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“Subtle is the Lord, but malicious He is not”

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“Subtle is the Lord, but malicious He is not”

Ahmad Kamal, Student, Jamia Ahmadiyya Ghana

In January 1936, a young girl named Phyllis was conflicted as to how science and religion could get along and so, she wrote to one of the greatest scientific minds of our time on behalf of her class and simply asked, “Dear Einstein, do scientists pray?”

Today, it is popularly believed that there exists a tension between science and religion and that one must choose between the facts of science or the “fantasy” of religion. Some scientists have gone so far as to say that modern science makes it impossible to believe in God.

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In the last 500 years, there have been conflicts between science and faith – not continuous conflict, but occasional and famous moments of contention before the world.

Arguably, the two most notable ones are Galileo’s disagreement with the church and his sentence to lifetime house arrest in 1632 over his claim of a sun-centered solar system and the Scopes Monkey Trial – an American legal case in July 1925, in which a high school teacher, John T Scopes was accused of violating an Act, which had made it unlawful to teach human evolution in any state-funded school.

After Charles Darwin’s 1859 publication of On the Origin of Species, science and evolution were declared to be tools of Satan and there was a great uproar against the scientific community.

Naturally, this has become one of the most popular/controversial topics in the world. Consequently, we have an inconclusive public opinion as 59% of the US public appears to believe that science and religion are often in conflict. (Pew Research Center, www.pewresearch.org/science/2015/10/22/science-and-religion)

Many such religious scientists believe that investigating the nature of the universe is to scrutinise the work of God Himself, but why should this be the case when the same God Who established religion in the world created the natural world and its laws? Hundreds of verses of the Holy Quran – almost one-eighth of the book – exhort believers to study nature, reflect, make the best use of reason in their search for the ultimate and to make the acquiring of knowledge and scientific comprehension part of one’s life.

Hazrat Khalifatul Masih Vaa, while addressing the Ahmadiyya Muslim Research Association (AMRA) Conference on 14 December 2019, stated:

“The Promised Messiahas has stated that the continued study of physics, astronomy and the sciences will always lead a righteous person towards God Almighty. The more they learn about God’s creation and the world around them, the more they will appreciate the beauty of Allah the Almighty through the wonders of the universe. Once a believer gains such knowledge and insight, he or she is not just able to guide others about the latest scientific developments, rather they will also be tooled with the armoury to prove to the world the existence of that One God, Who is the Creator of all creation.”

Whenever a person studies and ponders over the celestial bodies and the entire universe, it expands their minds to open towards a firm belief in the existence of God Almighty as they see the signs and evidence of His existence all around them.

لَا تُدۡرِکُہُ الۡاَبۡصَارُ ۫ وَ ہُوَ یُدۡرِکُ الۡاَبۡصَارَ ۚ وَ ہُوَ اللَّطِیۡفُ الۡخَبِیۡرُ 

“Eyes cannot reach Him but He reaches the eyes. And He is the Incomprehensible, the All-Aware.” (Surah al-An‘am, Ch.6: V.104)

One of God’s attributes is Al-Lateef (mentioned in the verse above) and means the Subtle and not easily fathomable. He is far too subtle for human eyes to behold, but He is also All-Knowing.

Hence, He knows that man cannot survive spiritually unless he acquires knowledge of his Creator. This is why God Himself makes arrangements to enable man to perceive Him, despite him being subtle and hidden from the human eye.

For this reason, He has by design placed clues and hints in His creation so that anyone who wishes to seek him may be steered to Him. The Five-Volume Commentary of the Ahmadiyya Jamaat, discussing this verse, says:

“Human reason alone, unaided by divine help, is incapable of knowing or reaching God. It is God Himself Who reaches the eyes (that is, human understanding) and reveals Himself to man – that is, God has, on the one hand, placed in the human mind a power to search for and know Him, and on the other, He sends down revelation to man, thereby making Himself known to him. Revelation also helps to kindle in human reason a light through which man is able to know God.” (Five-Volume Commentary of the Holy Quran, Vol. 2, p. 480)

God is Omnipresent. The verse quoted above tells us that the knowledge of God is beyond the reach of man. Therefore, God Himself makes arrangements to help man attain knowledge of God and insight into him through subtle means.

Great Scientists have pondered over time and space and have realised that indeed, the universe cries out that there must be a creator.

Albert Einstein (1879- 1955) is considered one of the most important scientists in the world’s history. His discoveries changed the course of modern physics by establishing the field of relativity and by contributing in the area of quantum mechanics. He once wrote in a letter:

“Everyone who is seriously involved in the pursuit of science becomes convinced that some spirit is manifest in the laws of the universe, one that is vastly superior to that of man. In this way, the pursuit of science leads to a religious feeling of a special sort, which is surely quite different from the religiosity of someone more naive.” (Letters of Note, p. 326 [Compiled by Shaun Usher])

Einstein did not believe in a god that religions preach, Who has control over everything, rather he adhered to the pantheistic God of Baruch Spinoza. Nonetheless, the point here is that he acknowledged that a power of some sort exists.

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Albert Einstein

Sir Isaac Newton (1643- 1727) is known as the most influential scientist of the 17th century as his ideas became the foundation of modern physics. Sir Isaac Newton spent a great deal of time on theology, with some saying that it was perhaps more so than science.

