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28 June – 4 July

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28 June – 4 July

29 June 1931: Hazrat Mirza Bashiruddin Mahmud Ahmad, Musleh-e-Maudra arranged a gathering for extended family members in connection with the completion of the first reading of the Holy Quran by seven of his children. Huzoorra also wrote a poem for this occasion paying gratitude to Allah.

29 June 1938: Hazrat Musleh-e-Maudra sent his son, Mirza Mubarak Ahmad Sahib to Egypt so he could acquire knowledge of Arabic and excel his experience about agriculture from the land of Egypt.

30 June 1928: Hazrat Musleh-e-Maudra composed some 45 Arabic verses. This is quite possibly his first ever attempt at Arabic poetry.

July 1918: Hazrat Musleh-e-Maudra was in Dalhousie. Huzoorra arrived on 22 June and returned to Qadian in August.

1 July 1931: The education of girls has always remained a salient feature of the Ahmadiyya Jamaat from its beginnings. On this day, Hazrat Musleh-e-Maudra inaugurated the FA class for girls in Qadian.

1 July 1932: Hazrat Musleh-e-Maudra was blessed with powerful and unique political knowledge. His acute observation benefited many in his era. On this day, Huzoorra guided the masses by saying that if they followed the Congress party’s call of civil disobedience in the days to come, it would harm their cause and daily life and the people of India would disturb their political cause.

1 July 1955: Hazrat Musleh-e-Maudra delivered a Friday Sermon in the Hague.

1 July 1964: On this day, a month-long Talim-ul-Quran class started in Rabwah. 

2 July 1931: Hazrat Mirza Sultan Ahmad passed away. He was the eldest son of the Promised Messiahas. He remained obedient to his father but was not able to join the Jamaat until his final years, during the second Khilafat. Hazrat Mirza Sultan Ahmad was a civil servant and a recognised literary figure in poetry and prose with dozens of books to his name.

2 July 1934: Hazrat Musleh-e-Maudra announced the nikah of his son Hazrat Mirza Nasir Ahmadrh. Huzoorra also announced the nikah of Hazrat Mirza Mansoor Ahmad, son of Hazrat Mirza Sharif Ahmadra. Huzoorra emphasised the importance and need of devoting lives for the cause of Islam, especially for members of the family of the Promised Messiahas.

2 July 1947: Hazrat Hafiz Qudratullah reached The Hague from London to establish the Ahmadiyya mission in the Netherlands. He rented a room and began his assigned tasks.

2 July 1926: Hazrat Dr Khalifa Rashiduddinra passed away. He was a loyal and humble companion of the Promised Messiahas.

4 July 1932: Hazrat Musleh-e-Maudra set off on a journey towards Lahore and stayed there until 7 July.

4 July 1936: Hazrat Hafiz Mirza Nasir Ahmadrh arrived back in Qadian from London. Earlier, within a month of getting married, he left India and proceeded for postgraduate studies to England. In England, he obtained a Master of Arts degree in Political Science, Philosophy and Economics from Balliol College, University of Oxford. Hazrat Mirza Nasir Ahmadrh went back to England on 17 September to complete his studies.

4 July 1952: Hazrat Musleh-e-Maudra drew the attention of members of the Jamaat to practice patience and observe Salat to witness the manifestation of divine help.

On the supplication of a traveller

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On the supplication of a traveller

Hazrat Abu Huraira, Allah be pleased with him, narrates that the Holy Prophet, peace and blessings of Allah be upon him, said:

“Three supplications are assured of acceptance without a doubt:

The plaint of a wronged one, the prayer of a traveller and the prayer of a father for his child.”

(Abu Daud and Tirmidhi)

Regional auxiliary Ijtemas held in Kenya

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Regional auxiliary Ijtemas held in Kenya

Tahir Ahmad Machengo, Kenya Correspondent

On Saturday, 15 June 2019, Lajna Imaillah Nakuru Region in Kenya held their regional Ijtema at their regional headquarters in Nakuru, while Majlis Ansarullah Kenya Coast B region successfully held their regional Ijtema.

The programme was well arranged by the team, which was led by Regional President Rehema Noor Sahiba. In attendance were National Sadr Lajna Khadija Juma Sahiba and National Sports Secretary Faiza Abdallah Sahiba.

The opening session for the Ijtema started around 10am in the morning with tilawat by Samra Surayya Sahiba followed by Lajna pledge by National Sadr. This was followed by an Urdu poem read by Soziah Nasir Sahiba.

The opening speech was delivered by Regional Sadr, Rehema Noor Sahiba, where she welcomed all attendees to the Ijtema and urged all members in attendance to take this opportunity and gain all blessings vouchsafed in the Ijtema and also to fully participate in the Ijtema programmes and competitions. Thereafter, competitions started including Hifz-e-Quran, tilawat, speech and nazm. A question and answer session on Islam and the history of Ahmadiyyat was also conducted.

For the sports competitions, all members gathered in the field and participated in various games.

Thereafter, all members gathered in the mosque for the closing session, which began with tilawat by Idriss Sahiba followed by the closing speech by the national president.

In her speech, she encouraged Lajna to organise and hold meetings regularly and send monthly reports. All winners in different competitions were awarded prizes this session. The Ijtema came to a successful close with dua led by the national president. Attendance was 10 Lajna and 12 Nasirat.

On the same day, Majlis Ansarullah’s one-day event began approximately at 11am with the recitation of the Holy Quran delivered by Jureji Suleiman Sahib followed by the Ansar pledge by Regional Nazim-e-Ala Hassan Esalano Sahib. A poem was then recited by Hamza Omar Sahib.

The Ijtema was chaired by National Sadr Ansarullah Sameer Sheikh Sahib, who welcomed members to the Ijtema and urged them to fully participate and be attentive to every speech and all announcements.

He called upon Twalib Zubeir Sahib to deliver the first speech of the Ijtema, which was on the importance of financial sacrifice. In his speech, he stated that the Jamaat is a non-profit organization, hence its finance solely depends on Chanda and other sacrifices. Therefore, it is our duty as followers of the Promised Messiahas to act upon this call of the Imam of the age and fulfill our pledges.

The second speech presented by Jureji Suleiman Sahib was about the importance of prayer in the life of an Ahmadi. He said that as followers of the Holy Prophetsa and the Promised Messiahas, it is our duty to be mindful of our daily prayers and every Ansar member should inculcate the same habit within their children and family as a whole.

This was followed by tilawat, Hifz-e-Quran, Salat and adhan competition. Sports competitions were also conducted, including 100-metre race.

The Ijtema came to a close with the final session in which prizes were distributed by the National President of Majlis Ansarullah, Sameer Sheikh Sahib.

He delivered the concluding remarks in which he reminded members to adhere to the five daily prayers to which Huzooraa repeatedly guides us. He said that Ansar should try their best to offer prayers in congregation and be regular in reciting the Holy Quran. He also urged members to constantly listen to the Friday Sermons of our Hazrat Khalifatul Masihaa on MTA and other sessions. Lastly, he urged all members not to forget to fulfill their obligations as Ansarullah. The Ijtema ended with silent prayer.

100 Years Ago… – A discussion with Khawaja Kamaluddin Sahib

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100 Years Ago… – A discussion with Khawaja Kamaluddin Sahib

Al Fazl, 1 July 1919

Hakim Khalil Ahmad, Mumbai, India

Khawaja [Kamaluddin] Sahib arrived at Bombay [now Mumbai] and stayed there for a week. He did not deliver any lecture during these days. Although he used to say that his mission no longer needed the support of Chanda [monetary funds], he privately appealed for Chandaon a number of occasions during his short stay. It is not known if he collected anything or not.

Apparently, Khawaja Sahib seemed healthy but he said that he was unwell. The doctor had also prescribed him to sit aside and abandon all activities because of poor health.

In the given circumstances, Khawaja Sahib constantly complained about his health, so it was not easy to have a regular conversation with him and to have a detailed discussion on the issues of mutual dispute was all the more difficult.

However, this humble one met him twice in those days. We had incoherent discussions on the issues of mutual dispute; the incoherency was due to the fact that whenever the conversation would ensue, Khawaja Sahib would complain of suffering from extreme headaches and the conversation would have to be halted. Either that or at times, someone would come to meet Khawaja Sahib and he would discontinue the ongoing discussion and begin to talk with that person. As a continuous coherent discussion was not held with Khawaja Sahib, therefore I was unable to comprehend the actual idea behind his disputes with the Ahmadiyya Jamaat.

