In this day and age, saying that women suffer from a degraded image is really a euphemism. The Muslim woman is no exception to this rule, especially since her status in so-called Muslim countries is far from reflecting the real values advocated by the religion of Islam. But how many of us know, for instance, that the Prophetsa of Islam had specifically pointed out over 1,400 years ago that half of the faith could be learned through Hazrat Aishara – in other words, a woman?
Although the Quranic teachings and traditions are crystal clear, the burning news overwhelming us all, reflects our deep ignorance on the issue of her economic status both in theory and practice throughout history. Long consigned to oblivion, it is high time to bring this issue up to date in order to appreciate this “forgotten half’s” true worth.
Islam, the liberator of women
Before the advent of the Holy Prophetsa, women in all countries, including pre-Islamic Arabia, were bound to enslavement and servitude.
There is some legitimacy to say that from time immemorial, there were women, who on account of their charm or outstanding qualities, attained positions of ascendency over men. But this was not true freedom as this was not theirs by right. Such exceptional cases can hardly be perceived as the means for fulfilling true aspiration.
Real liberty is that which emerges from civilisation and conforms to and is defined by statutes and laws, whereas the one which is attained by breaking the bounds is not conducive to human betterment.
In ancient Athens, a woman owned any property that she had inherited, but other males (e.g. her father, brother, uncle, husband, son or even son-in-law) were authorised to administer her property on her behalf and to represent her in legal proceedings, ostensibly to safeguard her interest. Similarly, in Roman law, a woman could inherit but only from her agnatic relatives. A woman remained under the guardianship of her father’s or male relatives after marriage, alternatively choosing to be transferred to her husband’s guardianship. A woman could not perform any transaction without the involvement of a tutor and her freedom consisted in her ability to approach the senators to appoint a tutor or to request a different one.
Although in later Roman times, the role of a guardian became a formality, his consent was still needed to validate a contract. Islam revolutionised it altogether.
In fact, of the great faiths, Islam has been foremost in assigning to women a position of economic independence.
(Hazrat Mirza Bashiruddin Mahmud Ahmadra, Muhammad: The Liberator of Women. Hazrat Chaudhry Muhammad Zafrulla Khanra, Women in Islam)
Any property that women might acquire by their own effort, inherit as heirs or receive as a legacy or gift belongs to her independently of her husband, without the possibility for him to interfere in her management if she does not want to.
The Holy Quran states:
“Men shall have the share of that which they have earned, and women a share of that which they have earned.” (Surah al-Nisa, Ch.4: V.33)
Islam further protected the economic status of women by requiring the obligation on the husband’s part to make a settlement with the wife, in proportion to his means, at the time of marriage. This settlement is called mehr (dowry), and if at the time of the husband’s death, the wife’s dowry is still unpaid, it ranks as a debt to be discharged out of his estate:
“And give the women their dowries willingly. But if they, of their own pleasure, remit to you a part thereof, then enjoy it as something pleasant and wholesome.” (Surah al-Nisa, Ch.4: V.5)
Finally, Islam gave women the right to inherit in a practical and effective manner. The root of social evils in 7th century pre-Islamic Arabia was linked to a growth of individualism. Considering themselves as independent individuals, tribe leaders became selfish and careless in their traditional obligations to their members and to those of their own families. Whether the family system was matrilineal or not, women could not own property. Her property was managed either by her husband, her paternal uncle, her brother or her son.
In any case, if an administrator died, he was most often replaced by the most qualified person in the matrilineal group, that is, the man. In practice, this was translated into the law of the strongest. But Islam moved the goalposts and entitled women to inherit from the deceased in her role of mother, wife, daughter or sister.
The Holy Quran makes clear that:
“For men is a share of that which parents and near relations leave; and for women there is a share of that which parents and near relations leave, whether it be a little or much – a determined share.” (Surah al-Nisa, Ch.4: V.8)
The Islamic system of inheritance aims at a wide distribution of property. If a person should die leaving his or her surviving parents, wife or husband, sons and daughters, they all share in the inheritance. There is no room for discrimination between the heirs under this system, like, for instance, primogeniture, or exclusion of females. Full and specific details of division of property are found in the Holy Quran:
“Allah commands you concerning your children; a male shall have as much as the share of two females; but if there be females [only], [numbering] more than two, then they shall have two-thirds of what the [deceased] leaves; and if there be one, she shall have the half. And his parents shall have each of them a sixth of the inheritance, if he have a child; but if he have no child and his parents be his heirs, then his mother shall have a third; and if he have brothers and sisters, then his mother shall have a sixth, after [the payment of] any bequests he may have bequeathed or of debt … “And you shall have half of that which your wives leave, if they have no child; but if they have a child, then you shall have a fourth of that which they leave, after [the payment of] any bequests they may have bequeathed or of debt. And they shall have a fourth of that which you leave, if you have no child; but if you have a child, then they shall have an eighth of that which you leave, after [the payment of] any bequests you may have bequeathed or of debt. And if there be a man or a woman whose heritage is to be divided and he [or she] has neither parent nor child, and he [or she] has a brother or a sister, then each one of them shall have a sixth. But if they be more than that, then they shall be [equal] share holders in one-third, after [the payment of] any bequests which may have bequeathed or of debt, without [intent to cause suffering to anyone] …” (Surah al-Nisa, Ch.4: V.12-13)
According to this law, women have not only obtained a right to inherit, but they receive, like their husbands, the right to contract debts and to bequeath property. Despite this measure, we still notice that men have twice the share of women. Islam assigns an extra share to the man because he has an obligation to financially support his wife and children. The husband can never be freed from his responsibilities of being a guardian over his wife and children and automatically, from the share that he inherits, his foremost responsibility of providing as the breadwinner comes into practice.
Exploring history
The fundamental question regarding the status of women is not only what its standing was in the law, but also how it was implemented in the social and economic domain. There is overwhelming evidence indicating that until the late medieval period, women’s independence, involvement and skills were more sophisticated and wide ranging than those of medieval European women.
A study of Prof Maya Shatzmiller (Labour in the Medieval Islamic World [1994]) shows that the trades and occupations which Muslim women exercised, the professional and unskilled tasks they performed and the commercial activities they were involved with reflect a high degree of participation, specialisation and division of labour.
An analysis of the economic activity in which women were involved, shows that gender division of labour was prevalent and that they were employed in the industrial and service sectors, with the strongest showing in the textile industry.
Women monopolised several manufacturing occupations, including spinning, dying and embroidery within an industry, which was the largest, most specialised and market-oriented industry of the Muslim cities. Women also had the right to wages for breastfeeding and to receive wages for child rearing.
Moreover, a considerable number of women of science were found in the Islamic world at all times, who contributed to shape the thought of some very influential scholars of subsequent generations.
The same author also presented another finely-honed analysis of women’s property rights in the final years of Muslim Spain. Based on a series of documents originating in the Islamic court of Granada, the notion of explicit rights that women had strikes the modern reader as radically egalitarian. The heart of the author’s discussion is the one of sadaq, which consisted of money that women received from their husbands when they were married, and which they themselves controlled.
In Prof Shatzmiller’s view, these inter vivos gifts, along with the property and inheritance rights which Islamic law guaranteed to women, are key to appreciating female independence and women’s capacity to act as proprietors. Women in the Latin Christian world, on the other hand, had been increasingly excluded from inheritance since the 12th century when the dowry was reintroduced. (Maya Shatzmiller, Her Day in Court: Women’s Property Rights in Fifteenth-Century Granada [2007])
Thus, the women’s economic rights were not a merely legal fiction. They were the product of the Islamic philosophy and a pervasive paradigm that made property ownership a normal construct of the Muslim woman’s legal persona and a norm of her existence.
