It was a bright clear day, with more than 2,000 participants, when Liwa-e-Ahmadiyyat was hoisted on 25 October 2019 in front of our mosque, Al-Rahmat in Peninggilan, Banten. This marked the beginning of the Regional Jalsa in Banten, Indonesia.
After the Jumuah prayer, National Amir Sahib led the opening session and addressed the members present. A series of beautiful and faith-inspiring addresses were delivered for three days, including promoting the true Islam, a perfect belief in the Promised Messiahas, Indonesian strategic projects, moral training in family, means of attaining the nearness to God, the noblest example of the Holy Prophet (peace and blessings be upon him) on how to give advice, 130 years of Ahmadiyyat, Nizam of the Ahmadiyya Jamaat and its blessings, the importance of financial sacrifice, true meaning of devotion of life, Quranic glad tidings, and miracles and truth of the Promised Messiahas.
Some external guests also had the opportunity to speak on the podium, among of whom were head of Research and Development Centre for Research and Training of the Ministry of Religion of the Republic of Indonesia, presidential chief of staff, chief of GP Anshor of Tangerang, chief of Pokdarkamtibmas (a group that is aware of community security and order), regional chief of Indonesian Ulema Council in edict board in South Tangerang and Director General of Human Rights.
On the third day, 27 October 2019, rewards for prestigious youth ahmadis were presented before the concluding session. The Jalsa concluded with silent prayer led by the National Amir.
It is a privilege of Jamaat-e-Ahmadiyya that it celebrates the life of Holy Prophet, peace and blessings be upon him, by conducting Seerat-un-Nabi seminars across the globe.
This is not limited to any day or a month, rather the Jamaat honours the great life of the Holy Prophetsa throughout the whole year.
Jamaat-e-Ahmadiyya Kano had the blessing to conduct Seerat-un-Nabi seminar on 20 October 2019. The keynote speaker was missionary in charge, Afzal Ahmad Rauf Sahib. Three other speeches were also delivered.
All the speakers highlighted different aspects from the holy life of the Holy Prophetsa.
The keynote speaker reminded the congregation to act upon the example of the Holy Prophetsa and that we must endeavour to follow the footsteps of our beloved master. Non-Ahmadi Muslim guests also attended the seminar and representatives from three radio stations were also there to cover this seminar.
A question and answer session was held at the end of this seminar.
A total of 137 people, including ladies and children, attended this seminar. After the closing prayer, refreshments were distributed to the attendees.
Adversity
is one of the most powerful forces in life. It can bring out your best or your
worst. The life of our beloved Holy Prophet of Islam, Muhammad Mustafa, peace
and blessings of Allah be upon him, is full of examples that signify the
importance of steadfastness in face of adversity. His life is an excellent
example of how we can turn the perceived roadblocks of life into a springboard
of greatness.
The Holy Prophetsa was raised
as an orphan in a city that was merciless. Meccans knew no empathy, and
sympathy was scarce. Although known for his honesty, he was considered an odd
person because of the strength of his moral character.
When Allah spoke to him and he started
preaching the word of God, the dark elements of society started becoming
darker. As the preaching of the Holy Prophetsa progressed and Islam
started to spread across the Arabian Peninsula, the persecution of the Quraish
increased. When this persecution became unbearable, he advised some of his
followers to migrate to Axum (Ethiopia), a Christian kingdom whose king was
known as a just ruler.
The identity of the king is a subject of
current research. It is likely that Armah was the king of Axum at the time of
migration; however, historians have found recent evidence that presents the
possibility that King Armah’s father – Ella-Tsaham – was the king who received
the Muslim refugees from Mecca.
Shortly after the migration, Hazrat Hamzara
and Hazrat Umarra accepted Islam, further fueling the anger of the
Quraish. They decided to boycott the Holy Prophetsa and his
followers, as well as the two tribes that supported and protected him, being
Banu Hashim and Banu Muttalib.
A pact was drawn up that prohibited the Quraish
to marry anyone from the two tribes and it forbade all others from conducting
any financial transaction. The pact was ratified and came into force once hung
on the wall of the Ka‘bah. This was done to ensure that all tribes in Mecca
were mindful of the enforced pact.
Fearing retaliation and loss of life for
their members, Banu Hashim and Banu Muttalib consulted with Abu Talib and
decided that it was safer for them to move out of Mecca. The two tribes sought
refuge in a steep valley (Shi‘b) that belonged to Abu Talib; this is known as
Shi‘b Abu Talib. The valley was peculiar in nature as it had only one entry and
had steep sides, much like a gorge. This complicated the matters further as the
believers and the non-believers, for the most part, became captives in the
valley.
The boycott started in 616 AD; the
prediction of Waraqa bin Nawfal had come true. Waraqa bin Nawfal, cousin of
Hazrat Khadijahra had accepted Christianity in the period of
Jahiliyya and used to translate the Gospels from Hebrew into Arabic. When the Holy Prophetsa had
narrated the incident that occurred at the Cave of Hira in 610 AD, Waraqa
forewarned the Prophetsa that a time would come when his tribesmen
would oppose him and compel him to leave his home town.
The intention of the Quraish was to compel
the Muslims and their helpers to death, at the mercy of the scorching heat with
no expectation of help from anyone.
Despite the secret help of many righteous
people, scarcity of food forced them to eat leaves and tree barks. The hungry
cries of children could be heard outside the valley and they would soften the
hearts of many, who would come to supply the people living in Shi‘b Abu Talib
with food, under the cover of night.
The cries of the children and women would
shatter the heart of the Holy Prophetsa, who could do nothing to
alleviate the suffering of the people; so, he counselled them patience and
continue to pray.
Despite the horrendous conditions, the
people stood by their support of the Holy Prophetsa who held fast
the hand of Allah. He would often say, “Is it not wondrous how God turns away
from me the injuries of the Quraish?” This reflected his complete trust in
Allah and strengthened his followers and non-followers alike.
Eventually, by 619 AD, many chiefs had
started to raise their voices against the injustice and, through an amazing
turn of events, the boycott came to an end.
Three years into the siege, one day the Holy Prophetsa
informed his uncle, Abu Talib, that God had informed him that apart from where
God’s name was mentioned on the pact, the rest was eaten by insects. Abu Talib
went to the Quraish, mentioned this and commented that if such was the case,
then the agreement must end. Upon
checking, they found this to be exactly true. On this, some chiefs among the
Quraish tore the remainder of the document and proceeded to the Shi‘b Abu Talib
with drawn swords, informing the besieged that the boycott was over and that
they could return to their homes under the protection of these chiefs.
