Earlier today, 120 Khuddam from the Netherlands had the opportunity of meeting Hazrat Khalifatul Masih V, may Allah be his Helper, in a virtual mulaqat.
While sitting in the De Witte Huis hall in Almere, the Netherlands, Khuddam were blessed with meeting Huzooraa and engaging with him through a live video link that connected the Khuddam to Hazrat Amirul Momineenaa, who was in his office in Islamabad, UK.
The proceedings of the mulaqat started with the recitation of the Holy Quran, its Urdu translation and then a poem. Following this, the Khuddam had the opportunity to ask questions to Hazrat Amirul Momineenaa. The questions ranged from diverse topics and current affairs, which included questions about agriculture, drugs, politics, waqf, consumption of meat and gender neutrality, to name a few.
One khadim asked Huzooraa how one knows if Allah is pleased with them. Hazrat Amirul Momineenaa explained that if you know that Allah is pleased with you, you might stop praying. It is better to keep hidden matters hidden. He further advised that one should continue to do good deeds, try to achieve a good end, continue virtues and obey God.
Another question asked was about the things all Khuddam should do every day. Huzooraa responded by saying they should pray five times a day at least.
A khadim asked Huzooraa what the best way was to read the books of the Promised Messiah, peace be upon him. Huzooraa said that it would be difficult to read them in one go; many serious topics are discussed. It is therefore better to start with Essence of Islam and select topics of interests. As a result, slowly a taste would develop that would enable one to read larger books. Huzooraa said that one should read books to learn what our teachings are; books like Kishti-e-Nuh, Aik Ghalati ka Izala, Chashma-e-Ma‘rifat, Haqiqatul Wahi etc.
One question was about how to contact Khuddam or Jamaat members who don’t pick up phone calls?
Huzooraa beautifully explained that one should have personal relationships. Contact should not only be made for Jamaat affairs or chanda collection, Huzooraa said. Such members have some grievances against office bearers, not against the Jamaat, therefore one should go and visit them and come back without discussing Jamaat things; it is a personal relationship that will bring them closer to the Jamaat, Huzooraa said.
Insha-Allah, a more detailed report will be published soon.
After reciting Tashahud, Ta`awuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa said that the Imam of the age, the Promised Messiah and Mahdi, peace be upon him, was sent as the hakam and adl [judge and just arbiter] in this era according to the promise of God Almighty and under the servitude of the Holy Prophet, peace and blessings of Allah be upon him. The purpose of his arrival was to unite the Muslim ummah under one banner through the true teachings of Islam and remove all sorts of discord present among its various sects. Consequently, a great number of people, who possess true knowledge and understanding, joined the Jamaat of the Promised Messiahas and continue to accept him every year. Huzooraa said that Jamaat-e-Ahmadiyya was not formed on the basis of difference of opinion or interpretation of another sect of Islam, but rather it was established in the last age under the leadership of Ghulam-e-Ahmadas solely according to Allah’s promise and the prophecy made by the Holy Prophetsa.
Hazrat Amirul Momineenaa said that the task of the Promised Messiahas was to unify the Muslim ummah and his Jamaat was established to serve this purpose. We have been carrying out this task for the last 130 years since the foundation of this community, by the grace of God Almighty, or 112 years since the beginning of the institution of Khilafat. Not only are Muslims being taught the Holy Quran, the sunnah of the Holy Prophetsa and the ahadith according to the divinely enlightened understanding of the Promised Messiahas, but these teachings are also being introduced to non-Muslims, who are accepting and entering into the realm of Islam. Hence, the Jamaat of the Promised Messiahas has been formed to end the differences and spread the message of peace. Neither have we ever, nor shall we in future refrain from speaking the truth. Divine communities are always opposed, but eventually, Allah the Almighty causes them to prevail.
Huzooraa said that we should continue to pray and try to spread the message of the Imam of the time. The wise and far-sighted people should ponder over the fact that apart from the first few years, Muslims’ unity is constantly weakening due to differences among themselves.
Hazrat Amirul Momineenaa said that we are currently passing through the Islamic month of Muharram. When the new year, according to the Gregorian calendar, begins, we wish each other a happy New Year, but unfortunately, at the beginning of the Islamic year, killings and bloodshed are experienced in many Islamic countries. We must change our attitudes and eliminate our mutual differences to once again unite the Muslim ummah. We should recall that our master and leader, Prophet Muhammadsa, along with the news of Faij-e-A‘waj [1,000 years of spiritual and moral degradation] after the period of early development of Islam, had also given the news of Khilafat on the precepts of prophethood. Thus, when the circumstances are showing that the signs of the Holy Quran and ahadith are being fulfilled and have been fulfilled, we must contemplate about the one who has been commissioned for the revival of Islam. We Ahmadis believe that Hazrat Mirza Ghulam Ahmadas of Qadian is that person. Only if we truly follow him, we will be able to reform the world. Thus, this month should not merely be one of mourning or expressing anger, but rather we should make it one of spreading love and peace. We must follow the true teachings of Islam and tread the path of the Promised Messiahas.
Huzooraa said that the Promised Messiahas explained to a scholar on one occasion, “I do not have the status of a maulvi. My status is like that of the sunnah of the Prophets. If you will believe in me, only then will you find a solution to the disagreements. Otherwise, continue to wait and see when the Shia-Sunni disputes are resolved.”
Describing the status of the rightly guided Khulafa, the Promised Messiahas says, “I know that no one can become a believer and a Muslim unless he acquires the attributes of Abu Bakrra, Umarra, Uthmanra and Alira, may Allah be pleased with them.”
Hazart Amirul Momineenaa said that all the four rightly guided caliphs have a special position and status; the Promised Messiahas mentioned it in different places. “I will explain about the four separately,” Huzooraa stated.
Regarding Hazrat Abu Bakrra, the Promised Masihas says, “He was the second Adam of Islam and the first manifestation of the best of creation [the Holy Prophetsa]. Although he was not a prophet, he had the qualities of prophets and messengers.”
The Promised Messiahas stated about Hazrat Umarra, “There is a hadith about him that Satan runs away from the shadow of Umar.”
Regarding Hazrat Alira, the Promised Messiahas says:
“Hazrat Alira was one of the most pious, holy and most beloved servants of God. He was the chosen one among his contemporaries and leaders of his time. He was the mighty lion of God and the kind-hearted man of God. He was generous, pure-hearted and incomparably brave.
“Even if an entire enemy army was against him, it was impossible to remove him from his place in the battlefield.
“He lived his life in simplicity. He was on the highest pedestal of righteousness and devotion as compared to other people of his time. He was at the forefront to donate his property and alleviate the suffering of people and to care for orphans and the needy and the neighbours. He was prominent in all kinds of bravery in battles and in the fight of swords and spears.
“Moreover, he was very friendly and eloquent. His speech would penetrate the heart and the rusts of the minds would go away and the light of the argument would become clear.
“He was capable of all kinds of style of speech and whoever competed with him in this field had to apologise like a defeated man. He was perfect in every good deed and expert in eloquence and articulateness. Whoever denies his perfection, they have taken the path of wickedness. He was always ready to comfort the restless. He would instruct to feed the poor and those who were troubled by poverty and he was one of the close servants of Allah. In addition, he was among the first to drink the goblet of the beauties of the Holy Quran. He was given a unique understanding of the wisdom of the Holy Quran.”
The Promised Messiahas categorically stated that whosoever opposed and rebelled against Hazrat Alira during his Khilafat, committed a grave transgression. All four Khulafa were true aides of the Holy Prophetsa and presented astonishing sacrifices in the way of Islam. They did everything for the love of Islam. How then, can certain people label them as deviants and thieves?
Hazrat Amirul Momineenaa said that 10th of Muharram is approaching, which marks the martyrdom of Hazrat Imam Hussainra. On this occasion, many Muslims, especially belonging to the Shia sect of Islam express sorrow and grief. It is a general perception of the people that we do not love Ahl-e-Bait [members of Prophet Muhammad’ssa immediate family]. Huzooraa then narrated various quotes and sayings of the Promised Messiahas which express great respect and reverance for the family of the Holy Prophetsa.
The Promised Messiahas saw a vision in which the daughter of the Holy Prophetsa, Hazrat Fatimara treated him with the love of a mother. He saw that she placed his head in her lap, just as a loving mother does with her child. Huzooraa commented that some non-Ahmadi clerics raise an allegation against this as well, objecting that saying this is a form of disrespect to Hazrat Fatimara; however, Huzooraa said that this is merely their deluded thinking for which we can do nothing. It is a pity that the general Muslim population listens to them in such matters. In any case, the Promised Messiahas saw that Hazrat Fatimara was worried for him, on account of the hardships he would have to face, just as a mother is worried for her child. He then saw Hazrat Hassanra and Hazrat Hussainra with whom he had a brotherly bond and a great deal of love. The Promised Messiahas said that he had a very strong connection with Hazrat Alira and his family, and that he wrote a qaseedah [ode] in praise of Hazrat Hussainra, which was divinely inspired to him.
Hazrat Sahibzada Mirza Bashir Ahmad Sahibra narrates that once, when it was the month of Muharram and the Promised Messiahas was lying on a charpai [traditional woven bed used in the Indian subcontinent] in his garden, he called their sister, Mubaraka Begum Sahibara and the youngest of the brothers, Mubarak Ahmad Sahibra, to him and said, “Let me tell you the story of Muharram.” Then he narrated the events of the martyrdom of Hazrat Imam Hussainra in a very anxious manner. He would wipe away the tears with the tips of his fingers. He said with great anguish, “This was the heartless injustice which the despicable Yazid had perpetrated against the grandson of the Holy Prophetsa. But soon after, God seized these callous people with His punishment.” The heart of the Promised Messiahas was throbbing at the thought of the tragic martyrdom of the Prophet’ssa beloved [Hazrat Imam Hussainra].
Huzooraa then narrated an incident of the Promised Messiahas in which he expressed great regret about a member of his Jamaat who used disrespectful words about Hazrat Imam Hussainra as he was not aware of his great honour and status. The Promised Messiahas explained that Hazrat Imam Hussainra was chaste and pure. He emphatically dispelled all sorts of doubts about the great personage Hazrat Imam Hussainra and advised every member of the Jamaat that they should show affection towards him.
Hazrat Amirul Momineenaa said that in light of such incidents, how can it be said that we do not honour the family of the Holy Prophetsa. As the Promised Messiahas was the Hakam and Adl, he rectified the erroneous beliefs of various sects and especially, the false views of Shiites in this regard. Despite of all that, it is our Jamaat which is the target of persecution and criticism. Huzooraa said that the sacrifices made by this Jamaat will never go to waste. The Promised Messiahas stated that this Jamaat will truly be victorious not only in spirit as Hazrat Imam Hussainas, but will prevail apparently as well.
In the present circumstances, we should specially focus on prayers, Huzooraa said. Hazrat Amirul Momineenaa asked to pray for the Muslims that may Allah grant them wisdom and that this year, none of them harm any other Muslim in any country of the world. May Allah help them understand that their success lies in swearing allegiance to the Imam of the age. Amin.
With a global pandemic controlling circumstances around the world, we are all having to reshape our ways of life.
One fortunate aspect of living in 2020 is that technology has, for the most part, brought great benefit to mankind.
In such circumstances, while the Ahmadiyya Jamaat yearns to meet their beloved Imamaa once again, the national amila of Lajna Imaillah the Netherlands were fortunate to have a virtual mulaqat with Hazrat Khalifatul Masih Vaa on Saturday, 22 August 2020.
The following day, on Sunday, 23 August, a group of Lajna Imaillah students and new converts were also blessed with a meeting with Hazrat Amirul Momineenaa.
National amila of Lajna Imaillah the Netherlands
The national amila of Lajna Imaillah the Netherlands’ mulaqat commenced with dua, after which the members introduced themselves and their respective roles. Huzooraa enquired about the details of plans, targets and achievements of every department, whilst providing valuable advice on direction and implementation. Furthermore, the amila members were also fortunate to ask Huzooraa various questions and seek guidance on diverse matters.
The first question was with respect to online classes. It was expressed that due to the current situation, classes had been shifted to take place online so that Lajna members could continue to benefit from them. Those Lajna members who, before the pandemic, were unable to come to the mosque and physically attend classes are now able to take full benefit from this via online. It was enquired if this method could continue to be utilised after the pandemic subsides for those Lajna members, who, previously, were unable to attend.