Alas, the years passed and the economic status of women hardly seems to have been a priority for the successive nations.
It is well known that in the United Kingdom, till as late as 1882, when the first Married Women’s Property Act was passed by parliament, a married woman could hold no property of her own independently of her husband.
Similarly, in Italy, it was not until 1919 that full property rights were given to women, allowing them to spend their wealth however they pleased. More than a hundred years later, traces still linger in certain aspects of British law, which illustrate a married woman’s position of dependence upon her husband.
In many countries, including those supposedly based on the Islamic ideals, women still do not have inheritance rights over their husbands’ or parents’ wealth. The teachings of the Holy Quran and that of the Holy Prophetsa have been forward-thinking, and inspired many generations to uphold the economic rights of women established by Allah.
This year’s Ijtema of Majlis Khuddamul-Ahmadiyya Germany was held in Frankfurt from 23 to 25 August. The Ijtema took place under the theme of Salat, which was given by Hazrat Amirul Momineenaa.
Another theme was the motto “Fit for Salat” to make Khuddam physically fit and show them different aspects of fitness, so they can offer their prayers with concentration.
The preparations for the Ijtema had already begun months before. An organising committee had been formed, chaired by the Nazim-e-Ala, Attaul Haleem Ahmad Sahib. This organising committee had been eagerly working to organise the upcoming 40th annual Ijtema to make it a memorable experience for the Khuddam and Atfal brothers, with the highlight of Salat. Therefore, a total of six meetings with the Ijtema Board had taken place, as well as many meetings with the individual Nazimeen. The meeting of the entire organising committee took place in Mörfelden in the Subhan Mosque, which was also attended by Sadr Sahib Majlis Khuddam-ul-Ahmadiyya Germany.
This year, special efforts were made to ensure maximum attendance of Khuddam and Atfal at the Ijtema. For this purpose, meetings were organised in local chapters with the theme and motto of the Ijtema. An extensive advertising campaign was also carried out on social media about the importance of Salat. This campaign also showed how Khuddam offer prayers at work. In terms of content, the Ijtema was expanded with various elements to fulfill the diverse interests of Khuddam. Among the highlights were the following:
– A charity walk of 2.5 kilometres, which was held on Saturday at 11am, in which more than 175 Khuddam participated
– An aerial photo campaign in which over 3,000 Khuddam shaped the flag of Khuddam-ul-Ahmadiyya and the flag of Germany
– The “Fit for Salat” challenges, which were held at the venue and attracted many Khuddam
This year, there was a “Fit for Salat” area where Khuddam could test their physical fitness to learn how to make their body and their soul fit. Different challenges related to Namaz were brought to Khuddam with the help of missionaries, for example, 40 days of continuous Tahajud prayer, accompanied by a missionary.
A presentation after congregational prayer on “Namaz and science” was shown to all Khuddam, showing how Namaz is beneficial for our spiritual and physical health.
This year’s feature programme dealt with the topic of how Ahmadi youth can protect themselves from harmful aspects of society and how they can develop a connection with Allah.
Another new programme this year was “Zikr-e-Ilahi” (remembrance of Allah). Half an hour before each Namaz, everything was brought to a close and Khuddam were accompanied by tarbiyat teams and missionaries to Wuzu (ablution). After, everyone would go to the main tent and approximately 15 minutes before each Namaz, they performed Zikr-e-Ilahi together, with the help of a missionary.
Furthermore, the Khuddam had the opportunity to visit an exhibition on Salat, an escape room with puzzles for prayer, a Kahoot! quiz, a poetry corner, survival coaching, Khuddam Café, Majlis Ansar Sultan-ul-Qalam stall and much more.
All programmes at this year’s Ijtema have dealt with the theme of Salat from a variety of perspectives. The highlights offered to Atfal included an educational corner with lectures about Salat and experiments, an exhibition about Salat made by Atfal, father-son competitions, an Atfal corner to mention a few.
The on-site waqar-e-amal, on the fairground in Frankfurt and at the stadium, had begun on 17 August. Many Khuddam sacrificed their time and participated in the preparations with great eagerness and zeal, Alhamdolillah! After an intensive preparatory phase on the new grounds, the inspection was held on Thursday, 22 August by Sadr Sahib Majlis Khuddam-ul-Ahmadiyya Germany, where the preparations could be reviewed, improvements could be made and advice could be sought.
On the same day, a meeting of the Ijtema Board had taken place in which final preparations could be discussed. The first day commenced with congregational Fajr prayer and breakfast, while the other days started with Tahajud prayer in congregation.
After the Jumuah prayer and the Friday Sermon of Hazrat Khalifatul Masih Vaa, the opening ceremony led by Amir Jamaat Germany was initiated with the flag hoisting.
For the Atfal, a separate opening ceremony was conducted under the direction of mohtamim Atfal in the Atfal Ijtema Gah.
Afterwards, Khuddam and Atfal headed to academic competitions, sports competitions and to other numerous attractions of the 40th MKA Ijtema.
At this year’s Ijtema, among other competitions, the following sports competitions for Khuddam took place: cricket, football, volleyball, tug-of-war, the strongman competition and other various athletics competitions.
As a special highlight, the quarter-finals of football took place in a stadium. Everyone had a chance to witness this special event. Apart from this, a friendly football match in the stadium and a tug of war between the national amila of Khuddamul-Ahmadiyya and regional qaideen was organised.
The academic competitions formed another important part of the annual Ijtema. Competitions included recitation of the Quran, speech in Urdu and German, nazm, Azan, extempore speech in Urdu and German, Hifz-e-Quran [memorisation of the Quran], a test of religious knowledge, a test of translation of the Quran, observation test, Ruhani Khazain quiz, Bait Bazi and Chinese whispers.
Both the academic and sports competitions took place on all three days of the Ijtema. In addition to the previously mentioned programme, other events were organised for Khuddam.
For example, keynote speeches on “namaz and science”, a talk on “Prayer”, and “Khilafat: Our Mash‘al-e Rah [guiding light]”, a sitting with new Khuddam from Pakistan, a Real Talk sitting on the topic of Purdah of Ahmadi Muslim boys and about how the body and soul can be made fit for Namaz.
All these events were followed and attended by the Khuddam with great interest. It is worth mentioning that not only the Khuddam present at the Ijtema could benefit from these programmes and from the spiritual atmosphere, but also many hundreds and even thousands of people had the opportunity to follow this Ijtema through social media.
The Ijtema saw a total of 8,767 visitors. Alhamdolillah, Allah the Almighty gave us the opportunity to organise a Khuddam Ijtema successfully once again.
There were hundreds of muawins, naib nazims and the entire organising committee as well as many visitors who had participated in the Ijtema by the grace of Allah.
A special thanks is due to Afsar Jalsa Salana and the Jalsa organisation, who cooperated in many areas in the preparation phase.
May Allah enable us to benefit adequately from this Ijtema, to serve Jamaat-e-Ahmadiyya in the future in the best possible way and to intensify our prayers. May Allah enable us to fulfill the expectations of our beloved Imam. Amin.
