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Summer in May

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Summer in May
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The month of May is a harbinger of the summer season in most of the Northern Hemisphere.

May this year will be followed by the season of summer in June, but itself will bring a month called Ramadan – also meaning a sizzling wave of heat.

“Joy” is the one word that can best describe the feelings of the inhabitants of the Western world upon the arrival of summer. And “joy” is again the one word that comprehensively describes the feelings of a Muslim with the arrival of the spiritual summer of Ramadan.

During Ramadan, the Holy Prophetsa is reported to have become even more enthusiastic and fervent in all forms of worship; salat, zakat, sadqa and especially his predawn voluntary prayers. The period of Ramadan was – for him – the high noon of the year. 

His Companionsra followed suit and endeavored to escalate their spiritual development.

The Promised Messiahas being the best reflection of the Holy Prophetsa is reported to have devoted every moment of his day and night to make the best of this “spiritual summer”.

The Ahmadiyya Jamaat functions under Khalifatul Masih just as the pulse beats with the heart. Hazrat Khalifatul Masih Vaa addresses the worldwide Jamaat through MTA International every Friday. 

Going through his sermons of Ramadan over past fifteen years can easily make one feel the heat of this spiritual summer and how he desires for every Ahmadi to be a good conductor of its heat; receiving, absorbing and passing it on to others. It is clear from all his sermons – especially those during the month of Ramadan – that he wants every member of his Jamaat to bring about a complete spiritual and moral reformation in their lives and then uphold it and take it even further with every passing day. As the Muslim World enters the blessed month of Ramadan, Al Hakam will try to stay at par in making the spiritual pulse felt for its readers.

Readers will remember how lovingly Huzooraa mentioned the book Fiqh-ul-Masih in one of his Friday Sermons. This book is a compilation of jurisprudential matters as described by the Promised Messiahas. We will be serialising the chapter of this book on Ramadan and fasting.

Towards the end of Ramadan, Al Hakam will join you as you get geared up to celebrate the joy of Eid-ul-Fitr.

The Companions r.a. – Hazrat Uthman bin Affan r.a.

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The Companions r.a. – Hazrat Uthman bin Affan r.a.
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Jalees Ahmad, London

Background

Hazrat Uthman bin Affanra was born seven years after the Holy Prophetsa. He belonged to one of the wealthiest tribes of Mecca. His father’s name was Affan and his mother’s name was Arwa. 

Hazrat Uthmanra was among the few people who learnt to read and write at a young age. Just like his father, Hazrat Uthmanra became a merchant and was among one of the wealthiest people in Mecca. Even before he accepted Islam he was known for his truthfulness and integrity. 

Acceptance of Islam

Hazrat Uthmanra was around 34 years of age when he had first heard of Islam. His aunt informed him about the Holy Prophetsa and the message of Islam which he was preaching. She told him that Islam would one day prevail. This was the first time Hazrat Uthmanra had heard of the message of Islam. 

Hazrat Uthmanra related this to his good friend Hazrat Abu Bakrra who then took the opportunity and began preaching to him the message of Islam. He said that if he wanted, he could meet with the Holy Prophetsa. 

Thus, when Hazrat Uthman met with the Holy Prophetsa, he started reciting the following verses of the Quran from Surah Al-Dhariyat:

“And in heaven is your sustenance, and also that which you are promised.

“And by the Lord of the heaven and the earth, it is certainly the truth, even as it is true that you speak.”

Then the Holy Prophet addressed Hazrat Uthmanra and told him that he was the Prophet of Allah and sent for all of humanity.

Without any hesitation Hazrat Uthmanra accepted Islam and performed Bai‘at at the hand of the Holy Prophetsa. He thus became one of the earliest followers to accept Islam.

Migration

After accepting Islam, Hazrat Uthmanra married Hazrat Ruqayyahra, daughter of the Holy Prophetsa, thus having the good fortune of being the son-in-law of Prophet Muhammadsa. 

When Hazrat Uthmanra accepted Islam, he began to face the persecution that all Muslims faced. Even his relatives were not happy to hear the news of his conversion. 

Studying history, we find various examples of how the Muslims faced the persecution of Mecca. Hazrat Uthmanra requested for permission from the Holy Prophetsa to migrate to Abyssinia with a few other Muslims, upon which the Holy Prophetsa agreed and thus made Hazrat Uthmanra among the first of those who migrated. 

After some time, they heard of the rumors that the people of Quraish had accepted Islam. They then decided to return to Mecca, only to find out that the rumors were false.  

Service to Islam

Hazrat Uthmanra committed his entire life in the service of Islam. Though his family was in command of the Quraish, he accepted Islam as he knew it to be right. His service to Islam is remembered even today all throughout history.

When the Muslims migrated to Medina, the first difficulty they faced was scarcity of water.

There was only one well in Medina which belonged to a Jew who would sell the water to the poor inhabitants of Medina at a high price.  Hazrat Uthmanra decided to purchase the well and open it for the people of Medina to benifit from it as they pleased.  This was a means of easing the first difficulty that the Muslims faced.

On one occasion, the Holy Prophetsa said that Uthmanra had served Islam to such an extent that now he could have whatsoever he wished, and that God would not question him. This shows that he possessed so many good qualities that it was impossible for his actions to be against the teachings of Islam. 

The Holy Prophet’ssa love for Hazrat Uthmanra

The loss of a loved one is arguably one of the hardest things to deal with. It’s the kind of pain that has a lasting effect on a person. 

When Hazrat Ruqayyara passed away, it was difficult for Hazrat Uthman as he no longer remained the son-in-law of the Holy Prophetsa. 

The love that the Holy Prophetsa had for him can be seen on many occasions throughout his life. When Hazrat Ruqayyahra passed away the Holy Prophetsa gave his second daughter in marriage to Hazrat Uthmanra, thus receiving the title of Zun-Nurayn (the one who possesses two lights) by marrying two of the daughters of the Holy Prophetsa. 

When the second daughter of the Holy Prophetsa passed away, the Holy Prophetsa remarked, “If I had another daughter I would marry her to Hazrat Uthamn as well.”

