On Wednesday, 9 January 2019, the inauguration ceremony of duties for Jalsa Salana Uganda was held.
After the Zuhr and Asr prayers, the Amir and Missionary In-charge Uganda, Al-Haj Muhammad Ali Kaire held a meeting with all the departmental heads.
In his address, Amir Sahib emphasised the importance of devotion and serving in Jalsa Salana. In connection with Waqar-e-Amal (voluntary physical labour), he said that congregational work and congregational prayers are symbols of unity among us, and the unity among us complements the unity of God.
The inauguration concluded with the inspection of different departments by Amir Sahib.
On Friday 11 January 2019, the 31st Jalsa Salana Uganda commenced with the Jumua prayer led by Amir and Missionary In-charge Uganda and Rwanda, Maulana Al-Haj Muhammad Ali Kaire.
In his sermon, Amir Sahib said that it was a blessings of Allah that in an age of great satanic influences, He raised the Messiah and Mahdi as the Imam of the age to counter these influences and He has bestowed upon us the favour of Khilafat that leads us on the right path.
He also said that the Jamaat started in Uganda in 1934 and the numbers would have been easily at least ten million by now, but unfortunately the tarbiyat of the younger generation was not properly performed and when they grew up, they distanced themselves from the Jamaat.
Amir Sahib said that it is only through obedience and in keeping a peaceful environment that we can attain victory.
After the Jumua prayer, Amir Sahib met the press. Mr Henry Nsubuga asked the Amir to clarify the point of the youth being the foundation upon which the spiritual transformation of people is laid. In answering this question, he said that old people have already moulded in the shape that they will remain for the rest of their lives. However, the youth are akin to a fertile land on which the seeds of taqwa can be sown.
The first session began with the hoisting of Liwa-e-Ahmadiyyat by Amir Sahib, which was followed by recitation from the Holy Quran by Sheikh Hafiz Azhar Nkuutu. This was followed by an Arabic poem recital by Sheikh Nasir Nsonko.
In his opening speech, Amir Sahib welcomed the guests and thanked all the organisers who worked tooth and nail to make the Jalsa Salana a success.
He then read out Hazrat Amirul Momineen, Khalifatul Masih V’saa message to the members participating in Jalsa Salana Uganda 2019.
Hazrat Amirul Momineenaa said:
“Dear members of the Ahmadiyya Muslim Jamaat Uganda. May peace and blessings of Allah be upon you. I am pleased that you are holding your 31st Jalsa Salana on 11, 12 and 13 January 2019. May God Almighty make this Jalsa Salana a great blessing for you, and through it, may He enable you raise your spiritual conditions.
“A great favour upon us that we have accepted the Promised Messiahas and Mahdi who is the Imam of age. It is therefore incumbent upon us, who have pledged allegiance to him, to strive always to improve our spiritual conditions.
“The Promised Messiahas admonished us to raise our standard of righteousness and shun all kinds of evils and also strengthen our personal relationship with our Creator.
“We should not only read the words of the Bai‘at and listen to the sayings of the Imam of the age, but also endeavour to put these teachings in practices.”
During the month of December, we had the opportunity to organise two humanitarian events under the motto of “Love for All, Hatred for None”.
One day we distributed toys in a children’s hospital located in Buenos Aires to more than 100 children. Aside from the 3 members of the Jamaat, around 13 friends of the community participated and supported us and thus made this event successful.
Only a few days ago, along with the Sai Baba community, we went to a underprivileged neighbourhood near Buenos Aires to distribute food, clothes and toys. The Ahmadiyya Jamaat was represented in this event by 3 members and 3 friends of the community. More than 100 people received different types of donations.
The online news channel ABC Mundial also published an article about these activities of the community.
The Ahmadiyya Muslim Jamaat in Jamaica has successfully, by the grace of Allah, launched its first radio talk show called Voice of Islam recently. The programme goes live every Sunday from 4pm to 5pm on one of Jamaica’s most popular radio stations for religious listeners called Bess 100 FM.
The purpose of this programme is to clear the misconceptions that the people of Jamaica have about Islam and to share the true message of Islam.
The very first show was hosted by Umair Khan Sahib, Missionary In-charge Jamaica Jamaat along with missionary Ibrahim Forson Sahib and Haneef Taylor Sahib, National Secretary Tabligh for Jamaica Jamaat.
The programme started with the recitation of the Holy Quran. The first programme for the Voice of Islam Jamaica focused on removing misconceptions about terrorism and teachings of peace in Islam. The topics of the oneness of God and belief in Prophet Jesusas were also discussed. The programme came to a conclusion with a very interesting question and answer session between listeners and the Jamaat panel.
The programme is interactive and allows listeners to call in, send text messages and ask questions, while also sharing feedback and ideas for new topics related to Islam.
We hope and pray that Allah makes this radio programme a means of successfully conveying the message of Islam Ahmadiyya to the people of Jamaica.
On Thursday, 13December 2018, a group of central and local politicians visited Baitul Hamd Mosque, Nakskov, Denmark.
Mr Daniel Toft Jacobsen, a member of parliament was chief guest while Mr Kasper Roug, Vice Mayor of Lolland Council, Remzi Grepi, President Integration Committee and Muj Barish, member of Lolland Counsil were assisting him.
The delegation was accompanied by journalists and photographer from local newspapers who covered the whole gathering.
The purpose of visiting our mosque was to increase inter-religious harmony, clarification of certain myths and beliefs regarding Muslims, and especially the role of Jamaat-e-Ahmaydiyya in the current era.
Upon arrival, a warm welcome was given by the local missionary of the Jamaat, Naimatullah Basharat. Later on, the delegation was given a brief overview of Jamaat-e-Ahmadiyya and its history in Denmark. Thereafter, the guests were taken into the prayer hall where Jamaat books, placards and pamphlets were displayed in the Danish language.
A brief and comprehensive lecture was given to the delegation with questions and answers following the speech. The delegation mainly asked questions about the role of Muslims in society, Islamic beliefs and practices such as fasting in Ramadan. The local politicians appreciated the Jamaat’s positive role to hold dialogue with other religious and social leaders.
After the formal proceedings, the guests had the chance to dine with the hosts. At the dining table, many questions were asked by the delegation and they were answered in detail accordingly.
Gifts of the Holy Quran and Jamaat Books were presented to guests on their departure.
The local newspaper Folketidende published a brief report with photos about this visit.
Jamaat-e-Ahmadiyya Mexico held its 2nd Jalsa Salana on 28-29 December in Merida, Mexico. The total attendance at the Jalsa Salana this year was 195 among which the majority were Mexican members and guests. The remaining members consisted of guests from USA, Belize, Guatemala, Ghana and Pakistan.
Guests of the Jalsa travelled from all over Mexico to attend, some driving 15 to 20 hours to reach the city of Merida to attend the Jalsa. There was representation from 4 different states of Mexico; members attended from Chiapas, Mexico City, Querétaro and Merida.
Guests started arriving on Wednesday, 26 December and everyone was provided accommodation near the mosque or at the mosque. The Langar Khana was located at the mosque throughout the day for anyone who arrived, no matter what time of day or night. Some of the members who drove from far off places and arrived at two or three o’clock in the morning were all served food from the Langar at their arrival, after which they were taken to their accommodations. Transport was available for all guests flying in or arriving by bus; they were all provided pick and drop services.
Jalsa Salana commenced on Friday, 28 December with the Friday Sermon and prayers. After this, lunch was served.
The first session of the Jalsa started in the evening. The topics of the speeches and presentations during Jalsa Salana were selected bearing in mind that the majority of the members in Mexico are newly converted Ahmadi Muslims. After the completion of the first session, Salat was offered and dinner was served.
On Saturday, Lajna Imaillah held their session separately for the first time and men held their session separately. For many Mexican guests, this was their first time seeing women having their own Jalsa session and delivering all the speeches and presentations. This really impacted their view about leadership among women. Salat was offered and lunch was served before starting the third session of Jalsa Salana.