The Ahmadiyya Congo Kinshasa Jamaat constructed a beautiful mosque in the province of Kwilu, Bandundu region. This remote village is on the bank of river Kwilu, about 450 kilometers from the capital Kinshasa.
The Jamaat was established here in 2005 when the chief, Mr Umar Balesi accepted the message of the Promised Messiahas. The chief continued to spread the message of Ahmadiyyat, and in a very short period, people from about 30 more villages accepted Ahmadiyyat.
The Amir and Missionary-in-Charge of the Democratic Republic of the Congo, Khalid Mahmood Shahid Sahib visited the village of Nkansala on 26 January 2018 and offered the Friday prayer. After the prayer, Amir Sahib laid the foundation stone of the Aqsa Mosque. Construction work started on 11 March 2019. The regional missionary of the Bandundu region, Farid Ahmad Bhatti Sahib, with his team, endeavoured to complete the task of building the mosque. It was a hard task to reach the site of the mosque with all the building material because there is no land route to the site and our missionary and workers had to take boats to reach the site.
As the construction work started, Huzooraa authorised our Jamaat to buy a motorboat. This boat helped us a lot and is still very effective to contact distant Jamaats.
The enthusiasm and sentiments of Ahmadis during the construction of the mosque was worth watching. They organised many waqar-e-amal events to save a lot of money.
On 3 July 2019, the blessed day of the inauguration ceremony of the mosque commenced. A delegation of 35 members accompanied Khalid Mahmood Shahid Sahib on a boat to the site of the Aqsa Mosque.
After the recitation of the Holy Quran, a brief report was presented to the audience followed by a brief speech by Amir Sahib. The mosque was formerly inaugurated by cutting the ribbon and after that, Zuhr and Asr prayers were offered. About 500 people attended the ceremony.
A delicious lunch was also served at the end of the ceremony. Three local radio channels broadcast the news of the inauguration of a mosque by Jamaat-e-Ahmadiyya and a television channel aired a documentary spanning 45 minutes about the mosque.
I consider those Muslim clerics who oppose the acquisition of knowledge in the modern sciences to be in the wrong. For in doing so, they seek to veil their own error and weakness. Their minds are set on the fact that research in the field of modern science distances people from Islam and misguides them. They assert that reason and science are, as if, completely at odds with Islam. Since they do not possess the ability to demonstrate the flaws in philosophy themselves, in order to hide their own incapability, they have formed the notion that it is unlawful to study the modern sciences at all. Their souls tremble in the face of philosophy and submit helplessly before modern research.
30 August 1907: Hazrat Hakim Maulvi Nuruddinra announced the nikah of Hazrat Mirza Mubarak Ahmad, the beloved son of the Promised Messiahas, with the daughter of Hazrat Syed Abdus Satar Shahra. On the same occasion, Hazrat Maulvi Sahibra announced the nikah of his own son, Abdul Hayy Sahib, with the daughter of Hazrat Pir Manzur Muhammadra.
30 August 1917: Hazrat Musleh-e-Maudra embarked on his journey towards Shimla, where he stayed until 10 October.
30 August 1927: A conference was convened to discuss the possible ways to adopt measures to flourish Hindu-Muslim unity, which was a huge cause of concern for many. Hazrat Khalifatul Masih II’sra views were unequivocally conveyed before the battling parties.
30 August 1929: Hazrat Musleh-e-Maud’sra views on the Indian Statutory Commission’s report were published. This commission is commonly referred to as the Simon Commission. It had a group of seven British Members of Parliament under the chairmanship of Sir John Simon. The commission arrived in British India in 1928 to study constitutional reform in Britain’s largest and most important groups.
30 August 1933: Sahibzada Mirza Muzaffar Ahmad Sahib embarked on his journey towards England to pursue higher studies there. It was a historic moment because he was amongst the first from the progeny of the Promised Messiahas to travel abroad for studies. On this occasion, his revered father, Hazrat Mirza Bashir Ahmadra and Hazrat Musleh-e-Maudra individually penned special instructions for him, which were beneficial for him and every student alike.
30 August 1935: The Saudi Arabian government, dealing with its oil resources, inked a special agreement with a company owned and run by non-Muslims. There was a lot of uproar in the Indian subcontinent’s press. On this date, Hazrat Musleh-e-Maudra gave his views regarding this sensitive subject. Moreover, Huzoorra exclusively elaborated his belief about Prophet Muhammadsa, the Holy Ka‘bah and the city of Mecca.
30 August 1946: Hazrat Musleh-e-Maudra urged members of the Jamaat to pray fervently and regularly for the Muslim World.
31 August 1924: An Ahmadi, Maulvi Nematullah Sahib was martyred in Kabul, Afghanistan.
31 August 1955: Hazrat Musleh-e-Maudra delivered a lecture in Zurich, Switzerland about the spirit of religion and its basic principles.
September 1918: Hazrat Musleh-e-Maud’sra short book, Haqiqat-ul-Amr was published. This book was written as a rejoinder to a letter of Maulvi Muhammad Ali Sahib from Lahore.
September 1927: The Tirah Valley of present day Pakistan’s Khyber Pakhtunkhwa province – erstwhile FATA – witnessed terrible bloodshed and mayhem owing to the Shia-Sunni differences. Hazrat Musleh-e-Maudra sent his heartfelt appeal to both sides, urging them to return to calm and normality.
September 1927: Hazrat Musleh-e-Maudra dispatched humanitarian aid to those affected by flooding in Kathiawar Gujrat area.
September 1927: Alwar, a princely state of British India (situated in Rajasthan, India), planned to shut all institutions providing Islamic teachings to the local inhabitants. When this grievous and irksome news reached Hazrat Musleh-e-Maudra while he was in Shimla, Huzoorra instructed his office to start a powerful and meaningful correspondence with the said state officials asking them to refrain from this policy of scrapping Islamic teachings for Muslims.
September 1927: Some masons from Qadian began publication of a newspaper titled Mubahila, out of enmity towards Hazrat Musleh-e-Maudra. It was full of false and baseless allegations using highly inciting foul language. Hazrat Musleh-e-Maudra maintained his grace until the newspaper and its perpetrators saw their fateful end.
September 1931: Sadr Anjuman Ahmadiyya purchased a residential building adjacent to Masjid Aqsa in Qadian, which was later used as an office building of Sadr Anjuman.
September 1933: The Gramophone Company Ltd, Mumbai prepared records of poems written by the Promised Messiahas by adding background music to the recordings. This unconventional and untoward venture was discarded by the Jamaat. Owing to a strong protest, the company itself deleted the material.
September 1941: Hazrat Sir Chaudhry Muhammad Zafarulla Khanra was appointed a judge of the Federal Court of India, a position he held until June 1947.
September 1946: Hazrat Maulana Karam Ilahi Zafar sent good news of the first ever convert from Spain who was his interpreter of Russian origin.
September 1951: A magazine was launched by the Derveshes of Qadian. Hazrat Musleh-e-Maudra named it Darvesh. This was the first ever magazine to be published from Qadian after the partition. It continued until October 1952.
1 September 1911: Hazrat Chaudhry Zafarulla Khanra began his journey of England after obtaining permission and prayers from Hazrat Maulvi Nuruddin, Khalifatul Masih Ira.
1 September 1932: The Ahmadiyya Corps commenced its month-long training class in Qadian. Hazrat Mirza Sharif Ahmadra supervised this entire undertaking.
