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Chaudhry Anwar Hasan

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Chaudhry Anwar Hasan

Born Charles Barton Stedman, brother Abdusalaam Stedman volunteered for VSO (a charity) when he finished university. In 1977, he started work as a teacher in the Ahmadiyya Secondary School Joru, Kenema Province, Sierra Leone. He was based there for three academic years. As soon as his work finished, he travelled straight to Rabwah where he spent three months. After that, Abdusalaam worked for three years as a teacher in the Solomon Islands and then returned to Britain to do postgraduate studies. 

He performed Bai‘at in London in 1984. Thereafter he moved to Spain where he got married and settled down. Abdusalaam has been teaching English in a private school since then. 

Currently Abdusalaam is a member of the team that produces the new Spanish edition of the Review of Religions and is Al Hakam’s Spain correspondent. 

This article was written by brother Abdusalaam as a tribute to the late Chaudhry Anwar Hasan Sahib who he feels indebted to for introducing him to Islam Ahmadiyyat through his example. 

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Abdusalaam Stedman, Spain Correspondent

In this brief article I would like to recall the life and work of Chaudhry Anwar Hasan Sahib. I met him at the Ahmadiyya Secondary School Joru, Sierra Leone at the end of the rainy season in 1977. He was the headmaster and I, a novice volunteer teacher. I can’t say that I knew him that well; our relationship lasted less than three years, but the way in which he put his religion first and his quiet self-sacrifice made an indelible impression on me that led me to Islam and Ahmadiyyat.

Joru is a village in eastern Sierra Leone. In those days it could only be reached after a long, bumpy ride sitting on a wooden bench at the back of a Mazda pickup. The laterite roads were either dusty or muddy according to the season. The drivers would stop every few minutes to drop or pick up passengers, chat to someone or give a few coins to the policemen who manned the frequent checkpoints which seemed to exist mainly for the purpose of collecting money in this way. It was a slow journey.

Chaudhry Anwar Hasan Sahib welcomed me into his own house when I arrived, since the little breeze-block building with the corrugated iron roof that had been assigned to me and Terry – my fellow volunteer – had not yet been cleaned after the departure of the previous incumbent, a teacher from Pakistan who had apparently done a runner to Nigeria with the aim of earning more money. When I first looked inside and touched one of the curtains, three or four cockroaches fell out and scuttled away over the concrete floor. It wasn’t what I was used to.

His house was rather dim inside. The windows were covered with wire mesh and mosquito netting. There was no electricity or running water. He was married and had two small children: a boy and a girl. But they were all in Pakistan and it would be a long time before he would see them again.

Chaudhry Sahib was from Multan and I reckon he must have been born around 1938. His family had some fine orange and mango trees. At an early age he dedicated his life to Ahmadiyyat. After finishing his studies, he was sent to take up a teaching job at Ahmadiyya Secondary School, Freetown. After some years he was appointed the headmaster of AMSS Bo, one of the best schools in the country. He ran the school successfully and with tight discipline. He was rather pleased that the students nicknamed him “The Brigadier”.

But around this period, the early 1970s, a problem arose for the Ahmadiyya Community in Sierra Leone. Great efforts had been made by the community to extend the network of schools to rural areas. One such school was in Joru. Schools at this time, though they received some money from the government, still relied heavily on the school fees they collected from the students. The continued success of a school depended therefore to a large extent on being able to attract a sufficient number of students. Naturally, students who lived in the town would go to the town schools, but students from rural areas lucky enough to have enough money would also prefer to go to the nearest town.  The village, for them, meant a dull life of hard work from sun up to sun down with no expectations. But they believed that in the town, things were easier and more exciting. It was not difficult, therefore, for the town schools to attract enough students and keep high standards. In the villages, however, the opposite was the case.

The situation in Joru being particularly worrying, the Amir of the time decided he had no option but to send one of his best teachers there to turn the situation around.

One of the strategies that Chaudhry Anwar Hasan Sahib decided upon immediately on arriving at Joru was to attract as many foreign teachers as possible. Due to his energy and persistence, he was able to convince both the American Peace Corps and the British NGO, Voluntary Service Overseas (VSO), of his needs, and as a result, in the time I spent at the school I saw two teachers from Pakistan, four from the USA and three from Britain, including myself, spend various periods at Joru. And certainly, during my stay at the school the number of students remained satisfactory.

One aspect of Chaudhry Sahib’s character that fairly soon became apparent to me was that he was in no sense a “Friday Muslim”. His religious beliefs permeated every part of his life and daily activities. What is more, he laboured under two special difficulties. He never complained about these and if I am able to describe them it is because we were close neighbours, and since there was no electricity, we would often sit outside under the stars in the evening in conversation. We got to know each other quite well.

First of all, he was deprived of the company of his wife and two small children, for what reason I cannot say. But in the three academic years that I was in Joru, they were only with him once for a two- or three-month period. It is only looking back and having been a father myself that I can appreciate how hard that must have been. There were no telephones or any other modern forms of communication. He had to wait for the letters that came regularly and which took nearly two weeks to arrive.

Secondly, he suffered badly from asthma. Even the two hundred metre walk from his house to his office in the morning left him wheezing. The journey in the pickup truck to town which he had to undertake regularly to deal with administrative matters was a considerable trial. What is more, the hot humid air exacerbated his symptoms. In Bo, he had enjoyed considerable relief by being able to work in an air-conditioned office. In Joru there was no such luxury. He spoke to me about this because I asked him, but I doubt if he mentioned it to anyone else.

I left Joru in the autumn of 1980 and went straight to Rabwah. I had read a book by the Promised Messiahas in which he said that if anyone doubted his claims, they should come and spend some time with him. This, I was determined to do. 

I attended Jalsa in Rabwah in January 1981 and I was happily surprised when his father and young son came to look for me at the Tahrik-e-Jadid offices. After that, I worked for three years in the Pacific so it was not until the mid-eighties that I was able to enquire about him at the London Mosque. I was told that his ill health had forced him to retire to Pakistan and that he had died shortly after.

In the annals of Ahmadiyyat, the contribution of Chaudhry Anwar Hasan Sahib may not be considered particularly exceptional. However, there are many such quiet heroes in our Jamaat. And it was my good fortune to be able benefit from his example of fortitude, determination and dedication and I remember him today with affection and gratitude.

Divinity of Jesus a.s. – Part VII

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Divinity of Jesus a.s. – Part VII

Special Titles Assigned to Jesusas

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Farhan Iqbal, Missionary, Canada

In part six of this article series, some statements of Jesus were discussed where he uses the “I am” formula. Even though such statements are quite commonly quoted as “evidence” for the divinity of Jesusas, they are not the only ones. There are other statements that are quoted, and they fall into three broad categories: 

1. Titles that Jesusas uses for himself

2. Titles that the authors of the Bible or disciples used for Jesusas

3. Parables or other statements of Jesusas that allude to his divinity

An example of a parable where Jesusas speaks of his special relationship with God is the parable of the vineyard (Mark 12:1-9). It is argued that Jesusas speaks of himself here as a special son who was sent by God to the people, but they refused to accept him and killed him. 

In a similar fashion, based on Matthew 11:27, Christians argue that Jesusas is the only one who knew God: “All things have been handed over to me by my Father; and no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him.” All such examples seem to fall into the third category. 

As far as the first and second categories are concerned, Josh McDowell and Bart Larson provide a list of references in their book, Jesus: A Biblical Defense of His Deity, where JesusChristas is either quoted as using special titles for himself or other authors of the New Testament have used such titles for him. 

They argue that these titles are only exclusive to God, and they include “Theos” (Greek word for God) [Hebrews 1:8], “Alpha” (The First), “Omega” (The Last) [Revelation 1:17], “Lord” [Matthew 12:8], “Saviour” [Matthew 1:21], “King” [Revelation 17:14], “Judge” [John 5:22], “Light” [John 3:19], “Rock” [Romans 9:33], “Redeemer” [Acts 20:28], “Shepherd” [John 10:11], “Creator” [John 1:2,3,10], “Giver of Life” [John 5:21], and so on. (Josh McDowell & Bart Larson, Jesus: A Biblical Defense of His Deity, pp.62-63)

At first glance, this list looks quite impressive as it seems to ascribe to Jesusas nearly every title of God in accordance with the language of the Old Testament. However, upon closer inspection, the first thing that is noticed is the missing fundamental statement of Jesusas himself saying, “I am God.” The entire list does not have any recorded statement of Jesusas where he calls himself “God” in an unambiguous manner.

The second thing that can be noticed from this list is that it is mostly the zealous authors of the books of the Bible who are giving these titles to Jesusas. If anyone truly knew his status, it was Jesusas himself. However, most of the mentioned titles are such that Jesusas never used them for himself. It is the books written decades after the crucifixion by anonymous authors which ascribe such titles to Jesusas or it is Paul’s letters where such titles are given to Jesusas, and the fact is that Paul never met Jesusas in person.

An excellent example of this can be seen in John which starts with the words, “In the beginning was the Word, and the Word was with God, and the Word was God.” (John 1:1.) Later, the author of John says, “And the Word became flesh” (John 1:14) in an apparent reference to Jesusas. Most scholars believe that the author is alluding to the divinity of Jesusas in these passages, but the remarkable thing is that Jesusas is not reported to have said such things about himself. 