(Usdul-Ghabah Fi Marafatis-Sahaba, vol. 3, p. 481)

The status of Hazrat Uthmanra

The Holy Prophetsa had immense respect for Hazrat Uthmanra. On one occasion, the Holy Prophetsa was lying down in a room when suddenly Hazrat Uthmanra entered. The Holy Prophetsa instantly sat up and began adjusting his clothes. Later when Hazrat Aishara asked the Holy Prophetsa about this, he replied, “Should I not show modesty to one whom even the Angels show modesty.” 

(Sahih Al-Bukhari) 

Khilafat

Even before accepting Islam, Hazrat Uthmanra was known among the people as trustworthy, kind and generous. He was a rich merchant and used his wealth in the service of Islam. However, before his Khilafat he was never known for, and never had he shown any, qualities of leadership. But despite this he was chosen as the third Khalifa of the Prophetsa. 

During the Khilafat of Hazrat Uthmanra, Islam had expanded a great deal with such efficiency that it spread all over the world into China.  

One of the major accomplishments was of the Holy Quran we see today which was compiled during his Khilafat and under his direct supervision. To date, the entire Muslim Umma benefits from this service.

Al-Ghani 

In Arabia, where drinking alcohol and gambling was a norm and where indulging in killing and raping young women was rampant, only a handful of people would refrain from such acts. Hazrat Uthmanra was among the rare few who never took part in any such “norms” of the Arabian society. Hazrat Uthmanra was a man with a gentle and kind heart. He was known among the people as Al-Ghani i.e. the generous, a quality which was against the norms of the Arabian society. 

Martyrdom

The sad demise of Hazrat Uthmanra was a sad day for the Muslim Umma. He was brutally murdered by the munafiqin (hypocrites). Even during that period where members of his household were under threat due to the invasion of his house, immediately prior to his martyrdom, he bore all those afflictions with great patience and loyalty to the cause of Islam. He was, indeed, a true servant of the Holy Prophet Muhammadsa. May his soul rest in peace. 

The detailed account of the sad demise of Hazrat Uthmanra had many repercussions for the Muslim Umma. These details will Insha-Allah be given seperately in a later issue. For a detailed account of the events surrounding Hazrat Uthman’sra martyrdom, please see www.alislam.org/outset (Editor)

11-17 May

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11-17 May

11 May 1888: The Promised Messiahas went to Batala for medical treatment of his ailing son, Bashir Awal [the first]. 

12 May 1907: A special gathering was arranged in Qadian on this day at 5pm. Elders of the Jamaat delivered speeches before the congregation about the current political development. 

In those days, a very grim situation was prevailing in the Indian subcontinent after the partition of the Province of Bengal. Due to the troubling state of affairs, earlier on 7 May, the Promised Messiahas published an announcement. In his message, Huzooras advised his Jamaat to remain calm and to keep a distance from troubled places. 

12 May 1908: Professor Clement Lindley Wragge, a renowned meteorologist, visited the Promised Messiahas in Lahore. He was on a world tour with his family. Hazrat Mufti Muhammad Sadiqra introduced this man of science. Professor Wragge’s questions and the divine and scholarly answers by the Promised Messiahas provided insight to his queries about science and religion that are very much contemporary issues. The transcript of this intellectual conversation is worth reading and is published in Malfuzat’s last volume. 

15 May 1907: The Promised Messiah’sas book Haqiqatul Wahi was published. This voluminous book contains a brief list of miracles and Divine signs shown in favour of the Promised Messiahas. The Promised Messiahas urged everyone to read this book at least once before rejecting his claims.

15 May 1908: Sir Fazl-i-Hussian, renowned politician of the Indian subcontinent, paid a visit to the Promised Messiahas in Lahore.

15 May 1908: The Promised Messiah’sas book Chashma-e-Marifat was published.

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Front cover of the first edition of Chashma-e-Ma’rifat | Ahmadiyya ARC

16 May 1903: Deputy Commissioner of Gurdaspur officially dismissed the court case in which false allegations were leveled by the local community in Qadian against the construction of Minaratul Masih.

17 May 1908: The Promised Messiahas invited the elite of Lahore to his place of residence. Food was also served but invitees remained attentive to the words of the Promised Messiahas. Thus, our beloved Imam, Hazrat Mirza Ghulam Ahmadas remained occupied in the propagation of Islam just a week before his demise.

17 May 1908: The Promised Messiahas was told by God in Persian about his age:

مكن تكىہ برعمرِناپائىدار

[Do not put your trust in uncertain life.] 

On this, Hazrat Maulana Jalaluddin Shamsra wrote a note, “The year of death has also been revealed in this revelation. Its numerical value, according to the abjad system is 1326,” pointing towards 1326 AH. 

Book Fair Slovenia

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Book Fair Slovenia

Talha Ahmad, Missionary Slovenia

The Slovenian Book Days (Slovenski dnevi knjige) is an event that takes places every year in April across the country. The Slovenian Book Days is a traditional festival in Slovenia, each year attracting many publishing houses and thousands of visitors. 

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Slovenia Jamaat Book Stall | AMJ Slovenia

The annual event is organised by the Slovenian Writers Association and manifests a nationwide feast of books by promoting Slovenian literature. 

The event allowed various publishers to showcase and demonstrate their products to a wide range of visitors from all over the country. There were various book fairs, exhibitions, lectures, debates, presentations of new books and shows for children. 

This year Ahmadiyya Muslim Jamaat Slovenia took part in the book fair in Ljubljana, the capital city of Slovenia on 18-22 April and on 23-26 April in the country’s second largest city, Maribor.

Prior to the event, several people and news websites expressed their displeasure against the event and against the Ahmadiyya Muslim Jamaat’s participation in the book fair. Despite the opposition, the Jamaat took part in the event and received a lot of support, including from the organisers. It led a lot of visitors anxiously to our book stall to discuss Islam. These discussions turned out to be very fruitful as a lot of visitors openly expressed their changed and positive view of Islam.

This year’s book fair served as a perfect platform for Ahmadiyya Muslim Jamaat Slovenia to spread the true message of Islam. Eventually, the event came to an end and, with the Grace of Allah, proved yet again to be a blessed and successful event. 