During the third session of Jalsa Salana, in which guests and dignitaries were also invited to attend and share their views, a few of the guests were as follows:
Norma Barnet Cantón, Director of Religious Affairs for the state of Yucatan. She was also representing the governor of Yucatan state
Luis Antonio Andrade Castillo, Director of Promotion and Diffusion of Culture in the department of culture and arts
Hector Castellano, Secretary of Religious Affairs for the city of Merida. He also represented the mayor of the city of Merida
Dr David Vegue, a Catholic priest
Padre Oscar Viñas Oliveras, Vice President of Inter-Religious Council for the state of Yucatan
Sofía del Carmen Brito Soberanís, Coordinator of Blood Donation Camps in the state of Yucatan
A request was sent by Mexico Jamaat for a message from Hazrat Khalifatul Masihaa for the attendees of Jalsa Salana Mexico. The request was graciously approved and a letter from Hazrat Amirul Momineenaa was received. This letter was translated into Spanish and was read out during the first session of Jalsa Salana and printed copies were given to each and every attendee.
The Jalsa Salana concluded with taranas [choral poems] prepared by children and Lajna, followed by dua (silent prayer). Therafter, Salat was offered and dinner was served.
Mexico Jamaat is based on members who have converted during the last three or four years, and many of them dedicated their time in organising the Jalsa and serving throughout the Jalsa in various departments. Volunteers ranged from children to the elderly, all eagerly wanting to serve the guests of the Promised Messiahas. For many, it was the first time ever doing Jalsa duty, however, each and every volunteer fulfilled their duties as if they had been doing it for years. This dedication to serve, which was seen in the new converts, was a clear result of the prayers of the Promised Messiahas regarding every Jalsa Salana and its blessings.
In accordance with the permission granted by Hazrat Khalifatul Masihaa, Jalsa Salana Mexico was streamed live on various social media websites.
By the grace of Allah, many media outlets covered Jalsa Salana; print media and electronic media was present during the last session and various articles were published in various media outlets.
Traditional education about Western civilisation tells the story of how around 1500 CE, Greek texts recovered the lost memory of Europe’s Greek and Roman past and unleashed an era of progress in science and civilisation called the Renaissance.
A map of Europe in 1570
In fact, the progress in civilisation had begun in the eleventh and twelfth centuries, and was the result of the transfer of Arabic civilisation to Europe. The sixteenth century Renaissance was rather the construction of an exclusive Christian European identity within the world of literature and science.
Latin humanists created a movement imitating the Arab tradition in its key values, but distinguishing itself by classical Latin as its lingua franca and the classical authors as its founding fathers.
After a period in which classical culture was vigorously celebrated and Arab influences were attempted to be removed from the scientific canon, the image of a Greek source of European culture had settled itself firmly in the European mind. Scholars hardly dared cite an Arab in support of their revolutionary developments.
Popular belief reaffirmed the theme of the revived classics by repetition after repetition until the Arabic heritage in Europe came to be forgotten. Biased educative material should be corrected to offer a true image of history to our youth.
A cultural myth
Traditional education about Western civilisation tells the story of how Europe, floundering in the ignorance and illiteracy of the Middle Ages, suddenly came across a number of texts in classical Greek which at once recovered the lost memory of Europe’s glorious Greek and Roman past.
Science and literature started flourishing, and with the help of the brilliant Greek philosophers the dormant Europeans were able to shed the ignorance of Medieval times and open the doors of science and civilisation. This process has been called the “rebirth”of classical civilisation in Europe, the Renaissance.
The story however is a myth, quite lacking historical substance.
Frontispiece of Fasciculo di medicina, Venice, 1493
The twelfth century Renaissance
In fact, the progress in civilisation had begun in the eleventh and twelfth centuries, and did not have a Greek or Roman origin. In 1060, the Normans conquered Sicily while some time later in 1085, the Reconquista took the city of Toledo. Both Sicily and Toledo became centers through which the Arab culture of science and learning started spreading through Europe, creating a spark of learning among European Christians. In the words of EJ Holymard:
“During the twelfth and thirteenth centuries there was a scientific renaissance in Europe, and scholars from Christian countries journeyed to Muslim universities in Spain, Egypt, Syria and even Morocco in order to acquire knowledge from their foes in religion but friends in learning. Arabic science soon began to filter through, and by the middle of the thirteenth century the trickle had become a river.” (Richard Russel, The Works of Geber: a new edition with introduction by E.J. Holmyard,p. XV. 1928)
England’s “first scientist”, Adelard of Bath, explains what he learned from his Arab masters in these words:
“From the Arab masters I have learned one thing, led by reason, while you are caught by the image of authority, and led by another halter. For what is an authority to be called, but a halter? As the brute beasts, indeed, are led anywhere by the halter, and have no idea by what they are led or why, but only follow the rope that holds them, so the authority of writers leads not a few of you into danger, tied and bound by brutish credulity.” (Norman Daniel, The Arabs and Mediaeval Europe,pp. 265-266. 1974)
Other scientists of the twelfth century Renaissance indebted to the Arabs were Roger Bacon, Witelo, Albertus Magnus, Adam Marsh, Arnold de Villeneuve, Peter of Abano and Daniel of Morley.
In the transfer of Muslim-Arabic civilisation to Europe, three important primary developments can be distinguished. The first are the giant translation projects in Italy and Spain in the twelfth century, in which hundreds of Arabic books were translated into Latin.
The second development is the adoption, primarily at the court of Sicily and in Al-Andalus, of the values of Arabic “adab”, which in Europe came to be known as humanism. This humanism was not an atheist philosophy, as it is often understood today, but comprised a set of disciplines such as ability in speech and writing, knowledge of grammar, poetry, erudition, scholarship and research into religious texts.
These humanist disciplines became the fundamental driving force of the emerging European civilization. (George Makdisi, The Rise of Humanism in Classical Islam and the Christian West, 1991)
Well known early humanists are Petrarch (1304-1374), Giovanni Boccaccio (1313-1375) and Coluccio Salutati (1331-1406). That Islam was an influence even in the humanist perspective of man is illustrated by the humanist Pico della Mirandola’s famous Oration on the Dignity of Man (1486), which has been called the “Manifesto of the Renaissance” and commences by quoting the famous Arabic humanist Abdallah ibn Qutaibah (d. 889):
“Most esteemed Fathers, I have read in the ancient writings of the Arabians that Abdala the Saracen on being asked what, on this stage, so to say, of the world, seemed to him most evocative of wonder, replied that there was nothing to be seen more marvelous than man.” (Pico della Mirandola, Oration on the Dignity of Man. See also Makdisi, The Rise of Humanism, p. 307)
The third development is the foundation of European universities after the example of the Islamic Jamias (George Makdisi, The Rise of Colleges: Institutions of Learning in Islam and the West, 1981). The first European universities were the University of Bologna (1088), Paris (c. 1150), Oxford (1167), Cambridge (1209), Padua (1222) and Naples (1224).
A university lecturer at Padua (Italy) is surrounded by titles of twelve important scholars, six of which are Arabs and one is an Arab Jew. On the top shelf, the classical authors Aristotle, Hippocrates and Galen are followed by the Arab authors Avicenna, Haly Abbas, Rhazes and Averroës. Next to the teacher is Pliny’s Historia Naturalis.
On the shelf below the cabinet are the Conciliator of the Medieval English scholar Peter Abano, the works of Isaac the Jew and a work by the Arab surgeon Avenzoar. (Singer & Rabin, A Prelude to Modern Science, Cambridge University Press p. XXIV. 1946)
The emancipation from Arabic predominance
To illustrate the presence of Arabic authors in the European scientific world of the twelfth to sixteenth centuries, only in the field of medicine there were nineteen authors who were known in Europe by the Latin transcription of their Arabic name: Mesue Sr., Mesue Jr., Humainus, Jesu Haly, Alkindus, Serapion, Janus Damascensus, Isaac Judaeus, Haly Abbas, Algazirah, Annafis, Albucasis, Avenzoar, Averroës, Maimonides, Aben-Guefit, Ebn Albethar and the most influential, Avicenna en Rhazes. (Donald Campbell, Arabian Medicine and its Influence on the Middle Ages, pp. 60-102.1974)
An important textbook by Ferrari from 1471 quotes Avicenna 3,000 times, Rhazes 1,000 times and the Greek authors Galen and Hippocrates 1,000 and 140 times respectively (Ibid., p.201). Many a Greek work was known only through the Latin rendering of their Arabic translation.