1 September 1947: Hazrat Musleh-e-Maudra instated Sadr Anjuman Ahmadiyya Pakistan in Jodhamal Building Lahore and appointed Hazrat Nawab Muhammad Abdullah Khanra as its nazir-e-ala. The building’s rooms were acquired to serve as offices for different departments. This new setup was widely announced through Radio Pakistan and print media. Anjuman officials would hold meetings on a daily basis to counter the aftermath of the partition. Law and order in and around Qadian and the safety and well-being of Ahmadi men and women was given coverage daily through Radio Pakistan when Sheikh Bashir Ahmad Sahib, Amir Jamaat Lahore would read out a summary of the day’s events.
1 September 1951: The Jamaat in USA held its 4th annual conference in Cleveland, which was attended by around 200 people and lasted for two days.
2 September 1926: Hazrat Chaudhry Nasrullah Khanra passed away. Hazrat Musleh-e-Maudra led his funeral prayer and himself wrote a memorial to be inscribed on the headstone of his grave.
2 September 1942: Hazrat Khalifa Nuruddin Jamunira passed away. He accepted the Promised Messiahas in 1891 and had the honour of doing some field research regarding the Tomb of Jesusas in Srinagar when he was appointed in this locality.
2 September 1963: Hazrat Mirza Bashir Ahmadra passed away at the age of 71. He was born to the Promised Messiahas on 20 April 1893.
Regarding him, Hazrat Mirza Ghulam Ahmadas received the revelation:
(The moon of the prophets will arrive and your affair will become manifest.)
Hazrat Mirza Bashir Ahmadra
He received an MA in Arabic in 1916, in compliance with the wish of the Promised Messiahas. He was able to serve the Ahmadiyya Jamaat throughout his life in various capacities. He was a great religious scholar, a prolific writer and his books, articles, and speeches are easily comprehensible to an average reader. He wrote on numerous topics; Sirat Khatamun-Nabiyyin [The Life and Character of the Seal of the Prophets] – his magnum opus, Sirat-ul-Mahdi, Silsila-e-Ahmadiyya, Tablighe-Hidayat, Kalimatul-Fasl and Hamara Khuda [Our God] are some of his important works. Apart from his books, he contributed many articles – the number of which runs into hundreds – for the Jamaat’s periodicals, especially Al Fazl.
3 September 1938: The Arya Samaj of Karachi held their convention. An Ahmadi missionary was also invited to speak at this event.
3 September 1947: Liwa-e-Ahmadiyyat, the flag of the Jamaat was brought to Lahore from Qadian after the partition. Mirza Abdul Ghani Sahib discharged this blessed and historic duty of transferring the box containing the standard of the Jamaat.
4 September 1924: With reference to the martyrdom of Hazrat Nematullah Sahib in Kabul, Hazrat Musleh-e-Maudra sent word to the Jamaat members that they should remain prepared for more sacrifices and losses.
4 September 1965: An Ahmadiyya mosque in Dayton, Ohio, USA was officially inaugurated.
5 September 1947: Hazrat Musleh-e-Maudra delivered a Friday Sermon, which was historically the first ever Friday Sermon in Pakistan. Huzoorra consecutively offered the first seven Jumuah prayers in Delhi Gate Mosque, Lahore. Later on, preparations were made to offer Jumuah prayers in Ratan Bagh, which remained the venue for Huzoor’sra Friday prayers until October 1948.
5 September 1955: Hazrat Musleh-e-Maudra arrived in Karachi from his tour of Europe, where the Karachi Jamaat welcomed him. Huzoorra delivered a speech upon arrival. Huzoorra delivered Friday Sermons on 9, 16 and 23 September in this city. Furthermore, on 21 September, Huzoorra blessed a gathering organised by Jamaat Karachi with his presence and an hour-long address.
Opponents level an allegation against the Promised Messiahas asserting that his instruction to his community not take the inoculation for the plague, prescribed by the British government, was not from divine command. Rather, they allege, the Promised Messiahas was simply not convinced by the efficacy of the inoculation and therefore stopped his community from taking it.
Further, they question why the Promised Messiahas prescribed other medicines to treat the plague, if medicine against the plague had been altogether prohibited by God?
For every age, the most obedient person of God Almighty is the prophet of the time. It is he who displays the proper manner and balance between trust in God and using worldly means. Despite divine promises, the prophet applies all possible means that humans require until God Himself, to display a sign, commands the prophet to stop using worldly means.
“For him (the Messenger) is a succession [of angels] before him and behind him; they guard him by the command of Allah.” (Surah ar-Ra‘d, ch.13: v.12)
The Holy Prophetsa still equipped himself with two sets of armour during the Battle of Badr and during the Battle of Ahzab planned for his own personal security. Was the Holy Prophetsa in need of this armour or the security of his companions for his protection? Certainly not. However, respecting the laws of nature, he made such arrangements.
In the same vein, the plague was manifested as a sign for the truthfulness of the Promised Messiahas, however, where the Promised Messiahas drew the attention of mankind towards seeking forgiveness, he also recommended various medicines for the plague, yet emphasised that the true remedy was istighfar (seeking forgiveness). It is totally incorrect and absurd that opponents assert that the Promised Messiahas stopped his community from inoculation against the plague because he was not convinced of its efficacy.
This allegation is irrational because in 1902, when another fierce and extremely destructive breakout of the plague became manifest across India, the Promised Messiahas categorically acknowledged the effectiveness of the inoculation against the Plague, prescribed by the British government. He said:
“There can be no doubt that until now, inoculation is by far the best physical remedy that the government has found, and there is no denying that this remedy has proven to be effective.” (Noah’s Ark, p.2)
During the fierce outbreak of the plague, Allah the Almighty revealed to the Promised Messiahas: ِ
اِنِّی أُحَافِظُ کُلَّ مَنْ فِی الدَّارِ
“I shall protect all those in [thy] house.”
Also:
وَأُحَافِظُکَ خَاصَّۃً
“And I shall protect you especially”
Regarding these promises by Allah, the Promised Messiahas wrote:
“Allah the Almighty was aware that the plague would spread within this country [India] and to an extent, Qadian would also not be safeguarded from it. It is for this reason, 23 years ago from today, [Allah] said that the person who enters this mosque and this house i.e. with sincerity and faith, would be protected from it. Accordingly, addressing me, Allah has recently revealed:
This means, ‘I [Allah] will protect every person from death by the plague who resides in your house, apart from those who grow in arrogance. And I shall protect you especially. May peace be upon you from the Lord of Mercy.’” (Nuzul-ul-Masih, p. 23)
In the footnote of page 67 in the book Nuzul-ul-Masih, the Promised Messiahas wrote, “Today, 26 July 1902”.
This means that the revelations written on page 23 of Nuzul-ul-Masih were revealed in either June or July. After these divine declarations of protection, the Promised Messiahas realised that if he or his followers took the inoculation, it could make the divine promise of protection seem ambiguous and unclear for people.