The harsh living conditions, long periods
of starvation and thirst and utter hopelessness is perhaps a mild description
of the situation. The besieged people suffered much loss; the Holy Prophetsa
himself suffered the loss of his beloved wife, Hazrat Khadijara and
his uncle Abu Talibra. Yet,
against all odds, despite the horrendous conditions, the Muslims survived these
years. In response to the intense suffering, the Holy Prophetsa
humbled himself before God and taught us that the proper response to great
suffering is humility and steadfastness.
Throughout the entire episode of Shi‘b Abu
Talib, the Holy Prophetsa never stopped inviting people to Allah;
the zeal and intensity increased after their return to Mecca, after 3 very long
years. Having met with disappointment and frustration in every direction, he
decided to proceed to Ta‘if and invite its people to Islam. Ta‘if was a
well-known city, with an abundance of affluent population, located about 80
kilometres (2019 measurement) southeast of Mecca.
In Shawwal of 619 AD the Holy Prophetsa
journeyed to Ta‘if with Hazrat Zaidra bin Harithah. During the ten
days stay in Ta‘if, the Holy Prophetsa met many chiefs but the
people of Ta‘if refused to accept his message. At last, the Holy Prophetsa
approached the grand chief named Abdu Yalail and invited him to Islam, but he
also refused, mockingly observing, “If you are true, I dare not converse with
you; if you are false, it is no use talking with you.” Concerned that the youngsters of the city may
become influenced by the Holy Prophetsa, he advised him to leave the
city because nobody was willing to listen to the message of Islam.
To ensure his exit, Abdu Yalail enticed
the mischief mongers of the city to pelt the Holy Prophetsa with
stones, due to which the entire body of the Holy Prophetsa became
drenched in blood. Hazrat Zaidra bin Harithah would try to come in
between the rocks and the Holy Prophetsa as they made their way to
the city limits.
With his ruthless enemies retreated to
Ta‘if, wounded and drenched in blood, the Holy Prophetsa and Hazrat
Zaidra stopped at an orchard about three miles from Ta‘if. It belonged to a Meccan, Utbah bin Rabi‘ah
who recognised the duo and offered sanctuary. The Holy Prophetsa
took refuge in this orchard.
It is easy to lose your way when you are
being battered about, but the man of God, standing in the orchard, prayed
before Allah, “O My Lord, I complain to you of my helplessness, and my
inability, and my helplessness before the people. O My God, You are the most
merciful, for You are the guardian and protector of the feeble and helpless –
You are my Lord. I seek refuge in the light of Your countenance. It is You who
dispels all darkness and it is You who bestows the inheritance of favour in
this world and in the next.”
An orchard worker, a Christian named Addas
brought a tray of grapes as a gift from the owners of the orchard. The Holy
Prophetsa accepted the gesture and addressed Addas, “Where are you
from, and which religion do you follow?” “I am from Nineveh,” responded Addas,
“and a Christian.” The Holy Prophetsa enquired, “The same Nineveh,
which was home to the righteous servant of God, Jonahas, son of
Matthew?” “Yes,” responded Addas, “but how are you aware of Jonahas?”
“He was my brother,” said the Holy Prophetsa, “for he was a prophet
of Allah, and I am also a prophet of Allah.”
Then the Holy Prophetsa preached the message of Islam to him,
which moved him greatly. In his passion of sincerity, he moved forward and
kissed the hands of the Holy Prophetsa. The Holy Prophetsa
rested in this orchard for some time before continuing his journey home.
Dealing with constant storms can wear down
even the most resilient person. The life of our Holy Prophetsa is
full of storms that came in full force, attempting to wipe out the few who took
the name of God and stood by His messenger. The Battle of Badr, one of the
first battles forced upon Muslims who had migrated to Medina, is a classic
example that determination in the face of adversity can lead to prayers that
move the heavens in favour of the supplicant.
Camped on the dry, solid grounds of Badr,
away from the stream that flowed in a mystic rhythm, the Meccan’s were in an
excellent position to fight the Muslims. The Holy Prophet Muhammadsa
advanced towards the stream, camping for the night. The land adjacent to the
stream was all sand and unsuitable for battle.
On one side stood over 1,000 skilled
Meccan warriors, while on the other, 313 mostly unskilled and untrained Muslims
who were suddenly thrust into a dangerous battle. The anxiety among the Muslims
was palpable. The Holy Prophet Muhammadsa also shared this anxiety.
It was the most vulnerable moment for Muslims in the history of Islam. Nothing
less than the survival of Islam was at stake.
The Holy Prophetsa retreated to
his tent and began his supplications. As the night progressed, his powerful
supplications could be heard across the camps. “O my Allah,” cried the
messenger, “over the entire face of the earth at this moment, there are only
these 300 men who are devoted to you and determined to establish your worship.
O my Allah, if these 300 men die today at the hands of their enemy in this
battle, who will be left behind to glorify Your name?”
Muslims gained their strength through the
constant supplications of the Holy Prophetsa. By dawn, came the
verdict from Allah. “The hosts will soon be routed and turn their backs in
flight” declared the Prophetsa. Before the sunset on 17 Ramadhan 2
AH, Al-Mujeeb, our Lord, our Allah had answered the prayers of His humble
servant and the battle which presented defeating odds to Muslims was won in a
matter of hours. Not only was Islam saved from extinction, but this battle
placed fear at the heart of opponents.
Our beloved Prophetsa is a
model of compassion, of extreme sympathy and forgiveness and a mountain in face
of adversity. Sometimes, he looms larger
than life in our imaginations. Most events from his life can seem intimidating,
but his life has lessons for all of us; lessons that are there to make us
better human beings, better husbands, fathers and sons.
A review
of any event from his life shows us that prayers and full reliance in Allah
kept him and his followers right in the centre of God’s Will. It is only by
praying and holding the rope of Allah, that we can shine in the darkest of
nights.
The
weather has changed and winter has started. I have to wear an overcoat on land
while on the sky, the illumined city is acquiring a habit of putting on a coat
of clouds. However, the veins of the freezing cold English citizens are full of
warmth and their blood is full of fervour. An extraordinary change is visible
in every branch of life.