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Isaac Newton

Hence in his lifetime, he wrote approximately 1.3 million words on biblical subjects. In his book, The Principia, which is considered as one of the most important works in the history of science, he writes:

“This most beautiful system of the sun, planets, and comets, could only proceed from the counsel and dominion of an intelligent and powerful Being … This Being governs all things, not as the soul of the world, but as Lord over all; and on account of his dominion he is wont to be called Lord God”. (Newton’s Principia, p. 35 [Translated by Andrew Motte])

Another genius inventor, Nikola Tesla (1856-1943), who had around 300 patents to his name adhered to the teachings of his mother, wrote:

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Nikola Tesla

“The gift of mental power comes from God, Divine Being, and if we concentrate our minds on that truth, we become in tune with this great power. My mother had taught me to seek all truth in the Bible. Therefore I devoted the next few months to the study of this work.” (My Inventions: The Autobiography of Nikola Tesla, Ch. 5)

Dr Abdus Salam (1926-1996), the greatest scientist that Pakistan has ever produced and first Muslim Nobel laureate, attributed his success to his faith. He says:

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Dr Abdus Salam

“I have myself never seen any dichotomy between my faith and my science – since faith was predicated for me by the timeless spiritual message of Islam, on matters on which physics is silent and will remain so. It was given meaning by the very first verse of the Quran, after Surah Fatiha. This is the book, wherein there is no doubt, guidance to the God-fearing who believe in the Unseen. The Unseen means beyond the reach of human ken.” (Renaissance of Sciences in Islamic Countries, p. 149)

Sir Francis Bacon (1561-1626), whose works are credited with developing the scientific method and remained influential throughout the scientific revolution, said:

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Sir Francis Bacon

“God never wrought miracle to convince atheism, because his ordinary works convince it. It is true, that a little philosophy inclineth man’s mind to atheism; but depth in philosophy bringeth men’s minds about to religion.” (The Essays of Sir Francis Bacon, Ch. 16, p. 71)

The infamous Galileo Galilei (1564-1642), who is considered the father of modern science and made major contributions to the field of physics, astronomy, cosmology, mathematics and philosophy said:

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Galileo Galilei

“I do not feel obliged to believe that the same God who has endowed us with senses, reason, and intellect has intended us to forego their use and by some other means to give us knowledge which we can attain by them. He would not require us to deny sense and reason in physical matters which are set before our eyes and minds by direct experience or necessary demonstrations.” (Letter to the Grand Duchess Christina of Tuscany [1615], p. 5)

God has deemed humans as the “best of creation” because we have been granted intelligence and understanding. We have been granted the potential to distinguish right from wrong. We have been given the ability to think and comprehend.

The subtle indications of God’s existence in the Universe nudge humanity to tread the path to God. Science can help us reflect and take us to believe that there should be a God. But, as the Promised Messiahas taught, personal experience of God is the only way towards certainty of belief.

Opinion: Consistency and routine – How Islam helps

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Opinion: Consistency and routine – How Islam helps

Jalees Ahmad, London

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With countries around the world easing lockdown, introducing leniencies to the rules and slowly coming out of quarantine, people have woken up to the reality of daily struggles getting back into routine.

Many people who are starting to get back to work after spending 3-4 months at home are now finding it difficult to even wake up in the morning, leaving the alarm on snooze.

Some of those I know find that their eating habits have drastically changed, while others are even finding it hard to sleep before 11pm.

Personally, I have noted that whenever humanity undergoes struggle and endures such challenges in life, the beautiful teachings of Islam flourish before us. As we tried to adjust to a new and peculiar situation – staying indoors most of the day – experts, psychologists and even the UN recommendations preached about the importance of maintaining a consistent routine.

This, in turn, would help both our mental and physical states as we endured lockdown.

Scores of articles can be found online that talk of the importance of having routines to stick to during lockdown. The UN recommended for “parents and their children to create a flexible but consistent daily routine. ‘Covid-19 has taken away our daily work, home and school routines. This is hard for children, teenagers and for you. Making new routines can help’”. (www.un.org/en/un-coronavirus-communicationsteam/life-under-lockdown-practical-tips-un)

As Muslims, the consistent routine of daily prayers has been part and parcel of our lives since around the tender age of 10; Salat, the five daily prayers, become compulsory for every Muslim at this age.

Islam has taught us the importance of having a structured life – a life that enables us to focus on what is important. Even though the coronavirus caused mosques to close, the consistency of prayers was not abandoned by Muslim across the world. We prayed even while at home. The Holy Quran has stated that:

اِنَّ الصَّلٰوۃَ کَانَتۡ عَلَی الۡمُؤۡمِنِیۡنَ کِتٰبًا مَّوۡقُوۡتًا

“Verily, prayer is enjoined on the believers to be performed at fixed hours. (Sura al-Nisa, Ch.4: V.104)

With many individuals coming out of lockdown and having seen changes in sleep patterns and, for some, even a sense of time, the simple act of waking up in the morning for work has become a battle.

However, for a practicing Muslim who follows the noble example of the Holy Prophet, peace and blessings of Allah be upon him, for the most part, the sleeping pattern, which was before the pandemic, during the pandemic and after has remained the same as Muslims begin their day with the Fajr prayer.

These prayers were always there, and pandemic or no pandemic, Muslims wake up for such prayers – maintaining the routine and its consistency.

In another place, the Quran states, “Watch over Prayers and the middle Prayer and stand before Allah submissively.” (Surah al-Baqarah, Ch.2: V.239)

Thus, with such emphasis given to Salat, a Muslim, if they follow the practice of the Holy Prophetsa, will find it very easy to keep a routine. Offering prayers on time is integral to Islam and yes, as humans, we do fall and become lazy at times, but for the most part, the very act of praying five times a day helps us during lockdown.