Standing the Test of Time

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Standing the Test of Time

Comparing the works of Humphrey J. Fisher & John H. Hanson


Asif M Basit, London
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Humphrey J Fisher wrote a book titled Ahmadiyyah: a study in contemporary Islam on the West African coast. It was published by the Oxford University Press, London in 1963. From an established scholar, one would expect a work of research that is unbiased. This work, unfortunately, seems full of bias and prejudice, which I yet see as unfounded. Fifty-five years on, it is awe-inspiring to see how time can lay prejudices and biases bare, even if they were wrapped in academic diction and style. Now, with demonstrative proof at hand, it is about time that the work of Humphrey J Fisher is called to the dock before the court of history.

Not much needs to be said about the book as the “Conclusion” at the end says a great deal about it. Fisher, concluding his research, asks a question, “Is it possible to estimate the future of Ahmadiyyah in West Africa?” He then goes on to answer it himself by stating, “The future is therefore not secure for Ahmadiyyah. A careful assessment of the realities should guide policy. It is exactly such an assessment which, by reason of their strong propagandist bias, Ahmadis are likely to have great difficulty in making. By too great a profusion of unjustified claims, the directors of Ahmadiyyah blind themselves to the true needs of their position, and weaken their argument in the minds of their hearers, for the West African is as shrewd as another in discerning disparity between vaunt and achievement.”

Before running a comparison between what Fisher predicted and what actually happened over the course of the last half-a-century, let us read how contemporary academia, who stood to uphold the values of academic research, viewed this work by Fisher. Joseph Schacht, the British-German professor of Islamic studies at Columbia University, reviewed the work for the Bulletin of the School of Oriental and African Studies in 1964. I present here some passages from the two-column, one-page review:

“I have, however, some reservations to make… Firstly: Mr Fisher is, of course, aware of the differences which divide the two branches of the Ahmadiyya, the Qadian branch and the Lahore branch, but I do not find a clear distinction made in the book…

“I cannot accept some of Mr Fisher’s statements and assumptions, e.g. his assumption that the first aim of orthodox West African islam should be ‘gradual growth within a pagan setting’, as opposed to the ‘reforming energies’ of the Ahmadiyya (p. X); several of his explicit or implied assertions as to the teaching of orthodox Islam as opposed to the doctrine of the Ahmadiyya (pp. 35 ff); or his apparent lack of understanding of the issue involved in the teaching of the so-called Quranic People (p. 92)… 

“I also regret that the spread of Ahmadiyya is not set more against the background of the spread of ‘orthodox’ Islam; it comes as a surprise to read on p. 97, without having been prepared for it in any way, that at a certain, not clearly identified period, the Muslims constituted ‘already nearly half of the Lagos population’ (p. 97)…

“My third reservation concerns the validity of Mr Fisher’s method of collecting information on the spot. It appears from Mr Fisher’s account that the effort of the Ahmadiyya in Sierra Leone has been practically unsuccessful (pp. 121-5) and, we must infer from other passages in his book, rejected by orthodox Muslims; now imam Abd al-Karim Ghazali of Sierra Leone speaks highly of the Ahmadi mission which came to his country in 1945, whereas according to Mr Fisher, ‘it was about 1948 that Ahmadiyyah finally found a noticeable foothold in Freetown… but thus far progress has been very slow’. I merely state this difference. Appendix II (p. 191) is concerned with the Ahmadiyya in East Africa; in these two pages, too, I found a few inaccuracies, and I should have liked to see a reference to Damman’s paper on the Swahili translation of the Quran…”

Schacht’s review is remarkable as it was not only written by a contemporary of Fisher at around the same time as the book came out, but also for the fact that he seems to have first-hand knowledge of the situation in West Africa. He has brilliantly highlighted the discrepancies in Fisher’s account by way of knowledge, research and personal experience.

With five decades having passed since this work was published, Fisher’s claims regarding the life-expectancy of the Ahmadiyya Jamaat on the West African coast need to be assessed against tangible, demonstrative evidence. I wouldn’t want to counter bias with my own opinion as that too could be classed as a bias by many, so I present here a thoroughly researched work by an established academic of the Indiana University, Professor John H Hanson. His book, The Ahmadiyya in the Gold Coast is a marvellous piece of research, and the entirety of it is worth a read. Let’s see how Hanson’s work answers the question posed by Fisher.

Summing up the 287 pages of thorough research, Hanson opines:

“Maulvi Wahab [long-time serving President of the Ahmadiyya Muslim Community in Ghana] brought Ghanaian sensibilities to his leadership, such as mirroring the efforts of the early era and relying on lay missionaries: he sent them into regions of Ghana where no Ahmadiyya presence had been established, and they successfully increased membership significantly.” 

Hanson goes on to narrate how the Ahmadiyya in Ghana have “grasped the possibilities of new media and made inroads with broadcasts on Ghanaian public television”.

“Maulvi bin Salih [now President of the Ahmadiyya in Ghana], as regional missionary in the 1980s, spearheaded efforts to expand the movement into Burkina Faso…”

The in-depth analysis of the Ahmadiyya missionary activity has led Hanson to conclude that the Ahmadiyya missionary activity in Ghana “is rooted, as all Ahmadi missionary efforts have been from the start, on the active support and assistance of lay Ghanaian Ahmadi Muslims who volunteer time and make regular financial contributions to the Ahmadiyya.”

No work on the Ahmadiyya presence in West Africa today can be complete without acknowledging the contribution of the Ahmadiyya in the fields of education and public health. Hanson states:

“The provision of education remains a primary Ahmadiyya activity. The increasing number of residential Pakistani missionaries after the Second World War supported this effort, but over time Ghanaian Ahmadi Muslims have assumed positions at these schools as teachers and headmasters. Currently the Ahmadiyya runs 85 preschools, 124 primary schools, and 51 junior secondary schools in Ghana. These schools are open to students of all religious backgrounds. Operating in partnership with the Ghanaian government, many schools are in underserved rural areas.”

Hanson, very rightly so, gives credit of the current stature of Ghanaian branch of the Ahmadiyya Muslim Jamaat to “the ties Hazrat Mirza Masroor Ahmad, the current successor, forged when he was a missionary in Ghana”.

