On the eve of Friday, 9 November, an interfaith dialogue organised by the Ahmadiyya Muslim Jamaat Paraguay was held in Asuncion, Paraguay.
This was the second interfaith dialogue held in Paraguay. The theme this year was How I Can Obtain Peace Through My Religion.
The guests were welcomed by Diego Villalba, member of the Ahmadiyya Jamaat. After the opening remarks, he introduced the moderator of the event, Mr Richard Moreira who is the editor of the third largest newspaper in the country and a radio host on a prominent network in Paraguay.
Richard has attended Jalsa Salana UK, met Hazrat Amirul Momineenaa and has always been supportive of Jamaat activities in Paraguay. He introduced the speakers representing four religions respectively: Christianity, Buddhism, Hinduism and Islam.
Notably, Tarik Ata Sahib, Editor of the Review of Religions Spanish Edition and Head of Spanish Desk, represented Islam Ahmadiyyat. Each speaker gave short addresses and after the addresses the crowd asked questions to the speakers. Following the questions and answers, Tarik Ata Sahib took some time to introduce the Review of Religions to the general public of Paraguay.
The closing remarks were delivered by Ghalib Baten, missionary serving in Paraguay. After thanking the audience and the panelists for their open-mindedness and participating, he quoted a recent speech of Hazrat Khalifatul Masih Vaa which was delivered in Philadelphia on 19 October 2018, emphasising the importance of dialogue:
“It is a fact of life that human beings are such creatures who cannot survive without social interaction and without developing mutual relations with other people. Irrespective of differences of race, religion or social background, we are united as human beings, and so it is vital that we interact with other people, rather than isolating ourselves or only mingling with members of our own particular community.
“In all respects, dialogue is crucial to breaking down barriers and increasing mutual understanding and knowledge. For the advancement and evolution of society, and to foster an atmosphere of peace and togetherness, respectful discourse and discussion between people and amongst different communities is vital.”
AMJ Paraguay
After the closing remarks, Tarik Ata Sahib led all the participants in silent prayers.
After the official proceedings, the guests were invited to visit tables that were set up by Humanity First, the Review of Religions and a “Try a Hijab Stall” by Lajna Imaillah Paraguay.
One guest, Belen del Puerto, commented:
“This event was very interesting and enriching. My perception of Islam completely changed today and I would like to continue learning more about Islam. The dialogue was very respectful today between the speakers and I liked it very much.”
Some ladies who tried on a hijab said:
“I feel like a woman worthy of respect and dignity.”
“The hijab made me feel cared for and protected.”
“I felt at peace with myself and as if I do not care about what others think of me.”
A total of 53 people attended the event, including Ahmadis as well as guests. It is our prayer that through the grace of Allah and the prayers of Hazrat Amirul Momineenaa, righteous and sincere souls continue to be guided to Ahmadiyyat, the true Islam.
Bearing in mind the current conduct of the Christians [upon this topic] and that I myself am a Christian, it cannot be considered that I, in any aspect, would exaggerate in portraying the noble character of Prophet Muhammadsa; or that I would add anything new to the high status of Prophet Muhammad which the knowledgeable Companions themselves did not know. Having said that, an unbiased opinion can only be given by a Christian who has broadly studied Islamic literature.
From Start to End
The Prophet was brought up in the land of Arabia as an orphan and faced a great deal of poverty. Though he belonged to a sincere family of the Quraish, yet, in comparison to the honourable families, he was among the less privileged.
Prophet Muhammad did not inherit any property from his family, nor did he leave behind any worldly wealth for his progeny. This is a very strange reality that he came into the world in a poor family and as an orphan, in his 23 years of prophethood his followers became the custodians of Arabia, but he did not bequeath so much as a penny for his progeny. I shall now move on to state below some examples of the noble character of the Prophet Muhammad found between the start and end of his life.
Titles
The character of the Prophet can be seen in the names and titles given to him. The most eminent names are Muhammad [praised], Shahid [witness], Nazir [warner], Bashir [conveyer of good news] and Muhammad Rasulullah [Muhammad, the messenger of Allah]. It is astonishing, and one can only wonder, that the titles, Leader, Leader of the Quraish, Leader of Arabia, Conqueror of Arabia, King of Arabia etc. are not found.
There is no doubt that the history of Islam has recorded the Prophet’s life, life services, victories, battles, bravery and courage in great detail, and it is evident that before his demise, he became the leader of the whole of Arabia. Be that as it may, in the history of Islam, we do not find any mention of him ascending to a throne, wearing extravagant clothes, any coronation event, or that the Prophet advised his followers to build a grand palace in his name. Only on one occasion, in the entire history of Islam, do we find a mention of a building being constructed in his life, and that too a house of God – Masjid al-Nabawi. After reading this all, does this not greatly astonish one?
Dislikes
During the time of the Prophet, historians have painted a dark picture regarding the propensities, traditions, customs and beliefs of the leaders of Arabia. They have mentioned in extensive detail the consumption of alcohol, gambling, taking pride in family lineage, their disastrous selfish behaviour, their cruelty and evil towards slaves, their brutality towards widows, orphans and the poor, and being engrossed in dancing and hypocrisy. But what is most extraordinary is that even in times of joy, freedom from worries, triumph and prosperity, history never mentions the Prophet indulging in the vain customs of the Arabs. On the contrary, it describes him as being opposed to such abominations that were adornments and beautiful concepts among the influential people of the area.
Steadfastness in Times of Difficulty
History tells us that the Prophet came with the message of one God. He [God] alone was proof of his truthfulness and the means of his strength. His people, who were idol worshipers, formed an iron-clad wall in defence of their own religion. For almost 13 years the people of Mecca inflicted harm and pain upon the Prophet, but his belief never wavered; his persistence saw no weakness; his passion never diminished, and his steadfastness never fluttered. Eventually, the entire Arabia learnt the reality of the Prophet’s steadfastness and patience, and from all sides, people felt compelled to believe in his message. Thus, after reading about his steadfastness, passion and service for Islam, can one question his nobility and piety?