Neither did Khawaja Sahib publicly announce his adherence towards a particular stance nor did he speak against it. So, we can say that in one manner Khawaja Sahib stands by the Lahori group while on the other hand, he stands against it. Therefore, Khawaja Sahib has even admitted on certain occasions that the Lahori Jamaat is also mistaken as is, according to him, the Qadiani Jamaat.

Below is the summary of Khawaja Sahib’s strange and unique discourse which was held during the discussion:

1. Speaking about the tabligh activities of Hazrat Mufti Sahib and Qazi Abdullah Sahib, Khawaja Sahib half-heartedly complemented the works of Qazi Abdullah Sahib while he expressed great displeasure regarding Mufti Sahib. He said:

“It is not at all difficult in London to persuade someone to accept the prophethood of any person and it is a common practice that eminent persons are called prophets over there. For this reason, certain people even call me a messenger and a prophet. Therefore, it is rather insignificant if Mufti Sahib managed to persuade a few persons to accept the prophethood of Mirza Sahib.”

Perhaps Khawaja Sahib forgot to use the word “poison” during the course of the discussion and just because of the enmity which he had for respected Mufti Sahib, the same work which he previously considered as a deadly poison became a trivial matter.

2. Responding to the question as to why he refrained from mentioning [the name of] the Promised Messiahas in London, Khawaja Sahib gave two answers. Firstly, he said, “Maulvi Nuruddin Sahib instructed me to only persuade [the people of] London to accept لَا اِلٰہَ اِلَّا اللّٰہ [There is none worthy of worship accept Allah], but we even manage to convince them to accept مُحَمَّدٌ رَّسُوْلُ اللّٰہ [Muhammad is the messenger of Allah].”

Secondly, he said, “How could we mention [the name of] Mirza Sahib in London? Mentioning [his name] would require us to present his prophecies … but the people of London do not understand these matters.”

I replied, “Are you unaware of the manifest difference between the prophecies of prophets and non-prophets?” He said that he was aware of it but considered it inappropriate at that time.

I asked him, “What did you say about the Holy Prophetsa and how did you mention his name?” He said, “We do not even distinctly present Hazrat Muhammadsa. Islam is against any kind of distinction, therefore we mention [his name] in passing during discussions. Thus, if we do not even present the Holy Prophetsa openly, how can we mention [the name of] Mirza Sahib?”

This humble one deduced from Khawaja Sahib’s discourse that either he lacks true faith in the prophecies of the Promised Messiahas or if he believes in them, then he is unaware of the difference between the prophecies of prophets and non-prophets. Yet if he is aware of it, then he lacks the courage to present them or he has been overawed by the soothsayers of London to the degree that he refrains from presenting even the prophecies of the Holy Prophetsa. Keeping this in view, the way he persuaded people to believe in the existence of the Living and Self-Sustaining God is surprisingly difficult to comprehend!

Khawaja Sahib would give lengthy answers and left very little time for me to ask questions, as a result of which he would refute some of his own previous statements in the extensive discourse.

3. During the discussion on Sadr Anjuman Ahmadiyya and its registered principles, Khawaja Sahib clearly admitted the fact that it was he who prepared its manuscript and the article was also his, and the Promised Messiahas just signed it. [He further said] that utilising all his abilities of law, he had deliberately prepared that manuscript so that the Anjuman could function exclusively and the series of successorship may not advance.

4. Khawaja Sahib was asked as to why he denounced Khilafat when he had himself published an announcement on behalf of the Anjuman regarding Hazrat Khalifatul Masih Ira that the directives of Hazrat Maulvi Nuruddin Sahib would be worthy of acceptance as were that of the Promised Messiahas.In the same announcement, he urged people to take Bai‘at at the hand of Hazrat Khalifatul Masih Ira?

Answering this question, he replied that even he wanted Mian Sahib [Hazrat Khalifatul Masih IIra] to become the Khalifa but Mian Sahib himself refused when people asked him.

I asked Khawaja Sahib, “What is the reason for not accepting Hazrat Mian Sahib as the Khalifa now?” He replied by saying, “I can have a conversation with you at another time perhaps. Currently, I am experiencing another extreme headache.”

5. Discussing the issue of prophethood, Khawaja Sahib said, “There is only a verbal dispute between the Jamaats of Lahore and Qadian [concerning prophethood]. The sense in which Mian Sahib [Hazrat Khalifatul Masih IIra] considers Hazrat Mirza [Ghulam Ahmad] Sahib to be a prophet in his book Haqiqat-un-Nubuwwah [Reality of Prophethood], in short, is that a new Shariah [divine law] is not mandatory for prophethood and instead, receiving divine prophecies is a category of prophethood as well. Hence, the meanings in which Mian Sahib has declared Hazrat Mirza Sahib as a prophet in Haqiqat-un-Nubuwwah, we too consider Hazrat Mirza Sahib to be a prophetin that sense.”

Regarding Maulvi Muhammad Ali Sahib’s book Al-Nubuwwah fil-Islam [Prophethood in Islam], Khawaja Sahib said that Mualvi Muhammad Ali Sahib claimed that a new Shariah was mandatory for prophethood and making all efforts, he had only presented a single argument in his widely extensive book, i.e. “And if there comes to you guidance from Me” [Surah al-Baqarah, Ch.2: V.39]) and interpreted “guidance” as a new Shariah.

Khawaja Sahib did not outright reject Maulvi Muhammad Ali Sahib’s book Al-Nubuwwah fil-Islam and its argument in plain words. However, he carried out the above-mentioned discussion in a tone which suggested his rejection. At that time, our friend Saith Ismail Sahib and Shah Muhammad Khan Sahib were also present. Khawaja Sahib said something peculiar during the discussion … He said that true faith denoted practice and the true meaning of belief could not be fulfilled if it lacked practice.

The conclusion which he drew from that discourse was that practice is a part of belief and the commandments of the Shariah must be practiced, therefore the person on whom it is mandatory to have one’s belief and whose denial makes one fall in the category of a non-believer, he should be a law-bearing prophet. Hearing Khawaja Sahib’s ingenious scholarly discussion reminded us of sihrun-mubin – plain magic – about which people say that as Hazrat Mirza Sahib was not declared a magician by anybody, therefore he is not that prophet or “Ahmad”whose coming was foretold in (the verse):

يَأْتِي مِنْ بَعْدِي اسْمُهُ أَحْمَدُ

“He who will come after me, his name will be Ahmad.” (Surah al-Saff, Ch.61: V.7)

I asked Khawaja Sahib, “As you have explained the wisdom behind the belief, please tell us the meaning of Shariah”, but he did not pay heed to our question. Then I asked him, “Is there a separate Shariah to have believe in God?” Khawaja Sahib replied:

تخلقوا باخلاق اللّٰہ

“Adopt the ways of God.” I then said, “What is meant by having belief in the Promised Messiahas and a mujadid [reformer]? Also, what is meant by believing in Jesusas, Mosesas, all other prophets, angels, hell, heaven and the Hereafter? Is there a separate Shariah of every prophet and is it mandatory for every prophet to have a new Shariah?” Khawaja Sahib did not respond to this question and it was said that Khawaja Sahib’s headache began to worsen.

Our friend, Shah Muhammad Khan Sahib began to massage his head with oil and Khawaja Sahib lay down. I stayed seated in the hope of resuming the discussion after he recovered and in fact to have some more discussions on the issue of Khilafat.

Meanwhile, a person came to meet Khawaja Sahib. He got up and spoke with that person for a significant period of time. Fortunately, he did not experience any headache during that period. Despite having a long discourse, his condition continued to improve. As it was a Sunday and it was time for my lecture in the Ahmadiyya Hall, I left.

A peculiar trait was observed in Khawaja Sahib in that he saw the Jamaat of Qadian and the people of Lahore with the same lens. He does not mention the name of the Ahmadiyya Jamaat before non-Ahmadis at first. However, if he does mention it, then apart from saying that the Jamaat of Qadian is erroneous, he moves on to say that the people of Lahore are mistaken as well, meaning that both are treading the wrong path. In this manner, he responded to the respected non-Ahmadi who came to meet him in my presence.

In one way, I am grateful to Khawaja Sahib, but on the other hand, I am displeased; grateful in the sense that he acted with patience when he came across the name and mention of Hazrat Khaliftul Masih II and did not use any harsh words while talking with me, however I complain … on the grounds that Khawaja Sahib did not show tolerance when he came across the mention of Hazrat Mufti Sahib and, in fact, became furious.