The prime minister tells us the good news
of making a new world. Dr Clifford gives glad tidings of an age of affection
and peace to the world in the United Nations Congress. But these people do not
understand that it is impossible. Certainly, it will not happen. Surely, it is
not possible until the prince of peace does not gain a foothold with all his
glory and unless the east and the west do not submit to Ahmadas,
while singing the taranas [choral poems] of love. Indeed, this is the
reason [behind the lack of peace]. This is the basis. Surely, this is the case.
As right now, the following phenomenon is at work:
یک بیک اک زلزلہ سے سخت جنبش کھائیں گے
کیا بشر اور کیا شجر اور کیا حجر اور کیا بحار
[All
of a sudden, through reoccurring earthquakes, they will shake vigorously; the
people, trees, stones and seas.]
Earthquake in the world
There is
a major uproar in Europe and England that in the battle of capital income and
wages, the first one should be openly defeated. A series of strikes are being
carried out by workers belonging to every field of life. Even the entertainers
are not lagging behind in this regard. Clerks and teachers are endeavouring as
well. In the current week, 50,000 engineers abandoned work and the Chairman of
the Railway, Sir Thomas is threatening to drop a huge “bomb of strike.”
Although, a truce has been made with Germany, but even now, the running waters
in the hilly areas of the Caucasus Mountains (where it is said […] and some
Turkish generals together with Tatars are engaged in a struggle against
Armenia), and the plains of Russia, are turning red with the blood of dead men.
A conflict has taken place between Italy and the Serbian Empire (which was
established by the Coalition Emperors) on the dispute of Faiyum. The Turkey
General, Mustafa Kamal and his accomplices are in rage against their government
on the matter of handing over a part of Turkey to Greece. Amir Faisal has
arrived in London. The fate of Syria is to be decided after the heated debate
between France and England. The poor Cyrus is coming to London, whose places
have been experiencing tumult for a long time. What more should I write!
Everywhere, there is a state of an earthquake.
Peace message
In the
middle of this earthquake, flood and turmoil, we are conveying the message of
that truthful who says:
کوئی کشتی اب بچا سکتی نہیں اس سیل سے
حیلے سب جاتے رہے اک حضرتِ توّاب ہے
[Not
a single ship will be able to save [us] from this flood. All the preventive measures
went in vein, leaving only God, the Accepter of Repentance, as the last
resort.]
So, in the current week, on Sunday, I
delivered a lecture on the subject of “Children of God.” A number of Jews,
Christians, seekers of truth and liberals were present. After the lecture, an
opportunity for questions and answers was presented. Brother Qazi Abdullah
Sahib and an English new convert took part in the discussion which was held for
well over an hour. Mr Sagar Chand and Chaudhry Fateh Muhammad Sahib MA are in Folkestone, while Mufti Sahib is in
Southend-on-Sea and they are all engaged in the work of tabligh.
Muhammad Sagar Chand
Members
of the Jamaat have already heard by means of newspapers that Mr Sagar Chand
Barrister has accepted Islam and that another 40 Englishmen have expressed
faith in the truth of the Promised Messiahas through him. Now, I
have to convey some more information that brother Sagar Chand possesses an
extreme passion for tabligh of Ahmadiyyat in his heart and out of strong
emotions, I read out the poetry of the Promised Messiahas by
exchanging the name “Nanak” with “Sagar,” then it would be an exact portrayal
of the present state of brother Sagar Chand:
واہ رے زور صداقت خوب دکھلایا اثر
ہو گیا ساگر نثار دین احمد سر بسر
[How wonderful the fruit is that the power
of truth has borne! Sagar has taken Ahmad’s faith completely to heart.]
After conveying the message of truth in
Hastings (where people attested to the truth of the subject matter of his
speeches and expressed compassion for Ahmadiyyat), he [Sagar Chand Sahib] is
engaged in tabligh along with Chaudhry Fateh Muhammad Sayal in Folkestone
through lectures and individual meetings.
Good news, but we are heedful
Owing to
the directions of Khilafat, and bearing in mind farsightedness and due care,
neither do we declare the figure of that party which has accepted the truth in
their hearts (which include very brilliant minds), nor do we call those people
Ahmadis who attest to the truth, express compassion and are Ahmadis at heart
and even call themselves Ahmadis by word of mouth, until they formally study
the conditions of Bai‘at and place their signature on the request of Bai‘at.
However, congratulations are due to the
members of Jamaat that in various places …, a number of people have actually
accepted the truth at heart and express compassion in reality, but we are
waiting for the right moment to make formal announcements. The members of the
Jamaat are requested to pray.
An open good news
By the
sheer blessings and only through the inspiration of Allah Almighty, we announce
that a British scholar of Russian descent has entered the Ahmadiyya Jamaat. He
has converted and has been named Muhammad Suleiman, originally coming from the
Solomon faith. Alhamdolillah!
Tommy Kallon Sahib, President PAAMA UK, delivering the opening address
On Saturday, 26 October 2019, the Pan-African Ahmadiyya Muslim Association (PAAMA) UK held its third Annual Pan-African Peace Symposium at the Baitul Futuh Mosque.
This year’s landmark event was themed “Establishing Peace Through Justice, Compassion and Mutual Respect”.
The symposium sought to develop a deeper understanding of Islam and other faiths and to inspire a concerted effort for lasting peace among Africans and all peoples of the world.
The event was attended by distinguished personalities from various walks of life, including parliamentarians, diplomats, faith, community and civic leaders and was broadcast via live stream by MTA International, whereby people from around the world could also participate.
Before the formal session commenced, guests had the chance to peruse various exhibitions by PAAMA UK and IAAAE on the services to humanity and translations of the Holy Quran into various languages of the world.
The symposium opened with recitation from the Holy Quran by Mr Mansur Abiola Osota and its English rendition by Mr Ibrahim Bonsu. This was followed by a brief introduction of the dignitaries at the head table by Mr Ahmed Owusu, the Event Organising Chairman.
In his welcome address, Mr Tommy Kallon, President PAAMA UK, touched upon the aim of the event which was “to create a platform to engage and dialogue on issues that enhance the values of peace, righteousness, unity and brotherhood.”
