Table of Contents - Ahmadiyya Gazette · Amir and Missionary Incharge: Naseem Mahdi ... Prophet the...

Table of Contents

Ahmadiyya Gazette CanadaAn Educational and Spiritual PublicationVolume 36 - No. 1-2 - January / February 2007

Pearls of Wisdom Selection from Qur’an and Ahadith p.1

Writings of the Promised Messiah (Peace be upon him) p.2

Guidance from Khalifatul Masih V (May Allah strengthen his hands)

Summaries of Friday Sermons p.3

Articles

The Magnificent Prophecy p.13

Dignified Rank of the Word of Allah p.16

Memories of Childhood p.19

Great Accomplishments of Hadrat Musleh Mauùd (ra) p.21

Seeratun Nabi (sa) Conferences p.26

Drive for the Propagation of Islam p.31

Profound Love for the Companions of Promised Messiah (as) p.33

An Historic Message for Members of the Jamaàt p.35

Last Moments of Hadrat Musleh Mauùd (ra) p.36

The Holy Qur’an on Truthfulness and Falsehood p.39

Amir and Missionary Incharge: Naseem Mahdi

Chief Editor:

Lal Khan Malik

Editors:

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Manager:

Mubashir Khalid

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The Ahmadiyya Gazette Canada is published by the Ahmadiyya Muslim Jamaàt Canada. The editors of the Ahmadiyya Gazette Canada shall be solely responsible for all errors or omissions contained in the publication herein of the writings of the Promised Messiah (peace be upon him) or any of his successors (may Allah be pleased with them), as well as the summaries of the sermons or addresses of Hadhrat Mirza Masroor Ahmad, Khalifatul Masih V (may Allah strengthen his hands).

Articles published in the Ahmadiyya Gazette Canada reflect the views of their respective authors and may not reflect the views, beliefs and tenets of the Ahmadiyya Muslim Jama'at Canada.

Acknowledgments:

Article Translations: Dr. Saleem Rehman - Pictures: Nadeem Siddiq, Khawaja Mukhtar Butt, Mazhar Ali Zuberi and Alislam.org

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The Holy Qur’an

[49:14] O mankind, We have created you from a male

and a female; And We have made you tribes and sub-

tribes that you may know one another. Verily, the most honourable among you, in the sight of Allah, is

he who is the most righteous among you. Surely,

Allah is All-Knowing, All-Aware.

[7:27] O children of Adam, We have indeed send down to you raiment to cover you nakedness and to

be a means of adornment; but the raiment of

righteousness - that is the best. That is of the

commandments of Allah, that they may remember.

Sayings of the Holy Prophet (peace and blessings of Allah be

upon him)

Narrated Abu Huraira: The people said, "O Allah's

Apostle! Who is the most honorable amongst the people (in Allah's Sight)?" He said, "The most

righteous amongst them." They said, "We do not ask

you, about this. " He said, "Then Joseph, Allah's

Prophet, the son of Allah's Prophet, The son of Allah's

Prophet the son of Allah's Khalil (i.e . Abraham)." They said, "We do not want to ask about this," He said'

"Then you want to ask about the descent of the Arabs.

Those who were the best in the pre-lslamic period of

ignorance will be the best in Islam provided they

comprehend the religious knowledge." (Sahi Bukhari, Book of the Prophets)

Pearls of WisdomSelected verses of the Holy Qur’an & Sayings of the Holy Prophet (peace and blessings of Allah be upon him)

Pearls of Wisdom 1

A H M A D I Y Y A G A Z E T T E C A N A D A

The Divine Revelation Concerning the Musleh Mau'ood

(Given below is an English translation by Sir Zafrulla Khan of the prophecy regarding the Musleh Mau'ood. Taken from the book Tadhkirah (English version), consisting of the prophecies, revelations, and dreams of the Promised Messiah, peace be on him.)