The author here apparently mirrors these passages with the beginning of Genesis in order to zealously compare Jesusas with God or to portray him as God but Jesusas himself is not recorded to have done that regarding himself. It is the author of John – a Gospel that has high Christology – that attributes these things to Jesusas. These passages appear to show that their ancient authors felt no harm in exaggeration and in the embellishment of statements about Jesusas.

Another example from the same Gospel is found in John, 3:16 where it is assumed that Jesusas said, “For God so loved the world that He gave His only Son, so that everyone who believes in Him may not perish but may have eternal life”. This quotation is also used sometimes to show that Jesusas is the “only” unique Son of God as compared with other sons of God. 

The problem here is that it is not known for sure whether or not Jesusas did indeed make this statement. The koine Greek in which the Gospels were originally written did not have quotation marks. The context would then have to be used to know where the quotation begins and where it ends. In this case, Jesusas began speaking in John, 3:10 and some interpreters believe that his speech ended in John, 3:15, and that verse 16 marks the beginning of the words of John. 

In other words, the statement, “God so loved the world that he gave his only Son” is actually made by the author of the Gospel of John, not by Jesusas himself. As is the case with the earlier example, the issue here is that the anonymous authors of these texts or even known authors like Paul have no authority to tell us who Jesusas really was or even to put words into the mouth of Jesusas. It is Jesusas alone who can tell us who he was. 

Third, even if Jesusas did use such exalted titles for himself and it is assumed in good faith that the authors of the New Testament correctly ascribed those titles to him, this is still not enough evidence for the divinity of Jesusas considering Biblical usage of such titles for human beings of special status. 

In other parts of the Bible, the works of prophets of God are called the works of God, without any indication of attributing divinity to those prophets. If the other prophets of God have been given such grand titles and are not believed to be God, why should such assumptions be made about Jesusas? 

One clear example of this is where Mosesas is called God, as in Exodus, 7:1, “And the Lord said unto Moses, ‘See, I have made thee a god to Pharaoh: and Aaron thy brother shall be thy prophet.’” The Greek Septuagint uses the word θεὸν [Theon (Genitive form of Theos)] here for Mosesas despite the fact that this term is used for God Himself as well. 

Why is it that when Christian apologists see this same word for Jesusas in Hebrews, 1:8, it is used as an argument for Jesus’as divinity but when it is used for Mosesas, it is not assumed to be about Moses’as divinity? What is more is that this term is used for Satan as well in 2 Corinthians, 4:4 and no one equates Satan with God Almighty.

The reality is that since prophets of God are acting in accordance with God’s will, their actions are the actions of God Himself in the metaphorical sense. Therefore, in light of Biblical idiom in the use of special titles and special phrases for Prophets of God, there is nothing uniquely stated by or about Jesusas. Prophets are in fact the manifestation of the Attributes of God Almighty and deserve such titles as they are agents of God. 

Conduct of the Holy Prophet s.a. Towards Womankind

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Conduct of the Holy Prophet s.a. Towards Womankind

Al Fazl (Khatam-un-Nabiyyin Number), 31 May 1929

Hazrat Syeda Nasira Begum Sahiba, Daughter of Hazrat Musleh-e-Maudra and Mother of Hazrat Mirza Masroor Ahmadaa

A man of God, having true faith in his Creator, rose up at a time when darkness prevailed the earth, idolatry was spread far and wide, the world had lost sight of its Creator, no one remembered His name, especially the Arabian Peninsula was oblivious to God’s existence and the concept of believing in one God was absent. He rose through Divine guidance to spread the message of one God. He stood up at a time when women were considered worse than animals and helped them attain their rights and elevated their status from mere animals to human beings. Indeed, in those times, when this naive being was experiencing extreme brutality, being deprived of basic human rights, he raises his voice on their behalf and draws the world’s attention towards their rights. We never find a more blessed man than him for womankind in the history of the human race. 

Before the advent of the Holy Prophet, peace and blessings of Allah be upon him, women had no status of any kind. He helped them secure a place in society that was nowhere to be found. They were victims of barbarism and nobody paid heed to their development, but again, it was he who helped them attain their due rights. The outline of his teachings regarding this issue was that men and women were equal in every aspect except for the distinction found on the basis of physical features or administrative reasons, as is stated in the Holy Quran, “Wa lahunna Mithlulladhi ‘Alaihinn,” that is, “And they (the women) have rights similar to those (of men) over them in equity”.  At another place it is stated that men will be rewarded in accord to their efforts, and similarly women will have their efforts rewarded without any discrimination. 

Before the advent of the Holy Prophetsa such was the condition of humanity that people would feel disgraced at the birth of a baby girl, especially the father who would appear as if the whole world had gone dark and gloomy and would be delirious with the thoughts whether to endure this humiliation and let her live or to bury her alive owing to the shame she had brought upon him. Women were denied the rights of inheritance and were left with nothing; moreover, they themselves were inherited as property. The Holy Prophetsa eliminated the sufferings of womankind acting as an angel of mercy for them.

Practically dealing with women, the Holy Prophetsa was extremely caring and kind. The female Companionsra would come in his presence and convey their demands and matters with great comfort. He used to listen to them responsively and tried to eliminate their problems. Women used to come in his presence to enquire about certain issues; often times they would ask directly, while at times they would enquire through Ummul-Momineen (the Prophet’ssa wives). He would reply to their queries and took special interest in their edification. He gave special importance to their rights and treated them with such kindness and humility that several companions assumed that Muslim women had become so courageous in safeguarding their rights that they had left men behind. 

Once, Hazrat Umarra said that Islam had made womankind extremely brave. There is a famous saying of the Holy Prophetsa (may my soul be sacrificed for him): 

حُبّبَ الي من دنياكم ثلاث الطيب و النساء و جعلت قرة عيني في الصلٰوة

“Of this world, three things were made dear to me: perfume, womankind and, Salat (prayer) that was made a delight for my eyes.” This tradition clearly shows that he really cared for the welfare and progress of womankind and considered their advancement and prosperity as part of his mission. 

I end with the prayer that may God Almighty fill our hearts with profound love of the Holy Prophetsa and grant us the strength to follow his footsteps. 

(Translated by Al Hakam)

23-29 November

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23-29 November

25 November 1886: The Promised Messiahas arrived back in Qadian from Ambala after staying there for more than two months.

25 November 1898: The Promised Messiahas wrote a letter to Hazrat Nawab Muhammad Ali Khanra, which indicates that the Promised Messiahas had an injury on his hand and he was suffering from a fever that day.

25 November 1904: The Promised Messiahas received a revelation on this day:

غلام قادر آگئے۔ گھر نور اور بركت سے بھرگیا۔رَدَّ اللّٰہُ اِلَىَّ

([Urdu] Ghulam Qadir came and the house became filled with light and blessing. [Arabic] Allah sent him back to me.)

Hazrat Khalifatul Masih IVrh said that the martyrdom of Mirza Ghulam Qadir Sahib, son of Mirza Majeed Ahmad Sahib, in Rabwah on 14 April 1999 fulfilled these Divine words. 

26 November 1945: Hazrat Musleh Maudra appointed Hazrat Maulana Nazir Ahmad Ali as missionary in-charge of West Africa. On this day, he embarked on his journey towards Africa with two other missionaries. Before their departure, Huzoorra said that a time would come when our graves would call out to Ahmadi youth calling them towards victories.

Maulana Nazir Ali Sahib passed away in Sierra Leone in 1955 serving the cause of Islam and was buried there.

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27 November 1902: It was in November 1902 that a debate was held between Maulvi Muhammad Hussain Batalvi of Ahl-e-Hadith and Maulvi Abdullah Chakrhalvi of Ahl-e-Quran. Maulvi Abdullah of district Mianwali called himself a protagonist of Ahl-e-Quran and did not believe in the supremacy of Hadith, whereas Maulvi Muhammad Hussain Batalvi thought Hadith to be the judge on the teachings of the Holy Quran. Both clerics had taken up opposite views. The Promised Messiah’sas advent had taken place precisely for the purpose of demolishing such differences, therefore, the Promised Messiahas wrote a book on this day titled “Review bar Mubahisa Batalvi wa Chakrhalvi” (A Review of the Debate Between Batalavi and Chakrhalavi) as a review on the positions taken up by the contending parties. The Promised Messiahas wrote very lucidly and clearly on the subject. He indicated that as Muslims we have three clear directions (in order of significance): Quran, Sunnah and Hadith.

27 November 1942: Hazrat Musleh Maudra was suffering from gout for many weeks and this severe condition had literally rendered Huzoorra bedridden. On this day, he came to Masjid Aqsa in Qadian seated on a chair, which was carried by some of his followers, and announced the commencement of the new fiscal year of Tahrik-e-Jadid. He narrated to the audience how many army generals had been reported in history books to have commanded their forces while lying in palanquins, and in such a state had defeated their opponents.

28 November 1885: Masses in the Indian subcontinent experienced a rare show of meteor showers at night. The Promised Messiahas termed this practice of heavenly objects as a fresh Divine sign shown in his favor. Huzooras said: “On the night of 28 November 1885… there was such a display of meteor showers in the sky the like of which I have not witnessed before in my life, and so many thousands of flames were traversing the atmosphere in the skies that there is no other spectacle in the world which I can cite to describe it. I recall that at that time, the following revelation was vouchsafed to me repeatedly:

وَمَا رَمَیْتَ اِذْ رَمَیْتَ وَلٰكِنَّ اللّٰہَ رَمَى

(‘It was not you who let loose but it was Allah Who let loose.’)”