(Translated by Al Hakam)

Prophecies of the Promised Messiah a.s.: Verbal claim of Bai‘at is not enough

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Prophecies of the Promised Messiah a.s.: Verbal claim of Bai‘at is not enough
old image of minara 1939

“Our Jamaat must not adhere to mere verbal claims alone and should not be satisfied on simply taking the pledge of Bai‘at. Instead, they should bring a [positive] change in themselves. Ponder over the fact that the army of Mosesas was affected by the outbreak of plague on various occasions. The enemies must have rejoiced but Mosesas would have been deeply affected by the situation. It is written [in the books of history] that the epidemic claimed 80,000 lives due to the curse of Balam. Although many others were sinful as well but the followers of Mosesas were dually responsible. Very few people purify their hearts.” (Malfuzat, Vol. 4, pp. 68-69)

Referring to the above-mentioned extract, the opponents of Hazrat Mirza Ghulam Ahmadas suggest that the founder of the Ahmadiyya Jamaat pointed out on 31 October 1902 that it might be possible that members of the Jamaat pass away in greater numbers as compared to others [due to the outbreak of plague].

The aforementioned excerpt of the Promised Messiahas clearly shows that he said nothing of the sort. Certainly, he is guiding members of the Jamaat to produce a righteous change in themselves, as was the practice of earlier prophets. Hence, Allah the Almighty has declared in the Holy Quran:

وَيُزَكِّيهِمْ

“And he [the prophet] purifies them” (Surah Al-e-Imran, Ch.3: V.165). This has been declared as an integral task from among the responsibilities of the Holy Prophetsa. At another place, Allah the Almighty states in the Holy Quran:

قَدْ أَفْلَحَ مَنْ تَزَكَّى

“Verily, he truly prospers who purifies himself.” (Surah al-A‘la, Ch.87: V.15)

Here, it should be noted that the achievement of true prosperity has not been linked with the simple pledge of Bai‘at.

Examining the accounts of earlier prophets mentioned in the Holy Quran, we find that every prophet advises his nation to be remorseful and seek forgiveness. Hence, it is stated in the Holy Quran regarding prophets Noahas, Hudas, Salehas, Lotas and Shuaibas that they directed their people by saying:

إِنِّي لَكُمْ رَسُوْلٌ أَمِيْنٌ ۔ فَاتَّقُوا اللّٰهَ وَأَطِيْعُوْنِ

“Surely, I am to you a Messenger, entirely trustworthy. So fear Allah and obey me.” (Surah al-Shuara, Ch.2: V.144-145)

 In the same manner, the founder of the Ahmadiyya Muslim Jamaat guided members of his Jamaat to strive towards virtuous development.

Giving the example of the spread of plague in the followers of Mosesas, Hazrat Ahmadas elucidated the fact that even the believers of a prophet could suffer a torment if they refrained from acting upon the teachings sent by Allah the Almighty, as it is stated in the Holy Quran:

فَأَنْزَلْنَا عَلَى الَّذِيْنَ ظَلَمُوْا رِجْزًا مِّنَ السَّمَاءِ بِمَا كَانُوْا يَفْسُقُونَ

“So We sent down upon the transgressors a punishment from heaven, because they were disobedient.” (Surah al-Baqarah, Ch.2: V.60)

Pondering over the Holy Quran, we come to know that simply performing the Bai‘at is not enough for salvation. In fact, it is the first step towards faith. Hence, Allah the Almighty states in the Holy Quran:

قَالَتِ الْأَعْرَابُ آمَنَّا ۖ قُلْ لَّمْ تُؤْمِنُوْا وَلٰكِنْ قُوْلُوْا أَسْلَمْنَا وَلَمَّا يَدْخُلِ الْإِيْمَانُ فِيْ قُلُوْبِكُمْ

“The Arabs of the desert say, ‘We believe.’ Say, ‘You have not believed yet; but rather say, we have accepted Islam for the true belief has not yet entered into your hearts.’” (Surah al-Hujurat, Ch.49: V.15)

Accordingly, the Promised Messiahas said:

“Our Jamaat must not adhere to mere verbal claims alone and should not be satisfied on simply taking the pledge of Bai‘at.” (Malfuzat, Vol. 4, pp. 68-69)

The opponents move on to cite another extract of the Promised Messiahas, dated 25 November 1902, and assert that it contradicts his earlier statement. Below is the exact quotation of the founder of the Ahmadiyya Jamaat which is pointed out by opponents:

“The [present] plague epidemic has not come as a disease. It has only appeared to reform people. You should not correct yourselves from [the fear of] its chastisement, but instead, reform yourselves for the sake of Allah the Almighty, so that you stay free of Shirk [attributing partners to Allah]. Certain people raise the objection that it [the plague] only takes the lives of the poor. It is another kind of helplessness. Instead of learning a lesson, they object. Several others say that it is a mere disease therefore it has nothing to do with worship, fasting, good and bad deeds, and that one should get it treated from doctors. Hence, recklessness has gone beyond imagination. However, the plague is a mirror of God through which He shall manifest himself.” (Malfuzat, Vol. 4, p. 233)

The above-mentioned excerpt clearly shows that the opponents have shot an arrow in the dark as there is not the slightest contradiction between this statement of the Promised Messiahas and the one mentioned at the start. Moreover, if the opponents had really found any kind of contradiction, it was their responsibility to point it out. On the contrary, they have deceitfully presented a statement of the Promised Messiahas in their own words and simply said that it contradicts his earlier statement. This indicates that they have nothing to support their argument.

Referring to the same extract, opponents suggest that these “contradictory” statements of the Promised Messiahas threw the Ahmadiyya Jamaat into confusion and disorganised it soon after the demise of Hazrat Khalifatul Masih Ira. Even within his lifetime, they suggest, dissensions began to take root.

Allah the Almighty lays down a key principle to understand the matters of faith. He states in the Holy Quran:

لَقَدْ كَانَ فِي قَصَصِهِمْ عِبْرَةٌ لِّأُولِي الْأَلْبَابِ

“Assuredly, in their [prophets’] narrative there is a lesson for men” (Surah Yusuf, Ch.12: V.112). It means that every matter should be resolved in light of the accounts of prophets. If it is in accordance with the instances of prophets, it is to be considered correct, and if it is against them, it is false.

The opponents have levelled this allegation out of spite because the one who is divinely commissioned cannot be held responsible for the issues that caused dissensions in his Jamaat after his demise. If the objection is considered true, then every prophet would come under its impact. God forbid, it would hugely affect the most dignified and innocent soul of the Holy Prophetsa as his Ummah has been divided into countless sects. Even today, Muslims are killing each other due to their mutual disputes and every sect is a vivid testimony of:

كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُوْنَ

“Every party is rejoicing in what they have” (Surah al-Rum, Ch.30: V.33). The same is the case of earlier prophets.

Is it rational and logical to hold Mosesas and Jesusas accountable for their peoples being divided into various sects?

Certain issues led to dissension in the Jamaat after the demise of the Promised Messiahas but the seeker of truth can easily decide between right and wrong by witnessing that group which is blessed with divine succour. Moreover, one can easily observe that Jamaat which is a living testimony of the prophecies of the Holy Prophetsa and the founder of the Ahmadiyya Jamaat regarding the revival of Islam and Khilafat on the precepts of prophethood. However, only that person can recognise this fact who is free from enmity and follows the guidance laid down by the Holy Prophetsa in the following Hadith:

Hazrat Huzayfa bin al-Yamanra narrates, “I asked the Holy Prophetsa, ‘Will there be a period of evil upon our Ummah?’ to which he replied, ‘Yes, my Ummah will also experience an age of evil.’ Then I asked, ‘What do you instruct me to do if such an evil period comes upon our Ummah?’ He said, ‘Hold fast to the Jamaat of Muslims and their Imam.’ I said, ‘What if there is neither a Jamaat of Muslims nor an Imam?’ He replied, ‘Then turn away from all those sects even if you have to bite [eat] at the roots of a tree till death overtakes you in that state.’” (Sahih al-Bukhari, Kitab al-Fitan)

In the above-mentioned Hadith, the Holy Prophetsa guides us to side with that Jamaat of Muslims which is being led by an imam who is selected by Allah the Almighty. Certainly, a mere scholar or an imam of a mosque is not meant by this Imam, but only a prophet or a khalifa could be considered that Imam.