In the announcement of February 20, 1886, the Promised Messiah, peace be on him, says:

"God the Merciful, the Noble, the High, the Exalted, Who has power to do all that He wills (glory be to Him and exalted be His name), has vouchsafed to me the following revelation:

"I confer upon thee a Sign of My mercy according to thy supplications. I have heard thy entreaties and have honored thy prayers with My acceptance through My mercy and have blessed this thy journey. A sign of power, mercy, nearness to Me is bestowed on thee. A Sign of grace and beneficence is awarded to thee and thou art granted the key of success and victory. Peace on thee, O victorious one. Thus does God speak so that those who desire life may be rescued from the grip of death and those who are buried in the graves may emerge therefrom and so that the superiority of Islam and the dignity of God's word may become manifest unto the people and so that the truth may arrive with all its blessings and falsehood may depart with all its ills, and so that people may understand that I am the Lord of Power, I do whatever I will, and so that they may believe that I am with thee, and so that those who do not believe in God and deny and reject His religion and His Book and His Holy Messenger Muhammad, the chosen one (on whom be peace) may be confronted with a clear

sign and the way of the guilty ones may become manifest.

"Rejoice, therefore, that a handsome and pure boy will be bestowed on thee. Thou wilt receive a bright youth who will be of thy seed and will be of thy progeny. A handsome and pure boy will come as your guest. His name is Emmanuel and Bashir. He has been invested with a holy spirit and he will be free from all impurity. He is the light of Allah. Blessed is he who comes from heaven. He shall be accompanied by grace (Fazl) which shall arrive with him. He will be characterized with grandeur, greatness and wealth. He will come into the world and will heal many of their disorder through his Messianic qualities and through the blessings of the Holy Spirit. He is the Word of Allah for Allah's mercy and honor have equipped him with the Word of Majesty. He will be extremely intelligent and understanding and will be meek of heart and will be filled with secular and spiritual knowledge. He will convert three into four (of this the meaning is not clear). It is Monday, a blessed Monday. Son, delight of heart, high ranking, noble; a manifestation of the First and the Last, a manifestation of the True and the High; as if Allah has descended from heaven. His advent will be greatly blessed and will be a source of manifestation of Divine Majesty. Behold! a light cometh, a light anointed by God with the perfume of His pleasure. We shall pour our spirit into him and he will be sheltered under the shadow of God. He will grow rapidly in stature and will be the means of procuring the release of those held in bondage. His fame will spread to the ends of the earth and peoples will be blessed through him. He will then be raised to his spiritual station in heaven. This is a matter decreed."

Pearls of WisdomSelection from the writings of the Promised Messiah (Peace be upon him)


Pearls of Wisdom 2

This Friday sermon was delivered from Germany by Hadrat Khalifatul Masih V (aa) on the subject of constructing mosques. A year ago, Amir Sahib Germany hoped that the construction of five mosques would be completed by this time, and in anticipation for this, he requested Hadrat Sahib to inaugurate them. Unfortunately, out of the five mosques, only three have been completed and Hadrat Sahib expressed dissatisfaction regarding this. That said, Hadrat Sahib stated that the true purpose of his visit to Germany was not for these inaugurations but for the laying of the foundation stone of the Berlin Mosque.

Historically, the plans for the Berlin Mosque have always posed a formidable challenge. Hadrat Khalifatul Masih II (ra) expressed a desire for a mosque in Berlin and funds were raised for this purpose at his behest. However, due to the politics of the time, these funds were diverted to assist with the construction of the Fazl Mosque in London. As mentioned on many occasions in the past, these funds were raised by the Ahmadi women of India, particularly Qadian. Although the donations consisted primarily of livestock and household items, in total, they constituted a substantial sum of money for that time.

Despite the relative improvement of people’s economic situations over the decades, that such levels of sacrifice could be equalled today is doubtful. Although the Sadr Ansarullah Germany requested a loan from the Markaz for its mosque fund in order to cover a deficit caused by some unforeseen expenses, Hadrat Sahib turned him down. To grant such a loan would create an unsavoury precedent and would impede the ability of the Germany Jamaàt to foster their own courage. Although it was not repeated, if in the event Hadrat Sahib were to receive such a request again, he would recommend that the relatively poor Ahmadis of Pakistan be requested to donate their pennies to the relatively wealthier and prosperous Ahmadis of Germany thus putting to shame the relative spirit of sacrifice possessed by the latter.As it has been in the making for many decades, the beginning of the construction of the Berlin Mosque is a momentous occasion. Indeed, Allah ensured that the fall of the Berlin Wall paved the way for the favourable conditions that allowed for this significant


Guidance from Khalifatul Masih V (May Allah strengthen his hands) 3

Guidance from Hadrat Khalifatul Masih V (may Allah strengthen his hands)

Building MosquesSummary of the Friday Sermon delivered on December 29, 2006

opposition groups reacted violently by throwing stones. However, due to the pious and exemplary behaviour of the local Ahmadis, the majority of the members of that community rose up to defend the mosque and the Jamaàt. Indeed, the members of that community credit the Jamaàt for correcting their views on Islam and for inspiring a favourable impression of it.