He narrated the inspirational story of Hazrat Bilalra; his conversion to Islam, persecution and steadfastness, his services to the Holy Prophetsa and the role he played on the day of the conquest of Mecca in announcing amnesty and clemency to the people of Mecca and role that played in overcoming enmity and establishing bonds of brotherhood as a practical example of how justice, compassion and mutual respect can establish peace.
This was followed by video presentations introducing the Ahmadiyya Muslim Community. The videos also chronicled the efforts and endeavours of His Holiness, Hazrat Mirza Masroor Ahmadaa, towards world peace. His numerous trips and visits made to various world legislative bodies were shown where he takes the message of peace and ’Love for all, hatred for none’ to world leaders discussing economic, social and political problems facing the world today.
The event continued with brief remarks by the guest speakers including Dr Basiyr Rodney, President PAAMA USA, Mrs Freda Bediako-Puni Minister Councillor for Political and Economic Affairs at the Ghana High Commission, Hon Abass Ridwan Dauda, Member of Parliament Ghana and His Excellency Dr Morie Komba Manyeh, Sierra Leone High Commissioner to the United Kingdom. They all lauded the organisers for hosting the event and stressed on the need and the possibility for peace.
There followed another video presentation highlighting the humanitarian work carried out by PAAMA UK in collaboration with Humanity First, the charity wing of the Community, as well as the International Association of Ahmadi Architects and Engineers (IAAAE) in Africa.
The keynote address was delivered by His Excellency Sir Iftikhar Ayaz OBE KBE, High Commissioner Designate for Tuvalu and Chairman International Human Rights Committee.
He started his speech by invoking upon the audience the peace, mercy and blessings of God. Sir Iftikhar reminded the audience on the philosophy behind the event which was to find an answer to attaining peace through justice, compassion and mutual respect for all. He touched on the visionary leadership of the Holy Prophet of Islam (peace and blessings of God be on him) with regards to the administering of justice.
He alluded to a statement made by His Holiness, Hazrat Mirza Masroor Ahmad, Worldwide Head of the Ahmadiyya Muslim Community, (may God be his Helper) during his historic speech at UNESCO in Paris, made a few days ago, when he said, “The Prophetsa of Islam established an impartial judiciary and made it clear that there would be the same law for the rich and powerful and the poor and weak. All people would be treated equally, according to the law of the land.” He further added that the Holy Prophet (peace and blessings of Allah be upon him) made it clear that the same law applied to his own family.
He also remarked on the importance of education as being another key element in attaining world peace and reminded Africans to prepare to assume the leadership of the world in light of the profound words of His Holiness, Hazrat Mirza Masroor Ahmad (may God be his Helper), “I firmly believe that the time is fast approaching for Africa to lead the world”.
Sir Iftikhar ended with prayers that humankind comes to recognise its obligations to one another so that future generations remember us for leaving behind a legacy of godliness, unity, fraternity, peace and prosperity.
Rafiq Hayat Sahib, Amir Ahmadiyya Muslim Community UK, gave the closing remarks to the symposium. He congratulated PAAMA UK on organising the event and expounded on the need for man to recognise his Creator. This, he said, is the only source and means for internal peace and peace of the world at large.
He then led the traditional collective silent prayer to bring the formal session to a close, following which dinner was served to all attendees. Overall, the Pan-African Peace Symposium was a resounding success and feedback received from attendees testified to that.
The number of highly distinguished dignitaries and guests in attendance, which totalled 668 participants, was an indication of the wide appeal the event had. The event was not only well-organised and well attended, but also had a theme and objective which generated much interest among the attendees and viewers on live stream.
On the autumn evening of 27 October, Hazrat Khalifatul Masih V, may Allah be his Helper, entered the gates of the Markaz in Islamabad, Tilford. Huzooraa had just returned from a lengthy, historic and momentous tour of Europe.
For over a month, Hazrat Amirul Momineenaa travelled extensively to preach the true teachings of Islam to the populace of Holland, France and Germany.
The number of Huzoor’saa speeches and engagements during this tour had to be carefully counted, as they were so vast. Hazrat Amirul Momineenaa spoke at Jalsa Salanas, mosque openings, special events with dignitaries and members of parliament, press conferences and sittings with auxiliary organisations. Apart from these events, Huzooraa continued to lead daily congregational prayers, delivered Friday Sermons and met with the local Ahmadis and guests.
The live coverage of events was broadcast on MTA International by the grace of Allah. Aside from MTA International, Ahmadis across the world were kept up-to-date with Huzoor’saa engagements through a number of channels, including the Press & Media Office, Al Fazl International, Makhzan-e-Tasaweer, The Review of Religions and Al Hakam.
The tour saw Huzooraa remind Ahmadi Muslims of their responsibilities and the need for the practical application of what we preach. At Jalsa Salana Holland and France, Hazrat Amirul Momineenaa reminded us to grow in spirituality. He spoke about the great success of the Jamaat and the importance of not falling into the temptations of this world.
Ahmadis were not the only ones Huzooraa addressed at these Jalsas, rather special sessions with non-Ahmadi guests were attended by Huzooraa as well. During these speeches, Huzooraa painted the true picture of Islam, giving an insight into the teachings of the Holy Quran and the great character of the Holy Prophet, peace and blessings of Allah be upon him.
For example, at Jalsa Holland, Huzooraa proved how religion, “Instead of being the cause of today’s problems, is the answer”. To prove this fact, Hazrat Amirul Momineenaa always referred to the Holy Quran and the life of the Holy Prophetsa. Talking about how religion promotes peace, Huzooraa referred to chapter 10, verse 26 of the Holy Quran, which states, “And Allah calls to the abode of peace, and guides whom He pleases to the straight path.”
Our readers will know that several mosque openings in Holland, France and Germany took place. A total of five mosques were inaugurated by Huzooraa, after which he presented the true purpose of mosques and the responsibilities of worshippers. These teachings were voiced by Huzooraa before neighbours, religious leaders, mayors, dignitaries, academics and guests. A recurring theme during these addresses was that mosques are centres of social cohesion and “should not be feared”. Worshippers should not only carry out their duty towards Allah when attending mosques, but also serve humanity, especially the local proximity. Huzooraa would always address the local Ahmadis and remind them to fulfil their duties as helpful neighbours.
At the opening of the Mahdi Mosque in Strasbourg, France, Huzooraa beautifully condensed the purpose of a mosque in a sentence:
“A mosque is built to worship the One God and for worshippers to live in peace together”.