The Promised Messiahas believed that though he was to be protected anyway, people would still attribute his protection from the plague to the inoculation and not the promise of God. For this reason, the Promised Messiahas wrote the following to the British government in his book Noah’s Ark:
“This notwithstanding, we must say to this kind government with all due respect that had there not been a heavenly prohibition for us, we would have been the first among its subjects to be inoculated. The heavenly prohibition is that God in this age desires to show a heavenly sign of His mercy to mankind. Addressing me, He said: ‘You and those who dwell within the four walls of your house; those who unconditionally follow you and are obedient to you, and who on account of true righteousness have become devoted to you, shall all be safeguarded against the plague. This will be a sign of God in the Latter Days so that He might demonstrate a distinction between people. But those who do not follow you completely are not of you. Be not anxious on their account.’ This is a divine directive, on account of which I, myself and all those who dwell within the four walls of my house have no need to be inoculated. For as I have mentioned, God – Who is the Lord of heaven and earth, and beyond Whose knowledge and power there is nothing – revealed to me long ago that He would save everyone who lives inside the four walls of this house from death by the plague, provided he gives up all antagonism and enters into the allegiance of Bai‘at in all sincerity, submission and humility. He must not be arrogant, wilful, proud, heedless or vain towards God’s commands and His appointed one, and his conduct ought to be in conformity with my teachings.” (Noah’s Ark, pp.2-3)
He further wrote:
“I consider it a sin to throw doubt on this sign by recourse to inoculation, for it is a sign which God, for our sake, wishes to demonstrate clearly in the world. I dare not demean His true sign and His true promise by resorting to inoculation. If I did, I would be accountable for the sin of not believing in the promise that God has given to me. If I were to benefit from inoculation, then I should be grateful to the doctor who invented the vaccine and not to God Who promised me that He would protect everyone dwelling in this house.” (Noah’s Ark, p.5)
He then said:
“It should also be kept in mind that on account of this divine promise, it is necessary for me to eschew any human contingencies, lest our enemies attribute this divine sign to other agencies. However, in addition to this, should God Almighty Himself disclose any other means or remedy to me through His word, then such means or remedy would not contravene this sign, for they emanate from God who has manifested this sign.” (Noah’s Ark, p.8)
The Promised Messiahas first mentioned the prohibition of the inoculation in the opening pages of Noah’s Ark. These pages were first published on 24 September 1902 in Al Hakam and were later republished in book form on 5 October 1902.
Many weeks later, the Promised Messiahas had mentioned some drawbacks and negative effects of the inoculation. Thus, if these drawbacks that the Promised Messiahas had mentioned were prior to the above revelations and the initial pages of Noah’s Ark that were published in Al Hakam, then this allegation (that the Promised Messiahas supposedly stopped his community from being inoculated after witnessing its ineffectiveness) would stand some ground.
The fact that the Promised Messiahas published his view regarding the inefficacy of the inoculation many weeks after publishing his revelations of divine protections dismisses any allegation that the reason the Promised Messiahas stopped his community from being inoculated because he witnessed the ineffectiveness of the inoculation, not because of divine command.
Another allegation levelled against the Promised Messiahas is that he prophesied an outbreak of plague on 6 February 1898 and claimed that the outbreak would occur within the next two winters. However, the plague started within that very year and began killing people across Punjab, therefore the outbreak was well before any winter, apparently disproving the prophecy of the Promised Messiahas.
Opponents who have raised this allegation do not present the original writing of the Promised Messiahas where he wrote this. For our readers, the original extract is presented:
“Today, Monday, 6 February 1898, I saw the angels of God planting black trees across areas of Punjab. The trees were extremely ugly, dark, terrifying and short in length. I enquired from some of those who were planting them, saying, ‘What are these trees?’ In reply, they said that these were the trees for the plague, which would soon spread across the country. I am somewhat unclear whether he said this disease would spread fiercely in the coming winter [this year] or the next winter [next year].”
In Punjab, the months of December, January and February are the winter months. The opponents who have raised this allegation claim that the plague spread within that very year, thus (God forbid) the dream of Promised Messiahas proved to be false.
One should realise that this dream was shown in February 1898 and it indicated that the plague was soon going to spread in the country. The opponents also ignored that the angels mentioned that it would spread in the coming winter or the following winter.
6 February 1898 (when the revelation took place) to 6 February 1899 is the first year and the plague had begun by December 1898, proving the dream of the Promised Messiahas to be true. Those who raise this allegation purposefully do not mention the whole original text of the Promised Messiahas and try to deceive their listeners. This allegation holds no ground and the allegation itself actually consolidates the dream and prophecy of the Promised Messiahas.
(Research conducted by a panel of scholars at the Research Cell, Rabwah. Translated by Ataul Fatir Tahir, London.)
Sunday, 25 August 2019 was a very joyful day for the Ahmadiyya Jamaat here as we were invited to a young Catholics’ event, held in Christ Raja Baciro Catholic Church in Yogyakarta, Indonesia.
The Jamaat put up a book stall, exhibiting the Holy Quran in different languages and Islamic literature. This was a good opportunity for us to explain the true teachings of Islam to participants.
Khuddam also took part in the Catholic event. We were entrusted to sing the national anthem of Indonesia and to recite a nazm, which attracted a lot of people’s attention.
We are hopeful that our participation in this event may, Insha-Allah, be a means of tabligh to introduce to people the true Islam.
After reciting the Tashahud, Ta‘awuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:
Allah
the Almighty has once again granted us the opportunity to participate in Jalsa
Salana [Annual Convention] UK. The Jalsa Salana in Germany took place last
month, and annual conventions of various other large Jamaats in the West such
as Canada (which was held on the same dates as Jalsa Germany) and Jalsa Salana
USA was also held last month. Many other Annual Conventions also took place
around the world in which we continue to witness how God Almighty is gloriously
fulfilling His promise of divine help and succour granted to the Promised
Messiahas.
The Jalsa Salana UK is unique in that
people from around the world, members of our community and the non-Ahmadis
alike, have their sights set particularly on this event. The Jalsa Salana UK is
not only limited to the UK, rather it has become an international Jalsa.
Although I recently mentioned that the
Jalsa Salana of Germany has also become an international Jalsa as many
countries are represented there and they may even have a higher attendance than
the Jalsa Salana in the UK, nonetheless Jalsa Salana UK is the central Jalsa.
Moreover, people make an even greater effort to attend the Jalsa UK as the
headquarters of Khilafat are established here.
Therefore, in this regard, members of
the community and non-Ahmadis from around the world, endeavour to participate
in this Jalsa. Likewise, the responsibilities of the volunteers serving at the
Jalsa also greatly increases, and in order to setup what is almost a temporary
city requires even more attention from us in relation to its arrangements.
Thus, as is the case that I remind the volunteers of their duties and responsibilities,
I will say something with regard to this first.
By the grace of Allah the Almighty,
since the headquarters of Khilafat moved to the UK 35 years ago and the Jalsa
is being held in its presence, members of the UK Jamaat, including the elderly,
children and ladies, have been participating in the Jalsa arrangements and have
been happily fulfilling their duties.
Indeed, the history of the UK Jalsa
Salana is much longer than 35 years, however, the attendance of the Jalsa
Salana held during those years was probably less than the monthly meetings of a
local Jamaat today. It is for this reason that I made reference to its history
of the last 35 years because it is since then that the Jalsa Salana UK is being
held with the headquarters of Khilafat-e-Ahmadiyya also in the UK.
In the early years of Jalsa Salana,
Hazrat Khalifatul Masih IVrh would grant extensive guidance for the
arrangements of Jalsa. He spent great effort to teach the members in relation
to the organisation of Jalsa. They received assistance from certain
office-bearers from Pakistan who then worked alongside the administration here.
The Langar [dining] arrangement is a
huge operation. The resources and facilities here are unlike what is available
in Pakistan. Hence, during those times it was difficult to make arrangements
for even 4,000 to 5,000 people and was as if they were catering for 200,000 to
250,000.