When discussing the issue with local Germans, the effort to construct of the Berlin Mosque should be analogised to the effort made by Hadrat Ibrahim (as) and his son, Hadrat Ismail (as) when they rebuilt the first House of Allah in accordance with their prayer (Qur’an 2:129). They prayed that Allah enable them to honour His rights and the rights of His creation, and to convey goodness to their descendants. The prayer asks Allah to teach them the modes of worship that attain Allah’s pleasure. Indeed, all Ahmadi mosques are built with this spirit and prayer, and the local populations should be told that they have nothing to fear from us. Indeed, we have been sent

event to take place. As the foundation stone ceremony is scheduled to take place on January 2, 2007, Hadrat Sahib requested the congregation and all MTA viewers to pray for its success. Although government permission was received, considerable opposition has been raised by local nationalist groups causing Amir Sahib Germany to express anxiety regarding the event. However, as the most that the opposition can do is throw stones, Allah willing, the foundation stone ceremony will take place.

Despite the concern regarding the construction of the Berlin Mosque, like any mosque, its sole purpose is to establish and spread peace and love. Therefore, if we turn to and maintain faith in Allah, remaining mindful that He is All-Powerful and has always rescued us from peril, Allah will surely make our task easy. During the construction of the mosque, German Ahmadis should be diligent in their patience and they should ensure that all unpleasant behaviour is shunned and avoided. Recall that during the construction of the Hartlepool Mosque in the UK,


by Allah to remove fear as we are those who forego our rights in order to honour and enforce the rights of others. When the local population sees that this is the nature of Ahmadis, they will surely rise up in our favour and defend us as many have done in the past.

As Ahmadis must always make sacrifices with absolute sincerity, then the Berlin Mosque will only be one of many future mosques built in Germany. To constitute a financial sacrifice, one’s giving should result in perceived difficulties for one’s self and family. While many German Ahmadis have grasped this principle, there are many who have yet to comprehend the true nature and significance of sacrificing in the way of Allah.

During the time of the Promised Messiah (as), a German lady came to know of his claims and wrote him a letter seeking more information. Not knowing the full postal address, she simply sent it to “Qadian, Kashmir Area, India.” In those days, very few methods of communication existed. By contrast, commu-nication is relatively easy today.

While the world is steeped in materialism, great restlessness also persists. By propagating the excellence of Islam, Ahmadis should make efforts towards easing this restlessness. According to the Promised Messiah (as), building mosques constitutes our formal introduction to local populations.

As the desire of Hadrat Khalifatul Masih II (ra) for the construction of a Berlin Mosque has finally come to pass, this blessing should inspire increased

gratefulness and the persistent portrayal of it as a symbol of peace and love. The Holy Qur’an 9:18 describes the nature of those who are worthy of maintaining Allah’s mosques. The fundamental nature of such people is that they possess iman (faith or trust) in Allah. Therefore, Ahmadis must always maintain their faith and trust in Allah. According to the Holy Qur’an 2:166, such people love Allah more than all else such that and their worldly possessions, families and children are insignificant compared with their love for and faith in Allah. Their hearts tremble when Allah’s name is mentioned and they heed Allah’s commandments (8:3). Lastly, they hear and they obey (2:286). The absence of any of these characteristics in a person means that their iman is lacking or incomplete and a mosque cannot flourish at their hands. While there are many Ahmadis who regularly listen to Hadrat Sahib’s Friday sermons, some of them, albeit a few, remain weak in their iman and practice thus compromising the full potential of the impact of the

mosque on their communities. Therefore, all of us should engage in self-reflection to ensure that we ask ourselves whether we possess the requisite iman that we aspire to attain.

According to the Promised Messiah (as), without a firm belief in the Hereafter, one does not possess iman. The belief in the Hereafter allows for one to achieve spiritual discernment and excellence in worshipping Allah. Those who believe in the Hereafter are thus capable of allowing mosques to flourish. Such people have established prayer in their lives and are not satisfied with only donating for the sake of building mosques, but they are regular in paying the zakat (alms) and spending in the way of


represents the fulfilment of the Promised Messiah’s (as) vision in which he beheld white birds in his hands.