Worship and Piety
His worship and piety bear great significance in his life. On taking a glance at the Prophet’s life, we can clearly see that the victory he attained was not due to his Companions, but was a result of his prayers and supplications. It is evident from his example of praying five times (sometimes seven times [including Tahajud and Ishraq prayers]) daily that he had firm faith in God, through which he attained the strength which was necessary. This is something that no just person can deny.
His Support for the Helpless
The Prophet was a father figure for the helpless. Mercy and compassion flowed from his character. He would generally help the oppressed and underprivileged, and he would especially support the slaves. He was a guardian and protector for them. He would always be ready to cripple the efforts of those who caused them distress. In short, the Prophet strived to do the deeds he knew to be good for himself and his followers, and refrained from what he felt was bad.
Truth Remained Victorious
The Prophet’s character was completely pure. This was so that the worship and glorification of the One God be established in the world, proving true in the 23-year period of his religious duties. His conduct had such an impact on the people of Arabia, which, to date, has affected 240 million people [in 1929]. He had the power and capability of eliminating the hypocrisy and infidelity among the Arabs and including them in the brotherhood of Islam. It is no exaggeration on my part to say that the entire nation of Arabia was not able, nor did they have the strength to compete against the effect of the Prophet’s pure character. All the opponents tried, but the final victory belonged to the Prophet.
The Power of Truth
Prophets Abraham, Moses, Jesus and the prophets of Bani Israil all achieved success by remaining truthful and honest. Likewise, the Prophet Muhammad, also attained victory, as stated above, by following the same principles. After all the prophets, the Prophet Muhammad, who was from among the progeny of Prophet Abraham, proved through his character that the principle “might is right” is completely false and the principle of honesty and truth is right. Can we Christians and Muslims uphold the same values? If only we too could follow this!
Hazrat Aisha, Allah be pleased with her, narrates that the Holy Prophet, peace and blessings of Allah be upon him, never struck anyone with his hands, neither a servant nor a maid, but, of course, he fought in the cause of Allah. He never exacted retribution for any injury brought to him, but, of course, imposed penalties for violation of Divine injunctions.
True fear of Allah demands that a person examine the degree to which his words and actions accord with one another. A person whose words and actions are at odds with one another should know that they shall incur the wrath of Allah. If one’s heart is impure, it will never find favour in the sight of God no matter how pure one’s words may be; in fact, this arouses the wrath of God. My community ought to realise that they have come to me so that I may sow the seed which transforms them into a fruitful tree. So, everyone ought to examine their selves to become cognisant of their inner and outwardly state. If, God-forbid, the hearts of my followers are not in harmony with their words, they shall not be met with a blessed end. Allah the Exalted does not care for a community with hollow hearts who make empty claims, for He is Self-Sufficient. The victory at Badr had already been prophesied and there was every reason to believe that the Muslims would triumph. But the Holy Prophet, peace and blessings of Allah be upon him, continued to weep and pray to his Lord. Hazrat Abu Bakr Siddiqra inquired as to the need for such fervent supplication when victory had already been promised. The Holy Prophet, peace and blessings of Allah be upon him, said, ‘God is Self- Sufficient.’ That is to say, perhaps hidden conditions lay beneath the surface of this divine promise.
(Hazrat Mirza Ghulam Ahmad a.s., Malfuzat, Vol. 1, p. 10)
In the previous article of this series, it was discussed that when Christians are confronted with the question to provide evidence where Jesusas clearly claims to be God, they provide statements which are meant to imply that Jesusas is God. As such, Christians admit that there is no such statement of Jesusas where he explicitly and clearly claims to be God.
One example of such a statement was discussed in the previous article. Another example is that of statements where Jesusas uses the particular phrase, “I am”. As Josh McDowell and Bart Larson argue, God revealed the meaning of His name “Yahweh” in Exodus, chapter 3, and that meaning is also expressed by the phrase “I am”. (Josh McDowell & Bart Larson, Jesus: A Biblical Defense of His Deity p. 22)
The incident recorded in this chapter of Exodus is that the angel of God appears to Mosesas in a vision where he sees a flame of fire out of a bush and approaches it. God speaks to him and tells him that his mission is to go to Pharaoh and bring the Israelites out of the land of Egypt to Canaan. (Exodus, 3:1-12.) Then, it says:
“But Moses said to God, ‘If I come to the Israelites and say to them, “The God of your ancestors has sent me to you,” and they ask me, “What is his name?” what shall I say to them?’ God said to Moses, ‘I AM WHO I AM.’ He said further, ‘Thus you shall say to the Israelites, “I AM has sent me to you.”’ God also said to Moses, ‘Thus you shall say to the Israelites, “The LORD, the God of your ancestors, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you” …’” (Exodus, 3:13-15)
While these verses from Exodus are the main ones Christians quote for this argument, there are other verses of the Old Testament where God uses the same phrase “I am” to refer to Himself. Christians point to such verses and compare them to the verses where Jesusas uses the same phrase and make the argument that those are claims to divinity.
One particular instance which is quite often quoted where Jesusas seems to have used the “I am” statement is very clearly recorded in John, 8:58. Addressing the Jews, Jesusas says, “Very truly, I tell you, before Abraham was, I am.”
Other instances where Jesusas has used the same phrase include John, 8:24, 28, 18:4-6. Christians point to these “I am” statements of Jesusas and make the argument that they are a reference to God’s name which Jesusas applies to himself.