28 November 1893: The Promised Messiahas was in Ferozpur. It is reported that he stayed in this city for 25 days.

12 Rabi‘ al-Awwal

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12 Rabi‘ al-Awwal
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12 Rabi‘ al-Awwal is commemorated as the date of birth of the Holy Prophet Muhammad, peace and blessings of Allah be upon him. It was on this day that the Mercy for All Worlds was sent to this world. This undoubtedly makes this date a very special one. 

Now, how this day is to be celebrated is the question. Although we do not find any record in the life of the Holy Prophetsa or even his rightly-guided Khulafa of this day being celebrated as such, but the love that every Muslim has in their heart for the Holy Prophetsa demands that they celebrate the day in one way or the other.

We have to look towards the Holy Quran and the sayings of the Holy Prophetsa to seek guidance in how the Holy Prophetsa has been mentioned in both these sources, and these will shed light on how to show love and respect for the greatest man ever to have lived in this world. 

The Holy Quran, on several occasions instructs that Allah and His prophet must be obeyed in all matters. This means that obeying and following the Holy Prophetsa in every situation and condition of our lives is the Quranic way of showing love, as well as proving our claim of allegiance to this great prophet of God. Thus, following the teachings of the Holy Quran, this blessed day should be celebrated by peering into our hearts to see whether we are following this command of Allah. 

Then, in the Ahadith, the Holy Prophetsa is reported to have said that whosoever obeys him, obeys Allah, and whosoever does not obey the Holy Prophet, disobeys Allah. This makes it even more incumbent upon every Muslim to ensure that every order, instruction and advice of the Holy Prophetsa is being followed to the letter, thus ensuring that we are following the teachings of Allah. What better purpose could this day serve than putting us in self-analysis mode and reflecting on how far we have been able to live up to the expectations set for us by our beloved master, Prophet Muhammadsa.

In another Hadith, the Holy Prophetsa is reported to have said that blessings should be invoked whenever his name is mentioned or heard. So another great way of celebrating the day of the Holy Prophet’s birth is to invoke Durood on him. This would naturally mean that mention of the Holy Prophetsa is done excessively on this day, so as to create the chance of invoking more blessings on him; mentioning means to remind one another of his teachings and this cannot go without bringing about positive results in our lives.

It is rather unfortunate that some Muslim circles have started celebrating this day on the same pattern as birthdays are celebrated in materialistic societies. Cakes and candles, show and pomp and noisy parties with no outcome have become the highlight of some of the “birthday celebrations” that can be seen in the Muslim world, more so through the Pakistani media. What is even more unfortunate is that stray-firing from roof-tops and rallies of rogue motorcyclists is seen all in the name of celebrating the Milad al-Nabi (birth of the Holy Prophetsa). 

It was shocking to read in The Times of India that a mob marched the streets in a city in India, in the name of celebrating the Milad, where some were dressed as Hindu deities. What can such a bewildering act have to do with celebrating the birth of the person who taught and practised respect for other religions all his life? In the first place, the Holy Quran clearly states that disrespect should not be shown towards gods of other faiths; then, this injunction of the Holy Quran was practised to its best by the Holy Prophetsa. 

Putting both aside, some choose to act extremely otherwise and yet associate such rallies to the Holy Prophetsa. There have been reports in the Pakistani media in the past years where two groups – both claiming to be Muslims – fired gunshots at each other’s processions of Milad; all this in the name of the Holy Prophet Muhammadsa who taught love, peace and harmony; who showed through his example that human life was to be held in the highest ranks of sanctity, respect and esteem.

This violent way of “celebration” has a history, and with it is associated the history of the Ahmadiyya Muslim Jamaat’s celebration of the advent of the Holy Prophetsa. 

The 1920s witnessed the height of communal tensions in India. It had become customary to insult the founders of opposing faiths. The Arya had been at the forefront of doing so and had produced extremely inflammatory literature that deeply hurt the feelings and sentiments of Muslims across the country. Many Muslim sections, unfortunately, chose to react in a similar fashion: rallying in the streets, vandalising public property, torching vehicles and shouting abusive slogans about other religions. The then head of the Ahmadiyya Muslim Jamaat, Hazrat Mirza Bashiruddin Mahmud Ahmadra, ran a countrywide campaign calling all Muslims not to retaliate with aggression, but  to hold conferences and Jalsas to raise awareness about the person and character of the Holy Prophetsa of Islam. Huzoorra strongly believed that other than mischievous miscreants, most adherents of other religions stigmatised the Holy Prophetsa for their lack of knowledge and awareness about his blessed character. 

This peaceful but powerful campaign lodged by Hazrat Khalifatul Masih IIra in 1927 laid the foundation for what we know today as “Jalsa Sirat al-Nabi”; Jalsas that are regularly held across the world by many countries at local, regional and national levels of the Ahmadiyya Muslim Jamaat. It was this initiative that proved to the world that the Jamaat not only commemorated the day of the Holy Prophet’ssa birth, rather it chose to expand this commemoration to every day of the year, as it continues to do today. 

How Hazrat Khalifatul Masih IIra reacted to the blasphemous attacks on the holy character of the Holy Prophetsa is briefly outlined in another article of this issue. This approach of raising awareness about the blessed model and character of the Holy Prophetsa has been upheld in the times of all Khulafa of the Promised Messiahas. 

Hazrat Khalifatul Masih Vaa has always urged Muslims to take the same approach when the character of the Holy Prophetsa of Islam is under attack by the anti-Islamic circles of the world: raise awareness about the beautiful life and practices of the Holy Prophetsa. 

A series of sermons by Huzoor on this issue are a must read for not only Ahmadis but every Muslim of the world. (Access these sermons at www.alislam.org/blessedmodelandcaricatures)

اَللّٰهُمَّ صَلِّ عَليٰ مُحَمَّدٍ وَّ عَليٰ اٰلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَليٰ اِبْرَاهِيْمَ وَ عَليٰ اٰلِ اِبْرَاهِيْمَ اِنَّكَ حَمِيْدٌ مَّجِيْدٌ

اَللّٰهُمَّ بَارِكْ عَليٰ مُحَمَّدٍ وَّ عَليٰ اٰلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَليٰ اِبْرَاهِيْمَ وَ عَليٰ اٰلِ اِبْرَاهِيْمَ اِنَّكَ حَمِيْدٌ مَّجِيْدٌ

Dominic Grieve MP’s visit to Jamia Ahmadiyya UK

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Dominic Grieve MP’s visit to Jamia Ahmadiyya UK
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Jamia UK

Rt Hon Dominic Grieve QC MP is the former Attorney General of the UK. He had chaired an enquiry on Islam, Participation and Public Life and it published its report entitled The Missing Muslims: Unlocking British Muslim Potential for the Good of All in July 2017.

It has a number of recommendations to improve integration and one of them was that Imams in the UK should be fluent in English and ideally be British-born. 

Following the report and in light of its focus, Dominic was invited to Jamia Ahmadiyya, whose invitation he accepted. The visit took place on Thursday 11 October 2018 and he was also invited as a guest speaker. 

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Jamia UK

On arrival, Dominic met with Mirza Nasir Inam Ahmad Sahib (Principal Jamia Ahmadiyya UK) as well as Akram Ahmedi Sahib (Naib Amir UK), Fareed Ahmad Sahib (National Secretary Umur-e-Kharijah) and Mahmood Rafiq Sahib (Umur-e-Kharijah team). After refreshments, Abdul Quddus Arif Sahib and Jamia students gave Dominic a tour of Jamia and then proceeded to the main hall for the programme. All Jamia students were in the hall for the speech.

After tilawat and translation, Fareed Ahmad Sahib introduced Dominic who then spoke for about 20 minutes on Faith, Freedom and the Role of the State. In his speech, Dominic recalled the history of freedom of religion issues in the UK as well as other countries and spoke on the need for the right to robust debate. He said his enquiry had shown that there was a need for greater engagement by Muslims and a wider recognition of the work of Muslims in the UK. 

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Jamia UK

He also called for integration of all communities including Muslims and the critical role of Imams in this work so that the message was relayed internally to communities rather than from external bodies. Throughout his speech, he acknowledged and applauded the work of the Jamaat and its openness, positive engagement and said that he always referred to Ahmadis as role models in how to preserve one’s beliefs and religious duties while actively engaging with other communities. 

The speech was followed by a question and answer session where the subject of integration and Brexit were discussed.  

After the questions and answers, Akram Ahmedi Sahib gave the vote of thanks and this was followed by silent prayer and, dinner with Dominic and senior Jamia staff. 

The 3-hour visit went very well and Dominic was very impressed by the set up and functioning of Jamia. Alhamdolillah. 

Jalsa Salana Madagascar 2018

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Jalsa Salana Madagascar 2018
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AMJ Mauritius

The 14th Jalsa Salana of Jamaat-e-Ahmadiyya Madagascar was held on 12 and 13 October at their headquarters in Andavamamba, Antananarivo. This year’s Jalsa Salana was attended by a total of 601 participants of which 8 were from overseas.

The Jalsa Salana opened with congregational Tahajud and Fajr prayers. At 11:30am, the flag hoisting ceremony was held with Moussa Taujoo Sahib, Amir Jamaat Mauritius hoisting the Liwa-e-Ahmadiyyat [flag of Jamaat-e-Ahmadiyya] which was followed by the Friday prayers.

Then at 3pm all members listened to the live Friday Sermon of Hazrat Khalifatul Masih, may Allah be his helper.