Responding to the question, Huzooraa said that if such a person lives at a great distance and there is no means of transport, then such a person may be exempted, but only after seeking permission. Hazrat Amirul Momineenaa further stated that when the circumstances ease, then the decision can be made as to who may attend online and who should attend in person.
Following this, an enquiry was posed on the best way to motivate Lajna to read and study the books of the Promised Messiahas. Answering this, Hazrat Amirul Momineenaa said, “You should continue to remind them.” Huzooraa further stated that all individuals working in the talim department should become more active and through this, better results would arise and emerge. Huzooraa emphasised that this is a team effort and should not simply be planned by one individual.
Guiding the tarbiyat department, Huzooraa stated that the work undertaken by the tarbiyat department is most important and vital and through this, numerous issues that other departments continue to face can be easily resolved.
With regard to purdah, Huzooraa stated that it should be borne in mind and explained to all Nasirat and Lajna members that the issue of purdah is not something related to Jamaat-e-Ahmadiyya alone; it is in fact a commandment of Allah and His Messengersa. Huzooraa further stated that just as there is a commandment for Namaz and Hajj, so too is the case for purdah. Thus, purdah is extremely important and is a matter of modesty.
Lajna Imaillah students and new converts
On 23 August, a group of Lajna Imaillah students and new converts from the Netherlands were fortunate to have a virtual sitting with Hazrat Khalifatul Masih Vaa. The class commenced with the recitation of the Holy Quran, followed by a nazm.
During the class, Lajna students as well as new converts had the opportunity to ask Hazrat Khalifatul Masih Vaa an array of questions and also seek guidance on various matters with regard to school, careers and other day to day issues.
The first question was asked by a new convert who said that till today, her father, who is a Muslim but not a practicing one, is unaware of the fact that she has accepted Islam Ahmadiyya. She further enquired from Huzooraa how she could tell her father that she had accepted Ahmadiyya. Upon this, Huzooraa replied:
“If you are a practicing Muslim, you are offering prayers five times and reciting the Holy Quran daily and there is some significant change in your behaviour towards religious practices, then he will know there is a change in you and may ask you with regard to this change. Then, you can tell him that you have many friends who are Ahmadi and that you are very much impressed by the teachings of Ahmadiyyat.”
Huzooraa further said, “This way, with the passage of time, one day, if you feel that now it is an appropriate time, then you can tell him that you have accepted Ahmadiyyat and if you still have fears, then wait for some time.”
The next question was asked by a Dutch woman with regard to homosexuality, who stated that in Dutch culture, homosexuality is accepted. She further asked that now she is a Muslim, how could she deal with this issue. Answering the question, Huzooraa said:
“It is not a question only for the Dutch culture; rather, it is everywhere in the Western society, that homosexuality is not considered as a sin. But in religious scriptures, such as the Bible and Holy Quran, it is categorically mentioned that these are sins and because of this, a nation was ruined and destroyed because of their sins. Now, since it is a law of the country, and we don’t have the power to abolish this law by force or any other means in a democratic way, we cannot do anything.”
Huzooraa further narrated the hadith in which the Holy Prophetsa said that if you see something wrong, one should try to stop it with his hands and if one does not have the power and if he is unable to do so, then he should try to change it with his tongue; and if he is still not able to do so, then he should lament it in his heart.
Huzooraa added, “As far as religion is concerned, if someone asks you, you can tell them that all religions categorically say this is a sin and, ‘As far as my religion is concerned, I cannot like it. But if it is a law of the land, being a citizen, I don’t have the power to take force. But, in my personal opinion, as an Ahmadi and a person who believes in God the Almighty, I don’t like it.’ So, you will have to tell them and take a daring step whenever you are asked. But, there is no need to involve yourself with an open debate with anybody. You should try to avoid these things because, at present, nobody is going to listen to you.”
One Lajna member asked Huzooraa what the best advice was that his parents had given him. Upon this, Huzooraa replied that the best advice given was to never tell a lie and always speak the truth.
A Lajna member, referring to the verse of the Holy Quran where Allah has granted permission to believing men to marry women from among the “People of the Book”, enquired if this is permissible to do in this day and age. Answering the question, Hazrat Amirul Momineenaa said that the fact of the matter is, where the Quran has granted this permission, God has also stated not to marry a person who associates partners with Allah. Thus, the majority of the Ahle-Kitab (People of the Book) of this day and age believe Jesusas to be God. Though they may be Ahl-e-Kitab; however, they are also committing shirk. Huzooraa further elaborated that unless the Ahl-e-Kitab are believers of the One God and believe that Jesusas has in fact passed away, then it is permissible.
Secondly, Huzooraa stated, “The Quran has also mentioned the Ahl-e-Kitab and the kafirs in one bracket.” This is why, Huzooraa said, it is avoided, and it is better that Ahmadi men should marry Ahmadi women, which ultimately is beneficial for the offspring. One Lajna member asked Huzooraa about keeping relations with people who have left the Jamaat and to what extent is it permissible.
Answering the question, Huzooraa stated that the Quran has stated that there is no compulsion in religion and that if a person desires to leave the Jamaat, then such a person may do so. When a person announces that he has left, the Jamaat then removes the person from its system.
However, Huzooraa said that if a person wishes to keep contact with such a person, then they may do so as it could result in bringing them back to the right path. However, if a person, aft er leaving the Jamaat, uses foul language against the Jamaat and the Promised Messiahas, then such a person should be avoided and one should not be keep contact with them.
A question was asked with regard to studying nanotechnology, how this field can be of service to the Jamaat and what its benefits are.
Answering the question, Huzooraa stated that he frequently encourages others to go into research and if they feel they can go into such a field, then they may do so. Huzooraa further said that the Jamaat’s purpose is also to help humanity. Through such fields of research, Huzooraa said that though there may not be a direct benefit to the Jamaat, one is able to further help humanity.
Huzooraa added that any work that helps humanity must be acknowledged and seen as a command of God and this is what the Jamaat aims to do. Huzooraa expressed that one must not just look at personal gain, but one’s main purpose should be to help humanity.
A Lajna member asked a question on behalf of her sister, who is currently in Pakistan; if it was possible to hold such virtual events and meetings, such as this, with Ahmadis in Pakistan. Replying to this, Huzooraa said that this depends on the administration in Pakistan. If the conditions are such that people can gather, then it is fine. However, Huzooraa added that there are already many obstacles and restrictions there such as Friday sermons and holding Shuras. Only through the administration, after outlining the full conditions, can such a decision be made.
One Lajna student asked Huzooraa that a few Arab countries had now accepted and recognised Israel as a country; what would the impact of this be in the world and especially in the Muslim countries.
Huzooraa answered that even if the countries have accepted and recognised Israel as a country, it will not make a huge difference as it had not made any difference previously. Huzooraa mentioned a few countries that had already, many years ago, recognised Israel as a country, such as Egypt, Tukey and Iran.
Apart from this, Huzooraa stated that thousands of Arabs are already residing in Israel and are even members of the Israel parliament. Huzooraa continued to say that allegations are raised against Jamaat-e-Ahmadiyya that Ahmadis are in the Israel Army; however, Ahmadis are not a part of the army there, but there is a chance that other Muslim Arabs maybe part of the army.
Huzooraa said that one thing must be remembered, that if Israel transgresses, then as a consequence, the land would be taken away from them as is mentioned in the Holy Quran. However, the land would not be taken away through the means of war; instead, it would happen aft er Muslims reform themselves. Th e rest, Huzooraa said, are political matters and affairs.
I consider it my good fortune that after many of Huzoor’saa tours, I have got to view recorded footage of the tour before anyone. Some of the footage would already have been aired live on MTA, but most of the footage is broadcast after Huzoor’s return to London.
Among those programmes, the classes with Waqifeen-e-Nau and university students is what I look forward to seeing the most.
Thus, the classes are what we view before any other programme. The readers will agree with me that classes with Huzooraa are indeed captivating and enlightening. No matter where in the world, the classes have now adopted a typical format. They start with tilawat, followed by nazm, speeches and presentations by students. Following that is what all keen viewers await; Huzoor’s interaction with the students.
This part of the class is as beneficial to those who are present as it is for the viewers, regardless of age, race or worldly position. The questions asked are always followed by informative answers. There are always sublime and inspirational points that the viewers can take away from them. It is in these very classes where a young child’s question may seem very ordinary, but the answer that is given becomes a means of taking fiqh-e-Ahmadiyya (the Ahmadiyya jurisprudence) through a course of evolution and making it reach entirely new heights. Huzooraa guides his Jamaat on many contemporary issues.
For instance, the question was once asked, “If a restaurant cooks and sells pork with their meals, for example on pizzas or burgers, then can Ahmadi Muslims work in such a place?” Huzooraa answered by saying that if they had to personally deal with pork, then they could not.
In reference to that answer, in a later class, a child required clarification because many Ahmadis worked in such superstores that sold alcohol and pork. Thus, Huzooraa replied that if such people did not take part in cooking or preparing the foods, but only worked as cashiers and had indirect interaction with the unlawful goods, like placing the money of customers into the cash registers, then it was fine.
Similarly, I have seen in those classes how puzzling subjects, such as buying houses on mortgage, have been solved. The students of those classes have asked questions covering clothing, purdah, mixed schooling, love marriages, the ways to balance worldly and religious life and so many other issues relating to the modern Western world (which is now dominant in not just the West but the entire world) and Huzooraa has always provided ample guidance, and continues to do so.
Many a time, the question would arise in my mind as to how Huzooraa had the answers to all such complicated matters. But later, I would realise that the Ahmadi youth around the world write to Huzooraa concerning their every concern and present all their worries before him. Thousands of people write about it in their letters, whilst thousands of people pour their heart out in person. The worries and concerns of Ahmadis around the world are of all sorts. There are those who have not yet found satisfaction in the worship of Allah, while some have doubts regarding the existence of God.
A person may have fallen in love with another person who is not an Ahmadi but desires to marry them, whereas some are stuck in the dilemma of choosing the correct path of education. There are some who do not understand the wisdom of purdah, whereas others face difficulties in practicing purdah. There are those whose parents may not be happy with them, while there are others who are not physically well and their health is deteriorating day by day. There are some who desire to migrate to a foreign country and there are even those who have been married for months, but despite that, they are still not worthy of considering themselves “married”.
After presenting their issues, all such people ask the same question: “What should I do?” But the answer to this question is always different in each circumstance. Regardless of where they are from, East or West, people flock in their thousands to seek guidance from Huzooraa in their personal affairs and Huzooraa continues to bestow his beautiful Jamaat with ample direction and guidance. Hence, the issues relating to the current climate are always before Huzoor’saa eyes.
However, just because Huzooraa continuously guides people in contemporary issues does not mean Huzooraa always provides immediate answers.
At times, due to the nature of the question, Huzooraa instructs for research to be conducted. Huzooraa sometimes instructs the questioners themselves to refer to a specific department or to contact the Research Cell in Rabwah or other such departments.
Once, a teenager asked a question relating to Prophet Jesus’as journey to Kashmir. Some would have thought that the answer to the question would be quite simple and straightforward. However, the answer Huzooraa gave was not exclusively for that teenager because Huzoor’s answers are always a means of educating MTA viewers. Allah alone is aware of the wisdom, but that day, Huzooraa explained everything in detail.
After answering the question, Huzooraa looked in my direction and said, “Towards the left of my desk in my office is a pile of papers. In that pile, there is some material relating to this topic. Bring that to me.”
I immediately made a move, when Huzooraa repeated, “Do you understand? On the left-hand side … among some papers … in a folder.”
Huzooraa desired that the answer should be given in that very class without wasting any time. That was why Huzooraa confirmed whether I had understood. I immediately went and conveyed Huzoor’s message to the Private Secretary. He quickly got up and began the search for the material. When he found it, I returned to the class – with the material in hand – and presented it to Huzooraa.
Huzooraa removed his glasses from his pocket, put them on and started to explain what was written. What Huzooraa had read out was exactly what he had already said, but because there was research material readily available, Huzooraa cited the references to the teenager also.