Regarding the importance of observing prayers at their prescribed times and being consistent, the Second Khalifa of the Promised Messiahas, Hazrat Musleh-e-Maudra stated:

“The meaning of iqamat-us-Salat is to observe prayer regularly because the meaning of قام على الأمر means to remain consistent in something. Therefore, the meaning of يقيمون الصلاة would be that ‘they do not cease in offering their prayers’. A prayer that follows with a cessation is not considered true prayer in Islam because prayer is not of temporary deeds, rather it is considered a complete deed, provided that there is no pause from the first prayer after repentance or after reaching an age of maturity until the last prayer before one’s demise.

“All the prayers of those people who tend to miss their prayers in between are rejected. Therefore, it is the obligation of every Muslim that when they reach an age of maturity or when Allah enables them to do so, from that time until their demise, they should not miss a single prayer because prayer is equivalent to meeting Allah and he who refrains from meeting his beloved passes a judgment contrary to his so-called claim of love.” (Tafsir-e-Kabir, Vol.I, p.104)

As Muslims, we are extremely fortunate to be furnished with such a structure for our lives that keeps our lifestyle consistent and in a healthy routine.

قَدۡ اَفۡلَحَ الۡمُؤۡمِنُوۡنَ

الَّذِیۡنَ ہُمۡ فِیۡ صَلَاتِہِمۡ خٰشِعُوۡنَ

“Surely, success does come to the believers, who are humble in their prayers.” (Surah al-Muminun, Ch.23: V.2-3)

100 Years Ago… – Calling London unto Allah

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100 Years Ago… – Calling London unto Allah

Al Fazl, 12 July 1920

Hazrat Maulvi Abdur Rahim Nayyarra

Speech in Western and Eastern London Lecture Society

A speech on the subject of the influence of Islam on India was delivered by the Ahmadiyya missionary, Maulvi Fateh Muhammad Sayal MA at the hall of Western and Eastern London Lecture Society on 28 May [1920] at 5pm.

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The president of the gathering, Mrs Alice Hall Simpson introduced the speaker in the following words:

“Mr Sayal is a learned preacher and teacher of the Ahmadia movement. He is an experienced lecturer. I hope you will enjoy his speech. Mr Sayal will in the course of his lecture, let you know where Ahmadia movement differs from Orthodox Muslims of Woking.”

The Indian Prophet

In his speech, the erudite lecturer explained the moral, religious and cultural condition of India before the [arrival of] Muslims and what changes came about with the influence of Islam, how various evil rites came to an end and with the formation of a central government for the first time in the history of India, how [people of] various parts of the country began to interact and socialise with each other and that eventually led to the origination of the language named Urdu or Hindi. He then clarified that under the influence of Islam, Hindu reformers like Nanak, Kabir, Ram Mohan Roy and Dayanand were born, who preached [the concept of unity of God] لَا اِلٰہَ اِلَّا اللہ. [He explained that] in the future, the means God has created for India to become a single nation and move forward on the road to progress is through the Indian Prophet. Thereafter, he read an excerpt from [the book] of the Promised Messiahas, Paigham-e-Sulh [A Message of Peace].

Preaching the unity of God in Hyde Park

In the present beautiful weather, London’s main recreational area, Hyde Park, is becoming an interesting spiritual, corporal, social and religious destination for the people of London.

At the entrance of the park, preachers of various nations and schools of thought express their respective views. The park’s gate is shaped in the form of a crescent, from where several paths lead to this vast greenery.

From different platforms present beyond this crescent, the aforementioned speakers call London’s men and women to their respective beliefs. Alongside the preachers who believe in three gods and worship [Jesus], son of Maryam, the Ahmadi missionary calls to the One God and conveys the message of the Promised Messiahas.

He begins his sermon with the recitation of the Holy Quran and continues to convey the message of the Messiah of Muhammad. Last Sunday, Brother Babu Azizuddin Sahib also joined this humble one. He read out the precious words of Hazrat Ahmadas from Risala Ahmad and enthusiastically participated in the questions and answers after the speech. May Allah grant him the best of rewards.

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Babu Azizuddin Sahib

By the grace of God, the park’s sermons are bearing decisive results. Intelligent people take interest in Islam. Christian clergymen come with the intention of disrupting and causing chaos in our gathering by asking absurd questions. However, an illustration of the way English men and women silence them is as follows:

An old Roman Catholic priest repeatedly asked nonsensical questions and interrupted our speech. The following voices were raised against him:

An Englishman: Do not interrupt. Are you trying to take over the gathering?

A lady: Don’t talk nonsense. We will listen to this gentleman.

A young lady: Just stay silent. Let us hear these new things.

A young man: Addressing me, “Don’t answer him [the priest].”

Nayyar: Alright! Honest Englishmen and women, do justice between this Christian gentleman and me!

A lady: Threw off the hat of the priest.

A boy: Snatched his umbrella.

A gentleman: Took him by the hand and led him out of the Jalsa.

Dear friends! It is an honour to convey the message of hope to the world, God’s chosen one, Ahmadas and the just attitude of these white birds is a blessing of Allah.

[Message of] Ahmadas of Qadian reaching the corners of the world

The people to whom we have conveyed the message of the true prophet of Allah, Syedna Mirzaas, in the last week, include not only the British people but also the esteemed citizens of other countries. Hence [they are]:

1. Captain AR Glodwyn Bronden DSC, is a doctor of science and sincerely engaged in studying the literature of the Ahmadiyya Jamaat. He met Chaudhry Sahib for the first time in Hyde Park. He is a resident of the country, Argentina, located in South America.

2. Burnant de Goldstam is a Portuguese and very serious natured young man. He is studying our books. He came to the gathering last Sunday and met me in Hyde Park.