The remarkable services of the Ahmadiyya Muslim Jamaat in public healthcare are duly credited by Hanson. “The Ahmadiyya added the provision of health care into its local operations. With funds from the global community, the Ahmadiyya in Ghana has established seven hospitals, all accredited by the Ghanian government. Most are staffed by Ahmadi medical missionaries from South Asia, but a few Ghanaian Muslim physicians have served, and scores more worked as other medical staff. Other initiatives of Ahmadiyya include homeopathic medicine; the movement opened a clinic in Kumasi, the first homeopathic clinic run by the Ahmadiyya anywhere in the world, to produce medicines and to train homeopathic doctors. Herbal medicine also is promoted by Ghanaian Ahmadi Muslims who produce and sell herbal compounds to address a range of illnesses. The combination of biomedical, homeopathic, and herbal approaches to healing is a distinctive medical presence and widens access to a broad range of users, both Ahmadi Muslims and others.”

Supported by a detailed analysis of the past and present of the Ahmadiyya in West Africa, first-hand experience and the evidence now available, Hanson responds to the prejudice of Fisher and his likes in a very appropriate manner. “The postwar expansion of Ahmadi missionaries from South Asia led Humphrey Fisher to stress external control of the movement in West Africa and J Spencer Trimingham to argue that the Ahmadiya was a ‘maritime implantation’ in West Africa. Both Trimingham and Fisher allowed the changes of the mid-twentieth century to obscure their view of African initiative in the movement’s genesis in the West Africa.”

If I was to be asked to give a one-liner about Hanson’s book, I would, fully agreeing, quote Hanson again:

“This book contends that the arrival and consolidation of the Ahmadiyya in the Gold Coast was a culmination of African efforts to establish a Muslim community.”

Staying within the scope of his title, Hanson’s magnificent work covers only Ghana. The story of the unequivocal growth of the Ahmadiyya Muslim Jamaat is equally inspiring in all of West Africa, as is in the rest of the world; it just needs to be told.

Divinity of Jesus a.s. – Part II

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Divinity of Jesus a.s. – Part II

Are the Gospels Reliable?

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Farhan Iqbal, Missionary Canada

The Promised Messiahas has explained that Muslims cannot accept the divinity of Jesusas because it is not mentioned in the books of God. Both the Torah and the Quran do not mention anything about the divinity of Jesusas. 

Christians would respond to this by pointing to verses in the Gospels (i.e. the first four books of the New Testament) that they believe clearly expound their belief in the divinity of Jesusas. Such references can be studied one by one to assess whether they truly expound the divinity of Jesusas. 

However, it is first worthwhile to look into the reliability of the Gospels. Are they a trustworthy source on Jesusas? This article takes a deeper look at this crucial question.

Understanding the Gospels

First and foremost, it is important to note that the four Gospels (i.e. Matthew, Mark, Luke and John) are the most important books of the New Testament because they are specifically about Jesusas, his life, teachings and experiences up to the crucifixion. They were written anonymously and the names attached to the books were assigned to them by Church tradition. 

Each Gospel was purportedly written independently of the others. In other words, whoever wrote the Gospel of Mark supposedly intended it to contain a true account of the life of Jesusas without the need of the other Gospels to verify anything in it. Similarly, Luke, Matthew, and John, were each written with the intention to be seen independently and not as an appendix or an addition to any other Gospel. 

Upon a closer examination, scholars have determined that the first three Gospels (i.e. Matthew, Mark and Luke) are so similar to each other that they have been designated as the “Synoptic Gospels” (from the Greek term synoptikos meaning “viewed together”). This means that large sections in Matthew, Mark, and Luke, use identical words when mentioning some of the sayings of Jesusas or writing stories about him. This means that copying was going on. 

Since Mark was written first according to scholars, it can be concluded that Matthew and Luke used it as a source and took some material verbatim from Mark. 

Matthew and Luke both use another source that Mark did not have. This source mostly contains sayings of Jesusas and both Matthew and Luke quote these sayings in the same words, suggesting that this was another possibly written source of a collection of sayings of Jesusas. This source is commonly called “Q”, which is an abbreviation for Quelle (a German word for “source”). However, no document has yet been discovered which can be called “Q” and so this remains a hypothesis. 

In addition to these two sources, Matthew and Luke each have additional material that is unique to each of these Gospels. Such material that is only found in Matthew is commonly called “M” and such material that is unique to Luke is commonly called “L”. 

The discussion of the sources of these three Gospels is what is known as the “Four Source Hypothesis” as shown by the diagram below:

Interestingly, the Gospel of John is very different when compared with the Synoptics as it uses independent sources. This Gospel strongly portrays Jesusas as divine which is why scholars say that this Gospel has a high Christology while the Synoptics have a low Christology.

A Problem in Gospel Study

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The four Gospels were written independently yet the contents of the each Gospel are mostly similar

A problem with the reliability of the Gospels is that they are not completely harmonious with each other. One example that illustrates this is the way each of the Gospels begins its narrative. 

Whereas the Gospel of Mark (65-70 CE) begins the narrative about Jesusas with his baptism, the Gospels of Matthew (80-85 CE) and Luke (85-90 CE) each begin their narrative with the virgin birth of Jesusas. On the other hand, the Gospel of John (90-110 CE) begins its narrative with the logos – a term used in Stoic philosophy to refer to “reason” that pervades the universe and is identified with God. The Gospel of John calls this logos the Word of God, which eternally existed with God and became flesh in Jesusas 2018 years ago. 

The question is, if Jesusas is truly the eternal being or logos that existed before his birth on earth, why did the Synoptic Gospels fail to mention it? Similarly, if Jesus’as virgin birth is an important detail about him which proves his divinity, why did the Gospel of Mark not mention this crucial detail to make the case for a divine Jesusas?

Moreover, the Gospel of Mark portrays Jesusas as one who commands his followers to be secretive about him, while the Gospel of Johnas portrays him as one who speaks quite openly about himself in a very assertive manner, often referring to himself by means of an emphatic Greek phrase ego eimi (“I am”). 

This leads to many Christian apologists using the Gospel of John to provide evidence for the divinity of Jesusas. However, from an academic point of view, this is not a convincing form of argumentation. If Jesusas was indeed God and our eternal salvation depends on accepting him as such, did the other Gospels, including earlier sources such as Q, M, and L, simply miss this most fundamental claim of Jesusas? 