In order to understand this argument properly, the first thing to note is that there are three terms for God used in Exodus 3:13-15 as quoted above. The Hebrew and Greek from which these terms are translated help us understand the words better. The phrase “I am who I am” is written in Hebrew like this: אֶהְיֶה אֲשֶׁראֶהְיֶה (pronounced: aeie ashr aeie). In the Greek Septuagint, it is written in koine Greek like this: ἐγώ εἰμι ὁ ὤν (pronounced: ego eimi ho on).
On the other hand, the real name for God used in the Old Testament is Yahweh written in Hebrew as יְהוָה(pronounced: ieue) or Yahweh (the Tetragrammaton) which is translated in English as “The LORD” (in capitals) or kurios in Greek. According to Harper’s Bible Dictionary, this is the most important name for God in the Old Testament and it occurs about 6,800 times, though the actual pronunciation of this word is lost. Over time, the sanctity attached to this term increased and the title ‘Adonai (Hebrew: “My Great Lord”) began to be pronounced in place of the Tetragrammaton. Respecting this sanctity, translators of the Bible replace this word with “The LORD”. (Names of God in the Old Testament, in Harper’s Bible Dictionary)
The thing to be noted here then is that there is no place in the entire New Testament where Jesusas clearly and unambiguously uses this sacred name of God – Yahweh – for himself. He may have used other words which can have connotations, but he never uses the sacred name itself, which is the most common name of God in the Old Testament.
Moreover, the phrase “I am” is simply the first person, singular, present simple form of the verb “to be”. The Greek Septuagint equivalent is ego eimi (I am) which is the first person, singular, present form of the verb eimi (to be) in Greek. What this means is that in and of itself this phrase is not significant at all. In fact, it is commonplace throughout the Bible.
What Christians have to do at this point is to pick and choose the places where they believe this phrase implies a claim to divinity and where it does not. To illustrate this, we can consider the examples of usage of the same Greek phrase in the following verses: Matthew 14:27, 22:32, 24:5, Mark 6:50, 13:6, Luke 21:8, 24:39, John 6:20, Revelation 22:16, Acts 26:28-29.
If these verses are studied in depth, it would be clear that the phrase “I am” is quite commonplace and its usage is very similar to English usage. It can either be used as an affirmation of who one is as in “I am God” or “I am the Messiah” or it is simply used in an emphatic sense to say that one really is who he or she is.
Hence, if the phrase “I am” had any significance on its own, the translation of many of the verses of the Bible including those listed above would have to be changed. The theological implication of that would be very great! It would have to be believed that the blind man, for instance, who was cured by Jesusas and who used this same phrase in John, 9:9, is also God. Similarly, it would be believed that Paul is God as he is quoted to be using the same phrase in Acts, 26:29.
The question is: If Jesusas uses the phrase “I am” and it is a claim to divinity, why does this not apply to other persons in the Bible who have used the same phrase? If a standard is set, it should be applied to all equally.
Therefore, the phrase “I am” in and of itself holds no significance and cannot be cited as Jesus’ claim to divinity.
The Promised Messiahas said regarding Mir Hamid Shah Sahibra in his book Izala-e-Auham:
“Syed Sahib is a true friend and the son of one of my most sincere friends. The command of poetry and eloquence in writing that God has gifted him with is evident in the magazine Qaul-e-Fasih. The essence of truth, sincerity and love can be seen in Mir Hamid Shah Sahib’s appearance and I have firm faith that he will be of great service to Islam through his prose and poetry. I cannot even begin to comprehend the deep sincerity and pure love I have witnessed in him. I am extremely happy that he is the son of my old friend Mir Hisamuddin Sahib, chief of Sialkot.” (Izala-e-Auham, Ruhani Khazain, Vol. 3, p. 524)
Al Hakam, 21 November 1918
Hazrat Sheikh Yaqub Ali Irfanira, Editor Al Hakam (Urdu)
The morning of 16 November 1918 arrived, along with news from Sialkot transmitted by telegram. This news came as a shock to the residents of Qadian.
The telegram was regarding the passing away of Mir Hamid Shah Sahib, which was sent by his son Syed Ahmad Shah, in which he wrote, “Due to heart failure, Mir Hamid Shah Sahib has passed away.”
This news was conveyed to Hazrat Khalifatul Masih II, may God be his helper. The grief the news of Shah Sahib’s demise brought was visible on Huzoor’s face.
Along with the telegram was a written letter from Shah Sahib which caused a bit of confusion. However, having accepted the news of his demise, the first matter Hazrat Khalifatul Masih thought of was to make arrangements of bringing Shah Sahib’s body to Qadian and to know in detail the final moments of Shah Sahib.
For this purpose, I, the editor of Al Hakam, was sent in the first car [to Sialkot] to express my condolences. Upon arrival, [all doubt was removed as] I came to know that Shah Sahib had in reality passed away.
The events leading to Shah Sahib’s demise is a lesson we all can learn from.
For the past 25 years, Shah Sahib was regular in offering Tahajud prayer. The news of Hazrat Khalifatul Masih’s illness caused him a lot of grief. Shah Sahib prayed excessively for Huzoor. Two days prior to his demise, at the time of Tahajud, he said to his family that he had prayed a lot, yet his prayer had not been accepted. He said it was possible that he had failed to express the extreme humility and self-mortification required for the acceptance of prayer. Immediately after saying this, he made his way to the roof of the house, leaving behind both his hat and shoes, fell into prostration and began praying fervently for a long time. His wife also went to the roof but returned after seeing him in prostration.
Thus, after summoning up extreme humility and self-mortification, he prayed until he was satisfied that his prayer had been heard. He came down and stated that his prayer had been accepted but now he himself has fallen ill and said that he was feeling an aching pain near his right shoulder. He showed no sign of concern for this pain, rather he was satisfied that he was able to show humility and self-mortification for prayer.