Two very historic addresses were delivered by Hazrat Amirul Momineenaa in France and Germany. In France, members of UNESCO, politicians, dignitaries and a wealth of academics listened to Huzoor’saa extremely insightful and eye-opening address about how the Holy Prophetsa completely transformed society and embedded “the values of mutual respect and tolerance” within humanity. Huzooraa explained how “for the very first time amongst the Arabs, an orderly and civilised society was established” through the advent of Islam. Attendees were also given an insight into how the Holy Quran and the Prophetsa of Islam “inspired generations of Muslim scientists, inventors and philosophers who transformed the world.” From the outset, Huzooraa explained, “Islam emphasised the immense value of learning and pushing the boundaries of human knowledge.”
The second historical address was before a very similar audience in Germany. The audience was saturated with members of the Bundestag, academics and religious leaders alike. A magnificent address was delivered by Huzooraa on the topic of “Islam and Europe: A clash of civilisations?”. During the course of his address, Huzooraa panned out the stark difference between civilisation and culture; civilisation being “technological intellectual advancements of society”, while culture is “rooted in morality and the religious values and traditions of a nation.”
Huzooraa proved to the audience that Islamic culture is something positive and not a threat to Western society. He further exhorted the audience to protect the religious Christian culture that is escaping Europe and being replaced with atheism.
The feedback and response of the guests who listened to Hazrat Amirul Momineen’saa words displayed that our Imamaa is carrying out the propagation of Islam in the best possible manner. Attendees testified to the great example the Ahmadiyya Muslim Jamaat presents to the world through the guidance of their Khalifa.
We urge our readers to refer to the numerous reports and videos of these guests and see for themselves how they appreciated Hazrat Amirul Momineenaa in guiding his community and the world towards a peaceful, tolerant and better society. At the same time, it is essential for us all to listen and study the addresses Huzooraa delivered so that we may really know what it means to be an Ahmadi Muslim.
May Allah continue the success of this beautiful Jamaat; may Allah help our Imamaa with divine strength and may the victory of Islam manifest through his leadership!
As Hazrat Khalifatul Masih Vaa arrived back to the Markaz from his successful tour of Europe only a few days ago, we thought we would take a quick look at the history of the blessed place that is Islamabad
An old map of Tilford
We see the suffix “ham” in names of many English towns and places – meaning an enclosure. A town enclosed in the English countryside of Surrey, surrounded by expanses of fern, got to be called Farnham. Among the finds of recent excavations are kilns dating back to the Paleolithic era – the early period of stone age. Further excavations have given archaeologists much material to link to all other ages that followed; from middle stone ages to latter, from the Bronze ages to the days of Iron and from the Romano-British occupation of the land to the centuries that followed.1
Reports of a 1924 excavation revealed sunken structures of a town dating back to the 6th century.2 Farnham is situated by the northern branch of River Wey, only three miles from Islamabad, Tilford. The first mention we find of Farnham in history is in the year 688 CE; about 50 years after the demise of the Holy Prophetsa of Islam. Cadwalla, the King of Wessex (685-688) granted this piece of land, called Farnham, for building a monastery and this was recorded in a charter in the following words:
“AD 688… Caedwalla, king of the (West) Saxons, to Cedde Cist and Criswa, grant, for the foundation of a minster, of land at Farnham, Surrey, including land at Binton and Churt, Surrey…”3
So, the first mention of Farnham and its surrounding land occurs when the King donated the town and its surrounding district to the Church and to the diocese of Winchester. By the 8th century, it was administered and run by the Bishop of Winchester. It was given the status of a manor, the lord being the Bishop of Winchester, and remained so for the thousand years that followed.4
Back then, the lord of a manor was entitled to collect taxes from a stretch of parishes surrounding his manor; this stretch of parishes was called a “hundred”. When William the Conqueror ordered a detailed survey of England to be carried out (1086) – the Domesday Survey – the hundred of Farnham consisted of around 16 parishes, including Waverley, Elstead and Tilford.5
Later, history has religion and politics
intertwined just as the rest of England in those times. However, we know that
the first spirit of religion was blown in the air of Farnham and its
surroundings just a few years after the demise of the Holy Prophetsa
of Islam, peace and blessings of Allah be upon him. The Holy Prophetsa
had prophesied that the sun of Islam would rise from the west in the latter
days when that the Messiah will counter Christianity in its hubs. Foundations
for this big encounter being laid at Farnham coincide with the same time as the
early foundations of Islamic eschatology.
Monastery at Waverley
Although a very small town, Farnham held an important place in the history of religion in England. It lay almost equidistant between London and Winchester. The Bishop of Winchester was classed among the highest officials of the state and would often be the Chancellor of England. Farnham naturally became a stopover for the bishop of Winchester on his way to London (and back) or on other journeys through the diocese. As bishop of Winchester was the lord of the manor of Farnham, it appears to be a favourite town for Henri of Blois (Bishop of Winchester from 1129 to 1171 and grandson of William the Conqueror) where he started building a castle – now known as the Farnham Castle – in 1138. The garrison and paraphernalia that emerged with the castle brought economic strength to Farnham.6
But before this castle was erected, another grand building had been established only a mile away in the valley of Waverley. This building was the Waverley Monastery that was built in by William Giffard, the then Bishop of Winchester and the Lord Chancellor of England (1100 to 1129) in 1128.7 That this man of great influence in the state affairs of England chose Farnham to house the monastery indicates the importance of the manor of Farnham in the religious history of England. Historians seem to agree that William Giffard’s decision of giving the 60 acres of land at Waverley to the monastery could be to uphold the charter of 688 that devoted Farnham for religious activity.8
The White Monks of Waverley
St
Benedict of Nursia lived from c. 480 to c. 547 CE, dying only 30 years before
the birth of the Holy Prophetsa of Islam. He is known as the Patron
Saint of Europe for his great influence on the shaping of Western Christendom.
He wrote his Rule – known as the Rule of St Benedict – in the year 516 CE which
gained great following with major Catholic monastical orders taking it as their
primary constitution. Monks of the St Benedictine order came to be commonly
known as the Black Monks for the colour of their robes.