After Khilafat migrated to the UK, the
first UK Jalsa I attended was in 1988. At the time, after observing the
condition of the management, one could see the great strain it had on them to
make arrangements for even 5,000 to 6,000 people. However, today we can observe
that in terms of Jalsa arrangements, the volunteers here are perhaps capable
enough to help those working in Rabwah.
Last week, at the dinner with the volunteers of the Jalsa after the Jalsa Inspection, nazir umur-e-kharijah [director for external affairs, Pakistan], who is also the naib afsar Jalsa
Salana [Pakistan] and is visiting from Rabwah, was also sitting nearby. After
dinner, I saw him call another member of the delegation from Rabwah, who he
started conversing with.
I enquired as to what the issue was and
he said, “The roti from langar that we are eating right now is of great
quality. The test runs carried out in Rabwah to make the rotis…” By the Grace
of Allah Almighty, they consistently organise temporary tests of the roti plant
for a few days at a time to maintain the machines and to remain accustomed to
performing their duties. In any case, he said, “Our roti is not up to the
standard of the roti here. So, I was asking this worker to enquire about the
details of the roti made here from the roti plant management. To also find out
how it is made and the ratio of water and flour used. The ratio of water to
flour is a very important factor and so I asked him to obtain their
recipe.”
Thus, by the grace of Allah the
Almighty, our workers here have become such experts after having acquired so
much experience that their roti is appreciated even by the officials of Rabwah.
This year, the young engineers working at the
roti plant have made specific improvements to the flour kneading machine which
has made the flour extraction process even more effective. The person in charge
of the roti plant and the young engineer, who is also a waqif-e-nau, and their
team is now working to make further improvements to ensure that the flour moves
from the kneading machine to the cooking machine directly instead of the
current practice of having the workers carry the flour in buckets and deliver
it physically and this particular hurdle of the process will no longer be
required.
However, it does not mean that we will
deprive the workers of serving because of this automatic machine, rather, God
willing, these workers will be assigned to roles where they can serve in an
even better manner. In fact, this is a distinctive feature of the Jamaat that
from childhood to senior age, our workers strive to perform any duty with
utmost joy, to the best of their abilities.
In any case, the reason I mentioned this
is because there was a time when it was challenging for the management to
provide food for 4,000 to 5,000 people. During those times, ninety per cent of
the roti was purchased from an outside vendor. A small second-hand roti plant
was installed, but even that would constantly break down. It required constant
attention of the engineers.
Our senior engineers of the Jamaat spent
a lot of time working on this. Even then, this old plant would only produce a
few thousand rotis, which were not round and were of the same shape as the pita
breads. Now, by the grace of Allah the Almighty, they produce hundreds of
thousands of rotis themselves in order to serve 35,000 to 40,000 attendees.
People also appreciate its quality and I
also regularly assess the quality of this roti and indeed, it is far better
than the rotis which were produced previously. May Allah Almighty further
increase the skills of the youngsters who are carrying out this work. May He
also grant them the wisdom and further increase their capacity to do this work
so that they can serve the guests of Jalsa more than ever before.
Similarly, the Langar teams, under the
supervisor of their respective team leaders, are working tirelessly and
passionately to cook the food. The quality of food has also improved
significantly. May Allah enable them to maintain this standard during the three
days of Jalsa.
Within the Langar Khana department,
there is a team washing the large metal cooking pots. This is also a huge task.
A few years ago, they were provided with machines produced in Germany by Ahmadi
engineers to wash these large pots. The German Ahmadis really like these
machines and they work really well for them. They are convinced that these
machines wash the big pots and clean them at a very fast pace.
Here in the UK, our team used it for a
few years and continued to wash the pots with their own hands as well. They
continued to use the machines upon my instructions, but last year they very
pleadingly requested me to allow them to wash the pots with their own hands.
They stated that it would take them less time to do so; in fact, they said that
they could wash them three times faster if they did it by hand. Meaning that
the time it takes for the machine to wash one pot, they can wash three pots and
they said that they are able to clean the pots even better than the machine. I
said to the person in charge in a light-hearted manner that it seems he has
Jinns on his team who are able to clean so quickly because the German Ahmadis
are not ready to admit that any person can wash these big pots in such a short
time.
Nevertheless, they are working extremely
hard in this department. Their task is not only tough and time consuming; in
fact, it is very laborious. In Qadian and Pakistan, this type of work is
carried out by hiring labourers, but in this country, these volunteers are
working with utmost sincerity and passion.
Then there is the department of serving
food. They have also made efforts to make improvements by increasing the size
of the marquees in which food is served so that they can serve the guests food
more comfortably and in less time.
Then among other departments, there is
the department of cleanliness and hygiene, car parking, traffic etc. Also,
there are various departments within the Jalsa Gah. The security is also a very
huge and important department.
Similarly, there are numerous other
departments and each every one of them is important in its own right. There are
thousands of volunteers who are being enabled with the opportunity to serve in
all these various departments.
Similarly, there are many female
volunteers also who have also been granted the opportunity to serve. May Allah
the Almighty give them the opportunity to serve their duties in the best manner
possible.
I usually advise all the workers that
since they have offered themselves to serve the guests of the Promised Messiahas
with such determination and passion that it is now their duty to maintain this
standard right till the end of the Jalsa.
There is also the windup department
which works for approximately one week after the conclusion of Jalsa. The smile
on your faces and your respectful and courteous conduct towards the guests of
the Promised Messiahas will testify to the fact that you have
continued to maintain the passion to serve them.
Both, the male and female workers alike,
who are serving the guests of the Jalsa in various departments, should always
bear in mind that they are attaining twice as much reward – firstly, the reward
of attending the Jalsa and attaining its blessings and secondly, by attaining
the blessings of serving the guests of the Promised Messiahas.
Indeed, Allah the Almighty also likes
the act of serving others in a hospitable manner. In fact, He finds this act so commendable
that He has mentioned it twice in the Holy Quran with reference
to Prophet Abrahamas. If presenting food to guests was not such a
significant act, then it would not have been mentioned every time the account
of the arrival of guests was mentioned. It mentions that after greeting them
with the prayer of Salaam [peace], the very first thing Prophet Abarahamas
did was to present a roasted calf-meat. Allah the Almighty states:
فَمَا لَبِثَ أَنْ جَاءَ بِعِجْلٍ حَنِيذٍ
“and was not long in bringing a roasted
calf..” (Surah Hud: 70)
He afforded them with whatever hospitality
that was possible in that era. To slaughter his animal and to present it before
his guests was indeed a very hospitable act and animals were easily available
in that time. Therefore, he extended to them the best possible hospitality.
Thus, we should also extend our hospitality according to the standards of today
and treat our guests in the same manner.
It is not necessary that one must go out
and search for a calf. Rather, one ought to do whatever can be acquired easily
and quickly. In those times, slaughtering a calf was both easily and quickly
accessible as well as the highest standard of hospitality of that time, and
this is what we should also do.
With regard to this, the excellent example
of the Holy Prophetsa is before us. If dates were easily available,
he would offer them; if meat or some other exquisite food was available, he
would offer that; if only goat milk was available, he would offer that. If the
Holy Prophetsa had no food of his own to offer, he would tell his
Companions to take the guest to their homes and host them.
The three things which the Holy Prophetsa
enjoined upon those who believe in Allah and the Last Day are all in relation
to fulfilling the rights of one another and establishing the peace of society.