On 14 November 1918, after Maghrib prayer, he said to Hakim Ahmad Din Sahib, “I am feeling a pain in my right shoulder. I have taken the medicine that was prescribed in Qadian, which my family members were able to benefit from. However, it has no effect on me. What do you suggest?” He also stated, “Do not think that I fear death. Death is a beautiful concept as it is the only means of meeting one’s True Beloved [i.e. God]. However, my nature is such that I cannot bear the prolongation of pain.”
Thus, after this, Shah Sahib went to Master Abdul Aziz Sahib’s home, who is a master tailor. There, during a table talk, he said, “My soul yearns to meet with my True Beloved [i.e. God] and the only way to do so is through death. Death is not a scary concept, rather it is beautiful. I do not fear it, nor do I worry about it. However, human nature does not wish to die suffering in pain.”
After this, he offered Isha prayer and fell asleep. He woke up for Tahajud prayer as was his practice. After offering Tahajud prayer, he once again mentioned the aching pain he was feeling and asked for tea. Shah Sahib’s beloved wife prepared tea, which he drank. He then asked his daughter to press on his right shoulder where he was feeling pain. As she placed her hand on his shoulder, he passed away and met with his Beloved which, since last night, he was yearning for.
إِنَّا لِلہِ وَإِنَّا إِلَيْهِ رَاجِعُوْن
[“Surely, to Allah we belong and to Him shall we return.”]
Shah Saihb passed away on 15 November at 2 o’clock, at which time the news spread in Qadian that “the saint of the city has passed away”.
Shah Sahib was just over 59 years old when he passed away. Shah Sahib, along with his virtues and morals, was extremely beneficial and a blessing for the Jamaat. He had great humility, devotion and obedience for the Promised Messiahas and the Ahl-e-Bait. These qualities demand from me that I say something about Shah Sahib. Hazrat Shah Sahib’s name has been preserved in the writings and history of the Jamaat in crystal-clear words. God willing, I will write about his virtues, qualities and other aspects with great detail. For now, with a heavy heart, I convey the message of the passing away of our beloved brother to the Al Hakam readers. I request everyone to offer Hazrat Shah Sahib’s funeral prayer in their respective localities.
The passing away of Shah Sahib brings huge grief and is a loss for the Jamaat. However, I believe that behind this grief also lies great reward.
As Shah Sahib’s life was a means of increasing the sincerity and morality in members of the Jamaat, similarly, his demise shall be a means of increasing the level of faith and knowledge among the community.
Shah Sahib leaves behind many family members and offspring. He had many sincere friends. Shah Sahib has temporarily been buried in Sialkot, but will very soon be buried in Bahishti Maqbarah, Qadian.
The entire Jamaat has immense respect for Shah Sahib’s family and this news will be read with a lot of grief and sadness. I pray to God that he may grant Shah Sahib a lofty place in paradise and elevate his status, and may He grant his family patience. Amin.
As I have stated above, Hazrat Shah Sahib’s virtues and qualities will be written on in detail and will be published in Al Hakam very soon, insha-Allah.
The system of financial sacrifice in the Jamaat is based not only on the need for funds, but on a philosophy that cannot be fully understood unless one becomes aware of this need as expounded by the Promised Messiahas in numerous passages of his sayings and writings.
The book we introduce today is a must read for every Ahmadi to be able to fully understand the Divinely inspired philosophy behind financial sacrifice in the Jamaat and also to pass this understanding on to our younger generations.
Whenever God showers a people or a community with His favour and grace, he invariably requires some sacrifice from them. In other words, sacrifice is essential if one wants to gain the nearness of Allah and His pleasure. What is this sacrifice? It varies depending on the circumstances of every age. At the time of the Holy Prophetsa, for instance, financial sacrifice did exist, but sacrificing one’s life was more important because Muslims were undergoing continuous atrocities at the hands of the disbelievers, and were forced into the battlefield. But in his tiding of “… he will do away with war”, the Holy Prophetsa foretold that it would not be necessary to sacrifice one’s life at the time of the Promised Messiahas. The Promised Messiah’s duty would be to start a Jihad with the pen, for which financial sacrifice would be essential. The Promised Messiahas said:
“What a blessed time this is! No one is asked to lay down his life. This is not the time for offering the ultimate sacrifice; rather it is the time to spend out of one’s possessions, according to one’s means.” (Al Hakam, 10 July 1903)
In 1879, when the Promised Messiahas wanted to publish Barahin-e-Ahmadiyya, he did not have enough funds to have it published all at once. Expressing the anxiety he had felt about this lack of funds, he later wrote:
“When I wrote Barahin-e-Ahmadiyya, which was my first book, I did not have enough money to publish it. I was an unknown and obscure person at the time and didn’t know many people. So I prayed to God Almighty and I was blessed with the following revelation: ‘Shake the palm tree, sweet and fresh dates shall fall for thee.’” (Haqiqatul Wahi, Ruhani Khazain, Vol. 22, p. 350)
When, after receiving this revelation, the Promised Messiahas appealed for assistance, God Almighty made such provisions that the book was published and with it, the foundation for the victory of Islam was laid. As for the fortunate ones who sacrificed their belongings for the sake of Allah, the Promised Messiahas has mentioned them by name and expressed his appreciation in these words:
“I am so overwhelmed by their support that I simply have no words to express my gratitude.” (Barahin-e-Ahmadiyya, Ruhani Khazain, Vol. 1, p. 5)
The purpose behind mentioning them by name was “so that as long as this book lasts in the world and there is someone who spends a joyous time reading it, they should remember these people in his prayer.” (Ibid.)