There is only one group or Jamaat that openly declares their Khalifa to be elected by God and that he is the successor of the Promised Messiahas who was a prophet of God.

Hence, if a person seeks the truth, they must hold fast to the Imam of the age. However, if they are unable to identify that Imam foretold in the prophecy of the Holy Prophetsa, they should turn away from every other sect even if they have to survive by eating the roots of a tree till death overtakes them while they are in that state, otherwise they would be considered an opponent of the Holy Prophetsa.

Mentioning the same extract under discussion, the opponents point out that the Promised Messiahas considered the treatment of plague to be reckless and haughty. The original statement of the Promised Messiahas cited earlier surely denies these false assertions. On the other hand, he had commended the treatment of plague provided by the government. Hazrat Ahmadas states:

“There is no denying that this remedy [for plague] has proven to be effective.” (Noah’s Ark, p. 2)

The Promised Messiahas considered the attitude of those as reckless and haughty who said that it was a mere disease and therefore, instead of focusing on worship, fasting, good and bad deeds etc., one should get it treated from doctors.

(Research conducted by a panel of scholars at the Research Cell, Rabwah. Translated by Al Hakam)

6th Waqf-e-Nau Ijtema Ireland

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6th Waqf-e-Nau Ijtema Ireland

Shahzad Malik, Ireland Correspondent

Screenshot 2019 06 27 at 13.00.10

The Waqf-e-Nau department in Ireland held its 6th annual Waqf-e-Nau Ijtema on Sunday, 16 June at Esker Educate Together National School, Dublin for both Waqifeen-e-Nau and Waqifaat-e-Nau.

Preparations for the Ijtema began one month prior to the appointed date. Various departments were formed. A month prior to the Ijtema, the country’s secretary of Waqf-e-Nau presided over two meetings to allocate various tasks to the heads of these departments.

In addition to this, a letter requesting prayers for the success of the Ijtema was sent to Hazrat Khalifatul Masih V, may Allah be his Helper.

In the late afternoon of Saturday, 15 June, many of the departments, along with their teams, diligently worked late into the night to set up the main hall and the classrooms that were going to be utilised throughout the day by both Waqifeen-e-Nau and Waqifaat-e-Nau.

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After registration and breakfast, which began at 9:30am, Dr Anwar Malik Sahib, National President of Jamaat Ireland, chaired the opening session that began at 10:30am with the recitation of the Holy Quran by Dr Adnan Ahmad Rana Sahib, followed by its English and Urdu translations. Thereafter Ruhaan Malik recited a few couplets from a nazm of Hazrat Musleh-e-Maudra. This was followed by a clip from Hazrat Khalifatul Masih V’saa recent address at the UK Waqf-e-Nau Ijtema, delivered on Sunday 7 April, wherein Huzoor-e-Anwaraa drew the attention of Waqifeen towards the rights due to Allah and the rights owed to humankind.

The proceedings of this session were also relayed in the Waqifaat area as well. This formal session ended at 11am with silent prayer led by the national president.

For the academic competitions, the Waqifeen-e-Nau were split into 4 groups comprising of ages 5-7, 8-10, 11-15 and 16+. The academic competitions commenced at 11:15 which consisted of tilawat, nazm, English & Urdu speeches and Hifz-e-Quran. As two groups participated in their academic competitions, two groups simultaneously had their academic assessments conducted. The same pattern was used on the Waqifaat side. The academic competitions lasted until 1:15pm and was followed by a group discussion session.

This year, for the first time, a group discussion was held that was conducted by Ibrahim Noonan Sahib, Missionary In-charge Ireland. During this session, topics such as “What does the term Waqf mean?”, “Why was the Waqf-e-Nau scheme launched?”, “Professions for Waqifeen-e-Nau” and others were discussed. Alhamdolillah this session was enjoyed by all Waqifeen and proved beneficial in helping them to further understand the meaning of Waqf. This session finished at 2pm and was followed by Zuhr and Asr prayers and lunch.

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At 3:30pm, a question & answer session was held. The panel consisted of Ireland Jamaat’s national president, missionary in-charge and secretary for Waqf-e-Nau. Both the Waqifeen and Waqifaat asked many intriguing questions ranging from a variety of topics. This session was thoroughly enjoyed by all those present and finished at 4:45pm.

The concluding session began at 5:05pm which was again chaired by the national president. After the recitation of the Holy Quran and its English translation, an Urdu nazm was recited.

Thereafter, Rabeeb Mirza Sahib, National Secretary for Waqf-e-Nau presented the Ijtema Report. This was followed by the prize distribution ceremony, which was simultaneously held on the Waqifaat side. After this, the national president delivered the concluding address wherein he quoted excerpts from the recent address of Hazrat Khalifatul Masih Vaa at the UK Waqf-e-Nau Ijtema.

He reminded Waqifeen-e-Nau over the age of 15 to fill their re-confirmation forms and also those who are working to constantly seek guidance from Hazrat Amirul Momineenaa. He called upon all Waqifeen and Waqifaat to purchase the quarterly central Waqf-e-Nau magazines, Ismael and Maryam.

The concluding session ended with silent prayer led by the national president 5:30pm. This was followed by a group photo.

The total attendance, including both the ladies and men’s side, was 102.

Apart from this, the recent Ismael and Maryam magazines, along with the newly published Waqf-e-Nau syllabus, were made available for purchase throughout the Ijtema.

The Significance of Jumuah Prayers

Alhakam
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The Significance of Jumuah Prayers

Friday Sermon

31 May 2019

The Significance of Jumuah Prayers

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After reciting the Tashahud, Ta‘awuz, and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa recited verses 10-12 of Surah al-Jumuah, after which he commenced with the Sermon:

یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِذَا نُوۡدِیَ لِلصَّلٰوۃِ مِنۡ یَّوۡمِ الۡجُمُعَۃِ فَاسۡعَوۡا اِلٰی ذِکۡرِ اللّٰہِ وَ ذَرُوا الۡبَیۡعَ ؕ ذٰلِکُمۡ خَیۡرٌ لَّکُمۡ اِنۡ کُنۡتُمۡ تَعۡلَمُوۡنَ۔ فَاِذَا قُضِیَتِ الصَّلٰوۃُ فَانۡتَشِرُوۡا فِی الۡاَرۡضِ وَ ابۡتَغُوۡا مِنۡ فَضۡلِ اللّٰہِ وَ اذۡکُرُوا اللّٰہَ کَثِیۡرًا لَّعَلَّکُمۡ تُفۡلِحُوۡنَ۔ وَ اِذَا رَاَوۡا تِجَارَۃً اَوۡ لَہۡوَاۨ انۡفَضُّوۡۤا اِلَیۡہَا وَ تَرَکُوۡکَ قَآئِمًا ؕ قُلۡ مَا عِنۡدَ اللّٰہِ خَیۡرٌ مِّنَ اللَّہۡوِ وَ مِنَ التِّجَارَۃِ ؕ وَ اللّٰہُ خَیۡرُ الرّٰزِقِیۡنَ۔

The translation of these verses is as follows:

“O ye who believe! when the call is made for Prayer on Friday, hasten to the remembrance of Allah, and leave off all business. That is better for you, if you only knew. And when the Prayer is finished, then disperse in the land and seek of Allah’s grace, and remember Allah much, that you may prosper. But when they see some merchandise or some amusement, they break up for it, and leave thee standing. Say, ‘That which is with Allah is better than amusement and merchandise, and Allah is the Best Provider.’” (Surah al-Jumuah, Ch.62: V.10-12)

Today is the last Friday of this Ramadan. As it is usually the case, people are generally more inclined and pay special attention towards attending this Friday Sermon. Coincidentally, the majority of schools are on term break and hence, we can see an increased attendance as is generally the case.

The verses that I have recited are from the last ruku‘ of Surah al-Jumuah. In these verses, God Almighty has clearly explained the significance of the Friday prayers. Thus, in the sight of God Almighty, attending the Friday prayers is of vital importance.

God Almighty has clearly stated that when one is called for the Friday prayer, then one should not show any sort of listlessness. Rather, one ought to pay heed immediately and attend the Friday prayer, regardless of how busy one may be. Even if it is the peak business hour, whereby neglecting the business affairs and trade can result in a loss of millions for a businessman, one should not care about it and should attend the Friday prayers. This is because going to the central mosque to attend the Friday prayers and listening to the Friday sermon of the imam is hundreds of thousands of times better than one’s trade, businesses and other worldly affairs. However, only such an individual can realise this, who truly understands its importance.