The ruins of Waverley Abbey
They were based at the Cluny Abbey in France, which was known as the base and headquarter of Western Monasticism. In the year 1098, some monks of the Cluny Abbey developed a grievance that the Rule of St Benedict was not being followed at Cluny in its strictest sense and, spearheaded by Abbot Robert of Molesme, left the monastery to establish one of their own – the aim being to establish the supremacy of St Benedict’s rule. They moved out and settled in Dijon in France, later to scatter and establish their monasteries in other parts of Europe.9
The first monastery to be built outside of France was to be in the valley of Waverley – just a mile away from Farnham. They called themselves the White Monks to be distinct from the Black Monks that they had broken away from. The formal name of their offshoot was the Order of Cistercians.10
Close ties with Henri of Blois had earned them this vast stretch of land as a gift from William Giffard, the Bishop of Winchester.11 Even close ties of Henri with William Giffard are evident from the fact that Henri succeeded William as Bishop of Winchester – the level of whose jurisdiction, authority and influence over England has been described above.
Gwen Ware so describes their arrival:
“Abbot John and his twelve monks came from
Aumone, near Chartres. They probably landed at Pagham Harbour, then a well
known port, and walked via Midhurst to Farnham where they arrived on November
24th, 1128; a silent little procession with none of the trappings
associated with monks of the day, perhaps just carrying a plain wooden cross
before them – forerunners of the great Cistercian invasion of England and
filled with missionary fervour.”
Their success can be gauged by the growing numbers and the growing expanse of their land: in 20 years’ time, they had increased in number to 70 monks and 160 lay brothers, and the 60 acres of land had expanded to 571 acres. A beautiful abbey was built to house the religious activity and rituals of the monks as well as dormitories to house them.12
They now had four bridges and had a
functional mill added to their territory. This expansion – bestowed as
intermittent gifts by the Bishop of Winchester – had, by 1187, taken in its
fold the area that we now know as Tilford. It extended from Elstead to the
boundary of Farnham town.
Why did they need so much land? One
major reason, according to historians, is the acquisition of grazing fields for
the thousands of sheep that they kept. Well-wishers gifted the monks with sheep
– adding up to thousands in number – which they kept on the high ground above
the woods, where now runs the road called Sheephatch Lane.
Before being abolished in the time of King Henry VIII, the Waverley Abbey had seen four generations of daughter abbeys, one of them being the Forde Abbey in Somerset; its Abbot, named Baldwin, later rose to the highest rank in Anglican Church as archbishop of Canterbury.13
A short description of the architecture of Waverley Abbey will not be unfitting to close this section. DD Knowles described it as “the austerely beautiful architecture… Clean and lovely lines, pointed arches and a minimum of decoration with the fine proportions made up the picture”.14
Having stood in the beautiful valley of Waverley in the heart of Surrey for 400 years, the Waverley Abbey was dissolved in 1536 under King Henry VIII’s Dissolution of Monasteries act.15
In the words of Gwen Ware, “peace loving,
industrious and philosophical in adversity with a background of practical
charity; such was the community that lived and worked in the isolated valley”.
The Ahmadiyya Mission
Long
gone were the days of the White monks at the Waverley Monastery and so were the
days when religion was an integral part of England. Another 400 years had flown
past the beautiful valley of Waverley, witnessing the abbey slowly crumble to
ruins.
Time had travelled to 1984 and a small,
yet flourishing community was looking for a piece of land to settle in. They
discovered a land in Tilford that had once been part of the stretch of the
Waverley monastery. They decided to purchase this desolate and abandoned plot
of land.
This time, it wasn’t a Christian order
going for this land. It wasn’t even a gift from a bishop or a king. It was, in
fact, a Muslim sect that believed in the second coming of Jesus Christas
in the body of Hazrat Mirza Ghulam Ahmadas of Qadian. It was the
Ahmadiyya Muslims purchasing the piece of land with their very limited
resources, generated merely by member subscription. A religious spirit was
returning to this land after four centuries. The wind of spiritualism that had
first reached this land around the time of the Holy Founder of Islam had once
again returned in the time of the Messiah of the latter days.
With the land purchased and building
structures refurbished, the Ahmadiyya community settled in and started using it
for prayer, office work and residence of those who devoted their lives for the
service of their faith. It was named Islamabad – the home of Islam.
The community was rapidly spreading across
the world and followers would assemble in the vast grounds of Islamabad in Tilford.
Their zealous slogans of Allaho Akbar (God is Greatest!) echoed across
the hills of Surrey announcing the return of religious fervour to the land.
Their peaceful propagation of the message of Islam continued from Islamabad in
Tilford but turning the eight-decade old wooden structures into a modern
settlement took many turns before the local authorities could be satisfied with
giving the green signal.
So flew past another 35 years. The
Ahmadiyya community was, in 2016, finally given permission by the Waverley
Council to build their central headquarters on this piece of land in Tilford.
The work lasted three years before there emerged a beautiful colony where
settled families of those who have vowed to devote themselves entirely for the
service of their faith; to propagate the message of the Messiah of the age. A
beautiful mosque where God Almighty is worshipped five times a day is the
hallmark of the architecture of the colony.
Describing the architecture, the echo of
Dr Knowle’s words can be heard:
“The austerely beautiful architecture … Clean and lovely lines … and a minimum of decoration with the fine proportions [make] up the picture”.
To describe the people living here and
associated to it, the words of Gwen Ware echo:
“Peace loving, industrious and
philosophical in adversity with a background of practical charity; such [is]
the community that [lives] and [works]” in Islamabad.
The head of this worldwide community and
Caliph of the Messiah of the Age, Hazrat Mirza Masroor Ahmadaa,
resides in this colony. From dawn to dusk and dusk to dawn, he is engaged in
calling the world to peace. His mission is global, and he runs it from Tilford
near Farnham – the land with deep roots of religion in its heart and soul. From
here, he strives to call the world to its Creator.
Islamabad is home to a peace loving Muslim
community. It sits on Sheephatch Lane. Only that the sheep that it got its name
from are no longer there. However, Hazrat Mirza Masroor Ahmadaa
believes that the lost sheep of not only the Israelites and not only of the
Waverley monks but of all nations will one day assemble at Sheephatch Lane. All
faiths will one day be united at Islamabad.