3. Mr Salam, Mr A Mufaraj and Mr Aruti are Syrians. They met us at Hyde Park and Charing Cross. They take keen interest in Ahmadiyya literature.

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Hyde Park, London

4. AM Ramzi is a young Egyptian student and takes interest in Ahmadiyyat. He not only studied [the book], The Philosophy of the Teachings of Islam himself but also got an Italian lady to study it. He met me at a gathering and is very impressed [with the Jamaat].

5. Mr Arthur Mooney is a young noble natured military engineer. He personally came and met me in Hyde Park and asked about the difference between Islam and Christianity. He showed so much interest after hearing [the reply] that he came home and took the literature to study.

Ahmadi friends! These are the seeds we are sowing in the field of hearts. Pray that they may become fruitful plants.

The Muslim idea of man is higher than the Christian idea of God

The Ahmadiyya Movement on Christianity

The Review of Religions (English), June and (Urdu) July & August, 1920

While reviewing the “Ahmadia Movement,” in the Moslem World, Mr Walter, the late Mr WRW Gardner, again and again tries to impress his readers that the Ahmadia Moslems do not believe in the fundamental doctrines of Christianity, and therefore, they are the bitterest enemies and greatest foes of the Christian Faith. He says on page 61:

“The Ahmadia Movement is in reality the rise of a new sect in Islam, a sect, which in many respects, is marked by special bitterness and antagonism toward Christian doctrine, especially the belief in the Death, Resurrection and Ascension of our Lord.”

If disbelief in the doctrine mentioned above, and preaching against them is proof of enmity towards the Christian religion, then surely the majority of European and American people, who are looked upon as good Christians must be classed among the bitterest foes of Christianity, for they are at one with the followers of Ahmad, and no longer hold beliefs which are attributed to them by Christian preachers in Moslem and other oriental countries.

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To prove my assertion I quote hereunder the opinions of a few gentlemen, who are themselves churchmen:

“There is widespread and growing indifference to spiritual things. The masses are not actually hostile to religion: they do not care enough about it to be hostile: they simply pass it by, on the other side. Look at the churches or chapels on any Sunday morning; the empty benches are like the bones of a skeleton pointing to spiritual deadness. Nor is this spiritual decline manifested only in public worship. Men and women have ceased to read their Bible. They may not know much about higher criticism, but they have read enough about it in magazine articles, or even in the half-penny press, to assure them that they cannot accept all the Bible narratives as actually and literally true; and once deprived of their old belief in verbal inspiration, they think that the Bible had no more value for them. Whether the majority of men say their prayers, except in some desperate emergency, it would be hard to see: certainly family prayers are the rarest possible phenomenon.” (Facing the Facts or, an Englishman’s Religion by the Bishop of Hull, p. 2)

In his book on the condition of England, Mr Masterman quoted the Bishop of Birmingham to the following effect:

“Some thirty years ago there was a sort of Protestant Religion, with a doctrine of the Trinity, Heaven and Hell, of Atonement and Judgment, of Resurrection and Eternal Life, which, for good or evil, could be more or less assumed. Such a standard has gone. I seriously doubt whether nearly half the men in the country could seriously say, they believed that Christ is God or that he actually rose from the dead on the third day”; from a speech by the Bishop of Birmingham.

I now quote a few passages from “Do We Believe” by a prominent rationalist, John Allan Hedderwick:

“Then the question ‘Do We Believe’ almost answers itself. The mere fact of asking it in the twentieth century of the Christian Era, is a reply in the direct negative.”

Further Mr Hedderwick says on page 12:

“The direct attack and the indirect competition, if one may use the word, have thrown the old faith so completely on its defence that the anxiety of the Christian apostles to prove their faith is even greater than the willingness of the Rationalists to demonstrate that their faith is false, and that the other kind of faith is better.”

Again he says on page 14:

“All through, the controversy the Sermon on the Mount has played so conspicuous a part that one is forced to believe that it occupies a supreme position in the mind of the believer … If this is so, then the supernatural doctrines, which were once alleged to be the foundations of the Christian Faith – the Incarnation, the Miracles, the Resurrection, the Ascension – are only the husk which one must break to get at the real food of religious life … The shining lights of the Christian Church do the exact opposite of what the Sermon on the Mount urges them to do: they do not remain poor; they are not humble; they do not turn the other cheek to the smiter or love their enemies; therefore the people who follow them do not believe.”

As Christian doctrines are unbelievable and the so-called Christian ethics are impracticable, the attempt of the Christians to bring the kernel of Christianity into practical political and business life is, as one Christian writer says, a ‘miserable failure.’”

“The same is the case with the Christian sacred scriptures. The Bible, as the word of God, has ‘passed away,’ leaving behind only a record of early history, of the working of primitive passions, warlike ambitions and hopes of peace in universal loving kindness. The spread of scientific knowledge and historical research have given a death-blow to the authority and character of the Bible. The churches saw this clearly and they opposed the spread of science with all their great strength. But it was of no avail. The conquest has been so complete that the church is now trying, with almost pathetic eagerness, to prove that science is its obliging ally or assistant teacher, and not a victor over supernatural philosophy. ‘As far as the Bible itself is concerned, the worst that destructive critics have said to prove its futility as an absolute guide, is now being preached by the deans and curates.’”

If such is the case of Christian belief in Christendom, it is really strange that Moslems who never looked upon Jesus Christ as God, should be blamed for not believing in doctrines that distinguish Christianity from other religions.