Parallel Study

One way to note how the Gospels are similar or dissimilar to each other is to read the incidents they cite or quotations of Jesusas they narrate side-by-side. An excellent test case for this exercise is the Baptism of Jesusas. It is mentioned in each of the Gospels as follows: Mark 1:9-11, Matthew 3:13-17, Luke 3:21-22, and John 1:29-34. 

While the Gospel of Mark has the earliest, raw story of Jesusas being baptized by John, the Gospel of Matthew revises the story by adding that John the Baptist was hesitant to baptize Jesusas. 

The Gospel of Luke on the other hand does not indicate whether it was John the Baptist indeed who baptized Jesusas or someone else. In fact, if the passage is seen in context, Luke seems to suggest that John was arrested before the baptism of Jesusas. The Gospel of John even goes a step further by not mentioning the baptism at all. Instead it attributes a long speech to John where he speaks of the greatness of Jesusas.

In this test case regarding the baptism of Jesusas, and in the overall portrayal of Jesusas by each Gospel, we can notice differences some of which are quite significant. The Promised Messiah, Hazrat Mirza Ghulam Ahmadas, has noted that the authors of the Gospels were not Prophets (Kitab-ul-Bariyyah, Ruhani Khazain, Vol. 13, p. 85).

This explains the differences, as they were made by humans who were trying to write down events that took place many decades prior to their writing. 

Biblical scholars who study the texts in depth know the differences that are mentioned in this article and many others. Those among them who are Christian argue that the Bible has truth and that is what is important, not the “minor” differences.

We do not completely disagree with those scholars, as we also say that the Bible has truth. However, that truth should be obtained from the Word of God or the statements of the Prophets of God historically recorded in the Bible. Such truths which are also affirmed in the Quran become absolute truths for Muslims. 

When it comes to God, that truth is the same: God is One and One Alone. In the Hebrew Bible/Old Testament, see Deuteronomy 6:4; in the Gospels, see Jesus’as statement in Mark 12:29, and in the Quran, see Surah Al-Ikhlas, Ch.112: V.1-5.

What Hath God Wrought?

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What Hath God Wrought?
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Hazrat Khalifatul Masih V a.a. in Capitol Hill

 

The Month of May has many days that are of historical importance. Many personalities who left a deep imprint on world history were born in May.

Karl Marx was to change the shape of the world economy by laying the foundations of communism – a strong competitor of capitalism. 

Sigmund Freud was to change the perception of human psychology and introduce the powers of the unconscious bunkers of the human-mind. 

Florence Nightingale left behind a new and rich legacy of nursing – a profession that stands as the pride of humanity. Nelson Mandela – once a prisoner in South Africa – became President of the same country, setting a great example of endurance, perseverance and love for one’s nation. 

The Nineteenth Century is of particular importance in world history as communication technology was constantly progressing. May 1844 saw Samuel Morse – inventor of the telegraph – send the first telegraphic message from the Capitol Building, Washington D.C. It was 24 May 1844 when this historic breakthrough took place; the words he chose for this historic message were, “What hath God wrought”, a phrase from Numbers in the Holy Bible meaning “Look! What wonder God has done”.

Then came the May of 1908 where the world witnessed an event that fulfilled a grand Prophecy of the Holy Prophetsa of Islam; the establishment of Khilafat-e-Ahmadiyya-Islamiyya. 

The world knows May as a month where great economists, philosophers, psychologists, politicians, nationalists, inventors and humanitarians were born or had seen fruition of their pursuits. In May 1908 was established an institution where all theories, philosophies, inventions and humanitarian efforts were to be channelised by the Divinely appointed successors of the Hakam and Adl – judge and arbitrator – of the latter days. Khilafat-e-Ahmadiyya was to put every discipline into perspective and show the way forward.

Since its inception in May 1908, Khilafat-e-Ahmadiyya has been a lighthouse for all disciplines of knowledge. Where social scientists, politicians, humanitarian activists and philosophers have sought guidance, Khilafat-e-Ahmadiyya has, above all, been the best guide on the path that leads to Allah the Almighty. 

Who would have thought that the fifth era of this Khilafat would see the Khalifa going to the same Capitol Building from where the first telegraphic message was sent out? Even Morse wouldn’t have thought the words of his first message would be said – in their actual sense – from this building by a Divinely appointed Khalifa: What hath God wrought. 

Al Hakam will Insha-Allah produce a special number for the week 25 to 31 May. The issue will primarily focus on the topic of Khilafat-e-Ahmadiyya. 

Write to us about how you have experienced Khilafat, what it means for you and how it has affected your life and we will Insha-Allah include a selection from those experiences.

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Responsibilities of Emigrated Ahmadi Muslims

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Responsibilities of Emigrated Ahmadi Muslims

Friday Sermon

6 April 2018

Responsibilities of Emigrated Ahmadi Muslims

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

Although Spain is undoubtedly amongst the Western countries, but in terms of economic stability, it is counted among the less stable countries of Europe. Employment opportunities, wages and the quality of life is far less as compared to other European countries such as France, Germany, Holland or the UK etc. and this is usually what is asserted. However, in spite of this, as compared to Pakistan, the economic conditions are far better for those people that have migrated from Pakistan. That is why many Pakistanis come here for business or employment purposes. 

As far as Ahmadis are concerned, when they emigrate from Pakistan, they do so due to two reasons; the foremost of these is the prevalence of restrictions placed upon religious activities and a lack of religious freedom for Ahmadis in Pakistan. The second [reason] is for the betterment of their economic situation. The majority of those who migrate to this country and apply for asylum, or try to gain visa for permanent residency do so by stating that the conditions for Ahmadis in Pakistan are not such that they can freely pronounce themselves as Muslims, or undertake acts of worship or follow religious practices in accordance with their faith. 

Some people state their conditions truthfully as they file their cases for asylum, but some also conjure stories, albeit less in this country and more so in other European countries, however this is unnecessary. I have said many times that if one mentions truthfully the atrocities committed against us in Pakistan in the name of religion and merely state that “living in Pakistan under such circumstances puts me under extreme psychological pressure which is akin to continuous torture,” then usually, the authorities or the judges understand this and hence adopt a helpful and sympathetic attitude. 

