525)
During his Friday Sermon on 18 January 1952, while shedding light on the objectives of Tahrik-e-Jadid, Huzoorra said:
“The work of Tahrik-e-Jadid is neither limited to a few years, nor the duty of a few people only, but rather this scheme has been initiated to achieve the victory of Islam over all other religions – which is the core objective behind the establishment of Ahmadiyyat. […]
“During the Latter-Days, Islam was to pass through difficult times [according to the prophecies of the Holy Prophetsa], which would have ‘damaged’ its greatness and glory, and the opponents would have the opportunity to raise allegations against Islam and to disrespect it. After that, Islam was destined to regain its glory and reach such a position that would make the opponents disappointed.
“And the responsibility [to help Islam regain its glory and greatness] lies on everyone who claims to be a Muslim and Ahmadi. Therefore, in regards to the task of achieving Islam’s victory over the entire world and the spread of Ahmadiyyat, a Muslim and Ahmadi can never say that ‘it is someone else’s duty, not mine’. This is the duty of every Ahmadi and it will continue in every era till the Day of Judgement. […]
“The only method to achieve the victory of Islam over all other religions is to perform tabligh. […] This is the Jihad which is incumbent upon the Muslims forever. […] The Jihad which was presented by the Promised Messiahas and which is being followed by us [in this era] can never end. […] Jihad means to reform oneself and to carry out tabligh for converting people to Islam. […]
“You should tell every Ahmadi that those who participate in [the sacrifices under the scheme of] Tahrik-e-Jadid, in fact, fulfil the purpose behind the establishment of Ahmadiyyat. […] We will have to offer sacrifices for the sake of Islam since our God has entrusted to us the responsibility [to propagate Islam to all corners of the world].” (Khutbat-e-Mahmud, Vol. 33, pp. 12-16)
Qadian
Tahrik-e-Jadid created a great revolution among the Ahmadis and strengthened their zeal for the faith. But at the same time, it had an extraordinary impact on others as well. Many newspapers wrote about it. The newspaper, Inqilab (of Lahore), wrote:
“The Imam of Ahmadis has ordered his followers not to go to the cinema, theatre, circus, etc. for the next three years. They should adhere to simplicity in food and clothing. They should not have new clothes made unnecessarily. For now, wherever possible, they should use the current clothes and donate towards preaching.
“The Muslims, who have started a campaign against Qadianis nowadays, should take advantage of this opportunity and take an oath from Muslims that they will not go to the cinema in the future. They will not go to the theatre. They will not watch the circus. They will not make new clothes except under extreme necessity. One meal will only have one salan [curry] and they will definitely donate some amount of chanda every month for the propagation of Islam.
“If the competition [between Ahmadis and non-Ahmadis] is in such a way that it benefits the nation [Muslim Ummah], then subhanallah! How wonderful it would be if those Muslims, who did not pay attention to their economic reforms despite the hue and cry of their leaders, pay attention to it, even just for the sake of opposing Qadianis.” (Akhbar Inqilab [of Lahore], 4 December 1934, Tarikh-e-Ahmadiyyat, Vol. 7, p. 33)
Conclusion
The series of victories achieved by Jamaat-e-Ahmadiyya through Tahrik-e-Jadid still continues and more great victories are yet to be achieved. But the condition for this is that we all abide by the demands outlined by Hazrat Musleh-e-Maudra and clarified and reiterated repeatedly by Hazrat Khalifatul Masih Vaa. May Allah the Almighty enable us all to do so. Amin
اِک وقت آئے گا کہ کہیں گے تمام لوگ
ملّت کے اس فدائی پہ رحمت خدا کرے
“The time will come when everyone will say, ‘May God have mercy on this devotee of the nation.’”
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