On one occasion, a youth asked the question, “Hazrat Sufi Ahmad Jan Sahib accepted the truth of the Promised Messiahas well before his claim of being appointed by God, so much so that he expressed his desire to perform Bai‘at [pledge of obedience] at his hand. However, we know that he passed away before the Promised Messiah’sas claim and the first Bai‘at. Can he be referred to as a sahabi [companion] or not?” Huzooraa explained that due to his piety, taqwa and accepting the truth of the Promised Messiahas, his status was very high; however, he would not come under the category of sahabi and so, he could not be referred to as a sahabi.
Thereafter, Huzooraa immediately instructed me to enquire from some scholars in Rabwah as to what they thought. Accordingly, I conveyed Huzoor’s message to those scholars. They replied that he was not a sahabi and that the Promised Messiahas had not included his name among the 313 Companions. Huzooraa repeated this in a later class and said that after thorough research, Hazrat Sufi Ahmad Jan Sahib would not be considered a sahabi in the proper sense of the term.
It is astonishing that despite Huzoor’s decision undoubtedly being the final word, Huzooraa instructed for research to be conducted on the matter and to present a conclusive verdict. What I understood from this was that the first and foremost item on Huzoor’s mind is the Holy Quran and its teachings. After all, Huzooraa is most aware of the blessings contained in the Holy Quran.
Thus, wherever he can, Huzooraa practices the Quranic injunction of mushawarat (mutual consultation) so that we too may become habitual in practicing it. Secondly, it is Huzoor’s ardent desire for the youth to develop a keen interest in research fields, so that the very soldiers of Ahmadiyyat can equip themselves with the artillery of knowledge and thus, strengthen their perceptiveness.
Thus does Huzooraa cater for the intellectual and moral well-being of the youth seated before him. Where Huzooraa inculcates the habit of making thoughtful decisions as opposed to abrupt conclusions, Huzooraa also teaches the youth how to process their minds quick enough to make a careful yet swift decision.
Jamia Ahmadiyya UK was founded in 2005. That very year, it was proposed to Huzooraa whether Jamia students should be included in the Waqf-e-Nau classes because most of the Jamia UK students consisted of Waqifeen-e-Nau. Huzooraa instructed that there should be a separate class for them. Thus, Jamia Ahmadiyya UK’s class began. As every class had its own unique name, this class too was called, “Class, Jamia Ahmadiyya UK.” The class commenced with this name.
One day, during a Jamia Ahmadiyya UK class, Huzooraa said, “They sit in classes from morning till evening every day and yet, you’ve named this a ‘class’ as well. It should be called something else.” We were anticipating that Huzooraa would give a name. Instead, Huzooraa instructed, “Think of a name.” With that, a student began his presentation. When he finished, Huzooraa asked, “Have you thought of anything?” I replied that I had not and so, another presentation began.
When that presentation finished, Huzooraa enquired, “What have you thought?”, to which I replied, “Eik nashist” (a sitting). Huzooraa heard it and said, “Good. Now go and change the name to ‘Tulaba Jamia ke sath eik nashist’”
The name of every class was visible on a television screen placed at the side of the Mahmood Hall. In accordance with Huzoor’s instruction, I immediately went to the control-room and changed the name of the class to what Huzooraa had instructed. Thereafter, a new graphics slide was created on MTA for Tulaba Jamia ke sath eik nashist to introduce the programme.
Jamia Ahmadiyya UK have a sitting with Hazrat Amirul Momineenaa in the former Jamia campus
One lesson we learnt from this was that we should have sought Huzoor’s guidance before naming the class. It was incorrect for us to name it according to the names of the other classes. Another lesson we learnt, as did the Jamia students, was that we should try to work as quickly as possible. In any case, that single programme was fortunate of having two names in one sitting.
The classes, referred to above, began in October 2003. The first class that was held was called Bustan-e-Waqf-e-Nau, in which children aged 12 years or younger sat. Then, after a few weeks, a separate class began for older Waqifeen. That class was called Gulshan-e-Waqf-e-Nau and was separated between Nasirat and Atfal.
Soon after, classes including Lajna and Khuddam were conducted by this very name. Very early on, we were oblivious (in fact, “ignorant” would perfectly sum it up) of the fact that copies of the Holy Quran, Durr-e-Sameen and other books for reference purposes should be placed on the table in front of Huzooraa.
On one occasion, when Huzooraa needed to confirm something from a book and it was not available, I understood from then on that they should be placed on the table in front of Huzooraa to avoid any wastage of time. However, we would realise later that we still had not thought things through. The copy of the Holy Quran that was readily available to us was placed on the table.
In those days, during a mulaqat, Huzooraa said, “Have you noticed that after the recitation of the Holy Quran at Jalsa Salanas and national ijtemas, I arrange for the translation by Hazrat Musleh-e-Maudra to be read out and at other times, the translation by Hazrat Khalifatul Masih IVrh?” I replied, “Yes, Huzoor.” Huzooraa then said, “The translations are all pretty similar, but there are certain interpretations that can be understood better by some, whereas the others can understand it better by other interpretations.”
Huzooraa continued, “I have always, since my schooling days, been able to grasp the meaning from Tafsir-e-Saghir a lot better.” Then, Huzooraa instructed, “When you place the books in front of me during classes or other MTA programmes, ensure that Tafsir-e-Saghir is also present.”
Thus, in the following class, I ensured that the latest copy of Tafsir-e-Saghir was placed on Huzoor’s table.
After a while, during a mulaqat, Huzooraa needed to refer to the Holy Quran and confirm something. Huzooraa opened his personal copy of Tafsir-e-Saghir and began flicking through the pages. While doing so, Huzooraa told me, “I prefer this old edition. It is much easier to refer to the index in this and I have become more accustomed to it. The books that you place on the table should include this older edition.”
With Huzoor’s instruction, I began my search for that specific edition of Tafsir-e-Saghir. But I was not able to find it. There was a copy in the private secretary’s office, but obviously, that could not be taken as it was most probably there for Huzoor’s use. Eventually, I managed to find the edition that Huzooraa was accustomed to in a certain office.
Fortunately, I was able to persuade the person who had possessed that copy to exchange it for the new edition that I had. I have observed numerous times during mulaqats that Huzooraa always manages to find passages of the Quran very quickly, either by flicking through the names of chapters or by consulting his preferred copy’s index.
Judging by the looks of it, Huzooraa seems to have been using the same copy of the Quran for a very long time. There are also flags in various colours. The same is the case with the books of the Promised Messiahas. Huzooraa possesses an entire set of Ruhani Khazain, which is placed to one side, as well as copies of the Holy Quran, Tafsir-e-Saghir and Hazrat Khalifatul Masih IV’srh translation of the Quran.
Huzooraa is well-aware of the exact location of each and every book surrounding him. This, too, I have witnessed on numerous occasions.
Once, when talking about the Jamaat’s services for the Kashmir issue, Huzooraa turned towards his right and said, “Look over there. Do you see that set of books? Go and take those with you. But I want them back!” Joyfully, I took them with me and benefitted a great deal from them. Then, for the sake of blessings, I placed them among the books in my office library.
After a whole year had passed, one day, Huzooraa visited our offices. When Huzooraa entered my office, he peered up at the bookshelves and asked a few questions regarding certain books. Unexpectedly, Huzooraa asked, “You still have my books; where are they?” I pointed towards them and said that they were there. Huzooraa replied, “I still want them back!”
Following that, when a Jamia student was assigned a research thesis on the Jamaat’s services to the issue of Kashmir, Huzooraa assigned me the task of supervising him. With Huzoor’s permission, that student also benefitted from Huzoor’s personal set of books.
Only recently, I personally delivered those books back to Huzooraa and expressed my gratitude. Huzooraa said, “So you finally remembered? Go and put them over there” and pointed towards the same shelf from where I had removed them many years ago.
One day, I sought guidance from Huzooraa regarding some research. I said:
“Huzoor, at one place in Barahin-e-Ahmadiyya, the Promised Messiahas has mentioned a پادری ھیکر [pronounced: Padri haiker]. I have searched a lot, but have not found any priest by this name. I searched for his name in relation to the conference which the Promised Messiahas mentioned him with, bearing in mind the time and location of that conference, and thus found a Rev Hector who was around during that time and spoke at the conference. In fact, he spoke on the same lines of what the Promised Messiahas had said he spoke about.”
I was about to present some documents to Huzooraa, when he instructed, “Go and open that cupboard.” The cupboard had no glass through which the contents of it could be seen. Huzooraa added, “The first edition of Barahin-e-Ahmadiyya is in it. First, have a look in that”, meaning that we should always consult the editions that were initially published during the time of the Promised Messiahas.
Thus, I picked out the first edition of Barahin-e-Ahmadiyya and opened the page where the aforementioned priest was cited. There, he was also referred to as “Heiker”. Huzooraa said, “Now show me what you have found?” I presented my research to Huzooraa. Huzooraa instructed that I write to Nazarat-e-Ishaat in Rabwah, Additional Wakalat-e-Tasnif and the Research Cell to make corrections to what seemed to be a mistake on the part of the publishers.
Similarly, at another instance, when talking of a certain religious group’s behaviour in a particular country, Huzooraa said, “A book has been written on them. I read it when I was in college. I may still have it with me.” With that, Huzooraa started looking in the direction of a bookshelf. Huzooraa instructed, “Go and look over there. If I have it, it will be there.” I began my search when I immediately found it. Huzooraa then said, “Take it with you. When you have read it, bring it back to me.”
I took that book with me and read it very quickly. I had not yet finished when I received a call from Abid Waheed Khan Sahib saying that Huzooraa had mentioned the book and said that I had it. Huzooraa added that if I had read it, then I should give it to him also. Not only is Huzooraa familiar with the context of each of his books and where they are located in his office, he is also aware of who possesses which of his books at any given time.
Once, during our Rah-e-Huda programme, a question was asked relating to John the Baptist (Hazrat Yahyaas) and the prophets that were killed. The answer presented on the programme was listened to by Huzooraa also, but Huzooraa was not satisfied with the programme.
During a mulaqat, Huzooraa told me, “An extensive research on this topic was carried out a few years ago by an individual. I will give you the material from that research.”
Thereafter, Huzooraa started searching for the material in files that were placed on his desk. When Huzooraa could not find it there, he got up and started looking in some shelves and instructed that I looked in the other shelves. The search lasted for quite some time. Throughout, I was in a confused state of mind. At times, I would become ecstatic at my good fortune that Huzooraa very lovingly and attentively attempted to solve the issue, while on the other hand, I would feel regret that Huzooraa was painstakingly searching for something for my sake.
However, that day, I managed to see inside all of Huzoor’s cabinets and shelves alongside Huzooraa. The cabinets were filled with books and papers, yet every file, book and paper were placed in a pristine order. But it was not as though they had never been touched. The colour of the folder, which contained the aforementioned research, was also in Huzoor’s mind.
Whenever Huzooraa had previously instructed me to get a folder from a shelf, Huzooraa would tell me, “No, it won’t be that folder. The folder you are looking for is in another colour and a different style.” When all shelves had been searched, Huzooraa said, “It is probably in my library upstairs.”
The search for the research material and the mulaqat eventually came to an end. I returned to my office in Baitul Futuh, Morden. It was now lunchtime, so I made my way to have lunch. Thereafter, I fulfilled my desire for a cup of tea, after which I did some work and probably wasted some time also. It was then that I received a phone call from the private secretary, who said, “Huzooraa has given me a folder to give to you. Please come and take it.”
May Allah reward my benevolent master! I had left Huzoor’s office and returned to Baitul Futuh, but throughout that time, Huzooraa took it upon himself to search for that folder. The importance of a single remark made on MTA International, no matter how small or big, was explained to me by Huzooraa; when something is said on our behalf, it should be conveyed accurately. I should also mention here that we have been given ample guidance regarding the sensitivity of programmes on MTA International by Hazrat Mirza Masroor Ahmadaa.
If the person divinely appointed for the guidance of humanity in this day can spend so much time and effort in correcting an answer that was given to a question on an MTA programme, then we as humble servants should never sit calmly! We should lose sleep over such matters! This was but one aspect of Huzoor’s efforts in making knowledge, and correct knowledge, widespread among people. Huzooraa, through his own example, constantly gives us the lesson that if he can pay so much attention to detail in factual information, then the people belonging to his Jamaat, whose responsibility it is to propagate religion, disseminate the truth and dispel falsehood, should spend their days and nights in seeking knowledge.