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AMJ Mauritius

The third session started at around 5pm with the recitation of the Holy Quran. The two speakers of this third session were missionary Mudassir Ahmed Sahib and Ahmad Khan Naseem Sahib who spoke on The Rights of Women as Established by Islam, in Malagasy and Urdu languages respectively.

After Maghrib and Isha prayers, there was a question and answer session presided by Mudassir Ahmed Sahib.

The second day started with congregational Tahajud and Fajr prayers and Dars of the Holy Quran. The proceedings of the second day were split into two sessions; one in the morning and another in the afternoon. 

Speeches in the morning session were on the topics of The Responsibilities of Parents and the Tarbiyat of their Children and The Concept of Veil in Islam delivered by Muallim Abdou Rouhamani Sahib and missionary Jabbar Nadeem Sahib respectively.

After a break for Zuhr and Asr prayers followed by lunch, the second session commenced with recitation of verses of the Holy Quran and Urdu poem. This was followed by short speeches given by two distinguished guests attending the Jalsa.

Then Mujeeb Ahmad Sahib, missionary in-charge Madagascar presented the activity report of the year followed by an address of Amir Sahib Mauritius.

This was followed by a press conference where representatives of the media asked questions concerning the objectives of Jalsa Salana and the rights of women in Islam.

The Jalsa Salana came to a close with the Zuhr and Asr prayers.

The Jalsa Salana was covered by two television channels, two radio channels and seven newspapers. An estimated 7 million people received our message.

Attributes of True Ahmadis

Al Hakam
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Attributes of True Ahmadis

Friday Sermon

2 November 2018

Attributes of True Ahmadis

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After reciting the Tashahud, Ta‘awuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated: 

Every individual – man or woman – who calls him or herself an Ahmadi, their mere verbal statement that they believe in the Promised Messiahas or believe in his claim, does not make them true Ahmadis. Rather, the Promised Messiahas has put forward certain conditions and responsibilities with this proclamation. He has drawn our attention towards some obligations stating that, if one acts upon these and fulfils these responsibilities, only then will they be counted among his Community. In other words, a mere change of doctrine does not suffice for one to be an Ahmadi. One must not become content by simply saying, “My parents were Ahmadis. Therefore, I am also an Ahmadi”, or saying, “I believe in the claims of the Promised Messiahas to be truthful, and as a result of this, I am an Ahmadi.”

As far as the belief in doctrine in concerned, this undoubtedly makes one an Ahmadi. However, in order to practically become an Ahmadi, it is incumbent to act upon the things which the Promised Messiahas expected from an Ahmadiwith all of one’s faculties and capabilities. He very clear stated that, if you are not trying to act upon all of these things with all of your abilities, then your entire claim is merely a verbal statement and nothing more than lip service. He said:

“To take Bai‘at[pledge of allegiance] means giving your life to Almighty Allah. It means, ‘Today we have sold our life to Allah Almighty.’” (Malfuzat, Vol.7. p.29, UK, 1985.) Thus, this is no trivial matter. When we sell some of our belongings to someone, then we cease to have any right over that possession, instead, the individual to whom we have sold that belonging becomes the owner of it. He then makes use of it as he pleases. Thus, this is that state that we have to adopt and this is the mentality we ought to possess regarding our lives. The Promised Messiahas states that in order to achieve such thinking and such a state, “the person taking Bai‘at has to first adopt meekness and humility and has to distance themselves from their ego and selfishness.” 

These are the words of the Promised Messiahas that “one has to distance themselves from their ego and selfishness.” 

Some people’s state of conceit and selfishness is such that at one place, an office-bearer was angry with a fellow office-bearer and so, did not come to the mosque for prayers, despite my presence, simply because his relationship was strained with the other office-bearer. The state of egotism and selfishness was to such a degree that although the claim is to have pledged allegiance to Khilafat, but Khilafat is not truly valued. Thus, the Promised Messiahas states that if one undertakes the Bai‘at, then one must distance themselves from their own ego and selfishness. 

The Promised Messiahas said, “Then that person becomes worthy of advancement. But the one who continues to hold on to their ego alongside taking Bai‘at, will never receive any grace.”(Malfuzat, Vol.6. p. 173, UK, 1985)

Although this individual verbally professes belief and may extend greetings with respect, however, due to mutual grudges they do not even care in the slightest that the Khalifa of the time is present and they should be going to the mosque to offer prayers behind him, rather than deciding to come or not come to the mosque based on any other office-bearer. All the meanwhile, that individual himself is also an office-bearer. Thus, if this is the state of a person, then there is no need for such an individual to be an Ahmadi. 

Thus, “selling of one’s life” means that one should adopt humbleness and humility. It requires one to annihilate one’s ego and to eradicate one’s ego and selfishness. In such a case, one does not own anything and everything should be subject to the commandment of Allah the Exalted. When one develops this state then it is not possible that God Almighty would destroy such a soul. Once you have offered your life to Allah the Exalted, He values it and protects it in every way. The Promised Messiahas has stated, “If your actions are contrary to your pledge at the time of Bai‘at [pledge of initiation] then there is a great disparity in your words.” There would be a huge discrepancy between your word and deed. “If you keep a distance from God, then in turn He will also keep a distance from you.” (Malfuzat, Vol.4. pp. 70-71, UK, 1985)

The Promised Messiahas says: “… Therefore, you should evaluate your faith and your deeds as to whether you have achieved a transformation and a purification which will allow your hearts to be accepted at the throne of God, by which you can be granted the shade of His protection.” (Malfuzat, Vol.4. p. 70 footnote, UK, 1985)

The Promised Messiahas then states “I have repeatedly told my Jamaat that you should not merely rely on this Bai‘at. You will not attain salvation until you reach the true essence of the Bai‘at.” (Malfuzat, Vol.4. pp. 232-233, UK, 1985) 

The Promised Messiahas says: 

“I advise you repeatedly that you should purify yourselves to such a degree in the same manner the Companions of the Holy Prophetsa transformed themselves.” (Malfuzat, Vol.4. p. 70 footnote, UK, 1985) 

Thus, look at the wonderful and pure transformations of the Companions.

Instead of refraining from attending the mosque due to trivial quarrels, they transformed years of enmities – which transcended generations – into love, affection and brotherhood merely for the sake of God Almighty. They sold their lives. In turn, those who were previously completely ignorant, became educated and following this, they became godly people. They accepted with their life and soul the fact that from that day onwards they possessed nothing of their own, instead everything belonged to God Almighty. When they repented from Shirk [associating partners with God], they tried to repent from the subtle forms of Shirk as well. 

What is a subtle or hidden form of Shirk? Elaborating on this, the Promised Messiahas states:

“Shirk does not merely refer to worshipping stones etc. Rather, worshipping [various] material means and revering worldly gods are also forms of Shirk.” (Malfuzat, Vol.6. pp. 18-19, UK, 1985.) What is meant by worldly gods? These are worldly gains, for which a person neglects and discards the commandments of faith and God Almighty.  

The Holy Prophetsa said that ostentation in one’s deeds and being entangled in its hidden desires are also forms of Shirk. (Mustadrak lil Hakim, Vol.4, p. 366, Kitabul Riqaaq, Hadith No. 7940, Dar-ul-Kutub-ul-Ilmiyyah, 2002, Beirut.) If a person discards a religious command and fulfils a worldly desire instead, he becomes guilty of Shirk.” 

The Companionsra were so fearful of Allah the Exalted that it is mentioned in relation to one companion that he was once sitting down and crying. Someone enquired of him the reason for crying, upon which he said, “I remembered this statement of the Holy Prophetsa when he said, ‘I am fearful that my Ummah will become engrossed in Shirk and their hidden desires.’” (Musnad Ahmad bin Hanbal, Vol. 5, p. 835, Shidaad bin Aus, Hadith 17250, Aalam-ul-Kutub, Beirut, 1998) 

This was the high status of the Companions’ fear of Allah the Exalted and their desire to abstain from Shirk. As a matter of fact, they were also concern for others, believing that there would be people born in this Ummah, who would commit hidden forms of Shirk. A thought had entered his heart and as a result of this thought alone, his body started to shake, he became distressed and began to cry. This is the very state that allows a person to develop and become a true believer in the Oneness of God and His true worshipper. 

The Promised Messiahas states: 

“Tawhid [unity of God] does not connote that a person merely utters ‘La Ilaaha Illallaahu’ [there is no God but Allah] with his tongue, whereas his heart is possessed with thousands of idols. Rather, the person who honours his efforts, schemes, deceptions and plans in the manner that God should be revered, if he has trust or reliance in another person as he should have reliance in God the Exalted, or if he honours himself as he should honour God; in all these circumstances, he becomes an idolater in the sight of God the Exalted.” 

The Promised Messiahas states: 

“… Every object, word or deed, which is given the same grandeur as is the due right of God the Exalted, is an idol in the sight of God… It should be remembered that the true Oneness of God, the proclamation of which He desires from us and to which salvation rests on, is to hold the Being of Allah to be pure from any form of Shirk, whether it is in the form of an idol, person, the sun, the moon, one’s own self or his scheme, plan and deceit. Furthermore, it is to not suggest anyone more powerful in comparison to Him, to not accept anyone else as the provider, as the one who grants honour and the one who disgraces as one’s personal honour and disgrace is dependent on these people.” (Sirajuddin Isai Kay Chaar Sawalon Ka Jawaab, Ruhani Khazain, Vol. 12, pp. 349-350)

Rather, one should believe all these matters to be purely reliant on God Almighty alone.” Thus, this is the fundamental principle of Islam, which is also the fundamental principle of Ahmadiyyat, the true Islam.