Thus, whilst putting forward ones case, there is no need to formulate exaggerated statements under the pressure of other people or lawyers. Likewise, one’s statement should be consistent from the outset right to the end, instead of altering it, which could lead the authorities to suspect possible fabrication. 

In any case, an Ahmadi should safeguard themselves from lying. Allah the Exalted has equated lying to shirk [associating partners with God]. One can never expect from an Ahmadi that they would commit shirk. On the one hand an Ahmadi claims that “I am at the forefront in proclaiming the Oneness of God Almighty, and in coming into the servitude of the Holy Prophetsa and that I believe in the Imam of the Age: the Promised Messiah and Imam Mahdias.” But, on the other hand, they fail to protect themselves against this fundamental sin.

Thus, every Ahmadi should analyse themselves in this regard in order to assess whether or not they are undertaking any step for worldly gains, which will render us extremely sinful in the eyes of God Almighty. 

Thus, as I have said, once we have emigrated from our homeland in order to safeguard our faith, and in order to remain firm on our faith, then we must give the utmost priority to the commandments of Allah the Exalted. We should see as to what our preferences are and what they ought to be after having accepted Ahmadiyyat, the true Islam. If these preferences are not in accordance with the commandments of God Almighty then we have failed to achieve the purpose of our migration. However, if these [preferences] are in accordance with this [the commandments of God] then we have achieved the purpose of our migration. Furthermore, in this case we will also be the recipients of the blessings of Allah the Exalted. If our very foundation is based on a lie and if we have made the attainment of the world our sole objective, then we will not be the recipients of the blessings of Allah the Exalted. 

Those who believe in the unity of Allah the Exalted and worship Him, can never associate any partners with Him. The people who have understood the purpose of their creation, understand that their primary objective is to acquire the pleasure of God Almighty. We should always remember that our objective is not to attain the world and not to be engrossed in worldly affairs. This is not the reason for the birth of a believer. Only if we try to achieve the purpose of our creation set out by Allah the Exalted in order to attain His pleasure, will we be able to acquire true success and fulfil the purpose of entering this world. We will most certainly acquire this world and its blessings as Allah the Exalted does not deprive those of religious and worldly blessings who march towards Him. Allah the Exalted does not deprive those of the blessings of the world who strive in order to acquire His pleasure. As a matter of fact, Allah the Exalted has taught us this prayer to seek from Him the good of this world as well as the Hereafter, as He says:

رَبَّنَاۤ  اٰتِنَا فِي الدُّنْيَا حَسَنَةً وَّ فِي الۡاٰخِرَةِ حَسَنَةً وَّ قِنَا عَذَابَ النَّارِ

[“Our Lord, grant us good in this world as well as good in the world to come, and protect us from the torment of the Fire.” (Surah Al-Baqarah: V.202)].

In relation to this the Promised Messiahas states: 

“A person is in need of two aspects for his prosperity; firstly, to remain safeguarded from all difficulties, adversities and trials etc., which befall him in this temporary worldly life. Secondly, to be safeguarded from sins, evils and spiritual ailments, which lead him away from God.” 

There are two [necessary] aspects for a person. Firstly, they have to undergo worldly hardships and ailments and secondly, spiritual hardships and ailments. Thus, a person should continuously try to remain safeguarded from these both. The Promised Messiahas stated, “The good of the world is to remain safeguarded from every form of evil, indecency and dishonour, both physically and spiritually.” (Malfuzat Vol. IV, p. 302, 1985 UK)

Further elaborating on [the word] Rabbana [our Lord], the Promised Messiahas states, “…observe, Allah the Exalted says:

رَبَّنَاۤ  اٰتِنَا فِي الدُّنْيَا حَسَنَةً

[“Our Lord, grant us good in this world.]

The truth of the matter is that there is a subtle indication towards repentance in the word Rabbana [our Lord].” When a person says Rabbana, he completely inclines towards God Almighty. The Promised Messiahas further states, “The word Rabbana requires [and implies that] a person has left other gods which he had previously adopted, and turned towards this Lord. Furthermore, this word can only be uttered from the heart of a person with true anguish and fervour…” 

When a person recites Rabbana [our Lord] in its true sense, it is uttered with an anguish. There are people who say Rabbana and offer this prayer superficially. Only if a person offers this prayer whole heartedly will the word Rabbana be uttered in its true sense. Furthermore, according to the Promised Messiahas, the word Rabbana cannot be said until there is a state of true anguish and fervour. 

The Promised Messiahas states: 

“The fact of the matter is that a person creates multiple gods for themself. They have utmost faith in their schemes and deceptions, as those are their gods. If they are proud of their knowledge or power then that is their god. If they are proud of their beauty or wealth then that is their god. In short, there are thousands of such gods which are attached to them. Until they do not forsake them all, bow their head before the One True Lord and fall at His threshold, supplicating the words of Rabbana, with true heart-wrenching emotions, they will not be able to understand the nature of the True Lord.” 

As I have mentioned that people do say that we supplicate the prayer Rabbana, however the true words of Rabbana are only expressed when one supplicates with the resonating sounds of anguish, that melt the heart, and when one knows full well that they are saying Rabbana, whilst addressing the One Supreme God, Who is their Lord. Only when this occurs one can understand their True Lord and can supplicate before Him. 

The Promised Messiahas further states:

“When one accepts their sins and supplicates with true pain and fervour, and then addresses their Lord, ‘Rabbana i.e.  O my Lord! You were in fact the True God! Yet out of my error I wandered away from You, but now I have abandoned those false gods and I sincerely proclaim your Providence and come to Your threshold.’” (Malfuzat Vol. V, pp.188-189, 1985 UK) 

Hence, this is the state that the Promised Messiahas wishes to see within us that we prostrate sincerely before Allah the Exalted, worship Him and understand the purpose of our creation. 

When we fulfil our obligation to our Lord and call Him in this manner, then we shall attain the bounties of the world and of the Hereafter. In fact, one seeks the blessings of this world in order to attain the blessings of the Hereafter, such as good health so that one can worship God Almighty. Health is a worldly blessing and ought to be counted amongst the goods of this world, if one has good health then accordingly they can worship God Almighty. If one has wealth then they can make sacrifices for the sake of their religion and be granted the opportunity to serve the creation of God. 