God Almighty states that one who truly understands its true significance would certainly consider these trades and businesses of secondary importance. At the same time, God Almighty also states that one is free to go about their affairs after the Friday prayers. He states that by all means, one can go and see to their worldly affairs and businesses and that He will grant them His blessings.  However, He also makes clear that one should not restrict their worship merely to the Friday prayers, rather one should remember God Almighty at all times.

One should remain focused on the remembrance of God Almighty, as a result of which one will be granted with greater success than before – religiously, spiritually as well as worldly. Those who remember God Almighty, they are also mindful of the fact that following the Friday prayer, they have to offer the Asr prayer as well, as this is also among their obligations. Similarly, they are mindful of the fact that they have to offer Maghrib and Isha prayers as these are also among their obligations. Both worldly affairs and other blessings are acquired through the grace of God Almighty alone. Thus, prosperity is interlinked with the remembrance and worship of God Almighty. Trying to offer the Friday prayer with regularity, remembering God Almighty and fulfilling the due rights of His worship should not be limited to the month of Ramadan alone, rather, as it is evident from these verses, this is a general command relating to every Friday prayer. The verse contains a general instruction as well as a specific instruction. 

While mentioning the importance of the Friday prayer, on one occasion the Promised Messiahas states that Friday is a day of Eid, and this Eid is far greater than the other Eid celebrations. With regard to how it is superior, the Promised Messiahas states that Surah al-Jumuah has been revealed for this Eid. That is, particular attention has been drawn towards offering Friday prayers in Surah al-Jumuah. Furthermore, whilst stating the importance of Friday prayers, the Promised Messiahas has also mentioned a conversation between Hazrat Umarra and a Jewish man. The incident is as follows that when the verse:

اَلۡیَوۡمَ اَکۡمَلۡتُ لَکُمۡ دِیۡنَکُمۡ

“This day have I perfected for you your religion”, was revealed, a Jew said that the Muslims ought to celebrate Eid on the day this verse was revealed; or he said that if this verse was revealed to us, we would have celebrated Eid. Hazrat Umarra replied that Friday is a day of Eid as this verse was revealed on a Friday.

The Promised Messiahas states that many people are unaware of the true essence of this Eid. (Malfuzat, Vol. 8, p. 399)

God Almighty has enjoined to celebrate this Eid every week. It contains within it glad tidings of faith having been perfected and the completion of the favours of God Almighty. This day is not given its due importance and people simply believe that by making particular efforts to attend the last Friday prayer of Ramadan, they will attain the reward of every Friday prayer. Hence, we must be very mindful of safeguarding our Friday prayers. We must give the same importance to each and every Friday prayer throughout the year as we give to the last Friday prayer of Ramadan.

God Almighty says that every true believer should pay attention towards this. However, in reality many people do not pay attention towards this and they waste their Friday prayers for the sake of worldly affairs and materialistic pursuits. God Almighty has stated that one should know that whatever is with God Almighty is far greater than these material objects, wealth and one’s worldly pursuits. Furthermore, it is God Almighty alone Who grants man provisions. Hence, this is a matter of great importance and one that every believer should pay attention towards. We in particular, who believe in the Imam of the age, must pay special attention towards this.

Hazrat Khalifatul Masih Ira would say that Ahmadis are in fact true believers, as Ahmadis have accepted the Imam of the age. (Haqaiq-ul-Furqan, Vol. 4, pp. 122-123)

Hence, this belief places a responsibility on us to align our actions in accordance with the teaching of God Almighty as well as to try and obey His commands. Worldly desires should not be our preferences, rather, the pleasure of God Almighty and acquiring His pleasure should be our preference. However, there are many among us who tend to forget the reason why they have accepted the Promised Messiahas.

The Promised Messiahas was sent to strengthen our relationship with God Almighty. He appeared in order to make us understand that one’s ultimate objective should be to attain the pleasure and love of God Almighty. It should not be the case that one should only pray to God Almighty, supplicate and prostrate before Him when one’s worldly desires are not being fulfilled. Moreover, it should also not be the case that one is unmindful of the importance of attaining the pleasure of God Almighty and only gives preference to their desires and worldly needs. 

At one place the Promised Messiahas states:

“I say truly that the Friday prayer has been established as a special occasion for the fortunate ones; blessed are those who benefit from it. Those of you who have established a bond with me should never become arrogant that you have accomplished what was required of you. Indeed, it is true that you are closer to me than those who have rejected me, i.e. those who have incurred God Almighty’s displeasure owing to their vehement rejection and dishonour.”

The Promised Messiahas further states:

“It is also true that you employed positive reasoning with regard to me and protected yourself from the wrath of God Almighty. However, the reality is that you are a step closer to that fountain established by God in order to bestow everlasting life. Indeed the only thing left is to drink from this fountain. Thus, implore God Almighty so that He many grant you the ability to drink from this fountain. It is only through His grace and mercy that one can drink from it and satiate their thirst; without God, nothing is possible. I am certain that whoever drinks from this fountain will not be destroyed because this water grants life and protects one from destruction and the attacks of Satan. How can one fully replenish themselves from this spring? It is by fulfilling the two rights God Almighty has made incumbent upon you to your utmost ability; one of these is to fulfil the rights due to God and the other is to fulfil the rights due to His creation.” (Malfuzat, Vol. 3, pp. 184-185)

Thus, the Promised Messiahas has explained that one’s actions should be in accordance with the teachings of God Almighty and that after accepting the Promised Messiah, one should raise the standard of their worship and also in serving humanity. If this is not accomplished, then one cannot be counted amongst those who attain the favours of God Almighty in a manner that one truly ought to. In order to drink water from this fountain, one must revaluate their preferences and objectives. 

Hazrat Khalifatul Masih Ira once stated, “I am anxious to know if I am the one being addressed in the statement of the Promised Messiahas where he stated that people have yet to drink water from this fountain.” (Haqaiq-ul-Furqan, Vol. 4, p. 126)

We are all aware of the lofty status of Hazrat Khalifatul Masih Ira since the Promised Messiahas held him in high esteem. If he was anxious about this, then how concerned should we be in relation to striving to drink from this fountain and to become those who discharge the due rights of our pledge of allegiance? Hence, it is vital to attain the pleasure of God Almighty in order to discharge His rights. It is necessary to bear in mind whether we have fulfilled the due rights of His worship because He has established worship as the sole purpose of our creation. God Almighty states:

وَ مَا خَلَقۡتُ الۡجِنَّ وَ الۡاِنۡسَ اِلَّا لِیَعۡبُدُوۡنِ

“And I have not created the Jinn and the men but that they may worship Me.”

 God Almighty has elaborated the purpose of our creation. God Almighty did not state that since one obeys His commandment by offering the last Friday prayer of the month of Ramadan that one has fulfilled the due right of His worship. In fact, He stated that this is a practise that one must adopt from an early age right until one’s last breath.

Hence, do not be under the impression that offering one Friday prayer in the year is sufficient, rather every single Friday prayer is important. Whilst drawing attention to observing the Friday prayers, God Almighty has not stated that one should offer the prayers to fulfil the rights owed to Him or offer the daily prayers as they benefit God Almighty in any way, or that God Almighty is in need of our Friday prayers and remembrance. Rather, God has stated that when a person goes for the Friday prayers, offers the prayers, listens to the sermon and remembers God, there comes an hour wherein God Almighty accepts whatever His servant asks of Him. In other words, if God Almighty grants man such an hour, then apart from things which are unlawful, whatever man requests is granted to him. (Sahih Muslim, Kitab-ul-Jumuah, Hadith no. 852)

Bear in mind that this hour and this time is not specific to any particular Friday, it is for each and every Friday prayer.

Whilst stressing the importance of the Friday prayers, on one occasion the Holy Prophetsa stated:

“Whoever believes in God and the Hereafter, it has been made incumbent upon them to offer the Jumuah prayer on Friday, except for the sick, the wayfarer, women, children and the bondsman, as they are all compelled by certain limitations.”