The first thing is to either speak a good word or remain silent. Do not stir
disaccord by uttering meaningless things. Do not create conflict between one
another. A believer does not utter unseemly and inconsequential speech.
The second thing is to honour one’s
neighbour for neighbours possess a great right to be entitled to respect and care.
Those participating in the Jalsa here today are also each other’s neighbours,
the arriving guests, the workers and the volunteers serving the guests. For
this reason, the guests should also treat those serving them with dignity and
respect, and workers should also be mindful about treating the guests with
honour and esteem. Moreover, when they meet one another, they ought to meet
with mutual respect.
And the third thing that the Holy Prophetsa
told us was to honour one’s guest. (Sahih Muslim, Kitab-ul-Iman, Hadith
no. 47)
Now, this is something especially
important for the hosts. It is fundamental for establishing a beautiful and
peaceful society.
They are the commandments of Allah the
Almighty and the hallmark of a true believer. When the Holy Prophetsa
had a large number of guests, he would distribute them among the Companionsra
and would later enquire from the guests, “Did your brothers entertain you in a
becoming manner?”
Indeed, the Companionsra had
received their spiritual and moral training directly from the company of Holy
Prophetsa; they partook directly from his spiritual grace. They
would take such excellent care of these guests that the guests would answer the
Holy Prophetsa saying, “Our hosts took greater care of us than
themselves and gave us better food to eat than that which they themselves ate.”
(Musnad Ahmad bin Hanbal, Vol. 5, p. 357, Hadith no. 15644,
Alim-ul-Kutb, Beirut, 1998)
So, this was the manner of hospitality of
the Holy Prophet’ssa Companionsra. The guests in the time
of the Holy Prophetsa would come in pursuit of religious knowledge,
and those coming here are also coming for the same purpose. We also have been
appointed to especially extend our hospitality to those who have come purely
for participating in this spiritual gathering at the invitation of the Promised
Messiahas.
Through His grace, God Almighty has
greatly blessed and increased the means of the Jamaat and the hospitality is
now organised under the system of the Jamaat. In fact, there is even permission
and a system in place for some of those hosting guests in their homes to come
and take home food from the Langar of the Promised Messiahas, that
is if they wish to take it home, they can.
However, the circumstances of the
Companionsra were not such that there could have been a centralised
system in place. Moreover, the personal circumstances of many of these
Companions were not very good either. In fact, we find instances where they put
their own children to sleep hungry and both husband and wife also remained
hungry so that whatever meagre food they had, they served to the guests. God
Almighty then greatly lauded this action of theirs and was well-pleased. And it
is found in narrations that God Almighty also informed the Holy Prophetsa
about this particular incident. (Sahih al-Bukhari, Kitab
Munaqib-ul-Ansar, Hadith no. 3798)
Hence, those people whose examples we are
commanded to adopt would extend hospitality by making sacrifices. And today,
there are many people in the Jamaat of the Promised Messiahas who
host guests with a spirit of sacrifice, and this is exactly what we should do.
In spite of the available Jamaat
resources, some people still seek to personally host guests. Whatever service
the workers on duty have been assigned – not just some, but each and every one
of them – workers should render hospitality with the spirit of sacrifice while
observing the highest morals as well.
As I mentioned that the sacrifice that is
being asked of us today is not of hunger, rather, in this day and age, the
sacrifice that is being asked of us, and the one that the volunteers are
making, is of time.
Moreover, a sacrifice of personal emotions
is also required. At times, guests end up behaving inappropriately, so in such
a case, one must sacrifice one’s emotions, be patient and keep silent.
The reason for keeping silent is that one
should think positively about these guests, that they have come to sincerely
quench their religious and spiritual thirst. Perhaps they have demonstrated
such excessive behaviour as a result of some misunderstanding. This is why one
should simply apologise, and even if they are not at fault, they should look
after their needs. These are the lofty morals which one ought to show to their
guests in this era and this is what the Promised Messiahas desires
from us in this day and age.
There are numerous accounts of the
Promised Messiahas which demonstrate the excellent standard of his
heartfelt care and hospitality toward guests.
Once, some guests who had arrived from a
far-off place became upset and turned back on account of some Langar workers
refusing to remove their bags for them. When the Promised Messiahas
found out, his condition became such, it is said, that he could hardly put on
his shoes – as though in a state of pandemonium – and he hurriedly followed
them on foot.
These people were travelling by a horse
carriage. Anyhow, when they saw that the Promised Messiahas is
approaching, they stopped the carriage and got off of it. The Promised Messiahas
apologised to them and asked them to come back with him. He then turned their
carriage around. The guests also felt embarrassed and did not ride on the
carriage and instead walked alongside the carriage as well. When they finally
returned back to the Langar area, the Promised Messiahas personally
extended his hand toward their luggage to begin removing it, and the Khuddam,
who were already embarrassed, leapt forward immediately and took down the
guests’ luggage. The Promised Messiahas remained there until
satisfactory arrangements were made for their lodging and food. (Seerat-ul-Mahdi,
Vol. 2, pt. 4, pp. 56-57, narration no. 1069)
On one occasion, the Promised Messiahas
stated to the workers, “Many people will end up coming, some of whom you
recognise while others you may not. This is why it is fitting that you serve
and care for them, deeming all of them worthy of respect.” He went on to say,
“I trust that you shall make ease for the guests.”(Malfuzat, Vol. 6, p.
226)
Hence, we must uphold this trust even
today.
After this, I also wish to say something
to the guests. Firstly, as I mentioned before, taking good care of each other’s
emotions is the duty of everyone – the guests, as well as the hosts. Where
Islam commands us to respect and honour our guest, it also instructs the guest
not to be a great burden upon the host.
The Holy Prophetsa stated that
overstaying a visit to someone’s house and thereby becoming a burden upon them
is just like one who takes from Sadqa [charity]. (Sahih al-Bukhari, Kitab-ul-Adab,
Hadith no. 6135)
Not everyone enjoys circumstances that
allow for them to extend the same level of hospitality from beginning to end,
so the guest is also instructed to take care of the hosts.
If the stay is extended, then live in the
house as though the other residents of the home live. If any need arises to
help the dwellers of the house with their domestic and household chores, then
that should be done as well – especially in these countries.
Generally, people do this, and this is
what is needed for a beautiful society to emerge. When one ends up feeling like
his guest is a burden upon him, feelings of love and sincerity wane. And when
these feelings lessen, the situation does not remain peaceful. Hence, the guest
should also bear in mind that it is a guest’s responsibility to discharge all
of their obligations.
If hospitality is the right of a guest,
that he be taken care of, then the host also has a right that the guest fulfils
his right and not become a burden upon him.
The Holy Prophetsa has
established this right of the guest for only a few days. However, I would like
to also point out for the administration that the guests who have come to our
Jalsa, even if they end up staying for a month, they should be extended
hospitality. Do not take away from this that after only three or four days, we
will stop entertaining the guests. The Promised Messiahas has deemed
the establishment of the Langar as one of the five branches of his central
work. (Haqiqatul Wahi, Ruhani Khazain, Vol. 22, p. 221)
Hence, whenever the guests of the Promised
Messiahas arrive, not just in the days of Jalsa, but in regular days
as well, they should be treated in the best manner.