The dominance of Arab authors had caused feelings of unease among Christians very early on. A significant fragment has been preserved in a letter of a Christian named Alvaro who lived in Al-Andalus in the ninth century. He complained that the talented Christian Mozarab youths of Spain lost their identity by participating in Arab learning:
“My fellow Christians delight in the poems and romances of the Arabs; they study the works of Mohammedan theologians and philosophers, not in order to refute them, but to acquire a correct and elegant Arabic style. Where today can a layman be found who reads the Latin commentaries on Holy Scriptures? Who is there that studies the Gospels, the Prophets, and the Apostles? Alas! The young Christians who are most conspicuous for their talents have no knowledge of any literature or language save the Arabic; they read and study with avidity Arabic books; they amass whole libraries of them at a vast cost and they sing everywhere the praises of Arabian lore. On the other hand, at the mention of Christian books they disdainfully protest that such works are unworthy of their notice. The pity of it! Christians have forgotten their own tongue, and scarce one in a thousand can be found able to compose in fair Latin a letter to a friend. But when it comes to writing Arabic, how many there are who can express themselves in that language with the greatest elegance, and even compose verses which surpass in formal correctness those of the Arabs themselves!” (Makdisi, The Rise of Humanism, p. 330)
George Makdisi considers this fragment illustrative of the backgrounds of the further development of humanism in Christian Europe. Feeling increasingly uncomfortable with the Arab-Islamic identity of literature and science, Christians sought to create their own culture of learning, similar to, but competing with, the Arab tradition.
Two important choices were made by the Christian humanists in their search for their own identity. As George Makdisi puts it, Christian humanists wanted to “answer the challenge of classical Arabic with an equally classical language” (George Makdisi, Humanism and Scholasticism in Classical Islam and the Christian West, Journal of the American Oriental Society, pp. 175-182. 1989).
This language came to be Latin. Latin was the language of the Catholic Bible and was in this sense comparable to the Arabic of the Quran. Classical Latin, however, had been long ago replaced by vernacular Latin and was not anymore in use in everyday life. In order to make classical Latin meet the demands of a holy lingua franca like Arabic, it had to be literally revived from the dead.
Christian humanists went out of their way to learn to write in the pure Latin of the Roman author Cicero, which ironically hardly anyone could read.
The second formative decision was a choice to regard only the classical Greek and Roman authors as foundations of their literature and science. As stated by William Montgomery Watt:
“… Europeans were attracted to Aristotle, not simply by the inherent qualities of his philosophy, but also by the fact that he belonged in a sense to their own European tradition. That is to say, the assignment to Aristotle of a central position in philosophy and science is partly understood as one aspect of the European assertion of distinction from Islam. The purely negative activity of turning from Islam, especially when so much was being learnt from Arab science and philosophy, would have been difficult, if not impossible, without a positive complement. This positive complement was the appeal to Europe’s classical (Greek and Roman) past.” (William Montgomery Watt, The Influence of Islam on Medieval Europe, p.79. 1972)
With classical Latin as a new European lingua franca and the classical authors appointed the founding fathers of a new European tradition, the foundations of the Renaissancewere laid – literally the “rebirth” of classical culture in Europe.
This Renaissance was all but a spontaneous one; it was an artificial image imposed by Christians upon themselves, to be able to establish a competing culture of learning distinct from the Arab example.
After the Turks took Constantinople in 1453 CE, Greek refugees brought with them texts from classical authors in the original Greek. This was like coal on the fire of European growing self-awareness. Around the start of the sixteenth century, the Renaissance ideals were carried to their climax by demanding their absolute rule over science and literature. The aforementioned Pico della Mirandola would at some stage proclaim: “Let us in Heaven’s name our Pythagoras, Plato and Aristotle, and keep your Omar, your Alchabitius, your Abenzoar and your Abenragel”. (Watt, The Influence of Islam, p.80)
Latin humanism adopted from the religious aspect of Arabic humanism a stress on purity of sources and of language. In an ironic twist, this religious demand for purity turned against the Arabic heritage in the sciences. When a Dutch scholar [probably Nicolaus Clenardus of Diest (Alastair Hamilton, Arab Culture and Ottoman Magnificence in Antwerp’s Golden Age, p. 37. 2002)] arrived in Salamanca, Spain, in 1531-32, and asked whether he could kindly be taught the Arabic language, a Spanish dignitary told him:
“What concern do you have with this barbaric language, Arabic? It is sufficient to know Latin and Greek. In my youth I was foolish as you and took up Hebrew and Arabic; but I have long since given up these two last and devote myself entirely to Greek. Let me advise you to do the same.” (Watt, The Influence of Islam, p. 80)
In a wave of anti-Arabism, Renaissance humanists sought to literally cleanse the scientific field of Arabic influences. To illustrate the proceedings of this cleansing campaign, we will examine it in the field of medicine, as described by historian Nancy Siriasi (Nancy G. Siraisi, Avicenna in Renaissance Italy: The Canon and Medical Teaching in Italian Universities after 1500, pp. 66-77. 1987). Petrarch in the fourteenth century condemned medicine itself as “Arab lies”; after him, several themes would develop in the rejection of Arabic medical literature. The obvious charges were concerned with the supposedly heretical nature of the religion or philosophy of the authors. Arab writings were deemed “obscure”, erroneous, and a corruption of the “pure” Greek sources. Arabic borrowings in botany and pharmacology came to be seen as confusing, and perceived traces of the Arabic language itself were condemned as “coarse” and “barbaric”, when compared to the Renaissance ideal of classical Latin.
By 1530, “the role of the Arabs was a central issue in debates over the reform of medicine” (Siraisi, Avicenna, p.71), creating “an intellectual climate in which hostility to the Arabs had become a shibboleth of modernism in medicine” (Ibid., p. 74). Venomous pamphlets were published with titles like “… Against Neoteric Physicians Who, Neglecting the Discipline of Galen, Cultivate the Barbarians” (1533). Some started to talk of the “tyranny” of Avicenna and of Arab “occupation of the schools”. The influential humanist Leonhart Fuchs makes things very clear in his Institutions of Medicine (1555):
“It is best to reject the Arabs completely and just to abandon them, the barbarians of a bygone age, and – as if one drinks water from the purest spring – to start studying the writings of the Greek physicians, who have passed on the art of medicine in its most pure and uncontaminated form and by the most reliable of methods, all that is required for the medical practice. As everything in the teachings of the Arabs is dirty, barbaric, contaminated, complicated and littered with the worst of errors, likewise all that is Greek is clean, clear, brilliant, lucid, transparent and uncontaminated … The Arabs have nothing which they did not borrow from the Greeks, except for the mistakes which only they make. (Leonhard Fuchs, Institutionum medicinae sive methodi ad Hippocratis, Galeni aliorumque veterum scripta recte intelligenda mire utiles libri quinque.1555. See alsoPormann E & E Savage Smith, Medieval Islamic Medicine, p. 169. 2007)
The University of Alcalá de Henares stopped teaching Avicenna in 1565. By 1563, the London College of Physicians had decided to examine new candidates only on Galenic texts. The University of Tübingen, perhaps so advised by Leonhart Fuchs, went so far as to discourage in its statutes the reading of Arab authors.
At the same time, the Arabs were erased from European learning, the classics were sanctified as symbols of the humanist revolution. The Latin humanists went so far as to believe the classics had been infallible and were superior to empirical observation. When, for example, the anatomist Andreas Vesalius in his legendary De humani corporis fabrica (1543) attacked the infallibility of the Greek-Roman physician Galen, his former teacher Jacobus Sylvius answered that Galen had not erred, but that instead the human body had changed over the centuries (Jacobus Sylvius / Jacques Dubois, Vaesani cuiusdam calumniarum in Hippocratis Galenique rem anatoicam depulsio. 1551). And when nobody could find the small holes which Galen assumed to perforate the heart septum, two Dutch professors Otto Heurnius and Adriaen van Valkenburg sought to do the truth a favour by creating the holes themselves before showing a heart to their students (F.C. van Leersum. Vesalius. Nederlands Tijdschrift voor Geneeskunde. pp. 4-16. 1915). It may be observed that the fanaticism of the Latin humanists is very close to religious fundamentalism. We should not forget that the sixteenth century was the age in which heretics were burned almost on a daily basis. It was also the time in which the Spanish Inquisition enforced conversion of all Muslims and Jews in Spain, only to expel them, and all Arab Christians, in 1609.