The Holy Prophetsa then stated, “He who is neglectful of the Friday prayers owing to their frivolous pursuits or trade, God Almighty shall also pay no regard – surely Allah is Self-Sufficient, Praiseworthy.” (Kanzul Ummal, Vol. 7, p. 726, Kitab-ul-Salat, Hadith no. 21120)

God Almighty is not in need of anything from us. In fact, He is the One Who bestows everything, and owing to this, He requires that a believer ought to praise Him. The Holy Prophetsa also stated that the reward for good deeds on Friday increases manifold. (Kanzul Ummal, Vol. 7, p. 712, Kitab-ul-Salat, Hadith no. 21057)

What further good deeds are there outside the sphere of the commandments of God Almighty and acting upon them? Therefore, when a believer acts upon the commandments of God Almighty, for the sake of attaining His pleasure, among which is the command to attend the Friday prayers and to pay attention towards prayer and worship, then this is indeed a great virtue.

Furthermore, how great a reward will God Almighty be granting a believer, who carries out good deeds, offers his prayers and attends the Friday prayers, purely for the sake of obtaining the pleasure of God and without giving any precedence to worldly desires. Regarding those who forsake the Friday prayer without reason, the Holy Prophetsa gave a grave warning that they shall be considered amongst the hypocrites. (Kanzul Ummal, Vol. 7, p. 730, Kitab-ul-Salat, Hadith 21144)

The Holy Prophetsa also stated that he who misses three consecutive Friday prayers out of negligence, God Almighty shall place a seal on their hearts. (Sunan Abi Dawood, Kitab-ul-Salat, Hadith 1052)

Hence this is a very alarming situation, because once the seal is set upon one’s heart, the ability to do good deeds also continues to diminish and attending the prayers and the Friday prayers unwillingly will continue to foster hypocrisy.

Thus, this is a very worrying situation which requires a great deal of attention. On one occasion the Holy Prophetsa instructed to offer the Friday prayers because the one who distances themselves from offering the Friday prayers will remain distant from paradise, even though they may be destined for paradise originally. (Musnad Ahmad bin Hanbal, Vol. 6, p. 752, Hadith no. 20373)

Likewise, the Holy Prophetsa instructed to participate in the Friday prayers on countless occasions. Moreover, he also issued warnings to those who miss it without good reason. He never stated that you should only attend the final Friday in Ramadan and you shall have your sins forgiven. Rather, as we have determined from one of his instructions that the Holy Prophetsa stated that one who forsakes the Friday prayer or shows negligence due to their trade or being immersed in worldly affairs and endeavours, then God Almighty shall also forsake them. However, this is not limited to just the Friday prayer, in fact, let alone abandoning prayers and the Friday prayer owing to one’s worldly desires, one of the hallmarks of a believer who fulfils the due rights of prayer is that he anticipates and remains anxious between one prayer and the next, and also between one Friday prayer and the next Friday Prayer and between one Ramadan and the following Ramadan. They do not neglect their Friday prayers and other obligatory prayers for the sake of their worldly endeavours.

Therefore, we ought to be mindful of our prayers and ensure to keep our priorities in order. One must strive in order to attain [the nearness of] God Almighty and it is essential to develop a true understanding of this because this cannot be achieved merely through verbal deceleration.

If one was to carefully ponder upon this, they would realise that their actions are not reflective of one who truly understands the status of God and His grandeur. By assessing the practise of many of us, we cannot say that our conditions are like that of one who truly recognises God Almighty, in fact even our prayers are only to fulfil our personal interests.

If the objective of one’s prayers are to attain God Almighty, there would be consistency in one’s prayers. One’s heart should not only be inclined towards the Friday prayers, rather they should remain ever inclined towards offering all five daily prayers in the mosque. However, as I mentioned, many do not have a true understanding of this; they prioritise their temporary and urgent needs, but that which is everlasting and of greater significance is given secondary importance. They abandon their prayers and the Friday prayer and seek to acquire their temporary worldly benefits, questioning the difference it would make since they can seek God Almighty’s forgiveness later and considering it best to first pursue their worldly endeavours.

A businessman may say that he does not want to lose the customer for who knows if such a customer will ever come again. Similarly, an employee who meets his superior may feel that since he is in a good mood therefore if he was to seek leave because it was the time for prayer or the Friday prayer then perhaps his superior may become upset with him and thus he will be deprived from receiving any favour from him.

If such a thought arises in a person, then their priorities are completely different; their desire for the world supersedes their desire for God Almighty. Similarly, there are many other desires which instead of being given secondary importance to God Almighty, have become their foremost priority. For them, their worldly desires take precedence over God Almighty.

At that moment, one forgets the admonishment of the Holy Prophetsa that when one forsakes God Almighty and gives precedence to their worldly desires over Him, then God Almighty also forsakes that person and despite them deserving paradise, they are deprived from it owing to their neglectful attitude.

Thus, it is the duty of a believer to always be mindful of the fact that any trade and business, or any of their affairs for that matter, can only be blessed through the grace of God Almighty. Hence, if one can only attain these blessings through the grace of God Almighty, then they ought to strive to fulfil His rights first.

Therefore, everyone must try and understand this principle. If this principle is understood, then for the five daily prayers and the Friday prayers, our mosques will remain populated and in fact will appear to become short of space, even after Ramadan. Indeed, this was the very purpose of the Promised Messiah’sas advent to bring mankind closer to God Almighty and this is also the objective of our Bai‘at i.e. to attain God’s nearness, develop a bond with Him and to become His true servant.

Our daily prayers, Friday prayers, observing fasts and Eid should solely be for attaining the nearness of God Almighty. It is for this reason that God Almighty has prescribed the month of Ramadan, so that the believers may raise the standard of their virtue and worship by paying special focus in this month. The standard they achieve should then be maintained and then seek to further build on that in the next Ramadan. It should not be the case that after Ramadan, one regresses back to the same level they started at. This is precisely what the Promised Messiahas has stated that if one’s present is not showing improvement from their past, they cannot be considered a true believer. (Malfuzat, Vol. 10, p. 138)

Thus, we have not gathered here today to bid farewell to the Friday prayer, rather we have gathered here to pray to God Almighty to further strengthen us in our piety, worship and love for God Almighty. We should make a solemn pledge that, God willing, we shall strive to further excel in our relation with God Almighty. However, we can only make this pledge and pray for this when we truly understand what it means to acquire the nearness of God Almighty. In other words, one should truly understand that God Almighty is the possessor and fountainhead of all powers and He is One Who can complete every task to its perfection.

However, if one is to hold worldly pleasures and endeavours dearer than God, then their example is that of children who have no idea of the true value of diamonds. If such children were to find those diamonds, they would take them as mere marbles and would play with them whereby they throw marbles and the one who collects the greatest number of marbles by hitting the other marbles wins. This is the example of such people in that they too are playing with diamonds. Hazrat Khalifatul Masih IIra relating an incident states:

“Perhaps it was during my travel to Hajj when I was waiting for the ship at Bombay,” in those days they travelled by sea, “a friend told me that a few days ago a jeweller was going through the marketplace and lost his diamonds. It is said that there were perhaps 105 diamonds in total, consisting of various sizes. The jeweller reported this to the central police office who then informed all the local police stations in order to keep an eye out and carry out a search. After a few days, a person came to the police station and reported that he had seen some children playing with the diamonds. When one of the children was asked about it, he replied that he thought they were marbles. He said he found them wrapped in a piece of paper and thought they were marbles and just like other children, he also began to play with them. He was then asked where the rest of the diamonds were and he replied that he had shared them with the other children of his neighbourhood. Even though those diamonds were worth hundreds of thousands of rupees, how would a child know what their true value was?”

Hazrat Musleh-e-Maudra further states:

“If the child’s father had found them, perhaps he would have tried to hide them and may have even left the city to sell them elsewhere in another city. However, they had no value in the eyes of the child and since he thought they were marbles, therefore he shared them with the other children. If the child had found small sweets, he would have been overjoyed and perhaps would not have shared them like he did with the marbles. However, in the case of the marbles, when the other children asked for them, he may have thought what he would do with 105 marbles and therefore shared them with the others. However, if they were sweets on the other hand, he would never have shared them like that and would have decided to eat them himself. Thus, the sweets would have had more value in the sight of the child as compared to the marbles.”

Similarly, Hazrat Musleh-e-Maudra narrated another fable in which a man was travelling across a jungle. His food and provisions had become exhausted. He was starving to the extent that he did not see how he would survive without food. On the way he saw a sack and thinking that it contained roasted seeds or something edible, he rushed towards the sack. He slashed it with his knife, only to discover that it contained pearls. Dejected by this, he discarded the sack. In that instance, a handful of seeds seemed more precious to him than those pearls. Thus, one appreciates an object according to the need and knowledge of it. Some people in their estimation strive in search of something insignificant but then overlook the important matters. (Khutabat-e-Mahmud, Vol. 20, pp. 494-495)

This is something we observe in relation to worldly pursuits and forging a connection with God Almighty. Many people in the world act in this manner and owing to their lack of knowledge or understanding about this, they give preference to these pursuits over their prayers. They consider less important matters to be very important for them and push aside those matters which are in fact vital for them.