Moslems have always believed that Jesus the Christ was a godly man and a divinely inspired teacher. They still continue in this belief, and Jesus (may the peace and blessings of God be upon him) is one of the great prophets of Islam. The Moslem idea of a man is higher than the Christian idea of a God; therefore when we say that Jesus was a man, in no way do we degrade his position, and all the talk that we dishonour Jesus by declaring him to be a man is futile. It seems to be rather hard for a Western mind to fully comprehend this idea; therefore a true Moslem ought to overlook this writing on the part of Christian missionaries and pity them and pray for their enlightenment, that they may see the greatness and grandeur of the human soul, that has the capability of becoming the throne of the Almighty and Eternal Lord.

Refugees in Bulgaria delivered aid

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Refugees in Bulgaria delivered aid

Asad Hameed, Mohtamim Ishaat, Majlis Khuddam-ul-Ahmadiyya, Bulgaria

On the occasion of World Refugee Day, 20 June 2020, Humanity First Germany, in cooperation with Jamaat-e-Ahmadiyya Bulgaria and CVS Bulgaria, celebrated this day with refugees by donating several gifts.

These refugees, like all of us, were affected by the severe consequences and difficulties associated with the Covid-19 pandemic.

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A total of nine volunteers worked with great professionalism and organisational skills, tirelessly for around 137 man-hours to deliver different gifts to refugee registration centres throughout Bulgaria, including two in the city of Sofia (the capital and largest city of Bulgaria) and one in the city of Harmanli, which lies close to the Turkish border.

A total of 171 vouchers, worth 10 euros, were donated for food, as well as 96 gift packages with chocolates, learning materials and colourful surprises for children.

There were also gifts of sports shoes for unaccompanied children and chocolate cakes for the winners of friendly football matches.

277 people benefitted from these gift donations, the value of which was 2,000 euros.

May Allah reward all those who participated in this project and helped making it into a success by putting smiles on so many faces. Amin

10-16 July

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10-16 July

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

10 July 1885: A very unique heavenly sign was shown to the Promised Messiahas on this day. Those familiar with the history of the spiritual world find many likes of it, but secular minds and hearts find it hard to believe. An eyewitness, Hazrat Maulvi Abdullah Sanaurira, says the following:

“It was the month of Ramadan and the 27th day, which happened to be a Friday. I had the honour of being in Huzoor’sas blessed presence. After offering the Fajr prayer, the Promised Messiahas, as was his routine, retired into the chamber (the small room to the east of Masjid Mubarak) and lay down on a charpoy. Sitting near him, this humble one began massaging his feet as usual. The Promised Messiahas was lying on his side and his forearm covered his face. While massaging, suddenly I perceived a slight trembling in his body, whereupon he removed his forearm from his face and looked at me. His eyes were wet and were possibly running with tears. He covered up his face again and continued in that posture. When I looked at his ankle, I noticed a red drop which was round and had not spread out. I put the tip of my forefinger on the drop, which spread out and coloured my finger also. Then I observed a few wet red spots on his shirt which made me wonder. I got up and examined the whole chamber, but did not find a red stain anywhere else. I was very puzzled. I asked, ‘Huzoor, where did these red drops fall from?’ At first, Huzooras did not answer, but on my persisting, he related the whole incident. He expounded to me in detail the matter of beholding God Almighty and the external materialisation of elements observed in visions. He drew upon the experiences of Hazrat Muhyuddin Ibn-e-Arabirh to make me fully comprehend how pious individuals are vouchsafed the experience of the personification of Divine attributes of Beauty and Majesty.”

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Huzooras went on to explain that he had seen in a vision that he was in the court of God Almighty and that whilst signing a document, Allah flicked His pen, which caused red ink drops to fall in the Promised Messiah’sas direction. The full details of this can be read under this date in Tadhkirah.

10 July 1896: The Promised Messiahas informed Hazrat Mian Abdullah Sanuarira in writing that he had sent a letter to Master Qadir Bakhsh Sahib regarding a certain matter of Mian Abdullah Sahibra. In this brief letter, Huzooras also prayed that Allah would strengthen him in all fields.

10 July 1906: The Promised Messiahas sent a reply to a letter of Hazrat Abdul Majeed Khanra expressing his sorrow on a certain loss. Due to paper decay, especially in one line, it is not clear who Abdul Majeed Sahib had lost. Nonetheless, Hazrat Ahmadas prayed that he may be granted strength in this difficult time. Huzooras guided him that this mundane life is always subjected to tragedies and misfortunes, thus one should always remain loyal to God.

10 July 1906: The Promised Messiahas conveyed to Hazrat Syed Nasir Shahra that his letter had been received days back, but owing to constant ill health, Huzooras could not respond to it. Huzooras assured him that he had been praying for him as much as he could.

11 July 1883: The Promised Messiahas replied to a letter of Mir Abbas Ali Sahib of Ludhiana, who had earlier shared a letter of a certain Muslim person in favour of the Vedic teachings. Huzooras criticised this person’s approach and lamented the mindset of certain Muslims who forsook the Holy Quran for worldly benefits. This letter depicts Huzoor’sas incredible modesty and at the same time, his in-depth comprehension of Vedic texts, its commentaries, history of the Mughal era and religious tendencies of its different leaders.

11 July 1887: The Promised Messiahas informed Hazrat Munshi Rustam Alira through a letter that he had received a box of mangos that Hazrat Munshi Sahibra had sent. After duly expressing his thanks, Hazrat Ahmadas cautioned him about a mistake committed during packaging of the consignment and explained the right method in this regard to him. Huzooras also added that God willing, he would pray for Mr Sundar Das.