In this socio-political atmosphere, accusations of heresy were easily made against individuals who disagreed with the hardliners, be they of the Church or of the new humanist avant garde. French humanist Guy Patin tried to defend the practice of bloodletting against the criticism of the Flemish alchemist Johannes Baptista van Helmont (1577-1624) by a post mortem slander campaign:
“He was a wicked Flemish rascal who died insane a few months ago. He did nothing of value. I have seen all that he has done. This man had in mind only a medicine full of chemical and empirical secrets and to overthrow it more quickly he came out strongly against bloodletting, for the lack of which he died mad.” (McGovern JP, Humanism in Medicine, p. 14. 1973)
This fanatical and unreasoning attitude ultimately suffocated scientific advancement, as has been rightly pointed out by Lester King: “The humanists who condemned scholastic authority and domination of the church, themselves bowed before an equal tyranny – the authority of the ancients”. (LS King, Humanism and the Medical Past, In JP McGovern and CR Burns (eds), Humanism in Medicine, pp. 3-10. 1973)
Despite their aggression, the flood of extreme anti-Arabism and extreme classicism were short-lived and did not pervade all levels of the scholarly world. Translations from the Arabic were continuously made in Italy (George Saliba, Rethinking the Roots of Modern Science: Arabic Scientific Manuscripts in European Libraries, pp. 14-24. 1999). Elsewhere in Europe, there were writers who defended the Arab authors even at the peak of the antagonism. Lorenz Fries, for example, in 1530 published a Defense of the Important Scholar Avicenna Against the German Physicians (Siraisi, Avicenna, p.71). By the second half of the sixteenth century, Johann Lange (1485-1565), physician to the Elector Palatine, proposed that universities instruct the Arab language and he did not to hide the fact that he himself associated with those Arab lands and participated in Arab learning (Ibid., p. 80). In the 1570s, the universities of Ingolstadt and Freiburg, where the curriculum had emphasised the Greeks at the expense of the Arabs, again introduced Avicenna and Rhazes (Ibid., p. 77). And by the 1580s, printing offices such as that of Plantin in Antwerp showed a renewed interest in the Arab world and even printed texts in Arabic. (Alastair Hamilton, Arab Culture and Ottoman Magnificence in Antwerp’s Golden Age. 2002)
However, this short period, roughly between 1490 and 1560 with a climax in the 1530s, had made its impression on the self-image of European civilisation. Whereas the Scientific Revolution, as in the critique of Vesalius on Galen mentioned above, actually involved a break with authoritarian humanism, the fanatical celebration of classical culture quite erroneously came to be understood as having been the cause of Europe’s awakening to modernity. Whenever in the future any progress would be made, popular belief would praise classical Greek authors as having been the inspiration, even if the progress was made on the basis of research done by Arabs.
From the early sixteenth century onwards, scholars hardly dared to cite an Arab in support of revolutionary developments. For example, Copernicus in his 1543 work about the earth’s rotation around the sun failed to mention the Arabic source of the important astronomical models now known as the Tusi couple and the Urdi lemma. (George Saliba, Rethinking the Roots of Modern Science: Arabic Scientific Manuscripts in European Libraries. 1999)
The physician Michael Servet in 1553 offered a first description of the pulmonary blood circulation in Europe, but makes no mention of the text by the Arab physician Ibn an-Nafis which probably was his source. Similarly, we see the Arab influences on Descartes, on Stevin, on Huygens, Newton and Kepler, but either they were silent about them, or if they mentioned anything, popular belief ignored it. (Joseph Schacht, Ibn al Nafis, Servetus and Colombo, pp.317-336. 1957)
Whenever in the present day an ordinary person comes across the theme of Arab contributions to modern civilisation, they reduce it to the Arabs handing over the Greek texts – which he thinks did not belong to them anyway – to their true inheritors, the European Christians. The Arabs themselves never contributed anything.
The Divina Comedia by Dante Alighieri (Sicily, 1265-1321) probably is the best illustration of the paradoxes involved. Dante tells the story of a journey through heaven and hell which was inspired by Sufi accounts of the ascension of the Prophet Muhammadsa. The work influenced Christianity even to the extent that the concept of purgatory was adopted by the Catholic Church.
(Prophet Muhammadsa offered the unique teaching that hell is a means to purify the souls of sinners, after which they are all allowed to enter paradise. This teaching was continued by the Muslim mystics; Dante was probably influenced by the writings of Muhyuddin ibn Arabi [1165-1240] [See Miguel Asin Palacios, La escatologia musulmana en la Divina comedia. 1819]. The Catholic concept of Purgatory is a partial adoption of the Islamic teaching, in which forgiveness is allowed only for moderate sinners).
Despite the strong influences – or indeed because of them – Dante not only remains silent about his sources of inspiration, but even pictured the Prophet Muhammadsa – God forbid – in the deepest corner of hell.
The Danish humanist Melchior Lorck could by the second half of the sixteenth century again place Arabic among the prime languages in the sciences, as shown by this impression of Aristotle dated 1561 | Sievernich, Europa und der Orient, Bertelsmann 1989.
Conclusions
The Renaissance is an extremely important icon in our civilisation. It could be compared to the redemption by Jesus Christas, in the sense that the European myth either subconsciously or consciously believes that it is a unique event responsible for the progress of modern science and the apparent success of modern democracies. Like the blessing of the Holy Ghost, the moment in the sixteenth century when Europe awoke to its Greek past makes European man, in his mind, superior to all other civilisations which were not blessed in the same way.
The celebration of classical heritage at the start of the sixteenth century was, however, not the cause of progress and awakening as it is generally believed to be. The progress had been made much earlier, in the twelfth to thirteenth centuries, when Arab learning inspired a wave of learning, offered humanist scholars their ideals and disciplines and set the example for the European universities. The early sixteenth century was rather the construction of an exclusive Christian European identity within the world of literature and science. Latin humanists created a movement imitating the Arab tradition in its key values, but distinguished itself by classical Latin as its lingua franca and the classical authors as its founding fathers.
We cannot fail to observe elements of jealousy and fanaticism in the vigorous cleansing campaign against Arab elements by the proponents of the sixteenth century Renaissance. The sanctification of the classical Greek authors at the expense of centuries of scientific work was dogmatic and slowed down scientific progress. It cannot be surprising that this idea would not survive for long as a model of practice.
After the second half of the sixteenth century, scholars would simply continue to consult the translations of Arab works and would even again learn Arabic themselves. By then however, the image of a Greek source of European culture had settled itself firmly in popular belief, which reaffirmed the theme by repetition after repetition until it received a strong second stimulus from nineteenth century educational programmes. (Jona Lendering, Vergeten Erfenis: Oosterse Wortels van de Westerse cultuur. 2009. An English summary can be found on www.livius.org)
Today, it is painful to watch how popular culture excludes Muslim immigrants by regarding them as a desert people who have come to consume the civilisation, which allegedly they had no part in building. Science and civilisation however, are projects of mankind as a whole. The torch of science and civilisation had moved from India, China and Persia to remain with the Muslims for a thousand years before being truly taken over and appropriated by Europe.
As the death and resurrection of Jesus Christ never redeemed Europe from its sins, the death and resurrection of Greek civilisation never offered it any progress. It rather caused science to become limited and ethnocentric in vision. The ethnic cleansing of history by a mythical Renaissance should be replaced by an international vision in which credit is given where credit is due.
If a true image of history is shown to our youth in their educative years, perhaps the European sense of superiority would see some moderation and immigrants would receive a sense of self-esteem, which would contribute both to historical and social justice.
Smoking is one the greatest causes of many diseases accompanied with many health problems. In the United Kingdom 15.1% of people aged 18 years and above smoke. Unfortunately, a group of regular smokers are school children aged between 11-15 years old.
There are two forms of smoking: active and passive. Active smokers are the ones who smoke the cigarette while passive smokers are those who are exposed to the smoke created by others.
Smoking can create many health problems and can lead to many long-term diseases. Smokers face double the risk of cardiovascular diseases such as chronic heart disease and stroke. Smoking also creates many lung problems such as chronic obstructive diseases like emphysema of the lungs and thus being prone to regular chest infections.
In children, exposure to smoking can lead to asthma. Roughly 80-90% of patients with lung cancer developed the cancer due to smoking. If smokers stop smoking, further damage to the lungs can be stopped. This will lead to prevention of lung complications such as shortness of breath and chest infections. However, the damage already done to the lungs due to smoking cannot be reversed.
Other cancers have also been reported in smokers such as cancers of the oesophagus, stomach, mouth, bladder and intestines.