With regard to giving preference to prayer, Hazrat Musleh-e-Maudra has mentioned an excellent point. Before I mention his point, many people ask me as well that they pray in earnestness and with fervency, yet their prayers are not accepted. I answer them in light of the verses I spoke about during the first sermon of this Ramadan in which God Almighty has said that He is near to His servants and that He listens to their prayers. God Almighty states:

اُجِیۡبُ دَعۡوَۃَ الدَّاعِ اِذَا دَعَانِ ۙ فَلۡیَسۡتَجِیۡبُوۡا لِیۡ وَ لۡیُؤۡمِنُوۡا بِیۡ لَعَلَّہُمۡ یَرۡشُدُوۡنَ

With regard to this verse, Hazrat Musleh-e-Maudra has elaborated on the clause

دَعۡوَۃَ الدَّاعِ

“The prayer of the supplicant” and states that this does not include every person who supplicates to God. Rather the acceptance of prayer mentioned in this clause refers to those supplicants who fast in the day for the sake of God Almighty, offer the obligatory prayers, spend time in remembrance of God Almighty, safeguard their prayers and the Friday prayers and then in the night, they supplicate to God Almighty with fervency and devotion. Although the meaning of ‘al-Da‘i’ – the supplicant – could include every person who prays, however, in these verses, since the topic of Ramadan is specifically under discussion, therefore it refers to those supplicants who pray only for the sake of God Almighty. They do not offer their prayers only during Ramadan, in fact they worship all year round. They do not offer prayers for worldly pursuits, rather they only pray to be granted the nearness of God Almighty. God Almighty has stated that if a person abandons everything and seeks His nearness, then God Almighty listens to that person’s prayers and this is the meaning of ‘al-Da‘i’ [the supplicant] as explained by Hazrat Musleh-e-Maudra. God Almighty has stated that His servants are those who strive to find Him, as explained in the verse:

وَ اِذَا سَاَلَکَ عِبَادِیۡ عَنِّیۡ

that is, when God’s servants enquire about Him and wish to form a connection with Him, they do not enquire about food, employment nor any worldly desire, in fact they only ask, “where is God Almighty, as we wish to form a connection with Him.”

God Almighty has stated that those who are anxious to meet Him, He responds to their calling. God Almighty has not stated that He certainly responds to those people who pray to Him about employment, food or for them to be bestowed wealth. Usually it is the case that the people who seek these things from God Almighty are the ones who say that God Almighty did not respond to their earnest and fervent prayers. The people who seek these things from God Almighty are those who worship God only occasionally. They only pray to God Almighty and fulfil His worship so long as they are in need of something. Their state of fervency is only temporary.

Some people say that they prayed with great anguish and fervency, however God Almighty did not listen to their prayers. God Almighty has not stated anywhere that He shall fulfil all of man’s worldly desires and accept prayers related to them. Indeed, if one was to bring about virtuous changes within themselves and then pray in anguish to find God Almighty, then God has stated that He will certainly listen to such prayers. God will then become the friend of such a supplicant and stand side by side with him, fulfil their requests and fight against their enemies.

Hazrat Musleh-e-Maudra states:

“Some subject matters are not clear from the words alone, but instead are hidden deep within the text. The same is the case for the meaning of ‘al-Da‘i’ [the supplicant] in that it does not refer to every supplicant, rather it refers to the one who seeks God Almighty. God has stated, ‘When My servants strive towards Me, they develop a state of anguish and love within them that they supplicate “Where is our God” and God shall answer, ‘I do not reject the call of a supplicant and certainly respond to their prayer.’” (Khutabat-e-Mahmud, Vol. 20, pp. 500-501)

People pray for worldly objects and when their prayers are not accepted, they become disappointed with God Almighty. As I mentioned earlier, for example, they pray for employment and seeking many other things. A person may be more qualified for the job and will thus get that job. If then the other person complains that they prayed in anguish for that job, then it is quite possible that the first person prayed even harder and for that reason they were given the job. The same is the case for other worldly objects as well. Worldly pursuits are limited to a certain sphere. If a person has a job or works in a few different places, what they seek will be limited to that alone.

Similarly, other worldly pursuits are also limited. They will be one, two or a few, however, God Almighty is limitless and has no end. When we seek God Almighty, every single person can be granted His nearness, on the condition that they develop the fervency and act on His commands. God Almighty has stated that we ought to obey Him and understand the value of His lofty status and grandeur. One ought to recognise a diamond when they see it and not consider it to be a glass pebble.

When this is the case, one can find God Almighty and whosoever finds God Almighty, every blessing of this world will be made available for them. Thus, it is the duty of man to obey every injunction of God Almighty. One should not consider that only one month in the year is exclusive for worship. One should not consider that worship [only] on the last Friday of Ramadan will be accepted. We ought to have full conviction and belief in God Almighty and should never betray Him. Only then will we be counted amongst those people who are guided, as mentioned by God Almighty. When God Almighty becomes the friend of an individual, then all their needs are taken care of and this is a promise of God Almighty.

Thus, it is our responsibility as those who have accepted the Promised Messiahas to raise the standards of our worship. Strive to prevent the standards from falling below the level that your worship has reached this Ramadan or the level that you are trying to raise it to. Continue to elevate the status of your prayers and maintain the attendance at Friday prayers, obey the commandments of God Almighty and strive to become counted amongst those people who always pray for the sake of God Almighty alone, meaning that one ought to pray constantly for them to find God Almighty.

May our prayers and worship enable us to reach the level of meeting our God. May God Almighty enable us to achieve these standards.

(Translated by The Review of Religions. Originally published in Al Fazl International on 21 June 2019, pp. 5-8)

Disciplined and proper use of the human faculties

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Disciplined and proper use of the human faculties
Promised Messiah

None of the faculties endowed by Allah Almighty have been granted to man so that they may be wasted; rather, their discipline and proper use is the true means by which they are nourished and developed. This is why Islam has not taught that the faculties of virility be slaughtered completely or that the eye be gouged out. Instead, it teaches their proper use and the purification of one’s inner self. In this respect, Allah the Exalted states:

َقَدْ أَفْلَحَ الْمُؤْمِنُوْن

“Surely, success does come to the believers.”

Then, after illustrating the life of a righteous person, God Almighty draws a conclusion in the following words:

وَأُولٰٓئِکَ ھُمُ الْمُفْلِحُونَ

And it is they who shall prosper.
That is to say, those who tread the path of righteousness; those who believe in the unseen; those who establish or set upright their Prayer when it begins to fall as it were; those who give from that which is bestowed to them by God; those who, irrespective of their own thoughts and fancies, believe in all the divine scriptures sent by God, ultimately attain to the level of certainty. It is these very people who are truly guided and who tread a path that goes on to lead a person to success. Therefore, it is such people who are triumphant and who shall reach their final destination, and who have been delivered from the perils of the journey before them. Hence, from the very outset, Allah the Exalted has given us a teaching of righteousness and bestowed upon us a book, which also provides counsel on how to develop piety. And so, let my community grieve, more than anything else, over whether they possess righteousness or not.

(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 1, pp. 34-35)

First UK Shura called by Hazrat Khalifatul Masih II

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First UK Shura called by Hazrat Khalifatul Masih II
UK Shura 1924
Hazrat Musleh-e-Maudra leading prayer at 6 Chesham Place in Belgravia, London where the first UK Shura took place

We have discussed the roots of Majlis-e-Shura (central consultative body of Jamaat-e-Ahmadiyya) in a number of issues over the last year. That was usually with reference to the central institution coming into being as a twin of the institution of Jalsa Salana. As the Jamaat spread to countries outside India (and later Pakistan), the institution of Shura evolved naturally and started off on informal grounds, developing later in a more formal and organised manner. 

Jamaat UK held its 40th Majlis-e-Shura last weekend on 15-16 June. We decided to go through the annals of history to see how this Majlis-e-Shura came into being in the UK.

We are pleased to share with our readers the pleasant surprise that we received during this research. 