In his book Fath-e-Islam [translated as Victory of Islam], the Promised Messiahas has divided this Divine scheme, the foundation of which was laid through him, into five branches. One of these is the branch of literature and publication. Hazrat Ahmadas exhorted the Jamaat to pay Chanda for this purpose and said:
“O land of India, is there not one brave wealthy man in you who can take up the expense of just this one branch [of literature and publication]? If five believers, who possess the means, could recognise the need of the hour, they would readily take responsibility for all five branches. O my Lord, do Thou wake up their slumbering hearts. Islam is not so destitute: it is a matter of miserliness, not of scarcity. Those who can’t help fully, can at least fix a sum out of their respective incomes and make it binding upon themselves to send it every month to help this movement. Laziness, cold-heartedness and suspicion can never be of any help to faith. Suspicion brings desolation to homes and estrangement to hearts. Look at the people who found the time of Prophets, how they sacrificed their lives for the propagation of the truth! Just as a rich one gave his beloved wealth for their faith, so did a destitute one offer his bag full of delicious crumbs. And they continued in this manner until Allah Almighty brought them victory. It is not easy to be a Muslim. It is not without effort that a man can be called a believer. O people, if you have the righteous spirit which is the lot of the believers, then do not consider my call in haste. Be mindful of acquiring righteousness, for Allah in heaven is waiting to see how you respond to this message.” (Fath-e-Islam, Ruhani Khazain, Vol. 3, p. 30)
The Promised Messiahas went on to say:
“Doomed are the people who spend hundreds for show and display, but when it comes to spending in the way of Allah, they find all sorts of excuses. It is shameful indeed that a person should enter this Jamaat and not leave behind his miserliness and meanness. Allah has so ordained, that the party of His men always needs financial assistance in the beginning. Even our Holy Prophetsa received Chanda from his disciples, of whom Hazrat Abu Bakr was foremost. So, come forward to assist with manly courage and without hesitation… Those who help us today will witness Allah’s help.” (Majmua-e-Ishtiharat, Vol. 3, p. 156)
These names, written by the hands of a prophet of Allah, are still to be found today, and this blessing will grace the progeny of these people to the last day. Sacrifices which are made for the sake of Allah with sincerity never go in vain.
Divine movements never end with the lives of their Prophets. Prophets sow the seed and this seed grows into a great tree during subsequent generations. Today the call of the Messenger can be heard through Hazrat Khalifatul Masih, who invites us to offer sacrifices in the form of Zakat, Hissa Amad, Chanda Aam, Tahrik-e-Jadid, Waqf-e-Jadid and in the form of other charitable means. How fortunate, therefore, is the person who offers a small portion of his belongings for the sake of Allah and inherits everlasting life. This movement has been established by the special will of Allah for the propagation of Islam and in order to reform His creatures.
The publishers of the book – Tahrik-e-Jadid Anjuman-e-Ahmadiyya – urge office-bearers and also the general public to benefit from this book in the following words:
“[The] Jamaat, by Allah’s grace, is progressing at an accelerating speed and more and more funds are needed at every step. Members of the Jamaat are therefore required to participate in financial sacrifice more than ever. Those who answer the call of the Promised Messiahas and spend their belongings in the cause of Allah, and the office-bearers who have been appointed by the Markaz for collecting these funds as well as those who oversee them, should all be made aware of the Jamaat’s financial system, its importance and the procedures relating to it. The office-bearers are requested not only to follow the instructions contained in this booklet, but they should also urge other members of the Jamaat to make use of it. We pray that may Allah accept our financial sacrifices and bestow upon us the blessings, which the Promised Messiahas and his successors have beseeched for such people.”
International Tahrik-e-Jadid offices, Rabwah, Pakistan
On Friday, 9 November 2018, Hazrat Amirul Momineen, Khalifatul Masih Vaa announced the opening of the 85th year of Tahrik-e-Jadid in his Friday Sermon. During the sermon, Huzooraa spoke about the essence of financial sacrifice and its spiritual benefits for the fortunate who partake in it.
According to reports, God Almighty enabled the sincere members of the Jamaat to contribute over £12.79 million, an increase of £212,000 from the previous year. Huzoor said that God Almighty had enabled this despite the difficult circumstance being experienced around the world and the fact that the currency of many countries in the world has devalued.
This 84th year of Tahrik-e-Jadid also saw 1,717,000 members donate towards this scheme; an increase of 117,000 from the previous year.
In terms of the total collection, Pakistan topped contributions, followed by Germany, UK, USA, Canada, India, Australia, a Jamaat from the Middle East, Indonesia, Ghana and then another Jamaat from the Middle East.
Hazrat Khalifatul Masihaa began the sermon by reciting verses of the Holy Quran in which the subject of financial sacrifice has been explicitly mentioned by Almighty Allah.
During the sermon, Huzooraa narrated many faith inspiring incidents where people who contributed for Tahrik-e-Jadid, despite facing immense hardships, were granted good jobs, received large sums of money from unexpected sources and had their stolen motor vehicles returned unexpectedly. There were many accounts where people, after donating to Tahrik-e-Jadid, had long-standing loans returned, had miraculous pay rises and saw their businesses grow beyond all expectations. Others experienced that their long-term sick relatives got better, and some were granted opportunities to offer Hajj. These are the people about whom the Promised Messiahas stated, “It is astonishing to see their sincerity and loyalty.”
Huzooraa said that Allah the Almighty had granted the Promised Messiahas a community of sincere people, who heard his call and obeyed it and also offered their sacrifices. Hence, regarding these sacrifices, the Promised Messiahas said: “… although this is a community consisting of poor people, thanks to God Almighty, I see that they have sincerity and sympathy. They understand the needs of Islam and do not shy away from spending in its cause according to their means.”