Endnotes:
1. K P Oakley, A Survey of the Prehistory of the Farnham District, Surrey Archeological Collections, 1939
2. Ibid
3. P H Sawyers, Anglo-Saxon Charters: An Annotated List and Bibliography, Offices of the Royal Historical Society, London, 1968
4. M W Thompson, Farnham Castle, Ministry of Works, London, 1961
5. E Robo, Mediaeval Franham: Everyday Life in an Episcopal Manor, EW Langham, 1935
6. H E Malden, The Victoria History of the County History of Surrey, Vol 4, 1912
7. H Brakspear, Waverley Abbey, The Surrey Archaeological Society, Guildford, 1905
8. G Ware, The White Monks of Waverley, The Farnham and District Museum Society, Farnham, 1976
9. H Brakspear, Waverley Abbey
10. Ibid
11. Ware, White Monks
12. Brakspeare, Waverley Abbey
13. Ware, White Monks
14. D D Knowles, The Religious Orders in England, Cambridge University Press, 1950
15. C Kerry, A History of Waverley Abbey, Andrews and Son, Guildford, 1873
“And [among] others from among them who have not yet joined them. He is the Mighty, the Wise.” (Surah al-Jumuah, Ch.62: V.4)
The Promised Messiah, peace be upon him, received
the following revelations on 14 January 1906:
“Allah has decreed since eternity that He and
His Messengers shall prevail.” “God, the Merciful, says that there is peace,
meaning that ‘you will not die in disappointment or defeat.’” “I shall die in
Mecca or in Medina.” (Tadhkirah, 2009, p. 784)
Regarding dying in “Mecca or Medina”, the
Promised Messiahas, in the footnote of this revelation, wrote:
“This sentence ‘I shall die in Mecca or in
Medina’ means that before my death I shall be bestowed a victory like that of
Mecca. That is to say that as the Holy Prophetsa had vanquished his
enemies through the manifestation of the majestic Signs of Allah, so will it
happen now. The second meaning is that before my death, I shall be bestowed a
victory like that of Medina which means that people’s hearts will, on their
own, be inclined towards me…”
In reality the Promised Messiahas
could not actually travel to Mecca or Medina anyway as it was simply too
dangerous for him to do so. Scores of death threats and fatwas declaring his
murder to be a virtuous deed had been issued against him. As one of the
conditions to perform Hajj is for the path to be safe, it was not therefore
possible for the Promised Messiahas to ever go to Mecca and Medina
for Hajj or even just a visit, in spite of his ardent desire to visit the two
cities.
A recent article has claimed that the
explanation of dying in “Mecca or in Medina” given by the Promised Messiahas
was not fulfilled either. In other words, the Promised Messiahas did
not receive the success he described.
The person raising the allegation said
that the Holy Prophet’s, peace and blessings be upon him, success was far
greater than that of Hazrat Mirza Ghulam Ahmadas. He said that
people did not follow the Promised Messiahas with the love and
obedience like the companions of the Holy Prophetsa.
Firstly, it is vital to understand that
the Messiah who was foretold by the Holy Prophetsa was not going to
start his own mission, separate to that of the Holy Prophet’ssa. The
success of the Messiah would be the success of the Holy Prophetsa
and Islam as a whole.
Nowhere has Hazrat Mirza Ghulam Ahmadas
claimed that he was more successful than the Holy Prophetsa or that
his success was equal. He merely stated that the success of Islam, through him,
would take place in a similar fashion as the Holy Prophet’ssa
success in Mecca and Medina.
It was a mere explanation not a direct
comparison. He said that like the Holy Prophetsa “vanquished his
enemies through the manifestation of the majestic signs of Allah, so will it
happen now… I shall be bestowed a victory like that of Medina, which means that
people’s hearts will, on their own, be inclined towards me…” This is quite
clear and straightforward.
To say the Promised Messiahas
raised himself to the same pedestal as that of the Holy Prophetsa is
utterly false and grossly inaccurate. The “manner” of success was merely
described.
The success of the Promised Messiahas
was never to do with military control or territorial control as the person
alluded to, it was a spiritual reformation that the Holy Prophetsa
prophesied at the coming of the Messiah. Hazrat Abu Hurairah, Allah be pleased
with him, reported:
“We were sitting in the company of Allah’s
Messenger that Surah al-Jumuah was revealed to him and when he recited [these
words]: ‘Others from among them who have not yet joined them’, a person among
them [those who were sitting there] said: ‘Allah’s Messenger!’ But Allah’s
Messenger made no reply, until he questioned him once, twice or thrice. And
there was among us Salman the Persian. The Messenger of Allah placed his hand
on Salman and then said: ‘Even if faith were near the Pleiades, a man from
among these would surely find it.’” (Sahih Muslim)
“Faith” would be restored by the Messiah;
this was the promised success. This prophecy was about the second wind of
success Islam would receive at the time of the Messiah. “Others from among them
who have not yet joined them” was about the group of devoted believers who
would resemble the companions of the Holy Prophetsa.
In his explanation to dying in Mecca or
Medina the Promised Messiahas clearly said, “…I shall be bestowed a
victory like that of Medina, which means that people’s hearts will, on their
own, be inclined towards me…”
Not a single soul can oppose this
prophecy. Hundreds of thousands accepted the Promised Messiahas in
his very lifetime. They travelled from across the world just to meet him and
perform Bai‘at at his hands. Scholars, saints, nobles, rich, poor, teachers,
academics, labourers, businessmen and people from all walks of life accepted
the Promised Messiahas.
Their sincerity and obedience rejuvenated
memories of the Companions of the Holy Prophetsa. The Companions of
the Promised Messiahas not only grew in their connection with Allah
but devoted their lives for the service of Islam and even paid the ultimate
price for their faith: Death.
The lives of the Promised Messiah’sas
Companions bear testimony that “the victory of Medina” was fulfilled in a
magnificent way. The list of his Companions is vast and extensive and their
sincerity and obedience towards the Promised Messiahas was like that
of the Companions of the Holy Prophetsa.
For anyone in doubt, we urge them to read about the lives of these Companionsra, who they were, what they did for Islam and their devotion to Hazrat Mirza Ghulam Ahmadas. For anyone who would like to read about these great people, a sample list follows:
Hazrat Hakim Maulvi Nuruddinra,
Hazrat Mirza Bashiruddin Mahmud Ahmadra, Hazrat Mirza Sharif Ahmadra,
Hazrat Mirza Bashir Ahmad MAra, Hazrat Sahibzada Abdul Latif Shaheedra,
Hazrat Mir Muhammad Ishaqra, Hazrat Maulvi Burhanudin Jehlmira,
Hazrat Dr Mir Muhammad Ismailra, Hazrat Maulvi Abdul Karim Sialkotira,
Hazrat Nawab Muhammad Ali Khanra, Hazrat Mufti Muhammad Sadiqra,
Hazrat Shaikh Yaqub Ali Irfanira, Hazrat Munshi Zafar Ahmad
Kapurthalvira, Hazrat Maulvi Abdullah Sanaurira, Hazrat
Pir Siraj-ul-Haq Numanira, Hazrat Mir Nasir Nawabra and
many, many more.