Studies suggest that there are approximately more then 70 cancer-causing agents in tobacco smoke. In pregnant women, smoking can lead to poor growth of the unborn child or a preterm delivery.
Some studies suggest that smoking can lead to osteoporosis, indigestion and gastro-oesophageal reflux disease, diabetes mellitus and thrombosis. Smokers also have an increased chance of early skin ageing and problems of the reproductive systems such as infertility and impotence.
As mentioned above, smoking can lead to many diseases, so it is necessary to stay as far away from smoking as possible. Smoke cessation will lead to immediate health improvements. However, it is categorised as a chronic addictive disease and quitting can be challenging.
Relapse is common when quitting smoking and if this occurs, one should not feel like they have failed. It is important to understand what factors led such a person to smoking again and prevent those the next time. It is also advisable to seek advice from a healthcare professional to gain proper guidance and support through the smoking cessation process.
Smoking cessation depends on practical tips, nicotine replacement products and medication. First, there are practical tips, which can ease one into quitting.
A smoker should be determined of stopping and should choose a fixed date to start. Informing family and friends about the smoking cessation plan, the smoker can count on support and encouragement.
Sometimes a change in behaviour is needed, like avoiding situations or activities that can lead to cravings of smoking. It is advised to minimise time spent with smokers or at places where smoking is allowed. These tips can be helpful but should be combined with nicotine replacement products or special medication to improve efficiency of smoking cessation.
Cigarettes contain nicotine, a substance that is highly addictive. Nicotine alters the level of two chemicals (noradrenaline and dopamine) in the brain, which result in feelings of pleasure and reduces stress. The brain gets used to the nicotine and if smokers want to have the same effect, they must keep smoking. However, when smokers suddenly stop smoking, the nicotine-effect on the brain disappears.
This leads to withdrawal symptoms such as cravings for cigarettes, increased appetite, anxiety, frustration, anger, sleep problems, irritability and concentration problems. To reduce these symptoms, uses of nicotine replacement products are necessary. These are available in many stores and in many forms such as skin patches, tablets, inhalers and nasal sprays. It is advised to use one of these products in the first weeks of smoking cessation due to the high chance of withdrawal symptoms and relapse of smoking.
Lastly there are special medications produced to help, like varenicline
and bupropion, and these medications are usually on prescription.
Tobacco is commonly associated with cigarettes, but there are also other forms of tobacco available. Smokeless tobacco such as kimam, mishri, naswar, gul, ghutka and zarda are particularly used in the South Asian communities. This smokeless form of tobacco gives a high risk of dental diseases, but also a high risk for mouth and throat cancers. Heating of tobacco happens in hookahs also known as waterpipes. Hookah-users have an increased risk of lung cancer and lung problems, but also a high risk of carbon monoxide poisoning.
Recently, e-cigarettes have been introduced to aid in smoking cessation.
These devices create a vapour by heating the nicotine. The vapour does contain fewer toxins than cigarettes, but it is not free from toxins.
Studies suggest that these e-cigarettes contain cancer-causing agents and should be prevented in smoking cessation.
(Always discuss with your doctor what supplements you want to take or are taking so that your health and wellbeing can be properly looked after.)
After reciting the Tashahud, Ta‘awuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:
Today, I had intended to first relate accounts of some of the Companionsra [of the Holy Prophetsa] before speaking on respected Mirza Anas Ahmad Sahib, who passed away a few days ago. However, I have received so many letters from people relating various aspects about him that I decided to only mention him today.
Mirza Anas Ahmad Sahib was the eldest son of Hazrat Khalifatul Masih IIIrh. He passed away in Rabwah a few days ago at the age of 81. Inna lillahi wa inna ilaihi raji‘oon [Surely, to Allah we belong and to Him shall we return]. He was the eldest paternal grandson of Hazrat Musleh-e-Maudra. He was the maternal grandson of Hazrat Nawab Mubaraka Begum Sahibara and Nawab Muhammad Ali Khan Sahibra. Hence, he was also my cousin through my maternal uncle.
He attained his early education from Qadian, and later completed it in Rabwah. He then obtained a master’s degree from the University of Punjab. Then he served in the college there for some time. He then studied at Oxford University here in England from where he obtained a master’s degree.
By the Grace of God, he formally dedicated his life [to the service of Islam Ahmadiyyat] in 1955 and entered into the practical field in 1962. He worked in various departments with great diligence. He had the habit of working with great passion, determination and effort.
He was very well versed in the subject of hadith, philosophy and English literature, and was especially fond of hadith. Therefore, due to his personal interest, he attained his initial study in hadith from the late respected Maulvi Khurshid Ahmad Sahib. He also had a very good library at his home, which contained many rare books. He was a very keen reader. Whenever a student approached him for guidance regarding any field of knowledge, he would give him very valuable advice. He had sets of books comprising of the important canon of hadith and he had collected them from various bookshops.
When he dedicated his life in 1955 and presented himself for this purpose, Hazrat Musleh-e-Maudra spoke about him and said, “I have initiated the scheme of dedication in the Community and upon doing so, I have received three applications. One of them is from my paternal grandson, Mirza Anas Ahmad. He is the son of Mirza Nasir Ahmad Sahib. May Allah enable him to fulfil his intention. Anas Ahmad has written to me, saying, ‘I had intended to dedicate my life after having studied law. However, now you may appoint me wherever you wish as I am ready for anything.’” (Khutbaat-e-Mahmud, Vol. 36, P. 194, Khutbah Jumua 14 October 1955)
By the grace of God Almighty, he was able to serve in various offices of the Community for 56 years. His initial posting was in Talim-ul-Islam College as a lecturer. Then, he was appointed as the Naib Nazir Islah-o-Irshad in 1975, before being appointed as the Additional Nazir Islah-o-Irshad. He also served as the private secretary to Hazrat Khalifatul Masih IIIrh and to Hazrat Khalifatul Masih IVrh, during his first trip to Europe. He had the opportunity to serve as the administrator of Jamia Ahmadiyya. He later served as Nazir Talim for a few years.
He served as the Naib Nazir Diwan as well, and he was currently serving as the Wakil-ul-Ishaat in Tahrik-e-Jadid. Prior to this, he served as Wakil-ut-Tasnif, and then in March 1999 he was appointed as Wakil-ul-Ishaat. Even though he had reached the age of retirement in 1997, he was enabled to serve until his very last breath. He also had the opportunity to serve in the central bodies of Khuddam-ul-Ahmadiyya and Ansarullah. He also translated Barahin-e-Ahmadiyya and Mahmud ki Amin into English, which have already been published. He was currently revising the English translation of Surma Chashm-e-Arya, Izala Auham and Durr-e-Sameen.
When our schools were nationalised [in Paksitan], the Jamaat began to open its own schools under the Nasir Foundation and Mirza Anas Sahib served as its chairman. He was also a member of the committee of jurisprudence and was a member of the board of the Noor Foundation. The Noor Foundation was established in order to publish the books of Ahadith [sayings and traditions of the Holy Prophetsa] under the Jamaat and also to prepare its translations and commentary. He was currently translating Musnad Ahmad bin Hanbal into Urdu.
Hazrat Musleh-e-Maudra has related an incident in regard to the migration from Qadian after the partition of India. This is an historical account and it is in relation to a personal sacrifice offered by Hazrat Musleh-e-Maud. However, since Mirza Anas Sahib is also mentioned in this account, I will narrate it.
Hazrat Musleh-e-Maudra states that when they came from Qadian, he said to the members of his family that they would receive the same amount of food from the langar [kitchen] as other people. Due to the difficult circumstances of the time, a ration had been set. Hazrat Musleh-e-Maudra said that in those days, due to the financial difficulties, he had given instructions of only serving one chapatti per person. He had given the same instructions to the members of his family that they would also only receive one chapatti per person. Hazrat Musleh-e-Maudra states:
“One day, my grandson, Anas Ahmad, came crying to me and said that one chapatti [a type of round, flat bread popular in South Asia] does not relieve his hunger. I said that I am still only going to give one chapatti, however if this is insufficient then you can give me half a chapatti and give the other half to Anas Ahmad.” Hazrat Musleh-e-Maudra further said, “In this manner, I will be content with half a chapatti and he will have one and a half to eat.”
Hazrat Musleh-e-Maudra also said, “When the condition of eating one chapatti for the guests is removed, I will also increase the amount per person for the members of my family. However, as long as this ration remains for the guests, you should give him half of my chapatti.”