Huzooraa added that Allah the Almighty did not only enable members of the Jamaat during the time of the Promised Messiahas to excel in terms of their sacrifices, sincerity and loyalty, rather, according to His promise, God Almighty had continuously granted, and is granting even today to this Jamaat, which was established approximately 130 years ago, such sincere individuals, who are rendering sacrifices for the sake of their religion according to their capacities, at times going beyond their limits.
A missionary in the Ivory Coast wrote:
“There was a 14-year-old Tifl in the city San-Pedro. The boy’s father asked him to perform an errand for the house on a Sunday, to which his son replied that he was a finance secretary in the Atfal Amila and he collected donations from other people, however he had been unable to pay his own donation. Since he had to attend school on the other days, on that day he intended to go and work on a farm, and through his labour he would be able to earn some money and pay his promise. His father said that he would pay the money on his behalf; however, the son replied that the missionary had said that children should pay their donations from their pocket money. Since he was unable to contribute from his own pocket money, he was adamant to go and earn some money to offer for this cause. He completed his work and gave the money he earnt as his donation.”
Huzooraa added that this was the thinking of children living in distant places and of those who had recently joined the community – this is something only God Almighty can instill in a person.
Amir Sahib of Gambia writes, “A member from the Gira village regularly paid Chanda towards Tehrik-e-Jadid. Recently, there was an outbreak of a disease among the cattle of his village and the animals began dying. Nearly everyone’s animals had died. However, not a single animal from the cattle of Samya Sahib died. The fellow villagers enquired from him as to why not a single animal died from among his cattle. He told them that every year he sells one of his animals from among his cattle and pays that amount towards his Chanda for Tehrik-e-Jadid and due to its blessings, God Almighty has protected his animals from the epidemic. Upon this, 7 other villagers who were Ahmadi, also paid their Tehrik-e-Jadid Chanda and the health of their animals began to improve, even though the veterinary doctor had said that no animal would survive the epidemic. After a few days, when the veterinary doctor came again and examined the animals, he asked what method of cure they used to improve the health of their animals. An elderly lady brought a receipt of her Chanda donation and said that this was their method for the cure. Hearing this, the doctor was quite surprised and said that he would now research about Jama’at Ahmadiyya and so he was given literature of the Jama’at.”
One can witness how the faith and sincerity of the people living in far-off lands is progressing. It is this very sincerity and their complete trust in God Almighty and His promises that in turn leaves others with no other choice but to ponder over the truthfulness of Islam. May God Almighty continue to strengthen their faith and belief and grant them His love and affection.
According to the reports of districts in Pakistan, the financial sacrifices from the three large districts of Pakistan in order are: Lahore, Rabwah and Karachi.
Although Rabwah is not a district and is a town, however it is counted among the districts for the population concentration of Ahmadis. In order of contribution, the districts of Pakistan that took part in Tahrik-e-Jadid are: Sialkot, Sargodha, Gujrat, Gujranwala, Umerkot, Hyderabad, Narowal, Mirpur Khas, Toba Tek Singh and then Mirpur Azad Kashmir.
Outstanding Jamaats in terms of their total contribution in order are: Islamabad, Amarat Defence Lahore, Amarat Township Lahore, Amarat Azizabad Karachi, Peshawar, Amarat Gulshan Iqabal Karachi, Amarat Karim Nagar Faisalabad, Quetta, Nawabshah, Bahawalpur and then Okarra.
The first ten Jamaats of Germany in order of contribution are: Neuss, Rödermark, Pinneberg, Mahdi Abad, Kiel, Flörsheim, Koblenz, Weingarten, Cologne and Colmberg.
In terms of regions in Germany, the first ten in order are: Hamburg, Frankfurt, Morfelden, Gross-Gerau, Dietzenbach, Wiesbaden, Mannheim, Riedstadt, Offenbach and then Darmstadt.
The first five regions of Great Britain, in terms of contribution in order are: London B, London A, Midlands, North East and then South.
The first ten large Jamaats of Great Britain in order are: Masjid Fazl, Worcester Park, Birmingham South, New Malden, Bradford North, Islamabad, Birmingham West, Glasgow, Gillingham and Scunthorpe.
In terms of contribution from the smaller Jamaats in Great Britain, the Jamaats in order are: Spen Valley, Swansea, North Wales, Southfields and then Edinburgh.
The first five regions in terms of contribution in order are: South West, Midlands, Islamabad, North East and then Scotland.
In terms of total contribution among the USA Jamaats, the Jamaats in order are: Oshkosh, Silicon Valley, Seattle, Detroit, Silver Spring, York, Central Virginia, Georgia, Atlanta, Los Angeles East, Central Virginia and Florida.
In terms of total contribution from among the regions in Canada the order is: Brampton, Vaughan, Peace Village, Calgary, Vancouver, Western and then Mississauga.
The five most notable Jamaats in Canada for their total contribution in order are: Edmonton West, Durham, Hamilton South, Bradford and Saskatoon North.
The ten large Jamaats in India for their total contribution in order are: Qadian (Punjab), Hyderabad (Telangana), Patah Perium (Kerala), Chennai, Tamil Nadu, Calicut, Kerala, Bangalore, Carnatic, Calcutta (Bengal), Pengari (Kerala), Noor Town (Kerala) and then Yad Gir (Carnatic).
In terms of the provinces of India, the order is: Kerala, Carnatic, Tamil Nadu, Telangana, Jammu Kashmir, Odissa, Punjab, Bengal, Dehli and then Maharashtra.
The first ten Jamaats in Australia for total contribution in order are: Castle Hill, Melbourne, Berwick, Canberra, Perth, Melbourne Long Warren, Marsden Park, Adelaide South, Brisbane, Logan and then another Jamaat from Brisbane.