Then, a commandment with regards to
establishing a beautiful society, and something which the guests should
especially act upon, especially in this Jalsa environment, is exchanging
greetings of peace. The Holy Prophetsa has also, while listing the
characteristics of those who would be admitted into paradise, mentioned that
they spread greetings of peace. (Sahih Muslim, Kitab-ul-Iman, Hadith no.
54)
In fact, the Holy Prophetsa
instructed that whether you know someone or not, extend them the greetings of
peace. (Sahih al-Bukhari, Kitab-ul-Iman, Hadith no. 28)
Also, among the objectives for the Jalsa,
the Promised Messiahas stated that it is so that people should
gather and thereby, a relationship of love and mutual understanding be
established. (Aasamani Faisla, Ruhani Khazain, Vol. 4, p. 352)
Hence, Salaam is an excellent means of
increasing this love and the opportunity to become acquainted with one another.
And this also has the additional benefit that it will remove any rancour that
people harbour about one another.
Those who have come here have done so
exclusively for the sake of Allah, and this is the mentality with which one
should come. Their purpose is for Allah alone.
They have come to quench their thirst for
religious, secular and spiritual knowledge and to attain them, and as I have
mentioned, this is what the true purpose must be. Therefore, every one of them
must strengthen their mutual bonds and make exerted efforts to remove whatever
malice and aversion they may harbour for one another.
The Promised Messiahas stated
that by attending the Jalsa, one must also try to attain the goal of
“extinguishing their love for the world and let their love for the Holy Prophetsa
become dominant in their hearts.” (Aasmani Faisla, Ruhani Khazain, Vol.
4, p. 351)
Hence, in order to attain this love, you
should pay special attention to participating and listening to the Jalsa programme,
pondering over them during the Jalsa, busying yourselves in the remembrance of
Allah at all times, paying special heed to offering the daily prayers in
congregation and to pay special focus to offering the voluntary and Tahajud
prayers.
Those who are staying here must continue
their efforts to build an even purer atmosphere and to improve themselves.
Those who come from morning to evening also have the duty of fulfilling this
objective and the purpose of the Jalsa, which is to strive to attain nearness
to God Almighty and to increase in one’s love for the Holy Prophetsa.
This indeed is a tremendous task, which
the Promised Messiahas has assigned to us, i.e. to have the love of
God Almighty and His Messengersa prevail over our hearts.
If the attendees of the Jalsa have this
purpose in mind and make full efforts to attain it, then it can be said that
they have truly fulfilled their objective, and the purpose of attending the
Jalsa and other matters such as accommodation and food will be given secondary
importance.
They will deem the true purpose as to
improve their spiritual state as much as possible and to advance in it. As I
have mentioned that once this is achieved, they will have truly attained the
purpose of attending the Jalsa.
Similarly, in terms of administration, the
guests should bear in mind that there are always shortcomings with temporary
and large-scale management. If one happens to see such shortcomings, he should
overlook them.
I have instructed the workers that if they
are faced with any hostility from anyone, they should tolerate it. But it is
also the duty of the guests and attendees to overlook the weaknesses and
shortcomings, and if they do witness any, they should assist the workers.
I have seen that some guests very
passionately act as the hosts and help out when needed. For example, when it
comes to the cleanliness of the washrooms, those on duty may not always be able
to fully arrange for the cleanliness due to the rush, so some guests themselves
help those on duty and this is the zeal which should be present in every
Ahmadi. This is the true spirit which will establish a pure atmosphere.
Guests should not waste their time in
merely testing the workers, and as I have said, they should assist in every
department if need be. Likewise, at times, there may be a rush in the parking
department. In such circumstances, those coming in their cars must fully
cooperate with the workers with great patience and forbearance.
At times, complaints are received from
both women and men that attendees do not fully cooperate. Similarly, there are
often queues on the internal routes where there are the scanning departments
etc. where one must demonstrate patience. But sometimes the atmosphere is
disturbed due to a handful of people. In such circumstances, each and every
person must display complete patience. There is no harm if it takes a little
longer than usual, as this queue allows for better flow [of traffic].
I always say that those sitting in the
Jalsa Gah during the proceedings must always keep an eye out on their
surroundings. Likewise, whilst up and about, you should be aware of your
surroundings.
In terms of security, you should try your
best to follow the instructions of the administration and the most important
thing is to continue praying for the success of the Jalsa, to be able to fulfil
the purpose of the Jalsa and to remain safe from the evil of those who cause
mischief.
The jealousy of those who envy the
progress of the Jamaat is ever-increasing, so there is a greater need to turn our
attention to prayers.
During these days you should also pray for
the state of the Ahmadis in Pakistan. It seems that the situation is turning
once again towards hostility.
May
Allah Almighty also grant them a life of peace and security, protect them from
all kinds of evil and may He render the plots – new and old – of the enemies
futile.
Apart from this, I shall also remind the
attendees of the Jalsa that this year there are again several central
departments such as the Archive and Research Centre, The Review of Religions,
Makhzan-e-Tasaweer and other departments the like thereof, who are holding
exhibitions which are very academic and full of information. So, you should try
to visit these in your free time.
There is also an announcement from MTA
that a new app, which is a smart TV app, will be launched today by MTA
International.
This can be downloaded in any country on
LG, Phillips, Amazon Fire TV, Sony and Android TV sets. All of the MTA channels
can be watched without the need for dish antennas, such as MTA 1, MTA 2, MTA 3,
MTA Al-Arabiyyah, MTA Africa.
Likewise, MTA is already available on the
Samsung platform in the US by the grace of Allah. This was the announcement and
by the grace of Allah, those abroad can benefit from this app. After the Friday
prayers I shall launch this app.
May Allah bless this Jalsa in every regard
and enable you all to reap the maximum benefit from it.
(Originally published in Al Fazl
International, 23 August 2019, pp. 5-8. Translated by The Review of
Religions)
Samad Ahmed Ghori, Missionary & President Jamaat Albania
Humanity First, this year, distributed meat that was slaughtered and purchased for Eid-ul-Adha between 140 needy families in Tirana and its surroundings. To accomplish the humanitarian project in the best way possible, the Ahmadiyya Muslim Jamaat of Albania contacted the municipality unit of Farkë to gather 100 families in need, who, according to the list of this unit, receive economic assistance due to difficult economic conditions.
Ardian Tufa, the administrator of the municipality of Farkë immediately responded to the call of the Jamaat and on the morning of 13 August, the third day of Eid-ul-Adha, gathered 100 needy families in the yard of this unit. 450 kilograms of meat was brought in a mobile refrigerator for distribution. Among the attendees to distribute the meat were Mr Ardian Tufa (the unit administrator), Mr Samad Ahmed Ghori President of Albania Jamaat, Mr Bujar Ramaj, Mr Ervin Xhepa and Mr Hajdar Aliu. The Ahmadiyya Muslim Jamaat express gratitude to the families who came and accepted this small contribution, as well as to the administrator of the Farkë municipality and its structure for cooperation.
In addition to these 100 families, the Jamaat distributed meat among 40 other needy families living around the Jamaat’s mosque. In his letter of thanks, Mr Ardian Tufa wrote:
“In the name of the administrative unit Farkë, municipality of Tirana, from the core of my heart, I thank the humanitarian organisation Humanity First and the Ahmadiyya Muslim Jamaat of Albania for extending their help among 100 needy families of the capital city, after many such humanitarian activities were rendered by them in the Tirana city.
“Your motto, ‘Love for all, hatred for none’ is an inspiration to all of us.
“I hope and wish that these humanitarian gestures will continue in the future also.