Initially, when classes with Huzooraa had started, someone asked Huzooraa as to why “Nawab” was added to the name of Hazrat Nawab Mubaraka Begum Sahibara, daughter of the Promised Messiahas. After providing a lengthy explanation, Huzooraa said, “Before their births, the Promised Messiahas was revealed by Allah the names of his daughters, along with the name, ‘Nawab’.”
A few days later, during a mulaqat, Huzooraa enquired, “During the previous class, did I say that the name ‘Nawab’ was revealed by Allah regarding both daughters?” I replied in the affirmative, to which Huzooraa said, “It was only concerning Hazrat Nawab Mubaraka Begum Sahibara that the Promised Messiahas was divinely shown the name ‘Nawab’. Hazrat Nawab Amatul Hafeez Begum Sahibara got the additional name ‘Nawab’ after her marriage to Hazrat Nawab Abdullah Khan Sahibra.”
Thereafter, Huzooraa instructed that any factual errors concerning matters to do with history should immediately be rectified and gave instructions on how to do this. Such occasions may seem like classes with children to the untrained eye, yet Huzoor’s care for detail remains precise as ever. Huzooraa gave a great lesson, that nothing that has been said on the Jamaat’s platform should be considered as a passing remark.
In the following class, Huzooraa explained to the children the reality of the matter and that he had accidentally said that the name “Nawab” was revealed to the Promised Messiahas concerning his daughter Hazrat Nawab Amatul Hafeez Begum Sahibara. Had it been anybody else, they would not have given a second thought on something that had been said to children. Even if they did give it a second thought, they would have shunned it for being said in front of mere children. And if someone had drawn their attention to it, they would have brushed it off by saying, “So what! They’re only kids!” But what we learn from this ocean of knowledge and wisdom is not to ignore such matters, but to care about even the minutest of details.
It was a lesson for the staff of MTA International also, that everything said on MTA is relayed to the whole world. Thus, whatever is said should be accurate and crisp. No matter who the questioner is and no matter what the question, Huzooraa never considers any question insignificant or a waste of time. No matter what, the answer is always given satisfactorily.
During such classes, Huzooraa is also guiding the organisers. Right before the class, a copy of the programme is placed on Huzoor’s table, mentioning the names of those who will recite tilawat and nazm and who will deliver presentations. Sometimes, I have felt that even if the smallest of typos are made, they are brought to the attention of Huzooraa by a supernatural power. They may as well be highlighted before Huzooraa, because Huzooraa always points out such mistakes and instructs for them to be corrected.
When Huzooraa returns from abroad after a successful tour, the classes of that tour are viewed and they go through the scheduling process. Regarding one class, I had a question, which I felt needed to be brought to Huzoor’s attention. Thus, I presented the matter to Huzooraa during a mulaqat. I said:
“Huzoor, from beginning to end, the administration of the class was constantly reprimanded. The administration had done everything incorrectly and everything had to be explained to them by Huzoor, wherein they were severely reprimanded. Whatever Huzoor deems befitting, shall be done.”
Huzooraa instructed:
“If you are asking me whether it should be played or not, then it most certainly should! It should be played in its original form.”
In our ignorance, we seem to forget that during such classes, the addressees are not just the children sitting before Huzooraa; rather, it is a “class” for the entire world. The millions of Ahmadis tuning in throughout the world are the addressees of Huzooraa during those moments and everything Huzooraa says must be obeyed to the letter. Although there are many who are able to explain the status of Khilafat and inculcate among the younger generations reverence and respect for Khilafat, there is no one who is aware of the status of Khilafat more than Hazrat Khalifatul Masih.
There is no one who can better inculcate a level of reverence for Khilafat than Huzooraa. How can it be that Huzooraa, out of his precious time, takes out not minutes, but an entire hour to sit among the youth of the Jamaat while the administration does not place a programme before Huzooraa, nor do the participants know of their duties or when they are supposed to take to the mic? How can it be that we do not check arrangements beforehand and instead, allow for the microphone to be inoperable in Huzoor’s presence and not know how to get the microphone across to other children?
The lesson was not for the administration of that specific class, but by having it played on MTA International, it was a lesson for all class organisers around the world. Thus, Huzooraa instructed that the class would be broadcast as it was.
When in London, the classes took place in the Mahmood Hall, adjacent to the Fazl Mosque. Initially, the students of Jamia Ahmadiyya would arrive in the Mahmood Hall in order to sit in the blessed presence of Huzooraa, but Huzooraa then started to travel to Jamia and blessed them with his presence in their abode. At such occasions, the students of Jamia consider themselves the luckiest of all as the spiritual prince blesses them with his presence.
The first building of Jamia Ahmadiyya UK was a 15-minute drive away from the Fazl Mosque. It is God’s grace upon the Jamaat that any land the Jamaat occupies is very quickly proven small. So too was the case with Jamia’s first building. The new building of Jamia is situated at under a 20-minute drive from Islamabad and its majestic building stands in a scenic area. Initially, Jamia was at a 45-minute drive from Huzoor’s former residence at the Fazl Mosque, and Huzooraa would make this long journey on various occasions.
If I am not mistaken, it was in the winter of 2013 when their sitting with Huzooraa was scheduled. On that day, the snow showed no signs of cessation. The weather forecasts had given warnings and said that people should try to stay indoors and avoid travelling. It was in this scenario that a message was conveyed from the Fazl Mosque to Jamia Ahmadiyya that Huzooraa would indeed be travelling to Jamia that day and the sitting would commence.
That day, the staff and students of Jamia worked hard to clear the snow in order to make way for Huzoor’s entourage. The hardest part of that was the long road that travels up the hill and leads to the beautiful building of Jamia. It became impossible to melt the snow with grit. Afterwards, I was told by a friend that although the necessary paraphernalia was not readily at hand, a large metal slab was attached to the back of a car with two students standing on either side to support it and the car was driven along the road leading up to Jamia.
Having cleared the track, the snow would fall and settle back on the track, but the staff and students of Jamia, out of their love for Huzooraa, repeatedly cleared the track in that manner until the time came for Huzoor’s arrival. Huzoor’s entourage managed to safely climb the steep road to Jamia and the sitting with Jamia’s students commenced. Huzooraa told them that no one should get anxious over small, trivial challenges. “Whatever needs to be done, should be done!”
Thereafter, the programme commenced and the students, on a cold winter’s day, sat in the spiritual warmth of Huzoor’s company. Huzooraa had given a principle of life, to not be afraid of confronting small challenges.
The fifth fundamental article of Islam is belief in the Hereafter; heaven and hell. Before the arrival of the Promised Messiah and Mahdi, Hazrat Mirza Ghulam Ahmadas, the Muslims harboured strange ideas and wrong notions about the subject of life after death.
The concept of heaven prevalent amongst the Muslims of that age bore little relation with the Islamic concept mentioned by Allah the Almighty in the Holy Quran. According to them, God forbid, paradise was a place of luxury, pleasure and unremitting sexuality.
In their view, the pinnacle of human existence and achievements in this world is to ultimately settle in a place where there are all kinds of sensuous delights, wine, women and lavish foods.
However, the object of human existence according to the Holy Quran is very different. Allah the Almighty says:
“And I have not created the Jinn and the men but that they may worship Me” (Surah al-Dhariyat, Ch.51: V.57).
That is, human beings should absorb the attributes of God the Almighty because worship means to accept and acquire the qualities of submission, humility and obedience.
Thus, it is extremely irrational to think that men will try to achieve godly life for 50 or 60 years in this world and then they will enter a never ending life of sensuous pleasures in the Hereafter.
Likewise, it was thought that Allah would put the disbelievers in hell for an unending torment and would never have mercy on them like a stern ruler. The Promised Messiahas rejected these false ideas through reasonable arguments and showed miracles to restore the true Islamic teaching about the concept of life after death.
He demonstrated the instability of this world and highlighted the beauty and superior value of the afterlife and thereby instilled in the hearts of people the desire to act righteously for attaining the heavenly life.
In the same way, the Promised Messiahas removed the vain thoughts and sensual image of paradise present in the minds of Muslims. He also dispelled the notion that heaven is merely an illusion and proved that the existence of heaven is a reality, just not the reality people believed it was. The Promised Messiahas said:
“That is, He who remains blind in this life will be blind in the hereafter also, and even more astray [Surah Bani Israil, Ch.17: V.73]. This is an indication that the virtuous see God in this very life and they behold their True Beloved in this world. The purport of this verse is that the foundation of the heavenly life is laid in this very world and that the root of hellish blindness is also the vile and blind life of this world. Then it is said:
“That is, give glad tidings to those who believe and do good works, that for them there are gardens beneath which flow streams [Surah al-Baqarah, Ch.2: V.26]. In this verse, God Almighty has described faith as a garden beneath which streams flow, and has thus indicated that faith is related to righteous action as a garden is related to the water of the river or stream. As a garden cannot flourish without water, faith cannot survive without righteous action. If there is faith but no righteous action, then faith is vain; and if there are actions but no faith, then actions are mere show or display.
“The reality of the Islamic paradise is that it is a reflection of the faith and actions of a person in this life and is not something that will be bestowed upon a person from outside. A person’s paradise is developed inside him and everyone’s paradise is his faith and his righteous actions, the delight of which begins to be tasted in this very life and one perceives the hidden gardens and streams of faith and righteous action which will become concretely manifest in the Hereafter…
“In the Holy word of God, heaven and hell are not like the physical world. Their source is spiritual, though it is true that in the Hereafter they will take on concrete forms and yet they will not belong to this world.” (Hazrat Mirza Ghulam Ahmadas, The Philosophy of the Teachings of Islam, pp. 126-132)
Some people were of the view that heaven is similar to this world, only more stable and an extensive place of comfort and delight. The Promised Messiahas resolved this misconception and said that the blessings of paradise are very different from this world.
In fact, the pleasures of the life in the Hereafter are like the joys and delight we achieve from worshipping Allah the Almighty in this world. The mind and spirit in this life takes the form of spiritual body in the afterlife. The spirit and soul of the next life is a more developed and advanced form of existence than anything we know in this world.
Just as the spiritual powers of human beings are far superior to the spiritual powers of the sperm from which they are born, the powers and experiences of spirit in the life aft er death will be significantly different from this world.
“That is, no virtuous one knows what bliss is kept hidden from him, as a reward for that which he used to do [Surah al-Sajdah, Ch.32: V.18]. Thus God has described all those bounties as hidden, the like of which is not to be found in this world. It is obvious that the bounties of this world are not hidden from us and we are familiar with milk, pomegranates and grapes etc. which we eat here. This shows that the bounties of the next life are something else and have nothing in common with the bounties of this life, except the name. He who conceives of the conditions of paradise in terms of the conditions of this life has not the least understanding of the Holy Quran.
“In interpreting the verse that we have just cited, our lord and master, the Holy Prophet, peace and blessings of Allah be upon him, has said that heaven and its bounties are such as no eye has seen, nor has any ear heard, nor have they been conceived by the mind of man; whereas we see the bounties of this world and hear of them and their thought also passes through our minds. Now, when God and His Messengersa describe them as something strange, we would depart altogether from the Holy Quran if we were to imagine that in heaven we shall be given the same milk which is obtained in this life from cows and buff aloes, as if herds of milch cows would be kept in heaven and there will be numerous beehives in the trees of heaven from which angels will procure honey and pour it into streams. Have these concepts any relationship with the teaching that says that those bounties have never been witnessed in this world, and that they illumine the souls and foster our understanding of God and provide spiritual nourishment? They are described in physical terms but we are told that their source is the soul and its righteousness.” (The Philosophy of the Teachings of Islam, pp. 138-140)
The Promised Messiahas also proved through conclusive arguments of the Holy Quran that the torment or punishment of Hell, which people think will never end, will in fact come to an end at some point. The notion that its punishment is eternal means that it will last for a very long time, but it will not be indefinite.
In the Holy Quran, Allah the Almighty says about Himself:
وَ رَحۡمَتِیۡ وَسِعَتۡ کُلَّ شَیۡءٍ
“And My mercy encompasses all things” (Surah al-Araf, Ch.7: V.157).