The list of Jamaats in terms of contribution per person in order is: Tasmania, Canberra, Castle Hill, Darwin, Marsden Park, Melbourne, Berwick, Sydney City, Perth, Campbelltown and then Parramatta.
17 November 1884: The Promised Messiahas was in Delhi and his nikah was announced on this day with Hazrat Syeda Nusrat Jehan Begum Sahibara, daughter of Hazrat Mir Nasir Nawabra. It was Monday, 27 Muharram 1302 Hijri. The nikah was announced by famous cleric of the city, Maulvi Syed Nazeer Hussain.
17 November 1901: The Promised Messiahas went for his daily walk while listening to an article written by one of his companions. It seems that it was relatively lengthy piece because the Promised Messiahas completed his walk and sat in the clinic of Hazrat Maulvi Nuruddinra to let the article finish.
Meanwhile, Mr DD Dixon, a European traveler arrived in Qadian. It is said that he covered the Arab World, Karbala, India and Kashmir during his tour. He stayed in Gol Kamra, Qadian for a day. He took a few photographs also; one narration suggests that it was after Asr Prayer, when he took three photos, two group-photos and one of the Promised Messiahas. The Promised Messiahas assigned his companion Hazrat Sheikh Masihullah Sahib to prepare special food for the guest as he had some experience of cooking Western-style dishes. The next day, when Mr Dixon left Qadian, the Promised Messiahas went with him for his daily walk towards Batala and on the way, Huzooras explained his mission and saw him off at the canal bridge. Hazrat Mufti Muhammad Sadiqra acted as interpreter. Mr Dixon was exceedingly impressed by the hospitality, high moral values he witnessed, and massive presence of learned scholars of a vast range of subjects in this far-flung town.
18 November 1884: The Promised Messiahas set off on his journey towards Qadian from Delhi with his new wife Hazrat Nusrat Jehan Begumra – affectionately known to Ahmadi Muslims as Hazrat Amma Jan.
18 November 1902: Hazrat Syed Abdul Latifra of Afghanistan arrived in Qadian on this day.
19 November 1885: A bitter opponent of the Promised Messiahas, Pandit Lekhram came to Qadian on this day. He stayed for the following two months but opted to live with rival camps. He himself missed the blessed company of a prophet of God, and years later, met with his dreadful fate.
20 November 1898: The Promised Messiahas penned his book Najm-ul-Huda in a very short time, and this book was also published in a very short period.
20 November 1901: The phonograph of Nawab Muhammad Ali Khan Sahibra of Malerkotla was in Qadian. The Promised Messiah’sas first reaction was that the device should be utilised for the furtherance of his mission. It was proposed that his own voice should be recorded so that people might hear his voice first hand. This was such a new and novel thing that his Hindu neighbors were also eager to see it.
The Promised Messiahas wrote a short poem for the occasion and Maulvi Abdul Karim Sialkoti Sahibra recited it to have it recorded. At about 4:30pm, the Promised Messiahas wrote a note to Lala Sharampat saying that if he, Lala Malawamal (both good acquaintances of Hazrat Ahmadas) and his friends wanted to see the phonograph, they should come to his house. On getting this information, Sharampat and a number of other Hindus and Muslims of the village came there. The cylinder record was put on and the voice that came from the loud speaker said:
آواز آرہى ہے یہ فونوگراف سے
ڈھونڈو خدا كو دل سے نہ لاف وگزاف سے
(So says the sound of the phonograph; Find God in hearts, and not in pride and vanity)
21 November 1902:The Promised Messiahas had a discussion with his companion Sheikh Rahmatullah Sahibra who had returned from London. He shared some of his experiences with the Promised Messiahas. The Promised Messiahas came to know that a baby-boy was born to him from his European wife whom Huzoor named Abdullah. After enquiring more information, the Promised Messiahas declared this baby: “The first son of an Ahmadi Muslim in London.”
The Friday Sermon that laid the foundation of Tahrik-e-Jadid
Some Muslim political activists in the All India National Congress, who had broken away from the congress due to differences on various issues, came together and formed the Majlis-i-Ahrar-i-Islam in the last part of the 1920s and the early 1930s.
The frustrated activists of the Khilafat Movement also found a platform to resume their political activism but, this time, in a different guise; what guise? No one, including the Ahrar and the Khilafatists, seemed to know. There was no clear agenda defined. The anti-Congress approach didn’t seem to provide a strong enough platform, neither did merely being a Muslim movement work quite well.
As soon as the anti-Ahmadiyya propaganda emerged as one of their strongest sentiments, they started to gain popularity amongst Muslim circles. The propaganda was soon to turn into street protests, rallies and open-air conferences, where hate-inciting speeches and slogans were the only agenda items.
Dr Sadia Saeed, from the University of San Fransisco, notes:
“Virtually from the beginning of their formation in 1931, the Ahrars had launched a public anti-Ahmadi campaign, demanding in 1934 that the community be declared outside the pale of Islam and that no Ahmadi be appointed to a public office, the latter being a direct reference to Zafarullah Khan, a prominent Ahmadi personality whole was later appointed the first Foreign Minister of Pakistan. In this, the Ahrar party was ideologically close to the Punjab wing of the Muslim League, which too had declared the Ahmadiyya community non-Muslim and barred them from membership, even though the central wing of the League remained evasive on the issue. During the anti-colonial movement, the Ahrar Party eventually aligned itself with the Indian National Congress and openly opposed the movement for the creation of an independent Pakistan.” (Sadia Saeed, Studies in Ethnicity and Nationalism, Vol. 7, no. 3, Yale University)
With the formation of the All India Kashmir Committee on 25 July 1931, Hazrat Mirza Bashiruddin Mahmud Ahmadra was unanimously nominated its president by the notable likes of Dr Muhammad Iqbal, Nawab Zulfiqar Ali Khan, Mohsin Shah and Khwaja Hassan Nizami. The fact that Hazrat Mirza Bashiruddin Mahmud Ahmadra was able to mobilise the Muslims on an All India scale was seen as a grave threat by the Ahrars who had been desperately carving for themselves some means to gain control of the Indian-Muslim politics.