11 July 1887: The Promised Messiahas wrote to Hazrat Hakim Maulvi Nuruddinra and notified him that he had received half of a 500 rupee note sent by him. In those times, as a security precaution, notes were cut in half. One set was sent by post. On confirmation of receipt, the other half was despatched by post. In this letter, Hazrat Ahmadas also updated him about the ongoing weather condition in Qadian and shared his gratitude towards Allah after noticing the sudden change in hot and humid conditions.

12 July 1888: The Promised Messiahas wrote a letter to Hazrat Hakim Maulvi Nuruddinra seeking medical advice for his exceedingly feeble son, Bashir Ahmad. Hazrat Ahmadas shared his medical history, the symptoms he was experiencing and persistent conditions owing to multiple deficiencies.

12 July 1889: The Promised Messiahas replied to a letter of Hazrat Mian Abdullah Sanaurira as he was facing some perturbing issues. Hazrat Ahmadas prayed for the prompt alleviation of his causes of concern and reminded him to remain in contact as things started to improve.

14 July 1894: The Promised Messiahas wrote his book, Sirr-ul-Khilafah (The Reality of Khilafat) to express authentic views on the centuries old differences between Sunnis and Shias, which often had resulted in running battles between Sunni and Shia sects on the issue of Khilafat. This book is in ornate, beautiful and high-flown Arabic; this very style was in itself a challenge to contemporary Sunni and Shia clergymen who questioned his command on the Arabic language. This book became necessary on account of tensions existing between these two sects. The Promised Messiahas, using cogent arguments, settled the issue of Khilafat in a very fine manner. With this book, the Promised Messiahas attached a leaflet. He writes, “I can say about these books that God Himself helped me to write them. I cannot call them divine revelations, but I can say with a great deal of emphasis that it was special divine assistance that caused my hand to write these books.”

15 July 1890: The Promised Messiahas updated Hazrat Hakim Maulvi Nuruddinra about the prevailing intensity of his opposition by Muslim clerics. Hazrat Ahmadas was worried about their petty misconceptions and shared his plan to personally meet them and try to eliminate their fallacies. In this letter, Huzooras also mentioned that he had come to know about the novel treatment of tuberculosis as claimed by a doctor in London. Huzooras was curious as to whether it was true and applicable.

15 July 1890: The Promised Messiahas assured Hazrat Munshi Rustam Alira through a letter that he had been praying wholeheartedly for his wellbeing, thus he should not lose hope and remain submissive to the will of God. Huzooras also satisfied him that God would unfold the best outcome for him, insha-Allah.

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Hazrat Munshi Rustam Alira

15 July 1898: The Promised Messiahas sent a letter to Hazrat Haji Seith Allah Rakha Abdur Rahmanra through registered post so that this devout and generous companion could find comfort from the deluge of worries and anxieties he had been braving for so long. Hazrat Ahmadas had been praying for his miraculous relief from certain business challenges.

15 July 1901: The Promised Messiahas went to Gurdaspur courts for legal proceedings of the Wall Case. On this day, Hazrat Ahmadas was summoned as a defence witness. Huzooras left Qadian in a palanquin at about 7am on 15 July 1901. Hazrat Maulvi Nuruddinra, Hazrat Sheikh Yaqub Ali Irfanira and other friends got into yakkas (horse-pulled carts) to go to Gurdaspur via Batala, while Hazrat Ahmadas travelled direct and reached there at about 3pm. As requested by Maulvi Muhammad Ali Sahib, the party stayed at the house of his father-in-law, Munshi Nabi Bakhsh Sahib. Khawaja Kamaluddin Sahib came from Peshawar in the evening.

16 July 1892: The Promised Messiahas confirmed through a letter to Hazrat Munshi Rustam Alira that he had received an amount of 20 Rupees and expressed his appreciation on this contribution. Huzooras also updated him about his Arabic book being printed in Sialkot, which would be available in the coming weeks. Hazrat Ahmadas specified that writing in Arabic would provide two main advantages: firstly, it would enhance the knowledge and understanding of the Arab world about the Jamaat and so, they would not remain deprived from the divine fountain of wisdom and insight of the Promised Messiahas; secondly, this publication in Arabic would fracture the vanity and haughtiness of Muhammad Hussain Batalvi and others such clerics who, every now and then, falsely bragged over their command of the Arabic language.

Humanitarian activities in Benin

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Humanitarian activities in Benin

Mirza Farhan Ahmad Baig, Benin Correspondent

In relation to Covid-19, with the cooperation of Humanity First Germany, Jamaat-e-Ahmadiyya Benin and Humanity First Benin made a programme to donate to a governmental hospital, Hopital de la Mère et de l’Enfant Lagune (HOMEL), in the city of Cotonou. This hospital has been established by the government of Benin, especially for pregnant women and new-born babies.

This is in continuation of the ongoing programme to provide food and other necessary aid to the poor and needy people of the country.

On 30 June 2020, Naib Amir Jamaat Benin Raji Ibrahim Sahib, Chairman Humanity First Benin Bakari Mouslihou Sahib, Regional Missionary Cotonou Muntazir Ahmad Sahib and Dr Mubarik Ahmad Sahib of the Humanity First Hospital Calavi went to the “HOMEL” at 12:15pm.

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The delegation was welcomed by the representative of the director of emergency services of the “HOMEL”. Humanity First Benin distributed food packages and other protective materials in relation to the Covid-19 pandemic.

In total, 92 people were given these packages, including patients admitted in the emergency wards. These packages consisted of the necessary food items, which are enough to last a week.