Someone said to me that people give such a high status to Khilafat and the Khalifa of the time, to the extent that they have reached this stage of Shirk. It should be clear that the Promised Messiahas came in servitude to the Holy Prophetsa in order to eradicate Shirk from the world. Hence, it is impossible that his true Khilafat could increase or encourage any form of Shirk. The fundamental task of Khilafat is to eradicate Shirk, establish the unity of God and to fulfil and complete the mission for which the Promised Messiahas was commissioned. If a person forms this opinion having seen another person meet the Khalifa with honour and respect, then instead of judging, they ought to reflect over the fact whether or not he is thinking ill of another person. Therefore, if this is in fact the case, then those who think ill of others should refrain from doing so. However, if someone has truly reached the stage where he is giving others the impression that he is, God forbid, elevating the status of the Khalifa to a form of Shirk, then he should do Istighfar and also be cautious. I never desire for this and nor have I ever done so. In the same way, no past Khalifa, neither any Khalifa in the future – God Willing – will ever desire for their own personality to be given importance. Indeed, it is the responsibility of the Khalifa of the time to establish the respect and honour for Khilafat. As it is his duty, he will continue to do so. Moreover, he will do so because according to the promises of Allah the Exalted and the prophecy of the Holy Prophetsa, the unity of God was to be spread throughout the world through Khilafat and at the same time, Shirk was to be eradicated from the world through Khilafat. Thus, some weak-minded people, who develop these thoughts as a result of a lack of tarbiyat [moral and spiritual training], should erase these thoughts from their minds.

Following the important task of establishing the unity of God and to purify the hearts of his followers from Shirk, the Promised Messiahas took a pledge from us that we would refrain from falsehood and moral evils. Allah the Exalted states in the Holy Quran:

فَاجْتَنِبُوا الرِّجْسَ مِنَ الْاَوْثَانِ وَاجْتَنِبُوْا قَوْلَ الزُّوْرِ

This means, “Shun therefore the abomination of idols, and shun all words of untruth.” (Surah al-Hajj: V. 31)

Elaborating on this, the Promised Messiahas states:

“The Holy Quran has declared falsehood to also be an impurity [something which is filthy and impure.]”

The Promised Messiahas states: 

“… Ponder over the fact that here [in this verse] falsehood has been compared with an idol and as a matter of fact, falsehood is also an idol. Otherwise, why would a person forsake the truth and turn to falsehood. Just as there is no reality or truth behind the worship of an idol, there is nothing behind falsehood apart from hypocrisy.” (Malfuzat, Vol. 3, p. 350, UK, 1985)

There is a sense of superficiality in falsehood. Apparent words or texts are presented in a sugar-coated manner. They are presented in a beautiful manner, even though they are hollow.

Following this, the Promised Messiahas states: 

“Falsehood is also an idol and the person who places his faith in this, removes his faith in God. Hence, by telling lies, one also loses God.” (Islami Usool Ki Philosophy, Ruhani Khazain, Vol. 10, p. 361)

Hence, if one claims to believe in the oneness of God, if one claims to worship Him and if one desires to become a true believer then we must forsake lying and falsehood and those who lie. There are some who lie even in trivial matters. This is not the hallmark of a believer. One should not come under the impression that small inaccurate statement are not lies. They most certainly are lies and take one far away from Tawhid [Unity of God]. There are countless issues and disputes between people in which one lies in order to sway the decision in his or her favour. In what minute detail has the Holy Prophetsa warned us about lying? If one ponders over this carefully, their hairs will stand on end. The Holy Prophetsa said that if one says to a young child “Come, I shall give you something” and then gives them nothing, then this too falls under the category of lying. (Sunan Abi Daud, Kitab-ul-Adab, Baab Fi Al-Tashdid Fi Al-Kizb, Hadith no, 4991) 

A lie, even if said as a joke, is still a lie. The Holy Prophetsa then said that lying leads one to indecency and sinfulness, and these lead one to hell. Indecency and sinfulness mean to deviate far away from truthfulness and to be extremely sinful. Hence, we must always analyse ourselves as to whether we have a high level of truthfulness, or that high standard of truthfulness which the Holy Prophetsa has described, and which he has said leads one to heaven. (Sunan Abi Daud, Kitab-ul-Adab, Baab Fi Al-Tashdid Fi Al-Kizb, Hadith no, 4989). 

Then there is an evil which the Promised Messiahas has particularly spoken about and especially admonished his followers to avoid. In fact it is included in the conditions of Bai‘at (oath of allegiance), and that is adultery. (Izaal Auham, Ruhani Khazain, Vol. 3, p. 563)

Now this does not only mean apparent adultery which happens through unlawful physical relations, rather he explained that as God Almighty has said: 

وَلَا تَقْرَبُوا الزِّنَا

“And come not near unto adultery,” which means that one should avoid gatherings, occasions and opportunities in which these thoughts may come to mind. This is not just in the physical sense; even the thought that comes to mind should be eschewed. The Promised Messiahas states that: 

“Do not tread such paths in which there is a chance of this sin being committed.” (Islami Usool Ki Philosophy, Ruhani Khazain, Vol. 10, p. 342)

Whatever chance or risk there is, it can lead one to committing adultery. In this day and age, there is the television and internet on which such inappropriate films are shown which openly incite one to adultery. Thus, it is the duty of every Ahmadi to avoid all of this. This is the reason for many disputes and quarrels in homes, and as a result there are many families that break or which have broken where the husband sits watching such films or is surfing the internet with indecent thoughts appearing in his mind. Many youths are being ruined as a result of this and have fallen into the wrong company because it becomes a habit of watching nudity and indecent films. This so-called progressive society considers this as freedom of conscience and advancement. However, we must protect ourselves from such evils. Now these people are themselves admitting that this is detrimental and if you research about these pornographic films then you will find that these lead to adultery, domestic violence, unlawful relationships and even the mistreatment of children and all this is happening due to indecent films. 

The Promised Messiahas has stated to not allow even such thoughts to cross your mind. If even the thought comes to mind, then abstain from it. So now it is being proven that by watching this all these problems are being created. Therefore, every single Ahmadi must especially avoid all this.

Furthermore, to become a true Ahmadi the Promised Messiahas has drawn special attention to refrain from all kinds of injustices and wrongdoing. He states that if you wish to associate yourselves to him, then do not allow any thought of mischief, injustice or evil to cross your mind. (Majmua Ishtiharaat, Vol. 3, pp. 46-47)

The Holy Prophetsa was once asked about the biggest injustice? He answered that the greatest injustice was for one to take even a hand’s breadth of land from his brother i.e. seize it for himself. Even a pebble of that land, a small amount which can be held between one or two fingers, which he has taken wrongfully, even if it is the smallest of things then all the layers of land beneath it, i.e. however many layers of the land there are beneath it, will be made into a chain and placed as a collar which that person will carry around his neck on the Day of Judgment. (Musnad Ahmad bin Hanbal, Vol. 2, pp. 59-60, Musnad Abdullah bin Masud, Hadith no. 3767)            

Now, lands which are thousands of miles long have layers beneath them from one side to the other. Imagine how immense a burden will be placed one someone due to this. It is such a grave punishment that one cannot begin to envisage. Hence, to usurp the rights of others is a severe injustice and sin. We convey to others the beauty of Islam and say that the highest standard of the upholding of rights of others is encompassed in the teachings of Islam. Instead of taking one’s rights Islam draws our attention to fulfilling the rights of others. We emphatically and openly exclaim this, but if our actions are in contradiction to this then we will be sinners and will be speaking a lie. Therefore, every Ahmadi must analyse him or herself in this regard in minute detail. If our actions are in harmony with our teachings, then our tabligh [propagating the message of Islam] will also be fruitful and we will have a positive influence on others. The standard which the Promised Messiahas set, which has been mentioned, is that one should not even let the thought of doing an injustice come to mind, no matter what it may be. 

Furthermore, an important condition of being a believer is to worship God Almighty, rather, God Almighty has deemed this worship to be the purpose of the creation of man. The Promised Messiahas has stated:

“O ye people who consider yourselves members of my community! You will be counted as such in heaven when you truly tread upon the ways of righteousness. So, offer the five daily prayers in such fear and with such complete attention as though you were actually beholding God Almighty.” (Kishti-e-Nuh, Ruhani Khazain, Vol. 19, p. 15)

The Promised Messiahas then states that it is incumbent on every Muslim to pray five times a day. It is said in a Hadith that a group of people who accepted Islam came to the Holy Prophetsa and said, “O Messenger of Allah, permit us to be excused from praying because we are traders and it is very difficult for us to pray five times a day and we also have large herds.” They had a herd or they would graze them, they worked outside and this was a very demanding task. “Our clothes get ruined and we cannot rely on this, nor do we have the opportunity to do so. Due to this preoccupation we cannot pray five times a day.” The Holy Prophetsa answered, “If there is no prayer, then what remains at all? That religion is no religion at all which has no prayer in it.” 