The list of those who were “inclined” to the Promised Messiahas
continued to increase at an extraordinary rate after his demise. To this date,
every year, hundreds of thousands of people join Islam Ahmadiyya from across
the globe. In fact, the Promised Messiahas prophesied that within
300 years, the majority of the world would accept Islam Ahmadiyyat. Thus, dying
in “Medina” was fulfilled in an undeniable manner.
With regard to dying in Meccca, the
Promised Messiahas said:
“‘I shall die in Mecca or in Medina’ means
that before my death I shall be bestowed a victory like that of Mecca. That is
to say that as the Holy Prophetsa had vanquished his enemies through
the manifestation of the majestic Signs of Allah, so will it happen now.”
Hazrat Mirza Ghulam Ahmadas
faced opponents on multiple fronts. The Muslims rejected him and labelled him
as, God forbid, the “dajjal” for saying that Jesusas would not
return physically etc. His refutation of false Christian doctrines gave birth
to Christian opposition. And his defence of the false insinuations made by
Aryas led to Hindu opposition. The opposition the Promised Messiahas
received led to deaths of his companions and a dark legacy of continuous
persecution, to this day.
It is ironic that the whole Muslim Ummah
joined forces, despite their hate for one another, to label Hazrat Mirza Ghulam
Ahmadas as a “kafir”. During the life of the Promised Messiahas,
a declaration published in Ishaatus-Sunnah contained the names and
signatures of some 200 famous “scholars” of Islam who declared the Promised
Messiahas, God forbid, a “Dajjal”, “liar” and “kafir” (see
image).
Signatures of Muslim clerics in Ishaatus-Sunnah
The opposition was not only through debate
and discourse, rather, people attempted to end Hazrat Mirza Ghulam Ahmad’sas
life and murder him. However, the Promised Messiah’sas great
triumphs in debates and the failure of his opposition to “end his movement” are
prime examples of a success like “Medina”. Allah promised him that “you will
not die in disappointment or defeat” (Tadhkirah). This came true in
letter and spirit.
In truth, the purpose of the Promised
Messiahas was the revival of faith and Islam across the world. The
Holy Prophetsa said that the true teachings of Islam would be
abandoned and Allah would send a reformer to revive Islam (Sahih Muslim).
The Promised Messiahas foretold that he would fulfil this main
purpose. He said:
“The Muslims of today have forgotten the
essence and true teachings of Islam … but I have been tasked with its
reestablishment. This alone is the magnificent purpose of my advent.” (Ahmadi
Aur Ghair Ahmadi Mein Kya Farq Hai?, p. 48)
Thus for a prophet’s truthfulness and
success, we need to know if his purpose was fulfilled.
In British India, Muslims were being ideologically
attacked by Christian missionaries with no effective response from Muslim
scholars. Not only Christians, but Hindus partook in attacks on Islam as well.
As a result, Christian missionaries began converting thousands of Muslims to
Christianity.
The spectacular service that Hazrat Mirza
Ghulam Ahmadas of Qadian carried out in pushing back at Christian,
Hindu and other ideological onslaughts of Islam are on clear record and bear
testimony for the fulfilment of the Promised Messiah’sas prophecy
that he would fulfil the prophecy of dying in “Mecca or Medina”.
Muhammad Hussain Batalwi, a prominent Ahl-e-Hadith leader and an opponent of the Promised Messiahas, said that a book like Barahin-e-Ahmadiyya (magnum opus of the Promised Messiahas) could not be found in the history of Islam. He said that if anyone thought he was exaggerating, then “at least present before me a book that defends against the opponents of Islam in such a manner…” (Ishaatus-Sunnah, Vol. 7, pp. 169-170 [1884])
Despite enemies from within the Muslim,
Christian and Hindu communities trying to stamp out the cause of the Promised
Messiahas, Allah established a body of unified Ahmadi Muslims who,
under the guidance of the Promised Messiahas, began to worship
Allah, serve humanity and act on true Islamic principles once again. In Al-Wasiyyat
(The Will) the Promised Messiahas prophesied about his
Khilafat that it would continue to revive faith. The last 111 years bear
testimony to how Khilafat has been a remarkable prophecy made by the Promised
Messiahas.
When Qadian was an insignificant village
of India with no attraction or even nearby railway station and the Promised
Messiahas was not even known, he said that Allah had revealed:
یأْتِیکَ مِنْ کُلِّ فَجٍّ عَمِیْقٍ
[Arabic]
“People will flock to you from distant lands.” (Tadhkirah, 2009, p.57)
The fulfilment of this prophecy is as
clear as sunlight; it need not even be discussed.
Other
two prophecies, that seemed impossible, were:
“My lord had revealed to me and promised
me that He will help me till my message reaches the Easts and Wests of the
earth. The oceans of truth will be stirred till the people look with wonder on
the bubbles riding up its waves.” (Tadhkirah, p.405)
The
second promised:
میں تیری تبلیغ کو زمین کے کناروں تک پہنچاؤں گا
[Urdu] “I shall cause thy message to reach
the corners of the earth” (Tadhkirah, p.405)
Again, there is simply no legitimate
objection that can confront the truth of these clear prophesies.
The success of Hazrat Mirza GhulamAhmadas
is clear before the world. Islam Ahmadiyyat continues to flourish through the
Khilafat of the Promised Messiahas, which in reality is the
continuation of the Holy Prophet’ssa Khilafat. The very fact that,
to this day, people are trying to end Islam Ahmadiyyat with no success is a
testament to the truthfulness of this community and its significance.
When opponents start comparing numbers,
well, then Islam has never triumphed in front of Christianity. The point is not
numbers but success as an ideology and the spiritual reformation it brings.
Nevertheless, the prophecy of the world accepting the teachings of Islam
Ahmadiyyat within 300 hundred years is still on the table for those who merely
use numbers as a criterion for “success”.