Hazrat Musleh-e-Maudra stated that by the grace of God Almighty, the conditions improved later on and not only did the state of the crops of the fields in Sindh improve, but God Almighty also opened other avenues of income and this restriction [of one chapatti per person] was subsequently removed. (Khutbaat-e-Mahmud, Vol. 37, P. 53, Khutbah Jumua 3 February 1956)
The son-in-law of Mirza Anas Sahib, Mirza Waheed Ahmad Sahib, writes, “Once, I was travelling to Bukhara and Samarqand. Upon this, Mirza Anas Ahmad Sahib said, ‘As you are travelling there, you should also visit the grave of Imam Bukharirh and pray for him on my behalf and convey my greetings. (This was due to his love for the Holy Prophetsa) as the person, who collected and provided us a treasure of the sayings and incidents of the Holy Prophetsa hundreds of years ago, deserves that we pray for him and convey our greetings to him.”
Dr Noori Sahib writes, “In all of my experiences with him, as I had the opportunity to see him on many occasions. I observed that whatever task that was entrusted to him, he would complete it with great enthusiasm. He would complete his tasks with great devotion, diligence and passion.” He further says, “Despite being weak and ill, I have seen him translate books of the Promised Messiahas on his laptop. He would type for hours on the computer and his fellow colleagues would stand beside him with references from the Holy Quran and the books of the Promised Messiahas. He frequently used to say that my only desire is to complete the task, which the Khalifa of the time has entrusted me through the help of God Almighty.”
Noori Sahib then writes, “His memory was also excellent. He was a true lover of the sayings of the Holy Prophetsa. He used to narrate the incidents of the Promised Messiahas and the Khulafa with such zeal and passion, and in an extremely pleasant manner that he would captivate the heart of the listener. Whilst narrating the incidents, his eyes would well up and his tone would become emotional. He was also very patient.”
Noori Sahib further writes, “He always demonstrated patience and courage in all kinds of difficult circumstances. He courageously used to bear every difficulty. Due to his illness, he was neither able to hold a cup of tea, nor turn on his bed. However, despite this, he always continued his work and fulfilled his responsibilities with great devotion. He never let an opportunity arise for any complaint.. He was always content with the will of God Almighty.”
Noori Sahib further says, “He would greet every guest joyfully and with a smile. This was an excellent quality of his. He came to visit me one day prior to being admitted into the Tahir Heart Institute. An extreme sense of pain was visible on his face due to his illness. However, despite this, he smilingly said, ‘I believe that my end is near and that I am going to meet my Lord’; he said this with a smile on his face.”
Then, in relation to his gratitude, Noori Sahib writes that his quality of thankfulness and gratitude was endless. He says, “On two occasions, he benevolently said to me that I will never be able to repay you for the sincere kindness you have shown me and taken care of me.” Noori Sahib says, “Whilst he was expressing these feelings, he gave me the diary of Hazrat Khalifatul Masih IIIrh, in which Huzoorrh had written his dreams etc. Similarly, he also gave me a coat that belonged to Hazrat Khalifaul Masih IIIrh. He was also very kind towards the medical team.”
I have personally seen the library in his room and Noori Sahib has also written that “the shelves on all four walls are filled to the ceiling with books.” It contained books related to science, economy and various topics, which he said he had personally read.
Nudrat Sahiba, the daughter of the late Mir Daud Ahmad Sahib says, “Hearing about his demise brought back many of his memories to my heart and mind and it refreshed memories of Hazrat Khalifatul Masih IIIrh.” She says, “On the occasion of the wedding of my daughter, in order to check the arrangements, I entered the marquee before the [given] time and saw that brother Anas was already sitting there and was crying. I was puzzled as to why he had come here so early. Upon seeing me, he said that I am greatly missing your father today, the late Mir Daud Ahmad Sahib. Hence, I came here in order to pray for you.”
His nephew, Amir Ahmad, writes, “In times of happiness and sorrow, he was always a loving father. There are ups and downs in every family. However, he forgave in a manner as if nothing had ever happened. As a matter of fact, if he felt that someone was hurt as a result of his guidance or counsel, he would apologise and seek forgiveness from that person the next day, despite the fact that it was a virtuous piece of guidance or counsel.”
Munir-ud-Din Shams Sahib, Additional Wakil-ul-Tasnif says, “I met him on many occasions and always found him to be kind and caring. He would never let me feel our age difference or his superiority in terms of knowledge despite the fact that he was much older than me.” He states further: “I found him to be very helpful and accommodating ever since I began dealing with him in regard to Tasnif related work. Whenever he was assigned a task, he would carry it out with immense hard work and diligence. In fact, he would say, ‘continue to give me more work. The more work I get during my illness, the better.’ He had a relation of immense sincerity and utmost loyalty with Khilafat. Whenever we had a conversation about work, he would ask me to convey his greetings to Huzoor and would always ask if there was anything related to his work that had displeased Huzoor. He would always remain worried about upsetting Hazrat Khalifatul Masih.”
Shams Sahib further writes, “Whenever he was assigned any work from my office, he would try his best to complete it as soon as possible with immense joy, despite being ill. He had the opportunity to offer some notable services in regard to translating some books of the Promised Messiahas in English. He was able to render excellent translations of parts of Barahin-e-Ahmadiyya. Whenever our team would be finalising any translation, we would always take his opinions into consideration. Whenever he was conveyed an instruction,” any instruction given from me through Wakalat-e-Tasnif, “in which his suggestion or opinion was sought, he would give a very detailed and comprehensive opinion.”
Indeed, he was a scholar and possessed tremendous knowledge which the Jamaat is bereft of now, but may God Almighty continue to produce more scholars.
One of his attributes which has been mentioned by many people, including many missionaries and Shams Sahib has also written this as well, “He had immense respect for missionaries. This was a major quality of his. He would also guide them intellectually as well.”
Hafiz Muzaffar Ahmad Sahib, Additional Nazir Islah-o-Irshad Muqami, Rabwah, stated: “Mian Sahib possessed many attributes. Piety, love of God, love for the Holy Quran, love for the Holy Prophetsa, simplicity, politeness and compassion were his salient attributes. Along with fulfilling the rights due to Allah, he remained cognizant about fulfilling the rights due to humanity. He took great care of the poor and needy. He would never turn away a needy person even if he had to take a loan to help them.” Hafiz Sahib writes, “He was a scholarly personality who had great zeal for acquiring knowledge. He worked very hard in this regard.” Hafiz Sahib states, “He told me once that he completed the first round of reading all the books of the Promised Messiahas during his holidays after his matriculation exam.”
He had mentioned this to me as well, in fact he wrote this to me once in a letter stating that he completed the first reading of all the books of the Promised Messiahas when he was fifteen [or] sixteen years old. Hafiz Sahib further writes, “He was a true lover of the Holy Prophetsa and thus he had particular fondness towards the subject of Hadith. In fact, he had so much love for the subject that through his own personal love and study, he developed such competence in the Arabic language that apart from the Ahadith, he could also read its commentary in Arabic.
After his matriculation examinations, he studied Sahih Bukhari from Hakeem Khurshid Sahib. Afterwards, when he was a lecturer in college, I would see his car parked at Hakeem Sahib’s house in the morning before he left for his work. He would study Hadith from Hakeem Sahib before going to work.” He further says, “After this he studied Sihaah-e-Sitta [six authentic books of hadith] and various other books of hadith because of his personal interest and remained a student until his last breath. He gathered a grand collection of the books of hadith in his library which include many useful and rare books. In this regard, he had a very rare and unique library. He was so fond of obtaining the knowledge of hadith that he collected books on various subjects of hadith such as ‘Ilm Al-Rijal and ‘Ilm Al-Usul. He would study these books very closely and would discuss these concepts during intellectual discussions.”
When I established a board of members to translate the Sihaah-e-Sitta, called Noor Foundation, its purpose was to translate the books of hadith, as I wanted them to be translated in Urdu and for a commentary of these Ahadith to be written. With regard to this, Hafiz Muzzaffar Sahib writes, “Mian Sahib was also appointed as a member of this and despite his work engagements, he took on the task of translating Musnad Ahmad bin Hanbal in Urdu which was the most difficult and time consuming work. And despite all other engagements and his illness, he continuously carried out this work and even translated one portion of this which consisted of hundreds of hadith.” This service rendered by him shall always be remembered. Hafiz Sahib continues to write, “His immense love for hadith was evident during the Holy month of Ramadan when he would deliver Dars-e-Hadith [lecture on Hadith] which usually consisted of various topics about the character of the Holy Prophetsa. He would prepare these lectures with great effort and diligence. He would select the very rare and unique material and would then present it. His voice had great passion and exuberance. We would particularly listen to his lectures during the month of Ramadan. He had a beautiful style of delivering his lectures. His delivery was full of passion and love to the extent that it felt as if for a few moments, one had travelled back into the early period of Islam.