Thus, it is against Allah the Almighty’s fundamental attribute of mercy to inflict a never ending punishment on helpless and weak humans. Moreover, the Holy Quran describes the rewards of heaven as, “a gift that shall not be cut off” and an “unending reward.” God Almighty says:
“But as for those who will prove fortunate, they shall be in Heaven; abiding therein so long as the heavens and the earth endure, excepting what thy Lord may will – a gift that shall not be cut off.” (Surah Hud, Ch.11: V.109)
“Except those who believe and do good works; so for them is an unending reward.” (Surah al-Tin, Ch.95: V.7)
On the other hand, the description used for the punishment of hell is very different. This distinction between the description of the rewards of heaven and the punishment of hell indicates that they are no doubt long-lasting but in very different ways. The readers of the Holy Quran should observe and heed this difference.
The founder of Islam, Prophet Muhammadsa also shed light on the true meaning of punishment in hell and explained the actual teaching of the Holy Quran about this belief. The Holy Prophetsa said:
يأتي على جهنم يوم ما فيها من بني آدم واحد تخفق أبوابها
“A time will come on hell when not a single man would be left in it. Its doors and windows will rattle to the blowing wind.” (Kanz-ul-Ummal, Vol. 14, p. 527)
In the above hadith, the Holy Prophetsa has clearly given the description of an emptied hell. The Holy Prophet’ssa explanation of the Holy Quran is far more superior to the interpretations presented by the religious scholars of Islam.
Thus, nobody has the right to teach anything else and limit Allah the Almighty’s attributes of mercy and forgiveness. We have only presented a gist of the works performed by the Promised Messiahas to restore the belief of Muslims in the articles of faith. This will give some idea of the reform which the Promised Messiahas carried out in order to revive Islam and re-establish the glory of Allah the Almighty and His messenger, Prophet Muhammadsa.
The readers are urged to study the writings and sayings of the Promised Messiahas in detail to understand and grasp the scope of his efforts in the service of Islam.
The value of ihsan is deeply rooted in the teachings of Islam, binding the very fabric of its existence. It can be defined as “kindness” or “benevolence”, though the precise understanding of the term is more complex than what translation credits. The Holy Prophet Muhammad, peace and blessings of Allah be upon him, was a living example of ihsan.
From the obedience of Allah, selfless service to humans and kindness to animals, it can be indeed said that he epitomised the state of excellence in ihsan.
Before prophethood, his profound vocation for human welfare can be witnessed in the fact that he became known as the “amin” and “sadiq” (honest and truthful), in addition to entering a pact known as Hilf-ul-Fuzul or “Confederacy of Rights”. The agreement was entered and honoured by a few members of the Quraish tribe, who recognised the fault in society and wanted to establish the social welfare that was much needed.
Even after his divine appointment, the Holy Prophetsa would remember this pact with fondness and honour it. The Holy Prophetsa was always viewed as a leader with exceptional unifying force; this view was held before the ministry and can be witnessed exponentially after prophethood. Whether it was keeping the peace during the rebuilding of the Ka‘bah or ensuring fair treatment of traders in Mecca, Muhammadsa was called upon to ensure justice through wisdom was dispensed.
Although no Muslim state existed in Mecca, people who joined the fold of Islam sought guidance from the Holy Prophetsa for their religious and worldly needs. His treatment of people, an extraordinary sense of justice and societal well-being preceded him. An example of his virtues with respect to a neighbour demonstrates his humbleness.
Whenever the Holy Prophetsa would depart from his abode, a neighbour would take the opportunity to express their displeasure by dumping garbage onto his holy being. One day, the usual encounter seized. Concerned for their well-being, he sought permission to enter their premises. The neighbour was stunned and enquired what business had brought him there, to which the Holy Prophetsa replied with obvious concern that he wanted to ensure the well-being of the neighbour as their usual encounter did not occur.
Needless to say, that was the end of such abusive behaviour towards a man of mountainous stature! Those who heeded to his call and professed belief in the One God were severely persecuted in Mecca.
Once the persecution in Mecca became unbearable, the Holy Prophetsa migrated to Yathrib (later Medina). Medina was a stateless entity, where existed many tribes, but no central command of any size.
Once the state of Medina was formed, a system began to develop. With scant revenues and mounting needs of an infant society, the concept of Bait-ul-Mal (treasury) came into being.
One of the revenue sources of Bait-ulMal was Zakat, which became mandatory in 2 AH. Bait-ul-Mal, in its infancy, was a depositary where money and goods were temporarily placed, pending distribution. It would remain so until Hazrat Umarra established a diwan in 20 AH to address the increase in revenue and the nation’s financial needs. Bait-ul-Mal, coupled with diwan, marked the start of the Islamic state treasury.
While the Holy Quran gave much freedom to the establishment of income for the state, it provided specific guidance where this money should be spent. The core of Islamic teaching is that the wealth “should not circulate only between the wealthy” (Surah al-Hashr, Ch.59: V.8).
Over the course of 22 years, where the Holy Quran was revealed, the guidance on the welfare of society was established, with the key points being (Surah al-Taubah, Ch.9: V.60; Surah al-Hashr, Ch.59: V.8-11):
1. Eliminate poverty and bridge the gap between the rich and the poor
2. Ensure fulfillment of the basic needs of every citizen, regardless of their faith or gender
3. Help those who are at risk of falling into error
4. Freeing of slaves and those struggling under loans
5. Helping anyone affected by calamity or struck by tragedy
During the life of the Holy Prophetsa, the primary sources of income for Bait-ul-Mal were Zakat, war spoils, land taxes and gifts from the neighbouring governments, the details of which are beyond the scope of this article. It is, however, imperative to mention that compulsory monetary measures in Islam are not limited to Zakat or the spoils of war.
Based on society’s needs at the time, the Imam or Khalifa of time is free to establish a call for further donations. Examples of such can be seen during the period of Khulafa-e-Rashideen, such as the establishment of ushr (custom duty on imports) by Hazrat Umarra. Other non-Zakat based compulsory measures established during early Islam, such as fitrana, also formed sources of revenue of Bait-ul-Mal.
Initially, Bait-ul-Mal was a small room in the newly established Masjid al-Nabawi. This room was under the observation of Hazrat Bilalra. He was responsible for the state’s financial operations and those of the Holy Prophet’ssa household. A general impression among Muslims is that the Holy Prophetsa would not hold on to any income obtained and distribute it the same day; this understanding is only partially correct.
Medina was an established state with government expenditures. It catered to the needs of her citizens, in addition to funding and hosting delegations. Bait-ul-Mal funded the expenses arising from these operations. The Holy Prophetsa implemented the teachings of the Holy Quran with such excellence that the Quran itself bears witness:
“And we have not sent you [O Muhammad] except as a mercy to the worlds.”
To capture the ihsan of the Holy Prophetsa would be akin to capturing the oceans of the world in words – an impossible feat. Whether it was praying for the deceased folks of the Jewish faith, caring for the ill, helping carry items across town, forgiving the prisoners of war in exchange for teaching the children how to read, the Holy Prophetsa set exemplary standards in every aspect of life. This author finds it a daunting task to begin setting the tone of his benevolence regarding his welfare efforts, sufficient to quote the testimonial of the Holy Quran (Ch.33: V.22) that “you have in the Prophet of Allah an excellent model… ”
After the Holy Prophetsa passed, Hazrat Abu Bakrra faced many challenges upon his election as the Khalifa. Many prominent tribes, such as Banu Hanifa and Banu Tamim, refused to pay Zakat, rejecting it as one of Islam’s pillars. They promoted this mutinous belief, encouraged smaller tribes to join the rebellion and threatened to attack the Muslim state of Medina.
The young administration, still in infancy, decided to defend her rights as a state. Hazrat Abu Bakrra understood Zakat’s significance as a religious duty and an integral part of the state fiscal policy. Hence, he fought the rebels. His decision to defend the state preserved Zakat’s dignity and solidified the position of Medina as a unified state.
Owing to the soundness of this decision, when the Umayyads seized power after the demise of Hazrat Alira, the system of Zakat was well established, being administered by Bait-ul-Mal. These rebellious wars are collectively termed as the ridda wars (wars of apostasy). They include the wars against the aggressive tribes with no previous interaction with Islam (such as Sajah, Musaylima and Tulayha).
Musaylima, for example, considered himself an equal of the Holy Prophetsa and wanted to rule the Islamic State. After the demise of the Holy Prophetsa, he declared himself a prophet and started attacking the outlying Muslim tribes in the region of Bahrain (not to be confused with the current day State of Bahrain in the Arabian Gulf).
The purpose of various tribes initiating war against Medina was to use force and misinformation to render Muslim rule ineffective and achieve the broader objective of independence from the central Mediante rule. Throughout the tumultuous period, Bait-ul-Mal continued its servicing operation in Medina and throughout the areas of Muslim influence, without any discrimination of faith, gender or colour. Not only were Muslims covered by the welfare of the Islamic State, but the Christians of al-Hira and people of other faith enjoyed these benefits as well.
This is in contrast with the development of the Elizabethan era’s European welfare state, which focused on religion-based help (we explore this topic in part II of this article). When Hazrat Umarra was given the mantle of Khilafat in 634 AD, it was in a decidedly new era of prosperity for the Muslim dominion.
Recognising the demands of a geographical area with diverse cultures, languages and religions, he organised the system of revenue administration and formed the first known secretariat (diwan) in Islamic history. Bait-ul-Mal, together with diwan, was responsible for distributing stipends and benefits to all members of the society without any distinction of religion, race or colour.
It was under this secretariat that the first census was undertaken with the purpose of serving the entire population. The officers responsible for the revenue collection were directly appointed by the Khalifa and would report only to him. A register of beneficiaries was maintained (on a graduating basis) by the diwan. The census was critical in the identification of who to serve. The elderly, disabled and injured became the state’s responsibility and were allocated regular allowances to meet their basic needs. Abandoned children and orphans were taken care of by the state.
Hazrat Umarra would go through incredible measures to ensure that no one under his dominion went to sleep hungry, often touring the streets of Medina in disguise and distributing stipend with his own hands. The social welfare system grew to include pensions and grants to war widows and their children and old-age pensions. The benefits were extended to all citizens, including ahl al-dhimmah (the non-Muslim inhabitants of the State). The ahl al-dhimmah enjoyed the freedom to practice their religion as before.
The new Muslim rulers considered monotheistic religions such as Christianity, Judaism and Zoroastrianism as precursors of Islam. As they paid the jizya, they were exempt from serving in the military, which did not apply to Muslim citizens. The role of the government, under Khulafa-e-Rashideen, demonstrated the significance of the state taking a prominent part during times of national emergencies, such as famine and natural disasters.
Even today, we observe nations like Canada and Germany, where governments took the decisive lead during the Covid-19 pandemic and were spared from the wrath of the disease. In times of drought and famine, the Islamic state took several special measures to counter the crisis. These included steps such as provisioning food from other provinces, halting some forms of corporal punishments and building of a canal between the River Nile and the Red Sea to speed up food delivery from Egypt. This canal remained operational for another 114 years, when in 755 AD, it was ordered shut by Abbasid Khalifa al-Mansur. This action cut the food supply to the holy cities, an unfortunate move that reversed the very motivation of Hazrat Umarra.
The St. George’s Church in Cairo is built on the foundation that marked the entrance to the canal. Picture credit: John Cooper at the University of Exeter’s Institute of Arab and Islamic Studies
The value of ihsan was not limited to the welfare of the downtrodden only. It extended to ensuring the well-being of travellers as well. Guesthouses were built along major routes to provide free meals and accommodation to the wayfarers.
In addition, debtors would receive help from Bait-ul-Mal, a concept that was opposite to 18th century Europe, where debtors were imprisoned, mostly for life. Islam strongly discourages the system of riba (interest) and promotes Zakat, which is the anti-thesis of interest. It would be prudent to discuss Zakat in brevity. Zakat holds a unique position when compared to the other four pillars of Islam. Its uniqueness extends from the fact that it is a form of worship as well as a financial obligation to the society.