The Promised Messiahas then states, “What is prayer? It is to present your humility and shortcomings before God Almighty and to beseech from Him for all that you require.” He also states that the love of God, fear of Him and to remember Him in your heart is prayer, and this, in short, is religion. He then states that whoever wishes to excuse himself from prayer, what does he or she achieve more than animals? Theirs is the same condition as animals – to merely eat, drink and sleep like animals can never be called religion, rather it is the way of the disbelievers. (Malfuzat, Vol. 5, pp. 253-254, 1985, UK) 

Thus, the Promised Messiahas has clearly stated that the distinction between men and animals is the worship of God Almighty and prayer.

If our attention is not being drawn towards prayers, then we can gauge for ourselves as to which category we fall in. I have reminded on many occasions and continue to do so that if the Salat centre or the mosque is far away then the local houses should get together and designate a place where the prayer can be offered. This will not only enable you to partake from the blessings of praying in congregation but will also continuously remind you and the future generation about prayers and provide the means for their reformation. The future generation will also be inspired towards prayers. 

We are focusing our efforts on the construction of mosques and are building many. Insh-Allah tomorrow the mosque in Virginia will be inaugurated. However, if we are not inclined towards offering prayers, then what is the point of building these mosques? I have repeatedly mentioned that if the office-bearers of the auxiliary organisation as well as at the Jamaat level, focus their attention towards attending prayers, then the attendance at prayers will multiply manifold and through this we can also train the future generations. There is an instruction of the Holy Prophetsa in relation to prayer which truly causes one to shake to the core. The Holy Prophetsa states, the first thing for which a person would be called to account for on the Day of Judgement is prayer. If one succeeds in this account, they would be successful and will attain salvation. If that account is deficient, he will have failed and will be a loser. (Sunan Al-Nisai, Kitab-ul-Salat, Hadith no. 466) 

Thus, it is no ordinary matter if one fails to fulfil the due rights of focusing their attention on prayer. May God Almighty enable every Ahmadi to fulfil the dues of this right. 

The dues of this right will not only be fulfilled though the obligatory prayers alone, in fact the Promised Messiahas has stated that one should also focus towards the Nawafil [voluntary prayers] and Tahajud [pre-dawn voluntary prayer]. (Malfuzat, Vol. 3, p. 254, 1985, UK)

The Holy Prophetsa has stated, if there is a shortcoming in the obligatory Prayers as one can have a deficiency in this regard, Allah will fulfil it through the Nawafil. (Sunan Al-Nisai, Kitab-ul-Salat, Hadith no. 466) 

However, this is only possible if one is in the habit of offering Nawafil. Therefore, it is also important to offer the Tahajud and Nawafil prayers and one should pay heed towards this. 

Another extremely important aspect which every Ahmadi should be mindful of is to constantly pay attention towards seeking forgiveness for their sins. Man is weak, and at times, despite trying not to, ends up committing mistakes. However, God Almighty simply does not look to every opportunity to punish people for their mistakes. In fact, God Almighty has prescribed a method through which one can seek forgiveness for their sins and safeguard themselves from committing them in the future as well, and that is through Istighfar [seeking forgiveness]. The Holy Prophetsa has stated that God Almighty does not punish one who remains engaged in Istighfar. (Surah al-Anfal: V.34)

Even if there are a few individuals who are seeking forgiveness, they can become the means of forgiving the sins of many others and they are also saved. In relation to this the Promised Messiahas states that some people are aware of the sin they have committed, whereas others are oblivious to their transgression. Therefore, God Almighty has made Istighfar incumbent for all times. Whether one is aware of committing a sin or not, they should remain occupied with Istighfar. A mistake can be committed at any occasion, and sometimes even unknowingly. The Promised Messiahas says that Istighfar has been inculcated so that one should continue to seek God’s protection from all sins—obvious or hidden, known or unknown, whether committed by hand, legs, tongue, nose, or eyes.

That is, every part of one’s body can become guilty of committing sin. Thus, Istighfar protects one from committing sin from every part of the body. Therefore, one should strive to remain in the protection of God Almighty. For this, the Promised Messiahas has instructed the following prayer of the Holy Quran to be read in this day and age, and that prayer is: 

رَبَّنَا ظَلَمْنَآ اَنْفُسَنَا وَاِنْ لَّمْ تَغْفِرْلَنَا وَتَرْحَمْنَا لَنَكُوْنَنَّ مِنَ الْخٰسِرِيْنَ

That is, “Our Lord, we have wronged ourselves; and if Thou forgive us not and have not mercy on us, we shall surely be of the lost.” (Malfuzat, Vol. 4, p. 275) 

رَبَّنَا ظَلَمْنَآ اَنْفُسَنَا وَاِنْ لَّمْ تَغْفِرْلَنَا وَتَرْحَمْنَا لَنَكُوْنَنَّ مِنَ الْخٰسِرِيْنَ

(Surah al-A‘raf: V.24)

The Promised Messiahas states:

“When one seeks strength from God – that is, to do Istighfar – they can become free of those weaknesses with the aid of the Holy Spirit.” (Kishti-e-Nuh, Ruhani Khazain, Vol. 19, p. 34)

The Promised Messiahas has placed another fundamental condition for his followers which is that they should fulfil the due rights of fellow man and abstain from causing any kind of harm to the creation of God Almighty. (Izala Auham, Vol. 3, p. 564)

Whilst drawing our attention towards constantly looking deep into the condition of our hearts, the Promised Messiahas states that we must instil the fear of God Almighty in our hearts which leads us to show compassion to His creation and become its well-wishers. It has been mentioned in a Hadith that the Holy Prophetsa stated to not be jealous of one another. Do not quarrel among yourselves. Do not entertain malice against each other. Do not have enmities against one another. None of you should usurp the business transaction or trade deal that has been settled by someone else. Become brothers to one another. A Muslim does not oppress his brother. He does not humiliate him nor show him contempt. To think low and show disdain to his Muslim brother is enough to constitute an evil on his part. The blood, property and honour of every Muslim are unlawful for another Muslim. (Sahih Muslim, Kitab-ul-Bir Wa Al-Sila, Hadith no. 6541) 

This is something that should be demonstrated from us Ahmadis more than anyone else, and by grace of God Almighty, it is being demonstrated to a large degree. Today, if all the Muslims were to understand this principle and adhere to it, as well as the Muslim governments, then the cruelties perpetrated by Muslims upon each other, which has consequently resulted into the destruction of lives and property, and hundreds of thousands of children and women are becoming orphaned and widowed and the elderly are dying, will no longer happen. 

Then, arrogance is another major ill, which God Almighty has taught us in the Holy Quran to refrain from. The Holy Prophetsa has also drawn our attention to this and stated that one whose heart has arrogance as little as a small grain will not be allowed to enter paradise. (Sahih Muslim, Kitab-ul-Iman, Hadith no. 267)

The Promised Messiahas states: 

“Thus, in my opinion, this is a fine way to become purified. It is impossible to find a better way than to discard arrogance and pride of any sort – about one’s education, family or wealth.” (Malfuzat, Vol. 7, p. 276)

The Promised Messiahas further states, 

“…I admonish my Jamaat to shun arrogance, because arrogance is most loathsome to Allah, the Lord of Glory.” (Nuzul-ul-Messiah, Ruhani Khazain, Vol. 18, p. 402)

Even on the occasion of Hajjatul-Wada [the farewell pilgrimage] the Holy Prophetsa stated, all men, whatever nation or tribe they may belong to, and whatever station in life they may hold, are equal. No black person is superior to a white and no white person is superior to a black person. And an Arab has no superiority over a non-Arab, nor a non-Arab over an Arab. (Al-Jami Li Sahibil Iman, Vol. 7, p. 132, Hadith no. 4774, Maktabatul Rushd, 2003)

Thus, this is the teaching we have been given regarding humility, equality, and abstaining from arrogance and pride – and each of us should adhere to this teaching. In the non-Muslim world, there exists discrimination between the black and white race. In fact, now certain leaders have even claimed that the mental abilities and faculties of people belonging to the white race are superior to those of non-white. Such is the state of their arrogance and every Ahmadi should abstain from such thinking. 

On two separate occasions in a gathering with young women, it was expressed that here in the USA Jamaat that there is racial discrimination. For whatever reason the young generation is thinking this, this is extremely wrong. Lajna, Khuddam and Ansar and also the tarbiyat department of the Jamaat should investigate into this as to why such concerns are being raised. If there is any reality to this then they should make an effort and morally train others with wisdom and love so that these concerns and reservations are removed. No auxiliary organisation or any office-bearer should conduct this work in a hastily fashion or make rash decisions, nor should they start investigating into who it was who said this. Rather, they should assess whether or not there is any truth to this. If this is not the case, then why have such questions been raised? They should assess whether these issues are developing owing to personal grudges? However, whatever the causes are, we should eradicate this ill from within us with love and wisdom. The young woman who raised this concern to me, I also told her to write a detailed report to me as to why she felt that there is racial discrimination developing within the Jamaat. Nonetheless, this discrimination is also a form of arrogance and we have to protect ourselves from arrogance in whatever form it may exist.  