May Allah the Almighty help the whole world and save it from this ongoing pandemic. Amin

A prayer for France in Mahdi Mosque

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A prayer for France in Mahdi Mosque

Mansoor Ahmed Mubashir, France Correspondent

Jamaat-e-Ahmadiyya Strasbourg, France organised a religious ceremony “Prayer for France” on 26 June 2020, at the newly built Mahdi Mosque.

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On this occasion a journalist from the biggest daily regional newspaper “DNA” was present to cover this event, which has a readership of more than 140,000 people.

The ceremony was in fact the local Friday sermon, after which there was a sitting with the journalist. The local Friday sermon was delivered by Missionary-in-Charge France, Naseer Ahmed Shahid Sahib. The sermon was about love for one’s country, how to integrate and help the country in which we live and how to obey all the rules and not rebel against it.

He also presented the teachings of Islam and the Holy Prophetsa with regard to the pandemic situation, how we can come out together from the situation caused by Covid-19 and the political arenas by giving Islamic solutions.

Towards the end of his sermon, he narrated some extracts from Hazrat Amirul Momineen’saa speeches about loyalty towards one’s country and how an Ahmadi Muslim should live in their country of residence.

Opinion: Time for action – Goal setting and Islam

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Opinion: Time for action – Goal setting and Islam

Masood Nawaz Malik, London

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“And say not of anything, ‘I am going to do it tomorrow’. Unless Allah should will.” (Surah al-Kahf, Ch.18: V. 24-25)

In all honesty, this article could start and end with this passage from the Holy Quran. At first glance of these verses, the immediate understanding is that taking action now, today, is the pertinent step in elevating a goal (something we wish to achieve) from pipe dream to reality.

In the above verse, Allah emphasises the importance of focusing on today and to act, not just leaving things for our tomorrow, as the Muslims were going to do when faced with attacks on their religion from Christianity, during the Latter Days. (Hazrat Musleh-e-Maudra, Tafsir-e-Kabir, Vol.4, p.440)

Similarly, from a secular view, Benjamin Franklin, a founding father of the United States and political philosopher, went on to quote, “Don’t put off until tomorrow, what you can do today”.

The importance of this will be discussed further below, but ultimately, success lies in the art of taking action now. So, what is it that hinders our ability to take action? Is it our belief that we still have time, the art of procrastination, the lack of focus or a multitude of other excuses we sell to ourselves?

The list is endless, but let us focus on the key setback – procrastination – as Allah is clearly guiding and advising us to avoid doing this very thing. Rumi also once stated, “I truly tell you, everything you now see will vanish like a dream”, further emphasising that our future is unknown and impressing the importance of taking action now. Many attribute procrastination to sheer laziness. Etymologically, the word procrastination is derived from the Latin verb procrastinare – to put off until tomorrow.

Other than delaying the task at hand, procrastination also comes from a Greek word akrasia – doing something against our better judgement.

Another definition, by Christian Jarrett in her article, “Why procrastination is about managing emotions, not time”, quotes Dr Tim Pychyl, a member of the procrastination research group at Charleston University in Ottawa, who says:

“Procrastination is an emotional regulation problem, not a time management problem.”

Although we procrastinate to feel good in the short term, in the long term, it leads to guilt, for not acting now subsequently leads to underachieving tomorrow. Over time, procrastination has evolved to become a coping mechanism for people endeavouring to overcome negative emotions and moods induced by specific tasks.

It gives them a fleeting sense of relief by not having to deal with the task immediately, however this inevitably creates a vicious cycle of guilt and negative feelings supressed by a short spurt of relief. It inherently behaves like a self-inducing drug.

Why does one truly procrastinate? There are a myriad of reasons, however let’s focus on the concept of a fixed negative mindset. This is the inability to positively adapt to and embrace all the moving parts of the goal and surrounding environment or context. This naturally hinders our ability to initiate action due to fear and further halts growth, learning and the development of new skills. The danger in harbouring a fixed mindset is that it not only prevents personal development, but also impairs our inner peace and makes us fearful of the unknown. It is in a growth positive mindset where a person fosters a permanent state of humility, with the belief that their learning and intelligence grows with time and experience, where success lies.

This is compounded with changing the emotional narrative to a positive one that allows one to overcome procrastination, further reinforced by research that shows that once a step is made towards a task, following through becomes easier. (Christian Jarrett, May 2020).

Our primary responsibility therefore is to start, focus on the present moment and have trust – tawakkul – in Allah that He will pave out the right path in assisting us in the achievement of our goals.

Regardless of the outcome, we have an opportunity to grow and develop as a person. If things don’t work out as desired, then we chalk it down to an attempt from which we garner a valuable life lesson. The true focus should be in who we become and how we grow while pursuing our goals.

Thus, one needs to develop firm faith and trust that the plan of Allah for His servant will be the best of all other plans as reinforced in the Quran:

“… And they planned and Allah [also] planned, and Allah is the Best of planners.” (Surah al-Anfal, Ch.8: V.31)

And when this tawakkul in the Creator becomes firm, ways (to a right and easy path) will start to appear leading one to their goals. The virtue of goal setting is closely linked with the concept of clarity of what you are trying to achieve.

The purpose of seeking out clarity is to forge a potent emotional connection with the goal. This is best accomplished when goals are aligned with ones values and core belief system. This is realised by asking the right questions:

1. What is it I want to achieve?

2. Why do I need to achieve this goal?

3. When do I want to achieve this goal by?

4. What do I need to achieve this goal?

5. What are the possible obstacles I will face along the way?

These are some of the questions that will help build a roadmap to achieving ones goals. The underpinning theme here is to take action now. All goals, be it short or long term, can be broken down into bitesize chunks with daily action points.