The parting from the wealth for the sake of Allah’s love draws a person nearer to Him, while seeking His pleasure by providing for His creation helps maintain a balance in the society and removes social ills, helping to reduce crimes. While Zakat is often referred to as charity, it is far from it. The Holy Quran declares Zakat as the rightful property of eight distinct beneficiary groups (Surah al-Taubah, Ch.9: V.60).
This distinction highlights the difference between charity and benevolence. It could be said that Zakat is the first institution of social welfare in Islam. The first two categories of the eight beneficiary groups are the poor and the needy. There are no minimum criteria that define this group, only their inability to satisfy the basic needs of life. This permits the Bait-ul-Mal of each society to determine the dominant standards of the time. The remaining beneficiaries fall among various categories such as freeing people of slavery (or prisons), travelers in distress etc.
One aspect of Zakat is to help people who have been suffering from financial debt. In Arabia, the system of interest in place was unfair towards the borrower, allowing the lender to earn the loaned amount many times over. Islam forbade such a practice as it encouraged the hoarding of wealth. From an economic point of view, the circulation of wealth is critical for the economy to function. The system of riba encourages holding on to wealth to gain more interest.
From this point of view, the debtors were assisted by the state, helping them come out of debt and become economically stable. Even during his youth, the Holy Prophetsa would leave no stone unturned to free a slave. His successors elegantly pursued this practice and one of the tasks of Bait-ul-Mal became manumission of slaves. That education plays a critical role in Islam is a gross understatement.
During the early years of Islam in Mecca, even during intense persecution, the Holy Prophetsa established Dar al-Arqam, a school where the first Muslims were trained. When the Holy Prophetsa migrated to Medina, there were an estimated 11 people who could read or write, apart from the Jews. How, within a few years, Medina became dar-ul-qurrah (abode of literates), speaks volumes about the efforts of the Holy Prophetsa to educate the Muslims. This mantle was elegantly carried by all his successors, who understood its importance and took steps to ensure the education of the masses. They understood the role of education in coexistence with other cultures and faith.
To ensure that quality education was available to all Islamic state citizens, salaries of teachers and stipends for students became an integral function of Bait-ul-Mal. Education became a responsibility of the state. The schools broadened their students’ minds with gems of the Holy Quran, science, law and mathematics. The effects of this education system were so far-reaching that hundreds of years later, the University of al-Qarawiyyin was formed in Fez (Morocco) in 859 AD. This was the first degree-granting educational institute in the world and is still in operation.
After Hazrat Umarra, the system of social welfare continued to be maintained with the same zeal by his successors Hazrat Usmanra and Hazrat Alira, the third and fourth Khulafa-e-Rashideen (rightly guided Khalifas). However, when the period of Rashidun Khilafat ended, so did the social welfare in the Islamic state.
Hazrat Umar-bin-Abdul Aziz (717-720 AD), a pious caliph, revived it during his brief reign. Unfortunately, during the later period, the system gradually disappeared due to a lack of personal interest from Muslim rulers.
Philosophy of welfare in Islam
In an age where government welfare is frowned upon by some, the Islamic system of Zakat as the driver of social welfare may be seen as an undermining work ethic. However, a cursory study of Islamic philosophy on being dependent, while fully able to work is sufficient to understand the fallacy of such a belief.
In most simple terms, the philosophy of the Islamic welfare system is to bring the surplus wealth into circulation and to ensure the balance and just distribution of the wealth among the poor and the needy. It does not stop there. The central idea is to help those in need when they need it the most and once they are able to stand on their own, they should extend a hand to those in need.
A quick view of the two primary sources of Islam, namely the Holy Quran and the hadith, sufficiently advocates desire, value and dignity of work. Islam condemns living off others while being able to work. If there are employment opportunities, regardless of the perceived social status, a person cannot choose to remain unemployed.
Islam emphasises the importance of work and encourages people to earn their living, stating, “No one ate better food than the person who laboured with his own hand.” The Holy Prophetsa would often pray, seeking Allah’s refuge from laziness and idleness.
A hadith tells us how the Holy Prophetsa transformed a member of the Ansar from a beggar into a productive member of society by teaching him how to work and provide for himself. Centuries later, ihsan, as a state policy, was developed into a welfare state by Western nations. As oil became a significant income source, some Muslim states established their own version of a welfare state.
In part II, we shall discuss the modern implementation of social welfare and social contracts in Western society and the inspiration driven by Islamic principles.
References used (in order of consultation):
Hazrat Mirza Tahir Ahmadrh (translator). The Holy Quran
Imam Abu Dawud. Sunan Abu Dawud. trans Prof Ahmad Hasan. Kitab Bhavan (2013)
Hazrat Mirza Ghulam Ahmadas. Philosophy of the Teachings of Islam. Islam International (1996)
In the last four reports, I have given the good news that 33 people have entered the true religion of Islam at the hands of this humble one.
Thereafter, an honourable educated lady named [Sobolyowski or Sobolewski] read my mention in a newspaper and joined the lectures. After studying the book, [Philosophy of the] Teachings of Islam and some other literature, and after much deliberation, she accepted Islam with full conviction of heart. She was given the Islamic name Fatima Mustafa. Before coming to America, I saw a dream in London:
“I came here [to America] and persuaded a lady to accept Islam. I named her Fatima Mustafa.”
I mentioned it before friends in London at the time of seeing the dream. Certain other glad tidings of the same kind along with the latest good news provided satisfaction in the time of hardships and detention.
In one of them, I had the honour of visiting chief of all the worlds, beloved of God, Muhammadsa, the chosen one and some other prophets. Although some other women have also converted to Islam here before, but so far, no woman of this ability, sincerity and spirituality has come before me regarding whom my heart would testify for giving this name.
Thus, praise and thanks be to God for every success depends upon His blessings.
Next Sunday, a lecture will be held on the prohibition of wine in Islam, insha–Allah! Many letters showing sympathy about my detention days and expressing congratulations and compassion on my entry into America have been received from friends. I thank them all and pray that God protects all these well-wishers from every evil and calamity and grants them the rewards of this world and the Hereafter.
As long as I am in this country, I am ready to serve the people of my nation to the best of my abilities.
وَمَا تَوْفِیْقِیْ اِلَّا بِاللّٰہِ العلی العظيم
“There is no power in me save through Allah, the Most High, the Great.”
In addition to the above-mentioned new convert, Fatima Mustafa, two Muslims, one of whom is a resident of Albania […] and the other is a resident of Syria, and are merchants in this country, entered Jamaat-e-Ahmadiyya. The name of the Albanian is Mr Islam General Chatto and the Syrian gentleman’s name is Kamal Al-Qadri.
The work here is progressing day by day and this humble one remains fully occupied. Some new convert brothers help in the work of English writing.
Mufti Muhammad Sadiq, 15 July 1920
Akhbar Faruq, 19-26 August and 2 September, 1920
My faith
A dear friend writes, “A gentleman in Lahore has a letter from you and he is showing it to people that you do not consider the Holy Prophetsa as a messenger for the entire world and only consider the Promised Messiahas as a messenger for the whole world.” According to that gentleman, “It is the influence of Europe that has damaged the faith of the Mufti so badly.”
I was not much surprised to hear this story because such false rumours and baseless narrations are often spread among the opponents by some means. However, through this writing, I declare that my belief is still the same as it was before that the seal of all the prophets, Muhammadsa, chief of all the messengers, came as a prophet for the entire world and because of him, Hazrat Nabiyullah [Prophet of God], the Promised Messiahas, has come as a Prophet and Messenger for the whole world.
تیرے بڑھنے سے قدم آگے بڑھایا ہم نے
“We moved our own step forwards with thy stride.”
This is the teaching I give to the people in this country. My magazines and articles that I have published in this country are a testimony to this fact and their cuttings have also been sent to India.
Total number of new converts
By now, 35 people have converted to Islam in this country at the hands of this humble one. Their detailed reports have been sent to newspapers and their signed requests of Bai‘at have been sent to be presented before Hazrat Khalifatul Masih [IIra]. Apart from them, a group of Arabic, Egyptian, Indian and Albanian Muslims have joined Ahmadiyyat. Their detailed report has also been dispatched.
Method of tabligh
At the moment, tabligh is mostly done through distribution of literature. Apart from the past four weeks, one lecture is being held every Sunday. A hall has been rented for conducting these lectures and a board [carrying the words] “Ahmadiyya Lecture Hall” has been affixed on it. Moreover, tabligh is carried out through meetings and discussions in the park. An opportunity to ask questions is given after the lecture. Thereafter, the questions are answered.
For example, a person’s questions [along with our answers] are written below:
Questioner: You said in the lecture that you also believe in Jesus. If you believe him, then he has also claimed to be God and to be immortal, so you must believe this [claim] as well.
Sadiq: (Holding the Bible in hand) This is the Bible of Christians. Show me these words in one of its verses that Christ claimed to be God or that he claimed to be immortal and I will accept it. I assure you that you can never show these words from the Bible. His grave is present in my country, India, where he was buried underground like other holy men, and there is no such thing as immortality!
Questioner: (In a state of surprise) Well, if Jesus is dead, then who should we believe in?
Sadiq: Accept Hazrat Muhammadsa, the chosen one, who is leader of all the prophets and is a guide and reformer for the entire world.
Questioner: (Laughing) He also died and was buried underground.
Sadiq: He did not die for the seekers of guidance. His spiritual school continues. He was the first and the greatest teacher of that school, and he is still imparting spiritual education to his students. There have always been people among the Muslims who completed their spiritual education from this school and one of them appeared in this age, [who said]:
دگراستاد را نامے ندانم
کہ خواندم در دبستان محمد
“I do not know the name of any other teacher because I have received education from the school of the Holy Prophetsa.”
This mission is called Ahmadiyya Jamaat after him. Is there anyone among the Christians who would make such a claim that he is being taught by Jesus in this age?
Questioner: Of course, there are. There are many. There are thousands.
Sadiq: Tell me the name and address of one of them.
Questioner: There are many.
Sadiq: I only ask just one name from the many.
After much discussion and insistence, the questioner gave the name of a pastor. I have written a letter to him. Its details will be published when we will receive the answer, insha–Allah … Thus far, the following newspapers of the city of New York have either written about me or published my articles:
1. Truth Seeker: Christian Missionary in India
2. Sun and Herald: Turkey’s war was not jihad. Mr Wilson should abide by the terms of truce offered by him
The purpose of establishing an Ahmadiyya Mission in London is not only to convey the message of truth to the British Isles, but, keeping in mind the markazi [central] significance of the city, its goal is to convey the message from Darul Dawat [tabligh house], London, to as far as possible around the world.
Thus, after all pertinent requirements were met, Maulvi Fateh Muhammad Sayal MA visited Paris last week with the aim of conveying the message of the heavenly Jamaat to the people of Paris. Despite his short stay, he managed to do a lot of work. May Allah grant him the best of reward.
Paris, France’s capital, 1920
First day in Paris
Muslims of different countries are living in the capital of France these days. They are making every effort to achieve their political goals and rights. Apart from them, many noble sons of France have converted to Islam by studying the interesting, easily understandable and reasonable teachings of Islam.
Thus, the duty of the Ahmadi missionary was to provide water to all these people when they were thirsty and to show them light in the time of darkness. Hence, a series of meetings were started to accomplish this objective. Consequently, meetings were held with French, Tunisian, Syrian, Arab and Azerbaijani Muslims. The message of the coming of the Messiah was delivered to all of them.
French new Muslims
Many Englishmen and women had already converted to Islam long before the Woking Mission was established. They are considered scholars among the English Muslims and the precious fruits of the mission of Khawaja Sahib. However, these people, as I have mentioned in the beginning, have been Muslims for a long time.
Likewise, there is a group of French Muslims in France. Chaudhry Sahib accompanied by Dr Abdullah Brendan Ahmadi PhD BD, who also worked as an interpreter because he knew French, met with some new French Muslims. Notable among them were Mr Sherif and Mr Dinet. The former has written a book in French and proved that Napoleon was a Muslim. The latter has written a biography of the Holy Prophetsa. Both of these noble sons of France were informed about the arrival of the Promised Messiahas and the teaching of Ahmadiyyat.
Mr Sharif highly appreciated the political approach of the Jamaat, i.e. the principle of giving priority to religion over politics and the commitment to put religion before the world. He expressed great happiness when he met the Ahmadiyya missionary. He also expressed the desired to study the literature of the Jamaat.