He had the honour of delivering speeches at the Jalsas in Rabwah for many years. Shamim Parvez Sahib, the Naib Wakil Waqf-e-Nau writes: “One incident of his [Mirza Anas Sahib] ardent love for Khilafat is engraved in my mind.” He says, “During the elections of the fourth Khalifa, I was the Qaid of Jhang district and I was given the task of being on guard near the Mehrab of Masjid Mubarak. The moment it was announced from the mosque that Hazrat Mirza Tahir Ahmad Sahib had been elected as the fourth Khalifa, I saw Mirza Anas Sahib falling in prostration of gratitude on the scorching brick ground, despite the severe heat of the month June.”
Dr Iftikhar Sahib of London writes, “He was a life devotee personified. He never stopped coming to the office and busied himself in publication and translation work till his final breath.” He further says, “He would translate with great attention and at times would spend days on end to find the correct idioms. Furthermore, his level of obedience was of the highest degree.”
Khalid Sahib of the Russian Desk in London writes, “Whenever Mian Sahib’s thought comes to mind, I feel that his character was the embodiment of the saying of the Holy Prophetsa:
“Mian Sahib had a never-ending desire to gain all kinds of knowledge. He would never let an opportunity pass to learn something or discover something new and his favourite subject was the study of the traditions of the Holy Prophetsa. Likewise, he had great interest in philology and enjoyed learning different languages.” He then says, “He was very welcoming and hospitable. In 2005 when Rustum Hamad Wali Sahib, who is the president of the Jamaat in Russia and also serving as a Muallim in Moscow, went to Rabwah for the preparation of the Russian translation of the Holy Quran, I had the opportunity to work with him. Rustum Sahib was provided accommodation in the Tahrik-e-Jadid guesthouse in those days. One day, during a meal time, Rustum Sahib requested something to his liking, but it was not present or had perhaps run out. When Mian Anas Sahib learnt of this, he called me immediately saying, ‘Rustum Sahib is our dear guest and our primary responsibility is to take care of all his needs’. He then took out some money from his pocket telling me to purchase everything he requested and if there was anything in future he needed, then he should tell him personally.’ He then says, “I told him that it had all been arranged and everything had been brought, but even then, Mian Sahib would still ask about him.’
Muhammad Salik Sahib, the missionary of Burma says, “There is one incident of a student from Sri Lanka which really moved me. The student, Muneer Ahmad, had come from Sri Lanka to study in Jamia and is now serving as a missionary in Sri Lanka. During his time in Jamia, he fell severely ill due to the extreme heat. Being very concerned for him, Mian Sahib would come night and day to the hostel to enquire about his health as if one of his close relatives had fallen ill.” In those days, Mirza Anas Ahmad Sahib was Jamia administrator.
Shamshad Sahib, a missionary in America writes, “He would always try and instil a passion for tabligh in missionaries whenever he met them. He had a great zeal for learning and would often remind missionaries to study regularly. At his office he would always have a pile of books on the desk. He would frequently read Sahih Bukhari and would have very intellectual discussions with the missionaries that visited.”
Shahid Mahmood Sahib, a missionary in Ghana writes, “I had the opportunity to work with Mian Sahib for over 12 years in the Wakalat-e-Ishaat office as the editor for the English section of the monthly Tahrik-e-Jadid magazine. I have been honoured to learn so much from Mian Sahib. He was filled with love for the Promised Messiahas and was brimming with love and obedience to Khilafat. His eyes would often well with tears when the name of the Promised Messiahas was mentioned. Whenever he translated books, especially Barahin-e-Ahmadiyya, Surma Chashm-e-Arya and Mahmud ki Amin, he would sit me beside him in the office and on many occasions he would call me to his home to assist in the translation work. He was never concerned about taking days off or working after office hours. Often, he would work in the office till late in the evening. Despite this he would continue to take care of my hospitality and show me great affection. He assigned me the duty of leading the Zuhr prayer in the office where all the workers would come and offer their prayers. Whenever I saw him offering his Sunnah prayers, this was a sight to see as he would offer his prayers with such pleasure and delight. He treated his office workers very kindly. One day I came to the office, despite being very sick. He insisted that I be sent home to rest for 6 days, yet he himself would come to the office whenever he was ill and continue his work at home as well.”
Ayyaz Mahmood Khan Sahib, a missionary serving in Wakalat-e-Tasnif says, “I have learnt so much from him in terms of how to work. Seeing as he translated books of the Promised Messiahas with such passion, I would get help from him on any difficult part in translation I faced, and he resolved them and shared his experiences. One thing he would emphasise was that it is not sufficient when translating to merely use the literal translations in the dictionary. It is also necessary to check that the word chosen does not lower the status of the Promised Messiahas. If a literal translation is not suitable, then another word should be used to convey the true meaning. He had so much passion for his translation work that he would not stop even in sickness. During his days of sickness, he told me on several occasions, ‘My work rate goes down due to my illness. When I sit up, I am unable to work as much as I would like to, and I become weary. Nevertheless, I still sit for 6-7 hours and continue my work.” In fact, I have seen him working for 12 to 13 hours continuously, even 15 hours at times.
Ayyaz Sahib also writes, “When we went to Rabwah, Mian Sahib held some of the classes with us. At the time he would tell us and even when I met him after, he would say, ‘You should read some literature and make a habit of reading all kinds of books. One should not only read books on religious matters, you should also read about philosophy, literature and novels. In that way, you will broaden your knowledge and your language.’ Furthermore, he would say to me, ‘It is even more necessary for you as you are working in translations.’”
He further says, “I once asked him what he thought the English translation of a difficult word was. Mian Sahib pondered for a while and then said two or three possible translations. I then told him that Hazrat Chaudhary Zafrulla Khan Sahib in one place had translated this word in the following manner in English. He then expressed his joy saying this is absolutely correct, this is the right translation. He went on to pay great respect and regard to Hazrat Chaudhary Sahib saying that he had very good vocabulary so I should use that word.”
Ayyaz Sahib then says, “I noticed that Mian Sahib deemed his knowledge and understanding to be nothing in comparison to that of the Khalifa of the time. If he had previously held an opinion, and I told him that the Khalifa” (referring to me) “has stated something else, he would immediately respond by saying, ‘That is absolutely right and I was at error. Whatever Huzoor has said is correct.’ In this way, he would often give me the lesson that once the Khalifa has said something, everything else is futile and only that opinion is correct, which has been expressed by the Khalifa of the time and it is incumbent upon us to act upon it.”
Sheikh Naseer Sahib, who works as part of the Russian desk here, says: “I spent 16 years with Mian Sahib in Wakalat-e-Ishaat and learnt a lot from him. He was always kind and compassionate towards me and never made me feel like I was a subordinate. If I ever pondered over the fact that my parents were not alive, he would always say that I should consider him in their place.” He further writes: “He would always be courteous to all of his staff. Owing to a mistake of mine, if he rebuked me even slightly, he would always remember it and the following day he would ask, ‘Have you forgiven me for it?’ I would say to him, ‘Mian sahib, I did not even feel that you rebuked me.’ If he became angry, he would fall silent and we would know that Mian Sahib is angry over something. However, after a short while, his phone would ring about another matter and he would never keep that in his heart. Whenever he was assigned a task from Hazrat Khalifatul Masih, he would immediately hold a meeting with the relevant staff members and devise a strategy to proceed. He would take the most difficult task upon himself and despite any illness, he would try his utmost to complete the task from home. If he felt difficulty in going to the office, he would call the workers to his home and used that as an office. He did not have any concept of taking rest or holidays. Even whilst laying on his bed he would often be occupied in translation work. Many times he would sit with me on the cycle and come to work.”