The first ever Shura of the UK Jamaat was held not only under the instruction of Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih IIra but was also graced by his august presence. The research took us back to 1924 when this historic Shura of the UK Jamaat took place in London – 6 Chesham Place in Belgravia, London, to be precise.

Hazrat Khalifatul Masih IIra had delivered his lecture before the Conference of the Living Religions of the Empire on 23 September. This had been his primary motive behind the travel from Qadian to London and it was now out of the way. The next big milestone was to be the foundation-stone laying of the Fazl Mosque. This Majlis-e-Shura was called by Hazrat Khalifatul Masih IIra between these two landmarks. Who would have thought that it was to become a landmark of the Jamaat’s history in its own capacity? 

The Ahmadi missionaries had been around in the UK since 1913 and their reports – regularly published in Al Fazl and Al Hakam, Qadian – show that they worked with mutual consultation, but we do not find an organised form of Shura to have taken place in the decade leading up to the one in 1924.

Hazrat Khalifatul Masih IIra called a mushawarat (a session of mutual consultation) on 3 October 1924 to meet after the Isha prayer at 6 Chesham Place – his rented residence in London during the 1924 tour of England.

Fazl Mosque

The main matter at hand was the launch of the Review of Religions from London – originally launched by the Promised Messiahas in 1902 from Qadian. Hazrat Khalifatul Masih IIra drew detailed guidelines regarding every aspect of the journal; from the nature of the content, the size of the publication, to printing and circulation.

Among other matters discussed was the number of missionaries required in London, their duties, their obedience to the newly appointed missionary in-charge, Maulana Abdur Rahim Dard, and the allowances of missionaries who were to reside in London thereupon. (For details: Safar-e-Europe 1924 by Hazrat Bhai Abdur Rahman Qadianira)

This historic event marked the first Majlis-e-Shura of the London mission. Shall we call it informal as there was no institution of Shura established by then in London? Or shall we call it formal because the session was called directly by Hazrat Khalifatul Masih who was also present and rendered guidance to the missionaries and others present? We opt to go with the latter.

The second session of a Majlis-e-Shura is found in a report by Syed Safiruddin Bashir Ahmad Sahib published in the Al Fazl of 25 December 1949. It is reported that the London Jamaat wrote to Hazrat Khalifatul Masih IIra seeking permission to hold a national Jalsa of the UK Jamaat. Hazrat Khalifatul Masih IIra not only granted permission but instructed that a Majlis-e-Shura of all European missionaries be called on this occasion (referred to as “conference” in the report).

The Jalsa was held on 29 and 30 October 1949, with the conference (or Shura) on the second day. Starting after the Zuhr and Asr prayers, the session ended at 7pm.

Some of the recommendations made by the house are recorded as follows:

1. Every member of the Jamaat should devote a week, a month or as much as time as possible for the service of the Jamaat. (Presented by Hazrat Mir Abdus Salam Sahib and seconded by Syed Safiruddin Ahmad Sahib)

2. The financial contribution (Chanda) should be done in line with the guidelines of the Markaz. (Presented by Abdullah Sahib and seconded by Abdul Karim Herbert Sahib)

3. A syllabus to be set out that every member of the Jamaat should study to enhance their understanding of the teachings of the Jamaat. (Presented by Maqbool Ahmad Qureshi Sahib and seconded by Dr Omar Suleiman Sahib)

4. Every Ahmadi should actively participate in tabligh and a plan should be made to facilitate their endeavors. (Presented by Bilal Nuttall Sahib and seconded by Abdul Aziz Deen Sahib)

5. The Lajna auxiliary be established for the Ahmadi women of the UK. (Presented by Janet Wells Sahiba and seconded by all female members present at the session)

The second major turning point in the history of the UK Shura is again in the time of Hazrat Khalifatul Masih IIra during his second visit to England in 1955. While in London, Hazrat Khalifatul Masih IIra called for an international conference of Ahmadiyya missionaries serving in Western countries. This conference was held from 22 to 24 July 1955. A day before the conference commenced, Hazrat Musleh-e-Maudra sent a telegraphic message to all the Jamaats around the world to request Ahmadis to pray for the success of the conference. The message read:

“Putney, 21 July: After the time of the Companions of the Holy Prophet Muhammad, a very important conference will commence tomorrow in London to ponder over and plan the propagation of Islam worldwide. Ahmadi missionaries from almost all major countries of America, West Indies, Africa and Europe will participate.

“Chaudhry Muhammad Zafrulla Khan will also participate on 22 July. Members of the Jamaat are requested to cordially pray for a significant and broad success of this conference. (Signed) Khalifatul Masih”

Five sessions of the conference were held and all sessions were blessed by the presence of Hazrat Khalifatul Masih IIra. Every mission’s report was thoroughly discussed along with plans for further strengthening missionary activity, publication of literature in respective languages, establishing new mosques and other means of extending the message of Islam to the Western world. Hazrat Musleh-e-Maudra listened to each and every single proposal and granted the house with guidance. 

A telegraphic message sent from London to Al Fazl, Rabwah reported the conference (Shura) in detail and mentioned that all missionary-delegates formally pledged to dedicate their whole lives for the service of Islam. (Al Fazl, Rabwah, 27 July 1955)

Khuddam group from Germany meets Huzoor

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On 15 June, a group of Khuddam from Germany had the privilege of meeting with Hazrat Khalifatul Masih Vaa. Among the Khuddam were some who were either meeting Huzooraa for the very first time with some meeting Huzooraa after a very long period.

Hazrat Amirul Momineenaa then graciously opened the floor to the Khuddam who began asking questions they had.

One Khadim, who is serving as a qaid, told Huzooraa that there is a lot of diversity among members of the Jamaat. Some members are from Pakistan, while others are born and raised in Germany. The Khadim asked Huzooraa how they could further strengthen the brotherhood among members of the Jamaat.

Answering the Khadim’s question, Huzooraa stated:

“You should make different types of interactive programmes for all members. For those who are interested in studies, there should be an informative programme for them.”

Huzooraa further stated:

“You should make programmes on contemporary issues and religious topics; talks on common subjects should be chosen to have interactive discussions on, such as ‘Is there a need for religion?’ Discussions should be held on various other topics too such as how one can make time for the five daily prayers. By doing this you will be able to cater to everyone’s needs and this will be more beneficial and interesting for all members.”

Another Khadim asked Huzooraa why God puts man through various trials.

Answering the Khadim’s question, Hazrat Khalifatul Masih Vaa stated:

“Did God not also put prophets through trials. God’s most beloved prophet was the Holy Prophetsa and we can see through history how many hardships he had to endure.”

Huzooraa further gave examples of the Holy Prophetsa in which he had to endure hardships in Mecca, Taif and Medina. Huzooraa further stated:

“If the Holy Prophetsa endured hardships, then who are we that we should not be tried.”

One Khadim, after requesting Huzooraa for prayers, asked if it is permissible to break Salat due to certain circumstances. Upon this, Huzooraa replied in the affirmative and stated:

“If you are offering your prayers and you hear a child cry out of pain, you should leave your Namaz and cater to the child and take him to hospital [or provide the appropriate medical attention]. This is allowed.” Huzooraa added, “It should be taken into consideration what the circumstance is.”

The Khadim further asked if this was permissible even if it is relating to work or business. Huzooraa replied, “No, this is not permissible for business or worldly matters”. Huzooraa said to the Khadim that he should read the last 3 verses of Surah al-Jumuah and the answer will be clear.

Another Khadim asked Huzooraa regarding the Atfal who, when asked what they wish to do when they are older, reply that they wish to become footballers or athletes. He asked what our response should be to this.

Answering the question, Huzooraa stated:

“If they are interested, then it is fine; you should not discourage them.” Huzooraa added, “You should remind them that whether they decide to become a footballer, a doctor or an engineer, they should always remember God, never leave their prayers and also serve their religion. When you lay emphasis on this, then they will begin to slowly understand.”

Huzooraa added that these are things a child desires and when a child who is studying in year five reaches year 10, they usually would have changed their aspirations 6 times. That is why it is important to not discourage children from the beginning and instead, listen to them and encourage them in a profession where they can help mankind.

In the end, the Khuddam had the opportunity to take a group picture with Huzooraa.

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Al Hakam is a weekly English newspaper for members of the Ahmadiyya Muslim Jamaat around the world. Its aim is to provide Ahmadis with content regarding the beliefs of the true Islam, reintroduced to the world by Hazrat Mirza Ghulam Ahmad of Qadian, peace be on him.

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