Other Muslims
In addition to the French new Muslims, a meeting was held with Muslims from Tunisia, Syria, Arabia and Azerbaijan. Representatives of each country were given the message of “Muslims’ hope”, i.e. the [message of the] appearance of the Messiah and the Mahdi. Among the Syrian Arabs, a young man was a friend of Syed Zainul Abidin. He was a fan of Syed Sahib’s religious life.
The Muslims of Azerbaijan were saddened and depressed owing to the suffering in their country. However, they were delighted and amazed to hear the good news that Russia would soon convert to Islam. Since all of them knew French, everyone was gifted a French translation of the Promised Messiah’sas speech [which was delivered at] the Conference of Great Religions. In this way, the Ahmadi missionary of London went to Paris and informed the Muslims of other Islamic countries about the arrival of the Muhammadan Messiah and successfully carried out the work of inviting them to become believers. Praise be to Allah Who made it all possible.
Lecture at Croydon
One of London’s top lodges, Croydon’s Theosophical Lodge hosted Chaudhry Sahib’s lecture on Islam. The first lecture was so well received that the second lecture was requested by the said society. After the second lecture, the third lecture was requested. The first two lectures were held on the subject of Islam, i.e. the principles and doctrines of Islam. The third lecture was due on the Prophetsa of Islam. As Chaudhry Sahib was in Paris:
قرعہ فال بنام من دیوانہ زدند
“This humble one’s name was drawn in a lot.”
Thus, I gave an hour-long speech in the above mentioned society. I highlighted that the Holy Prophetsa was a living prophet and [talked about] his uswa-e-hasana [exemplary manner], and the appearance of the Promised Messiahas. After the speech An opportunity of questions and answers was given after the speech.
Mr Lewis Lincoln, an intellectual Englishman who is also a writer, not only stood up and thanked me from the bottom of his heart, but also said, “Today, I found the confirmation of my opinion which I reached after nine years of study, in Islam.”
A lady said that the entire lecture was spiritual food. All praise belongs to Allah who made it possible. Lectures of Ahmadi missionaries will be held at this lodge in the future as well, insha-Allah!
General tabligh
Outdoor meetings are held four times a week on a regular basis. By the grace of God, very reasonable men and women of intellectual and scholarly class have started taking an interest in the true faith [of Islam]. They stand for hours listening to the speeches and sermons of the Ahmadi speakers. Slogans of shut-up are raised against Christian protesters. People regularly visit our [mission] house and enquiry. Going along the way, they [follow the teaching of Islam and] say Salam [peace be upon you], without any introduction, which is against their national norms.
Last Sunday, a young man said, “Why don’t you expand the promulgation of your Jamaat! Everyone should know about this.” Today, a person said, “A friend of mine expresses special interest in the Ahmadiyya Jamaat. He will come to visit.” Hence, the purpose of establishing Darul Tabligh [mission house] in the UK, i.e.
بَلِّغۡ مَاۤ اُنۡزِلَ اِلَیۡکَ
[convey to the people what has been revealed], is being fulfilled with the utmost honesty, hard work and diligence through the succour of God. Moreover, the certainty of being honourable in the eyes of God for fulfilling this duty brings joy and happiness to our hearts.
All praise belongs to Allah, Lord of all the worlds, peace and blessings be upon His messenger, Muhammad, the seal of all the prophets.
In this third year of Al Hakam, we will present a selection of incidents from the blessed life of the Promised Messiah, peace be upon him, this time, with some more details
28 August 1892: The Promised Messiahas sent a letter to Hazrat Pir Siraj-ul-Haq Numanira confirming that his letter and Chanda had been received. Hazrat Ahmadas stated that not a single copy of his book, Nishan-e-Asmani was available in stock as people bought them instantly. Huzooras also suggested to him that he could now easily book a copy of the next book, Dafi-ul-Wasawis, which would be out in the coming weeks.
Hazrat Pir Siraj-ul-Haq Numanira
28 August 1898: The Promised Messiahas replied to a letter of Hazrat Haji Seith Allah Rakha Abdur Rahmanra, guiding him on the precautions that must be taken in terms of the cholera outbreak. Hazrat Ahmadas also assured him that he had prepared medicine for patients of the plague, which would be shared with him if it was needed in his part of India, Madras (modern day Chennai).
28 August 1900: The Promised Messiahas dispatched a brief note for his devout disciple, Hazrat Mian Shadi Khanra. Huzooras instructed him to reach Qadian immediately after receiving this note and further details would be shared upon his arrival there.
28 August 1901: Al Hakam reports that the Promised Messiahas said on the morning of this day, “My opponents are of two types: Muslim maulvis and European Christians. Both of them, respectively, extend their opposition to me and their unfair attacks upon Islam incessantly. Today, I was shown a scene of both of these people and a state of revelation was experienced, the details of which I do not recall.
“About the Christians, an impression was conveyed that many of them would value the truth; but with regard to the maulvis, I conceived the impression that most of them would be rendered helpless.”
28 August 1904: The Promised Messiahas was in Lahore and delivered a lecture at 7am.
29 August 1899: The Promised Messiahas wrote a letter to Hazrat Nawab Muhammad Ali Khanra on this date. In it, Hazrat Ahmadas introduced him to a newly prepared vernacular medicine, curing multiple ailments and weaknesses. Huzooras shared its ingredients, their high costs, dosages and other related issues. In the second part of this letter, Hazrat Ahmadas unveiled the scheme and preparations of the proposed research mission that would travel to the Middle East, specifically to Nusaybin (presently, a city located in the Mardin province of Turkey, near the border of Syria) to collect further evidence and record the oral history of the indigenous population regarding the escape journey of Prophet Jesusas. Huzooras drew the attention of Hazrat Nawab Sahibra to fully sponsor one member of this delegation, who happened to be the personal worker of Nawab Sahibra.
30 August 1883: The Promised Messiahas wrote a letter to Mir Abbas Ali Sahib of Ludhiana, shedding light on various spiritual concepts. In this detailed letter, Huzooras comprehensively explained to Mir Sahib some excerpts from the preeminent book, Futuh-ul-Ghaib (Revelation of the Unseen) by Hazrat Abdul Qadir Jilanirh (a Hanbali Sunni Muslim preacher, ascetic, mystic, jurist and theologian, who was known for being the eponymous founder of the Qadiriyya tariqa of Sufism), where four stages of seekers are discussed. Moreover, after informing him about the completion of the staircase built for Masjid Mubarak, Hazrat Ahmadas wrote, “Probably the day before yesterday, i.e. on Tuesday, I looked at the mosque and immediately, another revelation was received from God Almighty:
فیہ برکات للناس
“That is, ‘In it are blessings for mankind.’”
30 August 1888: The Promised Messiahas wrote back to Hazrat Munshi Rustam Alira that he would dispatch the announcement he was asking for after finding a copy of it. Hazrat Ahmadas advised him that he should learn English for basic needs, as all languages are from God and so there was nothing odd in learning them and only good intentions are required to go further in this field.
30 August 1891: The Promised Messiahas replied to a letter of Hazrat Hakim Maulvi Nuruddinra on this date. In it, Huzooras updated him regarding the printing of his book, Izala-e-Auham. Hazrat Ahmadas wrote that the main chapters of this book were ready and being printed, but he wanted to add points covering newly emerging misunderstandings. Huzooras mentioned that some notable members of his community from Lahore had invited clerics through writing letters to them for a decisive debate with him regarding life and death of Jesusas. Hazrat Ahmadas expected that his opponents would publish hundreds of books against his claims and writings.
31 August 1901: Babu Ghulam Mustafa, Municipal Commissioner of Wazirabad, Punjab visited Qadian on this date. Hazrat Mirza Ghulam Ahmad, the Promised Messiahas made a detailed speech on this occasion, elaborating on various matters and answering questions regarding the divine message of the Messiah that hadn’t previously been addressed. The editor of Al Hakam recorded these gems in many issues of the newspaper.
31 August 1902: While replying to his letter, the Promised Messiahas guided his devout companion, Hazrat Haji Seith Allah Rakha Abdur Rahmanra about the ways to deal with the hardships of this mundane world. This devout disciple was facing many setbacks in his businesses and loans and other liabilities were bothering him. Hazrat Ahmadas, while soothing his fears, showed him the right path to deal with worldly affairs.
31 August 1905: The Promised Messiahas wrote a letter to Hazrat Dr Mir Muhammad Ismailra in which he gave important matrimonial advice comprising basic matters for before and after marriage. This letter conveys Huzoor’sas deep insight into core social issues, human behaviour in certain given situations and his profound medical knowledge.
September 1886: The Promised Messiahas travelled to Ambala during the months of September, October and November. His residence was in the house of Muhammad Latif in Sadr Ambala, Nagphani, in the village of Ghusiyan.
September 1894: The Promised Messiah’sas book, Anwar-ul-Islam was published.
September 1896: The Promised Messiahas sent out an invitation to Muslim scholars and sufis for a mubahala (prayer duel). This announcement was published under the name Dawat-e-Qaum (invitation to the nation). The announcement is included in Anjam-e-Atham.
1 September 1888: During the first week of September, the Promised Messiahas suffered a fever due to the weather. As a result, the system of correspondence was affected during this period.
2 September 1887: In response to his letter, the Promised Messiahas guided Hazrat Munshi Rustam Alira regarding a certain pressing issue on this date. Huzooras updated him that the requested items, like cooking oil and paan leaves, had been received and their payment would reach Butey Khan by tomorrow. Hazrat Ahmadas reminded him to look for a suitable maid to help in nursing the newborn Bashir Awwal (the first). Huzooras emphasised that this required maid should be decent natured.
Hazrat Munshi Rustam Alira
2 September 1889: The Promised Messiahas wrote to Hazrat Munshi Rustam Alira that seeing God Almighty in one’s dream is a very good omen. Hazrat Ahmadas replied to him by saying that he could not forget him in his prayers as he was special and choicest amongst his devout companions and God always looks with special favour towards His special servants.
2 September 1892: The Promised Messiahas wrote a letter to Hazrat Mian Abdullah Sanaurira, in which Huzooras told him that his book, Aina-e-Kamalat-e-Islam was being published. Hazrat Ahmadas added that he had been praying for Hazrat Mian Abdullah Sahib’sra success in a certain court case and was delighted to learn that he would pay a visit to Qadian.
2 September 1898: The Promised Messiahas shared his love and care while replying to a letter of Hazrat Haji Seith Allah Rakha Abdur Rahmanra. Huzooras stated that it is most likely that when he falls asleep, Huzooras remains occupied in praying for him. Such was the profound love Hazrat Ahmadas had for his followers.
2 September 1904: The Promised Messiahas was residing in Lahore. On the blessed day of Friday, after Jumuah prayer, the Promised Messiahas delivered a lecture. On the same day, a Bahai by the name of Hakim Mirza Mahmud Zarkani sent the Promised Messiahas a challenge to a debate; the Promised Messiahas gave him a full response.
3 September 1896: The Promised Messiahas replied to a letter of Hazrat Munshi Rustam Alira on this date. Huzooras wrote that he had prayed for Babu Ghulam Muhyuddin and if he continued to remind him, he would pray for him continuously. Huzooras stated that he could not recall any prescription for vitiligo and at the time, there was not any cure that could be declared as suitable for this illness. Huzooras said that although there had been many medicines mentioned in books, but he had not experienced any of them. Yet, he said that he would look into it and share it, insha-Allah.
3 September 1904: The Promised Messiahas was residing in Lahore. At 7:30am, a lecture of the Promised Messiahas was read out entitled, “Modern religions in this country and Islam”. It was read out by Hazrat Maulvi Abdul Karim Sialkotira in the presence of the Promised Messiahas. After it was read out, the Promised Messiahas briefly addressed the audience.