Zahid Mahmood Majeed Sahib, who works in the Ishaat department writes: “I had the opportunity to serve alongside respected Mian Sahib. He was a passionate devotee of Khilafat. Whenever he wanted to write a fax to Huzoor,” he is addressing me here, “he would be overcome by great emotion. If he was entrusted with work from Huzoor, he would be anxious to complete it. If his health did not permit him to work, he would become worried.” Mahmood Majeed Sahib then says: “I underwent an operation in Fazle Umar Hospital for kidney stones.” He then says: “My father informed me that until the operation ended, Mian Sahib paced up and down outside the theatre room whilst occupied in prayer.”
Muhammad Din Bhatti Sahib, who works in the Ishaat department writes: “I had the opportunity to work with him from 1995 until his demise. Mian Sahib would always be respectful towards his workers. Whenever he would call anyone over for work, he would ask them to sit down on the chair before explaining the task. If ever he was angry towards one of his workers, a short while later he would become affectionate towards that individual, to the extent that he would even seek forgiveness from them.” He further says: “On one occasion, Mian Sahib asked me to perform a particular task, however, I replied in the negative. Although it was a mistake on my part, yet still Mian Sahib overlooked the incident and only said that I should not have replied in such a manner.” He then says: “Due to pain in my knees, for a period of time I was unable to arrive at the office on time, and therefore in the attendance register I would be marked as late. (A few late arrivals equate to one day’s absence.) Mian Sahib himself sent a recommendation to Wakil-e-Ala Sahib that due to my chronic pain, I should not be marked as late.” He then writes: “Mian sahib would especially take care of poor students, those that are unemployed and widows. He would buy books and school uniforms for the poor students. He would write a letter of recommendation for anyone that was unemployed.”
Ihsanullah Sahib, a missionary serving in Ghana writes: “I had the opportunity to work under him for nine years in Wakalat-e-Ishaat. He was filled with the love and respect of Khilafat. He would inject this love into the hearts of those who worked with him in the most excellent manner. On one occasion, he called me into the office and sat me down. He said, ‘I am writing a fax to Huzoor, which needs to be sent immediately.’ He then began to write the fax. When he had written the words ‘Hazrat Khalifatul Masihil Khamis, Ayyadahullahu,’ he stopped and became fixated on these words for a few minutes. After this he began to narrate incidents relating to Khilafat in a passionate and emotional manner.”
He further states: “He would show an astonishing level of kindness towards his subordinates and would never allow anyone to remain standing when they came to see him. Despite his extreme illness and state of weakness, he always remained cheerful. If ever he told anyone off one day, he would spend the next two days cheering him up, so much so that the person would feel embarrassed. Moreover, this telling off would be no more than just raising his voice and there would be no harsh word said or any hurtful comment. If ever he saw anyone being too strict in office, he would express his displeasure at it.”
Muhammad Talha Sahib is a teacher in the Jamia department which specialises in the subject of Hadith. He says: “Me and Syed Fahad Sahib, who is also a missionary, had the opportunity to study Hadith from Mirza Anas Ahmad Sahib for approximately one year during our specialisation. Despite his other commitments and illness, he would make the utmost effort to ensure that not a single day passed in which we did not have a Hadith class. One day, he was extremely ill and therefore could not come to office, however he called us to his home to continue the lessons.”
Asif Owais, who is also a missionary serving in Wakalat-e-Ishaat, writes: “I was appointed to the office of Wakalat-e-Ishaat a few months ago. These few months were some of the most memorable moments of my life. On every occasion, Mian Sahib took care of me with great love and kindness. Despite an age gap of more than 55 years between us, it seemed as if this difference was just a mere number. His conversation was always impressive, and to lighten the mood of the gathering, he would often share some jokes.”
He further states: “I am assigned [to continue] his translation work of Musnad Ahmad bin Hanbal. Despite his age and extremely poor health, he possessed such astonishing level of strength to continue his work. He would never entertain any doubt or the possibility that any work could not be completed.”
A student of Jamia Ahmadiyya Rabwah, Muhammad Kashif, says: “I visited Mirza Anas Sahib on numerous occasions in the last few months in relation to my thesis, which was regarding the private secretaries of Khulafa-e-Ahmadiyyat. By the grace of God Almighty, he very lovingly gave me some of his precious time. Despite his illness, he gave me detailed interviews. One day, in a very emotional tone, he said, ‘A summary of my life’s experiences are that one’s own efforts and struggles are of no value; whatever one has is purely due to the grace of God Almighty and through Khilafat.’”
Asif Ahmad Zafar from Rabwah says: “A short while before his demise, he was admitted in the Tahir Heart Hospital and I went to visit him. He was wearing an oxygen mask and when I introduced myself, he took off the oxygen mask himself and began talking to me. I then said in relation to his health, ‘Mian Sahib, Insha-Allah God Almighty will bestow His grace.’ He replied, ‘It is also out of His grace if He calls one to Himself.’ Upon hearing this, I was left astounded that despite his condition he had such trust in God Almighty and was not worried about death.” There is absolutely no exaggeration in what various people have written about his relationship with Khilafat, in fact his relationship was even stronger than that and he demonstrated this relationship through every action and example.
When Hazrat Khalifatul Masih IVrh appointed me as the Amir-e-Muqami and Nazir-e-Ala, he showed complete obedience to the Amir and had great regard for this even though I was at least thirteen or fourteen years younger than him, but this was purely due to his obedience towards Khilafat. After my appointment to Khilafat, he continued to show complete obedience and devotion.
May God Almighty grant him His mercy and forgiveness, and may God Almighty also fulfil His desire, which he mentioned in relation to acquiring the grace of God Almighty. May He grant him a place among the company of his loved ones and also enable his progeny to establish a bond of loyalty with Khilafat.
When Mirza Ghulam Ahmad Sahib passed away, he saw a dream which I also mentioned in the Friday Sermon. He related, “The night before yesterday, I saw in a dream close to the time when Mian Sahib passed away, that Mian Khurshid and Mian Ahmad have gone to God Almighty and they are meeting the Holy Prophetsa and the Promised Messiahas. At the time, I express my desire to God Almighty that He also grants me the opportunity to meet them as well. And so, I prayed, ‘O Allah! Call me towards Yourself.’ God Almighty replied, ‘Come forward.’”
Thus, he was granted the closeness of God Almighty, and God Almighty had already informed him of bestowing His forgiveness and mercy upon him. May God Almighty continue to elevate his station and may his progeny also be righteous and pious.
From 3 to 6 Janaury 2019, more than 38,000 Ahmadi Muslims from all parts of Ghana and other countries converged at Bagh-e-Ahmad (Garden of Ahmad), Gomoa Pomadze near Winneba in the Central Region, to participate in the 87th Jalsa Salana of the Ahmadiyya Muslim Jamaat in Ghana.
The Jalsa was attended by the Amirs of Uganda, Kenya and Trinidad and Tobago, as well as over 70 delegates from 18 countries.
Apart from the Vice President of the Republic, Alhaji Dr Mahamudu Bawumia, who was the special guest, President of Central Regional House of Chiefs and Omanhene of Gomoa Ajumako Traditional Council, Obrempong Yanful Krampah XI, also attended the convention as the guest of honour.
An aerial view of Jalsa Salana Ghana
In his closing address, Mohammed bin Salih, Amir and Missionary In-charge of the Ahmadiyya Muslim Mission in Ghana expressed immense gratitude to Allah for His infinite grace and favours that culminated in the success of the Jalsa.
In a message sent to the Jalsa, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa reminded Ahmadi Muslims to adhere to the principles of piety and righteousness as a means of attaining a higher status in the sight of Allah.
In 2018, Humanity First began taking its firsts steps in Paraguay, a country with a population of about 6.8 million, and known as “The Heart of South America”.
Among other projects, Humanity First Paraguay has held food and clothes distributions, blanket donations in the winter months and blood drives.
The Ahmadiyya Muslim Jamaat of Paraguay, along with Humanity First, worked to relieve suffering caused by floods in the city of Asuncion, the capital of Paraguay.
Throughout the month of December, every weekend, we went to a neighbourhood by the river where Paraguayans had sought refuge from the flood and were living in a makeshift refugee camp. We took snacks for children, including bread, bananas and yogurt. We also did some activities with them, such as reading stories, playing soccer and having races.
On 23 December, food baskets were donated to 65 families so that no family would spend the holiday season in hunger. Each basket contained rice, pasta, tomato sauce, lentils, canned peas and corn, salt, crackers and biscuits. It was a beautiful experience to be able to share a little bit of food, joy and hope with humble Paraguayan families.