Another aspect which the Promised Messiahas has drawn our attention towards and which God Almighty and the Holy Prophetsa have also instructed us to perform, is financial sacrifice. By the grace of God Almighty, the Jamaats across the world are excelling in offering financial sacrifices. And, by the grace of God Almighty, the USA Jamaat also fully partakes in making financial sacrifices whenever they are called upon, whether it is in a condition of emergency or a for a particular project. However, in view of the stats and figures available, or are being sent, it shows that there is a lot of deficiency in terms of the contribution towards the regular system of Jamaat Chanda [donations]. Thus, there is a need to pay particular attention towards this.  A person who is impoverished can seek permission to pay his Chanda at a reduced amount or at a reduced rate citing his straitened circumstances. However, those who enjoy a healthy income should assess whether they are paying their Chanda according to their income. It should not be the case that one should make deductions to their Chanda in the same way as when it comes to the payment of tax. One should assess their income because the payment of Chanda is a matter between the individual and God Almighty. The Nizam (administration) or the finance secretaries are not aware of what the Chanda payers’ actual income is, however God Almighty has full knowledge of it and even has knowledge of the state of one’s heart. If everyone was to pay their Chanda according to their actual prescribed rate, then I believe that very few appeals would need to be launched separately for the construction of the mosques and other Jamaat projects. Therefore, in view of this, everyone should assess their budgets again and revise their payments, if they had written a lower amount previously. I also share various accounts of new Ahmadis in how, after recently accepting Ahmadiyyat, they bring about a change in their conditions after. They improve in their spiritual conditions, their practical state and also giving practical attention to their worship. They understand the importance of financial sacrifices despite their improvised state and thus, God Almighty blesses them and grants them affluence in their financial state which leads to further strengthening them in their faith and devotion. The very meaning of the word qurbani [sacrifice] signifies that one does something after experiencing difficulty and hardship, and here it means to make a sacrifice in order to fulfil the needs of God Almighty’s religion. Therefore, those who give less than what they can easily give are not performing any qurbani, nor are they performing any favours for God Almighty. 

Even if they do not contribute, God Almighty will provide those means by which the necessities of the faith are fulfilled. He has been ensuring that these means are fulfilled and shall continue to do so – God Willing. Thus, all those people who – despite living in comfort do not pay their Chanda according to the prescribed rate – I would like to draw their attention towards this matter so that they can become the recipients of God’s blessings.

Today, the last matter towards which I would like to remind you all is obedience. The Holy Quran has commanded us on several instances to obey God Almighty and His Messengersa, and also to show obedience to those who are in authority over you. Furthermore, the Promised Messiahas has also included obedience as one of the conditions of Bai‘at and that is for one to pledge that they will obey every ma‘ruf command, until their last breath. (Izala-e-Auham, Ruhani Khazain, Vol. 3, p. 564)

In all of our auxiliary organisation pledges, it includes the declaration that we will deem it essential to abide by every ma‘ruf decision made by the Khalifa of the time. Some individuals who have crooked natures or those with hypocritical mentalities say that since they have pledged to follow all ma‘ruf decisions, whereas some of the decisions made by the Khalifa are not ma‘ruf or are not ma‘ruf in their estimation. There are people of this nature in different parts of the world who present their own interpretations of this. Although there are only a handful people who hold this view – perhaps one in a hundred thousand – however, it is vital for this assumption to be refuted, as this can poison the minds of the younger generations. If every person decides to interpret the meaning of ma‘ruf themselves, the Jamaat cannot remain united and the argument will arise as to what is and what is not deemed to be ma‘ruf. 

On one occasion, Hazrat Khalifatul Masih Ira explained this concept in the following words:

“There is another misconception which is regarding the concept of showing obedience to matters that are deemed to be ma‘ruf and that people will not follow those instructions they consider to be not ma‘ruf.” 

He further said: 

“In the Holy Quran, this word has been used for the Holy Prophetsa in the verse: 

وَلَايَعْصِيْنَكَ فِيْ مَعْرُوْفٍ

Meaning, ‘Nor disobey thee in what is right’.” 

Hazrat Khalifatul Masih Ira then says:

“Have these people also compiled a list of the ‘flaws’ of the Holy Prophetsa?” (Haqaiq-ul-Furqan, Vol. 4, pp. 75-76, under the verse Al-Mumtahina: 13)

Are certain instructions of his correct and others not? In the commentary of the words “Amr bil ma‘ruf”, the Promised Messiahas stated: 

“This prophet does not give a command which is irrational.” (Barahin-e-Ahmadiyya, Pt. 5, Ruhani Khazain, Vol. 21, p. 420)

In other words, ma‘ruf decisions are those which are devoid of irrationality and also are according to the directives of the Holy Quran.” 

Then it is mentioned in a Hadith that the Holy Prophetsa sent a delegation of the companions to a certain place. When they reached there, they lit a fire. The head of the delegation said in jest, “If I order you to jump into the fire, would you do so?” Some of the companions replied that this would be completely wrong as it would constitute suicide, however others said that it was imperative to obey the instructions of the Amir [leader]. Eventually the head of the delegation said that it was only a joke and the matter was finished. When they returned to Medina, the Holy Prophetsa was informed of the incident to which he said, “For those who are placed in authority over you, whosoever gives an instruction which is contrary to a commandment of Allah the Almighty, you must not obey him.” (Sunan Abi Daud, Kitab-ul-Jihad, Hadith no. 2625)

This is the explanation of ma‘ruf , in that any instruction which contradicts a commandment of God Almighty cannot be considered as ma‘ruf, but if the instruction is in line with the command of God Almighty and the Holy Prophetsa, then that instruction is ma‘ruf. Therefore, it is evident that showing obedience to ma‘ruf decisions is a vital instruction that we are bound by as they are instructions given to us by God Almighty and also the instructions by His Messengersa. Thus, until true Khilafat is established – and according to the prophecy of the Holy Prophetsa this Khilafat is to remain indefinitely, God Willing – this institution of Khilafat can never issue a directive which is contrary to the teachings of God Almighty and His Messengersa. The Khalifa will only issue commands which are in line with the Quran and the practice of the Holy Prophetsa. 

As mentioned earlier, in the Holy Quran, the words obeying ma‘ruf decisions has also been used for the Holy Prophetsa as has been mentioned earlier. The Promised Messiahas has also used these words in the conditions of Bai‘at. Similarly, in relation to Khilafat-e-Ahmadiyya, these words are repeated during every pledge. The meaning of these words are clear in that it means to establish the commands of God Almighty and to advise the community to adhere to these instructions. Therefore, it is incumbent upon every individual who considers themselves as part of this Jamaat to abide by this pledge and obey every instruction issued by the Khalifa accordingly. 

Hazrat Musleh Maudra has also explained this issue by saying that should there ever be a scenario whereby a wrong instruction has been issued, then since God Almighty Himself is to safeguard the institution of Khilafat, He will never permit the outcome of that decision to be harmful. Instead God Almighty will create those circumstances by which there will be a positive outcome from that instruction. (Tafsir-e-Kabir, Vol. 6, pp. 376-377, under the verse Surah al-Nur: 56)

Therefore, it is not the job of an individual to interpret what is a ma‘ruf decision. A ma‘ruf decision is one which is in line with the Quran, the practice of the Holy Prophetsa his sayings and also that which falls in line with the just arbitrator [Hazrat Mirza Ghulam Ahmadas] of this era. Through this way, the unity of the Jamaat can be maintained. The Promised Messiahas was sent by God Almighty for this very purpose, namely to unite the people and establish a community of sincere and obedient followers. Otherwise, the Promised Messiahas has clearly stated that he had no desire to merely increase the number of followers with those who had no idea of what obedience entails. 

In this regard the Promised Messiahas states that if those who affiliate themselves with him and enter into his Bai‘at, fail to reform themselves and do not live their lives according to the teachings of God and His Messengersa, then such a person’s Bai‘at is futile. (Mawahib-ul-Rehman, Ruhani Khazain, Vol. 19, p. 276) & (Malfuzat, Vol. 6, p. 142) & (Malfuzat, Vol. 10, p. 334)

Thus, we will only fulfil the purpose of being an Ahmadi when we realise this truth and strive to attain it with all our faculties. 

The Promised Messiahas says: 

“Showing obedience is not a small matter or one that is easy to demonstrate. This requires a death on one’s part.” (Malfuzat, Vol. 4, p. 74, footnote, 1985, UK) 

“Whosoever does not show complete obedience defames this community.” (Malfuzat, Vol. 4, p. 74, 1985, UK

The Promised Messiahas further says: 

“I have advised my community on numerous occasions that one should not rely on the mere verbal proclamation of your pledge of allegiance. Until one understands the reality [of the Bai‘at], they cannot attain salvation.” (Malfuzat, Vol. 4, pp. 232-233, 1985, UK)

May God Almighty grant all of us true understanding of the Islamic teachings and enable us to act upon them. May we become those who fulfil the rights of entering into the Bai‘at of the Promised Messiahas and always remain attached to Khilafat with the utmost obedience; and also may we act upon every ma‘ruf decision made by the Khalifa with a sincere heart and demonstrate complete obedience. May Allah enable every one of us to achieve this.

(Translated by The Review of Religions)

Marshallese Delegation Mulaqat

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Marshallese Delegation Mulaqat
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AMJ USA

Feroz Ahmad Hundal

Missionary, Arkansas, USA

During the recent blessed tour of Hazrat Khalifatul Masih Vaa to Texas, USA, a group of Marshallese Ahmadi Muslims from Springdale, Arkansas got a chance to partake of the blessings of this tour. 

This was a special moment in their lives, as it was the first time they saw Hazrat Khalifatul Masih in person, offered prayers behind Huzoor, attended Friday prayers led by Huzoor in Houston, and of course, they met Huzoor, where he spoke to them, and they got a chance to speak to their spiritual leader. 