Taofeek Ajibade, Majlis Ansar Sultan Qalam (MASQ), Nigeria
On Monday, 10 August, 2020, the Nigerian society was greeted with the following news:
“A Kano Upper Sharia Court sitting at Hausawa Filin Hockey sentenced 22-year-old Yahaya Sharif to death by hanging. He was convicted based on Section 382 (b) of Kano penal code of 2000. The court also sentenced one Umar Farouq of Sharada quarters of Kano metropolis to 10 years imprisonment with hard labour for making derogatory statements concerning the Almighty Allah in a public argument.” (Premium Times, www.premiumtimesng.com/news/headlines/407936-kano-courtsentences-singer-to-death-for-blasphemy.html)
The subject of blasphemy, as it concerns Islamic personages or symbols, has become more visible in recent times especially in countries or regions that pride themselves as adhering to the Islamic faith – no thanks to the attendant jungle justice usually handed down to alleged “blasphemers”.
Blasphemy is a widely disputed idea of the utterance of words or actions which the adherents of a religion consider unworthy or derogatory to the inviolable honour of their revered religious personages or sacred religious rites. This concept has for a long time been well entrenched and executed by religious institutions instigated majorly by the actions of some over-zealous adherents of religion.
In view of the fact that different religions have their sacred beings or objects against which their faithful followers would welcome no unbecoming or contemptuous utterances and actions, the question of blasphemy can be said to be as old as the history of religion itself. So, just as it is in Judaism, so too is it in Christianity, Islam, Hinduism, Sikhism, Buddhism, as well as other religions of the world.
For instance, it is considered blasphemous to eat the meat of cows in Hinduism. In Islam, the most prominent figures are Allah the Almighty, His Prophet, peace and blessings of Allah be upon him, and the sacred Book, the Holy Quran. Anyone suspected to malign any of these figures today is seen as a blasphemer.
Blasphemy is regarded by extremists as an offence that is punishable at their hands through the instrumentality of jungle justice or the manipulation of the conventional court as witnessed in recent times in Sri Lanka and Pakistan, where an accused was shot dead right in the court. (www.bbc.co.uk/news/world-asia-53582578)
The truth is that neither Allah, nor the Prophetsa had vested in anybody the power or authority to punish blasphemy. The extremists have taken over the role of Allah in apportioning punishment to perceived erring members (or, as they call them, infidels) of the society.
Punishment for blasphemy in Islam
While the Holy Quran admonishes against blasphemy, it does not specify any corporal or even worldly punishment for the “offence”; rather, the Quran enjoins patience and forbearance and dignity. The instruction of the Quran, when confronted with a situation where someone utters a blasphemous statement against them or things they hold sacred, is to say, peace! “And the servants of the Gracious God are those who walk on earth in a dignified manner, and when the ignorant address them, they say ‘Peace!’” (Surah al-Furqan, Ch.25: V.64)
It is no doubt that a vast majority of those who support worldly punishment for blasphemy are either ignorant of the true position of Islam or deliberately quote the Quran out of context – probably oblivious of their disservice to the noble religion of Islam.
Nevertheless, nowhere does the Quran prescribes any corporal, let alone capital punishment, for blasphemy. The Holy Quran supports physical combat only when a real war has been waged against Islam and Muslims, and disorder is being created in the community. Even then, the Holy Quran says that there shall be “a disgrace for them in this world, and in the Hereafter they shall have a great punishment.” (Surah al-Maidah, Ch.5: V.34)
In this verse, there is no mention of a worldly court passing judgement of physical punishment. The final judgement rests solely with Allah and that is even put till the Hereafter.
“The reward of those who wage a war against Allah and His Messenger and strive to create disorder in the land is only this that they be slain or crucified or their hands and their feet be cut off on alternative sides or they be expelled from the land. That shall be a disgrace for them in this world, and in the Hereafter they shall have a great punishment” (Surah al-Maidah, Ch.5: V.34).
This verse is clearly about those who wage real war against Islam. Even today, there is no law – secular or religious – that says belligerent persons or states should be left alone when they attack. In this sense, it would be clear to all fair-minded persons that the aim of this is communal and societal peace as doing otherwise may put the continued corporate existence at a great peril.
Some clerics have also bandied around a few ahadith in support of meting out punishment to blasphemers. However, such ahadith, like the one that said a Jewess was strangled to death by someone on account of abusing and ridiculing the Prophetsa, and the one where Ka‘b was provoked to blaspheme the Prophetsa and then killed, are considered rather weak by the majority of opinions of commentators.
The simplest, yet strongest proof against their authenticity is their direct contradiction to the unambiguous position of the Holy Quran. Such ahadith are also opposed to the well established and universally acknowledged practice of the Holy Prophetsa. Therefore, those ahadith cannot be relied upon as proofs of capital or even corporal punishment for blasphemy. It is a well-known fact that where a hadith contradicts a clear position of the Holy Quran, the latter takes precedence; just as it is held supreme over any other sources.
In Islam, obedience to the Holy Prophetsa or any other authority is derived from the Holy Quran. Sunnah is neither supreme, nor equal to the authority of the Holy Quran. By extension, it is rather derogatory or “blasphemous” to the inviolable honour of the Holy Prophetsa to ascribe to him any word or deed which in any way contradicts the position of the Quran.
The Holy Quran itself asserts its supremacy in the following verses:
“… the Immaculate one, who believes in Allah and His words; and follow him that you may be rightly guided.” (Surah al-A‘raf, Ch.7: V.159)
“We have sent no Messenger but that he should be obeyed by the command of Allah…” (Surah al-Nisa, Ch.4: V.65)
“O ye who believe! Obey Allah and obey His Messenger and those who are in authority among you…” (Surah al-Nisa, Ch.4: V.60)
“Follow that which has been revealed to thee from the Lord…” (Surah al-An‘am, Ch.6: V.107)
The Prophetsa thus bears witness to, accepts and believes in every word of the Quranic teachings in completeness. It is instructive to note that the Prophetsa endured more blasphemy than we can even cope with today, but he was never advised in the Holy Quran, nor did he deem it fit to respond in a like manner; rather, in the following verses, the Holy Prophetsa was enjoined to take the insults with equanimity and exercise exemplary patience:
“And bear patiently all that they say; and part with them in a decent manner. And leave Me alone with those who reject the truth, possessors of ease and plenty; and give them a little respite. Surely, with Us are heavy fetters and a raging fire.” (Surah al-Muzzammil, Ch.73: V.11-13)
“And the servants of the Gracious God are those who walk on the earth in a dignified manner, and when the ignorant address them, they say, ‘Peace!’” (Surah al-Furqan, Ch.25: V.64)
“And when they hear vain talk, they turn away therefrom and say: ‘unto us our works and unto you your works. Peace be to you. We seek not the ignorant.’” (Surah al-Qasas, Ch.28: V.56)
“And revile not those whom they call upon beside Allah, lest they, out of spite, revile Allah in their ignorance. Thus, unto every people have We caused their doing to seem fair…” (Surah al-An‘am, Ch.6: V.109)
Abuse against the Prophetsa
In his lifetime, the Holy Prophetsa was subjected to both verbal and physical pain by the pagans. In the beginning of his prophethood, he was almost killed before migrating to Medina. When he eventually became the leader of the whole kingdom, he never sought to avenge the pain the pagans had caused him.
In contrast, he forgave them all, including Hinda, wife of Abu Sufyan, who had torn out the liver of Hazrat Hamzara and chewed it to fulfill her vow of savagery. The Quran notes and answers some allegations made against the Holy Prophetsa by his enemies:
1. He was accused of confused dreams:
“Nay, they say, ‘These are but confused dreams; nay, he has forged it; nay, he is but a poet. Let him then bring us a Sign just as the former Prophets were sent with Sign.’”. (Surah al-Anbiya, Ch.21: V.6)
2. He was stigmatised as a man possessed:
“Or do they say, there is madness in him?…”(Surah al-Mominun, Ch.23: V.71)
3. He was called a madman:
“Thou art not, by the grace of thy Lord, a madman.” (Surah al-Qalam, Ch.68: V.3)
In contrast to these derogatory remarks and torments, his personal reactions were all exemplary and in complete adherence to the teachings of the Holy Quran.
One of his regular tormentors was a woman who used to regularly throw dirt at the Prophetsa. At a point in time, the Prophetsa observed that the woman was no longer coming and so he enquired about her. He was told she was suffering from ill health.
In line with the teachings of the Holy Quran, the Prophetsa made arrangement to visit her, offering his services in her household chores. What we have on record is the Prophet’s instructions:
“You do not do evil to those who do evil to you, but you deal with them with forgiveness and kindness” (Sahih al-Bukhari).
This explains that even perceived or real enemies should be shown compassion as much as possible.
Rulings on punishable crimes
The Holy Quran strictly limits the punishment for any crime committed by any member of society, irrespective of their affiliations.
A recurring theme in the Holy Quran, in respect of punishment for crimes, is forgiveness where such is capable of reforming the offender. Following are few verses in this regard:
“And if you desire to punish the oppressors, then punish them to the extent to which you have been wronged; but if you show patience, then, surely, that is best for those who are patient.” (Surah al-Nahl, Ch16: V.127)
“These will be given their reward twice, for they have been steadfast and they repel evil with good…” (Surah al-Qasas, Ch.28: V.55)
A cursory examination of the above verses show the clear position of Islam and the Quran in meting out punishment. On the other hand, it is important to note that while the Holy Quran does not prescribe any punishment for blasphemy, the Bible specifically states the punishment for blasphemy as found in Leviticus 24:16.
Here, both blasphemy and blasphemers are condemned to death.
“One who blasphemes the name of the Lord is to be put to death. The entire assembly must stone them. Whether foreigner or native-born, when they blaspheme the Name they are to be put to death.”
Distorted views among Muslims
Commenting on the latest judgement by a Kano Upper Shariah Court sentencing a 22-year old man to death by hanging, Dr Sani Ibn Sina, the leader of Kano Hisbah Board, said:
It is noteworthy that Dr Sami did not quote any verse of the Holy Quran to support his position. In a similar reaction, Dr Uthman Ibrahim of the Department of Arabic and Islamic Studies University of Ilorin, speaking to an online audience on a Zoom conference on Thursday, 13 August 2020, was of the opinion that the judgement of the Kano Court was in order. However, he added that there is actually no verse of the Holy Quran to support such a position. His own conclusion, just like that of Dr Sani Ibn Sina, is based on the “opinions of scholars”.
How can we rely on the opinion of scholars when the Holy Quran is very clear on a case? If there is no such evidence in the Holy Quran – and in fact the Holy Book speaks against such judgement – what weightier evidence do the Islamic clerics rely on to make such far reaching pronouncements? If there is anything that has given more strength to the continued jungle justice that has always followed each allegation of blasphemy, it is the distorted views of many clerics who should have been a beacon of light to the ignorant and religiously-intolerant majority.
Unfortunately, they have remained the fuel that keeps the fire of intolerance burning in contradiction to the position of the Holy Quran, which is explicit about the freedom of blasphemers. This is nothing but the height of religious intolerance. Meanwhile, it is widely acknowledged and as shown in the various verses above, as well as the practise of the Holy Prophetsa, that Islam enjoins nothing but tolerance, compassion and peace.
The fact that a man speaks against Islam today does in no way mean that he could never be a follower of the religion. Some of the greatest defenders of Islam were once valiant enemies of the religion. With compassion and exemplary character, those men were won for Islam and they stood by their new faith with even greater zeal than they had shown while outside the religion.
Conclusion
As noted earlier, the Holy Quran neither prescribes punishment, nor supports punishing anyone for alleged blasphemy. Islam is a religion of peace and those who perpetrate or seek to perpetuate evil in its name neither represent the peaceful religion, nor help its cause in the least. It is a religion that emphasises forbearance and forgiveness. Any extremists who act in contravention of the golden teachings of Islam should be held personally responsible for their infamous acts and pronouncements and Islam should be removed from claims.
A religion that teaches peace cannot be held responsible for the uncivilised actions of a few adherents. It should equally be borne in mind that such extremists are found in almost all religions of the world in varying degrees. Though the extremists have made it possible for others to point accusing fingers at Islam, those with fair minds have a responsibility to see Islam from the pristine teachings of the religion and not from the prism of the utterances of some religious bigots and unguided zealots. Had Allah Himself wished to punish mankind for each of our sins, there would have remained none on the surface of the earth.
“And if Allah were to punish men for their wrongdoing, He would not leave on earth a living creature, but He gives them respite till an appointed term; and when their term is come, they cannot remain behind a single hour, nor can they go ahead of it.” (Surah al-Nahl, Ch.16: V.62)