Let’s see how Tahir Kamran tells the story from here on:
“Subsequently Qadian, the Ahmadi headquarters, became the prime focus of the Ahrar’s assault. The Ahrar leadership had already instituted the Dawat-o-Irshad on 4 March 1933 with the purpose of raising funds as well as a volunteer corps of 100,000 men to combat the growing influence of the Ahmadiya. While this grandiose scheme never came to fruition, the Ahrar persisted in their anti-Ahmadiya activities…
“On 22 October 1934 the Ahrar paraded on the streets of Lahore, chanting anti-Ahmadi slogans and appealing to Muslims to boycott the Ahmadi community. Following successful conferences in Batala and Gurdaspur, the Ahrar held a tabligh conference on the outskirts of Qadian at Ragada in the playground of the Dayanand Anglo-Vedic High School, in September 1934. The Ahrars not only emphasized the importance of the finality of the prophethood, but also the difficulties faced by Sunni Muslims living in Qadian. Lengthy and eloquent addresses were delivered, including a five-hour tour de force by the Ahrar leader, Ata Ullah Shah Bukhari. He, however, overstepped the mark in expressing his hatred of the Ahmadis, and his subsequent arrest and conviction generated a wave of popular sympathy for the Ahmadiya community. In 1935, the populist appeal of the Ahrar waned as fast as it hadwaxed…” (Tahir Kamran, The Pre-History of Religious Exclusionism in Contemporary Pakistan: Khatam-e-Nubuwwat 1889–1953. Cambridge University Press)
An unplanned roadmap, confused ideology and, above all, the sentiment of jealousy against the Ahmadis soon saw the Anjuman-i-Ahrar-i-Islam racing downhill. Lack of funds had always been a problem for the Ahrar, but lack of support added insult to injury.
Prof Dr Muhammad Khurshid of and Prof Dr Muhammad Akbar Malik, both from the Department of Pakistan Studies at Islamia University Bahawalpur have concisely described the disgrace faced by the Ahrar soon after the anti-Ahmadiyya agitation of 1934:
“The Ahrar often acted imprudently. They picketed the cloth shops of the Muslim shopkeepers and dealers of fireworks in a period of economic distress. Their leaders did not care for the public sentiments in certain locations and created resentment against themselves by speaking unnecessarily against popular religious and spiritual personalities, highly venerated by the local people. In fact the Majlis Ahrar had always been facing paucity of funds. Financial difficulties had been the greatest hurdle in the way of the Ahrar. At one stage it was decided by the Majlis to appoint peddlers to hawk around to collect contributions from the public in Lahore. Toward the end of 1932, the Ahrar organ Hurriyat had to discontinue its publication due to non-availability of funds. Next year again the Majlis was reported to be in deplorable financial position which continued to be so till the Quetta earthquake, when the Ahrar leaders appealed to the public to give contributions to the Ahrar for relief work instead of contributing to the Government. How people gradually became reluctant to give contributions to the Ahrar? It is well demonstrated by the fact that on the occasion of Eid at Lahore, the Ahrar could collect only an amount of Rs. 41 from a gathering of more than 40,000 Muslims. In 1942 the Working Committee of All India Majlis-i-Ahrar had to postpone the annual session indefinitely due to shortage of funds apart from other considerations. One possible reason for failure of the Ahrar in collection of contributions from the public was the frequent charges of embezzlement of funds.”
“… On at least three occasions, apprehensions were raised regarding the funds etc. In Sialkot, the Secretary of the Majlis filed a suit against the treasurer accusing him of embezzlement. In July, Zain-ul-Abdin Shah, the president of Multan branch resigned and refused to render an account of the funds at his disposal. There were instances of stealing the property of the organization by responsible workers of the Majlis. The Manager of Hurriyat, Hussain Mir, was dismissed on the charges of stealing 250 reams of newsprint. Sometimes, the Ahrar workers were found guilty of stealing petty office goods and misappropriating cash from the office of the organization. Janbaz Mirza, General Secretary Majlis-i-Ahrar Amritsar, was accused by his Ahrar friends, of stealing Rs. 300 from the Ahrar office and he resigned form secretary-ship. There was a split again among the Lahore and Sialkot Ahrar in March 1933, and the Ahrar Leaders were accused of misappropriating funds and not accounting for expenditure. Next year the Jullundur Muslims accused Ahrar leaders of accepting bribe from Kapurthala state authorities and of embezzlement of funds collected for propaganda purposes.” (M Khurshid and M A Malik, The Political Activities of Majlis-i-Ahrar: A Critical Study, in Pakistan Annual Research Journal, 2015)
This was the “sad end” of the Majlis-i-Ahrar-i-Islam, the same Majlis that had once claimed to turn Qadian into ruins and wipe the name of Ahmadiyyat from the face of the earth. On the other hand, Tahrik-e-Jadid, the scheme launched by Hazrat Khalifatul Masih IIra in response to the Ahrari onslaught on Qadian and the Ahmadiyya Jamaat, continued to flourish. Tahrik-e-Jadid has been able to build thousands of mosques around the world, to translate the Holy Quran in hundreds of languages, to defend the teachings of Islam amidst harsh attacks by anti-Islam movements and to take the message of Islam to almost all parts of the world. Who is a Muslim and who is not? We let our readers decide. Who got wiped off the face of the earth? Again, we let our readers decide. Who has served the cause of Islam and who has spent their generations in determining who falls outside the pale of Islam? Common sense prevails.