Therefore, we must always keep in mind this important principal. I mentioned earlier about fulfilling our obligation of worship. We ought to remember that we can only make such efforts when we fulfil the objectives of our being, in accordance with the commandments of God Almighty. In this regard God Almighty states:

وَمَا خَلَقْتُ الْجِنَّ وَ الْاِنۡسَ  اِلَّا لِيَعْبُدُوۡنِ

“And I have not created the Jinn and the men but that they may worship Me.” [Surah Al-Dhariyat: V. 57]

Thus, when we ponder over the commandments of Allah the Exalted one after the other, [we come to know that] each one of them draws our attention towards remembering God Almighty. Your worldly pursuits ought not to make you heedless to the remembrance of Allah, nor should your aim be to only fulfil your worldly desires and attain this life. 

Regarding this the Promised Messiahas states in one place, “Allah the Exalted says, ‘I have only created the Jinn and the men so that they may recognise Me and worship me.’ So in light of this verse the true purpose of man’s life is to worship God Almighty, understand Him and to become His.” The Promised Messiahas further says, “It is evident that man is not in the position to decide the purpose of his own life, for he does not come into this world by choice, nor will he depart therefrom of his own accord. In reality he is a creation. The One Who created him and granted him greater and loftier faculties than all other creation, (i.e. in comparison to other creatures He created man as the noblest of all creatures and granted him greater faculties) can be the One Who declares the purpose of His creation. Whether someone understands this or not, there is no doubt that the purpose of man’s creations is to worship God Almighty, attain His understanding and to lose himself completely in His being.” (Islami Usul Ki Filasafi, Ruhani Khazain Vol. 10, p. 414)

When man keeps this purpose in view, they become true believers, and such people also obtain the pleasure of God Almighty through worldly blessings. One’s intellectual capabilities, physical strengths, and a good financial standing or modern inventions and worldly grandeur should not make us oblivious to the purpose of our creation. One’s health, intellectual ability or the attraction of worldly objects around us should not overpower us to the extent that we abandon the purpose of our creation.

As I stated earlier, the majority of Ahmadis migrated to this part of the world due to their faith; due to the religious restrictions imposed on them in their country. Hence, this should always be kept in mind. Ahmadis proclaim that after a sustained period of darkness, the radiant Sun of Islam was to rise again in the era of the Promised Messiahas in accordance with the prophecy of the Holy Prophetsa. This Sun would bring the hearts of Muslims out of darkness into the light of the true teachings. It would bring them towards true Islamic teachings which are pure from innovation and the Sun was to inform the non-Muslims also about the beautiful teachings of Islam.  

It is the duty of every Ahmadi after migrating here that they ought to strive and fulfil this important obligation. Ahmadis everywhere should inform others in their surroundings about the true Islam. The morals and standards of worship of every Ahmadi should be such that it should attract the attention of others. Where such things will distinguish Ahmadis from others, it will also be a source of propagating the message to the locals. There is a need for every Ahmadi to first understand the purpose of their creation and then convey it to others and direct their attention towards it. We must acquaint the world with the fact that the purpose of worldly blessings conferred by God Almighty is not to take one away from Him, rather, these blessings are here to draw us closer to Him. Hence, such blessings should be utilized in moderation. If one transgresses beyond this they head towards destruction. 

Four or five years ago, the world did not envisage the fact that it was heading towards destruction, or was not ready to admit this fact. However today the situation is completely different. The main cause of this is because they think that the progress of the Western nations will save them, and they will be able to recover from any possible loss. Those who think in such a manner are wrong. 

When there is destruction as a result of war, the well-established governments initially aim to recover from the adverse effects. The countries that are not as established, some of which are European countries, may experience even worse conditions. Hence, Ahmadis everywhere should make worldly provisions and more importantly focus their attention towards gaining the pleasure of Allah the Almighty through prayers. It is only the Grace of Allah the Exalted that can save the world from destruction and in order to absorb His blessings there is a need to follow all the directives that He has instructed. Only through prostrating before Him can we please Him. Every Ahmadi ought to remember that simply believing in the Promised Messiahas is not enough to enable them to acquire the rewards of this world and the Hereafter, nor can it save them from the punishment of the Hellfire. In fact, by accepting the Promised Messiahas it places an even greater responsibility to fashion our lives according to the pleasure of God Almighty. 

The Promised Messiahas states: 

“Remember that simply doing the Bai’at [oath of allegiance] is of no benefit; God Almighty is not pleased with this practise until one does not adhere to the true essence of Bai’at. Until then this Bai’at is merely a ritual. Therefore, it is essential to make an effort towards fulfilling the true purpose of the Bai’at.” What is its true purpose? The Promised Messiahas explains, “It is to adopt righteousness and to carefully recite the Holy Quran, and deeply ponder over it, and then act according to its teachings as it has always been the practise of God Almighty that He is not pleased by mere speech and verbal utterance. In fact, in order to attain the pleasure of God Almighty it is essential to adhere to the commandments of God Almighty, and to refrain from that which He forbids.” One should refrain from that which God has prohibited. “This is evidently clear because we observe that even man is simply not pleased with mere words, rather he too is joyful with actual service rendered towards him.” 

The Promised Messiahas then says: 

“The difference between a truthful and dishonest Muslim is that the dishonest only conjures plans but does not fulfil them. In comparison, a truthful Muslim sees any plan to fruition rather than making mere statements. Thus, when Allah the Exalted sees that His servant is worshipping Him for His sake and is benevolent towards His creation, at that moment He sends down His angels, thereby making a distinction between a true and a false Muslim, in accordance with His promise.” (Malfuzat Vol. VI, pp. 404-405, 1985 UK)

Therefore, it is vital for every single one of us to strive and become a true Muslim. One should derive benefit from the fruits and blessings of this world in a manner that one becomes the heir to the blessings of the Hereafter. We ought to fulfil our rights of worship to Allah. Since we have been forced to leave our countries due to our faith, whilst settling here we should strive to act on the teachings of our faith. May Allah enable every single one of us to achieve this purpose. 