The names of those who were in this delegation are as follows: Rohaan Hundal, Joland Kaious, Mark Balos, Renny Luther, Anton Marquez, Anthony Marquez, Selvadore Sumalabe, Charles Sumalabe, Atiqa Kahloon, Moreen Mission, Arlynn Mission, Michelle Mission, Juniko Mission, Tamiko Balos, Sheila Akilang, Mona John, Lin Amlek and myself, Feroz Hundal.

Blasphemy and the Ahmadiyya Response – A Brief Case Study

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Blasphemy and the Ahmadiyya Response – A Brief Case Study
Asif M Basit

The British Raj was not limited to being only a political phenomenon in the Indian subcontinent but a phase that left social, religious, moral and geographical imprints on the collective psyche of the peoples of India. 

For Muslims, India was a land that they had ruled for centuries and this inculcated in them a sense of deprivation of power and autonomy. As for Hindus, India was a sacred land that was at the heart of their faith; Hinduism and India – or Bharat – were inseparable entities. So, both the major stakeholders of the Indian subcontinent – Hindus and Muslims – battled the Raj in their own ways, although trying to collaborate where interests became common. The resistance towards the Raj, which was meant to be a common interest of Hindus and Muslims, remained weak and disorientated for the communal differences that erupted from time to time among themselves. These lines of communal differences were becoming established by the end of the nineteenth century, especially in northern India.

Hindus were in the overall majority in India but were a minority in the Punjab where Muslims formed the vast majority. Then there were Sikhs and Christians also and this made Punjab a melting pot of religions, languages and cultures; the latter two also seen as components of the former. 

While Muslims and Christians actively proselytised their faiths and gained converts, Hindus upheld their non-proselytising characteristic which led to mass conversion of Hindus to the other two faiths. Feeling that Hinduism was – as Ganga Prasad Upadhayaya rightly put it – “a mouse-trap with the door turned inside out”, where one could leave but not enter again, there arose a movement called the Arya Samaj. 

Jawaharlal Nehru described the character of the Arya Samaj movement in the most concise manner in his book The Discovery of India:

“The Arya Samaj was a reaction to the influence of Islam and Christianity, more especially the former. It was a crusading and reforming movement from within, as well as a defensive organisation for protection against external attacks. It introduced proselytisation into Hinduism and thus tended to come into conflict with other proselytising religions. The Arya Samaj, which had been a close approach to Islam, tended to become a defender of everything Hindu, against what it considered as the encroachments of other faiths.”

Too keenly focused on religious symbolism, the Arya Samajists placed at the heart of their faith a comparison between their founder, Swami Dyanand, and the founder of Islam, and between their Veda and the Holy Quran. Their trained missionaries, or updeshaks, developed a fashion of street preaching where they would use flowery language to lure the general public into converting to Arya Samaj. These debates, full of inflammatory statements against Islam, soon made their way into the Arya journalism and the obscenity was carried from the streets to print form which, naturally, was greater in outreach and effect, and also in injuring the sentiments of other faiths, especially those of Muslims. 

Ram Ratan Bhatnagar, in his book The Rise and Growth of Hindi Journalism, notes:

“The bane of this style was that it was too emotional and irrational. It did not decorate itself with literary ornaments. Nor did it care much for accuracy.”

Swami Dayanand, the founder of the Arya Samaj, was deeply influenced by his guru, Swami Virjanand, who believed in cleansing India of all contaminating elements – like any other religion apart from Hinduism – and bringing back her glory of the pre-Krukshetra war recorded in the Mahabharata. This vision entailed an attempt to wipe out all faiths from the face of India, also giving the movement its militant character. Swami Dyanand’s death was followed by schism within the Samaj with the wing led by the likes of Pandit Lekhram who acquired a militant and violent approach particularly towards Islam. This aggressive approach continued to grow out of all limits of reason, sensibility and decency. The obscene and vulgar language against the God and the founder of Islam used in their street lectures and publications ought not to be repeated here, but can be read in the judgments given by courts in lawsuits filed by Muslims against the Aryas. 

As mentioned above, Muslims and Hindus did occasionally form loosely bound coalitions where mutual benefits could be sought. One such venture was the Non-Cooperation Movement of Gandhi and the Khilafat Movement of the Muslims – both led by Gandhi. 

Hazrat Khalifatul Masih IIra had warned the Muslims that it was not advisable to go ahead with this alliance as no good results could be achieved through movements that were based on confused ideology. However, the infatuation that existed on both sides blindfolded the Hindus and the Muslims alike, and they decided to carry on rallying in the name of the two aforementioned movements. Later, as both the ventures collapsed and came to a shameful end, the Hindu-Muslim tension rose to new, irreparable levels. 

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Article by Hazrat Musleh-e-Maudra urging Muslims to voice their sentiments for the Holy Prophetsa of Islam

The underlying factor in this rise of tension was, in the words of Wilfred Cantwell Smith, an “emotional frustration” that had turned the whole situation “morbid”. Shuddhi – the movement for the reconversion of Hindus – turned the situation even more sour. 

Inflammatory literature continued to be published and distributed on a mass-scale. Reaction from Muslims was only but natural and there appeared on the religious scene of Punjab the Muslim response of similar scale and, in some cases, similar nature. The situation aggravated to a point in the 1920s when there appeared three published works by the Arya Samajists that resulted in eruption of conflict, violence and unrest, so much so that the government had to amend their laws to avoid similar situations in future. These three works by the Arya Samajists were: Vichitra Jivan by Pandit Kalicharan Sharma (1923); the book Rangila Rasul by Pandit Chamupati (1924); and, to add fuel to fire, an article titled Sair–i–Dauzakh by Devi Sharan Sharma in the monthly Risala-i-Vartman (issue, May 1927).

As soon as the article was published by Risala-i-Vartman, Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra wrote an article urging all Muslims, who claimed to love the Holy Prophetsa of Islam, to come forward and voice their injured feelings so as to be heard by official authorities. The article, titled Rasul-e-Karim ki Mahabbat key Dava Karney Waley Kiya ab bhi Beydar na Hongay? (Will Those Claiming Love for the Holy Prophetsa Still Not Wake Up?) was printed in poster form and exhibited all over India. The outcome of this poster was recorded by All India Reporter (Lahore, 1927) in the following words:

“Towards the end of May or very early in June a poster made its appearance in Amritsar. It is said to have been sent by the mirza of Qadian and, to have drawn attention to certain portions of this article and still further excited the Muslims.” It was acknowledged that “had it not been for the part played by the mirza of Qadian in sending a poster to Amritsar”, the article of Risala-i-Vartman may not have been seen as “highly inflammatory” by the law-enforcement agencies. The pressure from Arya Samaj circles led to the poster by Hazrat Khalifatul Masih IIra also to be seen as “highly inflammatory” and being proscribed by the police, but it had served its purpose by awakening the Muslims from a slumber. GH Thursby mentions the huge impact of this poster in his book Hindu-Muslim Relations in British India:

“Several days after its appearance an Urdu poster was distributed in Amritsar which called the attention of Muslims to what were apparently the particularly objectionable portions of the article. The Mirza or leader of the Ahmadiyya Muslim sect at Qadian was the attributed source of the poster, which provoked protest meetings against the article and led to noticeable unrest among many of the Muslims of the city. Therefore, early in June a Muslim Deputy Superintendent of Police brought the article to the attention of the local government. This resulted in proscription of the May issue of the journal [Vartman] under section 99A of the Criminal Procedure Code. Then, on June 6th, prosecution under 153A of the Indian Penal Code was undertaken by the government. Both Gian Chand Pathak, who was the acknowledged editor, printer, and publisher of Vartman journal, and Devi Sharan Sharma, who was the alleged author of Sair-i-Dauzakh were arrested, and the Amritsar District Magistrate began to hear testimony within days of their arrest.”

The poster by Hazrat Khalifatul Masih IIra (also published in Al Fazl on 10 June 1927) had highlighted the passages that were extremely derogatory and ridiculed the persona of the Holy Prophetsa of Islam. The poster, in line with the teachings of the Promised Messiahas, did not call for violence but urged Muslims across the country to “not show aggression but, on the precepts of the Companions [of the Holy Prophetsa], uphold the honour of Islam…” Huzoorra urged that one way of doing so was by not strengthening the economy of Hindu businessmen and purchasing goods from Muslim traders instead. He clarified that “this [was] not a boycott, but preference” and no one had the right to raise objections on matters of choice in preference. He further urged that the true teachings of Islam should be propagated on mass-scale so as to demystify the misconceptions created by mischievous Arya writers and publishers. Huzoorra stated that should the Muslims unite to free themselves from the economic slavery of Hindus, the government, seeing that Muslims too could show unity, would start to take their opinion seriously.

However, the passages from the article Sair-i-Dauzakh that were highlighted in the poster by Hazrat Khalifatul Masih IIra were taken into account by the court and it was concluded by the judges on the bench that “prosecutable effect had indeed been produced by the words of the article [Sair-i-Dauzakh]”.

Having heard the case thoroughly, Justice Broadway found both the author and the publisher, Devi Sharan Sharma and Gian Chand Pathak respectively, guilty of the charges that had been brought against them. The author was sentenced to a year of rigorous imprisonment and a fine of five hundred rupees in lieu of an additional imprisonment of six months duration, and the publisher was sentenced to six months rigorous imprisonment and a fine of two hundred and fifty rupees in lieu of an additional three months of imprisonment. The case was concluded on 6 August 1927.

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