Subsequently, rewards are associated with little victories, contributing to an endorphin boost and thereby quelling that negative voice that perpetuates our procrastination cycle. The most efficacious approach is to plan your day the night before, or first thing in morning after Fajr prayer, aligned with your goals.

On the day itself, we must mindfully execute action points using sheer willpower and without being distracted. The night before is the time to ponder over the why of the tasks that need to be achieved for the next day.

Then when the past becomes a dream and we stumble upon tomorrow as our present, it is for us to mind-map “how” we execute our actions and goals for the day. Our thinking has to be navigated and focused around our goals, as mentioned by James Allen in As a Man Thinketh:

“… until thought is linked with purpose there is no intelligent accomplishment. With the majority the bark of thought is allowed to drift upon the ocean of life. Aimlessness is a vice and such drifting must not continue for him who would steer clear of catastrophe and destruction …”

James also highlights that when one doesn’t have a core purpose in their life, they fall prey to petty worries, fears and troubles, which serve to be indications of weakness just as deliberately planned sins lead to failure and unhappiness. (As a Man Thinketh, James Allen, 2005, p. 41)

When reviewing the verse (the opener of this article) again, the most pertinent piece of information is the simple statement, “Unless Allah should will”. This is what, in essence, is fundamentally needed, together with taking action now, in any goal we desire to undertake; dictating the success in achieving that goal.

Our goals and the success of these are elevated through enveloping them in a spiritual narrative, or, simply put; starting with, “In the name of Allah, the Most Gracious, Ever Merciful” and ending with the understanding that they will materialise if Allah should will.

Here, we are making our intention clear, attracting the blessings of Allah and in turn, leaving the success of achievement of our goals in Allah’s hands – only realising them if He should will. This is to manage one’s expectations, and accept, on our part, the responsibility to our work ethic and prayer. All our true intentions concluded with the acceptance of Allah’s will enables one to cultivate patience and steadfastness and accept that the outcome lies in the hands of Allah.

Our takeaway is the valuable life experiences and lessons we collect on the way during the journey of achieving our goals. Rather than treat “insha-Allah” as a means to avoid something we probably had no plan of doing and use it as an excuse, Islam teaches us to take action first, then trust in Allah.

The true reality is the present moment. It is what we do now that defines our tomorrow. For this reason, it is imperative to act now and not fall prey to a reality where we daydream of a future that does not exist or is out of reach, by means of neglecting the present moment. This is what Hazrat Musleh-e-Maudra has explained in the commentary of the verse that this article started off with; that Muslims will develop this mindset.

We hinder our progress in the indulgence of robbing our present by means of dredging up a past we can’t go back and change or attempting to crystal ball into the future. How do we then remain in the present moment to achieve success and happiness? Happiness lies, not in reaching a destination, but emerges from embarking on a journey; enabling growth and new learning. It is a fleeting state of mind, correlated with forward momentum and aligned with making progress on our goals; especially those anchored by our core belief system.

This can be understood in the “everlasting heaven” – where we continue in our journey of gaining Allah’s pleasure and love.

Circling back to my opening statement, “And say not of anything, ‘I am going to do it tomorrow’. Unless Allah should will” (Surah al-Kahf, Ch.18: V.24-25), these words should be heeded and one should truly take positive action in the present for we don’t know if tomorrow will exist for us.

Virtues of companions of the Holy Prophet s.a.

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Virtues of companions of the Holy Prophet s.a.

Hazrat Ibn Umar, may Allah be pleased with him, narrated:

“During the lifetime of the Holy Prophet, peace and blessings of Allah be upon him, we considered Abu Bakr as peerless, and then Umar, and then Uthman (coming next to him in superiority); then we never used to differentiate between the companions of the Prophet.”

(Sahih al-Bukhari, Kitab Fazail al-Nabi)

The miracle of morals

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The miracle of morals
Hazrat Mirza Ghulam Ahmad of Qadian

The demands of faith are that a person seeks their own reformation from Allah the Exalted, while employing their own strength. It is narrated in a hadith that Allah the Almighty does not disregard the prayer of a person who raises their hands with firm faith. And so, beg of God and implore him with firm faith and sincere resolve. I advise you once again that to exhibit good morals is no less than showing a miracle. If any of you assert that it is not your desire to show miracles, then realise that Satan has deceived you. By the manifestation of miracles, I am not referring to pride and conceit. Miracles enlighten people of the truth and veracity of Islam and become a source of guidance. I proclaim once again that pride and conceit have no part in the miracle of morals to which I refer. Such a thought is the incitement of Satan. There are tens of millions of Muslims that can be seen to exist in various parts of the world. Have these Muslims come to Islam by the dint of the sword through compulsion and force? Absolutely not. This is completely false. It is the miraculous effect of Islam which has drawn them in. Miracles are of various kinds. Among these varying types, there is one form known as the miracle of morals and it reigns supreme in all fields. Those who accepted Islam did so merely by witnessing the miracles of the righteous – miracles that left an impression upon them. It was Islam itself in which they witnessed an honourable light. The sword did not convert them. Many renowned and reputable British scholars have had to accept that the truthful spirit of Islam itself is so powerful that it compels people of other religions to join the fold.

(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 1, pp. 142-143)

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Al Hakam is a weekly English newspaper for members of the Ahmadiyya Muslim Jamaat around the world. Its aim is to provide Ahmadis with content regarding the beliefs of the true Islam, reintroduced to the world by Hazrat Mirza Ghulam Ahmad of Qadian, peace be on him.

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