(Translated by The Review of Religions)

A Sage from China

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A Sage from China

Lord Linlithgow, Viceroy of India, appointed Hazrat Sir Zafrulla Khanra as Agent-General of British India in China. This appointment was made in February 1942 and Hazrat Chaudhry Sahibra was to stay in China for a period of six months to establish direct diplomatic relations between China and India and pave way for a diplomatic mission to continue thereon. 

During this brief stay, Hazrat Chaudhry Zafrulla Khanra came into contact with Muslim leaders of China. In his autobiography Tehdis-e-Nemat, Hazrat Chaudhry Sahibra has mentioned that he was pleased to meet the Muslim representatives who had come from the north-western states of China where the Muslim population was in millions.

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Among the Chinese Muslim youth inspired by Hazrat Chaudhry Zafrulla Khan’sra invitation to travel to Pakistan and enhance their understanding of Islam was a young man called Usman Chou. He, along with another three friends, began preparing to travel to Pakistan. 

With a lot of difficulty, he was able to embark upon this long journey where he had to travel through Singapore and India. In Singapore, he met the Ahmadi Missionary Ghulam Hussain Ayyaz Sahib. Inspired by his piety, Usman Chou Sahib became even more encouraged to travel to Rabwah where he started to learn more about Islam and also about the claims of the Promised Messiahas. 

It was after a thorough research and a long period of prayers that he was finally guided by Allah the Almighty to accept Ahmadiyyat. 

Usman Chou Sahib, fondly known as Chini Sahib in the Jamaat, would very lovingly reminisce an incident from his early days in Rabwah. 

It was a very hot summer in Punjab. Hazrat Khalifatul Masih IIra was in the famous hill-station of Murree. A young Usman Chou was told that Hazrat Musleh Maudra had called him for some work in Murree. When he arrived there, the job assigned to him was not a very major one and he was able to do it in little time with great ease. 

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Usman Chou Sahib seated in the middle (facing camera) | Family of Usman Chou Sahib

When he reported back to Hazrat Musleh-e-Maudra that the work had been done, Hazrat Musleh-e-Maudra said, “I had actually called you to spend some time in the pleasant weather of Murree for a few days”.

During the period that he spent in fervent prayers and research about the Jamaat, he was taught a prayer through a dream. Upon waking up, he could not remember the whole of it and could only recall the words “Allahumma” (O Allah). He narrated this incident to Hazrat Mirza Bashir Ahmadra who interpreted this incident saying, “You will have a lot of chances to worship Allah!”

How he received countless blessings, Hazrat Khalifatul Masih Vaa has shed light upon this in the previous Friday Sermon that was dedicated to this pious, noble and God-fearing servant of Ahmadiyyat.

May the Jamaat and Khalifatul Masih forever be given such passionate and selfless servants. Amin

Usman Chou Sahib

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Usman Chou Sahib
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Usman Chou Sahib

On 13 April a devoted servant of the Jamaat, the revered Usman Chou Sahib passed away. Inna Lillahi Wa Inna Ilaihi Raji‘un (To Allah we belong, and to Him shall we return). 

Where Huzoor’s Friday Sermons are a means to make amends in our spiritual and moral dealings, they also provide insight to how pure submission to God and perfect obedience to Khilafat should be demonstrated. 

The previous Friday Sermon (27 April) was again another means for Ahmadis to assess themselves and adopt qualities that brings one closer to God. 

At the onset, Hazrat Khalifatul Masih Vaa said, “I will present before you certain aspects of the life of this selfless, unworldly and venerable Waqif-e-Zindagi [life-devotee], Ahmadi missionary, scholar – who practiced what he preached – and Waliullah [Godly saint]. These are all characteristics that should be adopted by all Waqifeen-e-Zindagi, missionaries and generally all Ahmadis.”

Usman Chou Sahib was fortunate that Allah enabled him to travel to Pakistan from a far-off place in China and accept Ahmadiyyat. Huzoor said that Usman Sahib had written about his life and how Allah blessed him at every step, enabled him to increase his knowledge, accept Ahmadiyyat and then devote his life for the cause of the Jamaat. 

Huzooraa said that a book could be written on his life and that Majlis Khuddam-ul-Ahmadiyya Pakistan had the potential to achieve this task. 

While narrating his exemplary role as a father, Huzoor quoted Usman Sahib’s children who said that he inculcated a sense of responsibility for prayers and would always remind them that there was nothing more important than offering the five daily prayers on time. As children, he would wake them up by sprinkling water on them and encourage them to offer Fajr on time. 

Usman Sahib, had adopted a unique way of learning through enjoyment where he would hold competitions among his children asking religious questions and rewarding them afterwards, thus entertaining the children and at the same time reminding them of their actual purpose. 

Huzooraa said that a couple of months ago, Usman Sahib had come to meet him but due to not being able to speak, he wrote down three things he wanted to communicate to Huzooraa for his son-in-law to say. The first was an apology for not being able to stand from his wheelchair due to being frail; the second was a request for prayers for him to serve the Jamaat till the last breath and thirdly, a request to work from home as he could not physically attend his office. 

It was in such circumstances that Usman Chou Sahib would regularly walk to the mosque to offer prayers. When the time between two prayers was extremely short, even then he would never think of combining and missing a prayer in congregation. 

He would walk to the mosque at an extremely slow pace. One day, after prayer he was asked as to why he wouldn’t just combine his prayers. He replied that the benefit of walking to the mosque was twofold: firstly that it was a subtle exercise and secondly, every step he took towards the mosque was an act of righteousness. 

Huzooraa narrated his personal recollection of Usman Chou Sahib – otherwise affectionately known as Chini Sahib – when he was young. He said, “I recall when he would pray for forty days at Kallar Kahar during the time of Hazrat Khalifatul Masih IIra. I also visited him there when I was young and saw him seated in a small room with the Quran in hand. He would pray there, so we – the children and adults – also requested him to pray for us. He would respond with a smile on his face and in a loving manner.”

In conclusion Huzooraa prayed for him and the family he leaves behind, “May Allah continue to elevate Usman Chini Sahib’s status. May He give comfort and strength to his wife and watch over his family. May Allah enable his children to inherit his righteous deeds, be the recipients of his prayers and follow in his footsteps.”

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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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