As it is only a matter of time before throngs of “white birds”

will enter the fold of the Promised Messiah (as), it is the obligation of the first category of Ahmadis to support and foster these “white birds” on behalf of the Promised Messiah (as). As the companions of the Promised Messiah (as) strove to assist the mission of the Promised Messiah (as), it is incumbent on their descendants to do the same. Doing so means that they will be able to earn the blessings from Allah associated with descending from such people and they can also elevate the spiritual rank of their ancestors

in Paradise. The present age represents a great opportunity to perform goodness and it should not be wasted.

The Promised Messiah (as) stated that the purpose of his

advent is to “strengthen faith and to prove the existence of Allah to people.” He also stated, “I have been sent so that the time of truth may return and taqwa is established in people’s hearts” and that he would gather people of all religions into the Holy Prophet Muhammad’s (sa) ummah (community). Through Allah’s grace and bounty, Ahmadis of the first category have been blessed with the ability to migrate to the West and should demonstrate their gratefulness by maintaining their piety, taking the message of

Allah. They are the recipients of Allah’s grace and blessings and are granted success.

In this day and age, some mosques are the cause of disorder in the world. Indeed, as predicted in the Hadith, a time would come when mosques would possess large congregations but they would be devoid of guidance. Although prayer is observed in such mosques, as the Imam of the Age (as) has not been accepted by these congregations, their iman is lacking, and their mosques not only cannot flourish but they are a cause for misguidance and disorder.

As Ahmadis, we are fortunate to have been guided by Allah towards the acceptance of the Imam of the Age (as), and to continue to be so blessed, we must maintain our observance of prayer and worship. While we continue to build mosques in accordance with Allah’s commandments, in order for them to flourish, we must maintain our iman in accordance with Allah’s commandments too. May Allah enable us to do so, Amin.

Today’s Friday sermon was delivered by Hadrat Khalifatul Masih V (aa) from Nunspeet, Holland on the subject of purifying ourselves in order to be successful in propagating Islam’s true message.

Like in other Western countries, the Ahmadis of Holland can be placed in three different categories, namely (1) immigrants from Pakistan and India and who are third or fourth generation Ahmadis, many of whom are descendants of the companions of the Promised Messiah (as), (2) immigrants from other Muslim countries and who are first generation Ahmadi converts, and (3) first generation Ahmadi converts of local Dutch descent. The third category of Ahmadis


Spiritual Development & Propagation of the Message of True Islam

Summary of the Friday Sermon delivered on January 5, 2007

Islam to each and every person in their country, building mosques, honouring the rights of o t h e r s , o b e y i n g t h e administration of the Jamaàt, and continuously enhancing and improving their worship and devotion to Allah. Only then can the purpose of the advent of the Promised Messiah (as) be fulfilled. Indeed, each local Jamaàt should be planning extensive Tabligh programmes in order to take the message of Islam to each and every household in the West. Regarding the second and third categories of Ahmadis, they are of those who have succeeded in bringing about a pure change in themselves and have rejected the teachings of the doctrine of Trinity, and their gratefulness to Allah for having been rightly guided to the truth should be demonstrated by their maintaining a high standard of piety and by taking the true message of Islam to others.

Those who have recently become Ahmadis should not focus on the failings of those who are of the first category of Ahmadis – if they possess failings, they will be held accountable to Allah for them. In Islam, each person is accountable for his or her own actions to Allah only. Amongst

the Ahmadis of the first category, it should be kept in mind that many are pious and forbid evil. If an Ahmadi is observed to be straying from the right path, one should pray for them and engage in istighfar (repentance) for one’s self.

When all the categories of Ahmadis are committed to achieving the purpose of the advent of the Promised Messiah (as), the Dutch people will be naturally drawn towards the Jamaàt. Many Dutch people

attack Islam but they do so because they are not aware of its beautiful teachings. They adopt extreme views against Islam, like the proposed legislative ban on headscarves, but this is only because they have been exposed to distorted and perverted portrayals of Islam. The correct and beautiful portrayal of Islam

must be presented to them and it is the responsibility of the Holland Jamaàt to do so. Had the Ahmadis of Holland been mindful of this phenomenon and acted conscientiously regarding it, the current controversies would likely not have arisen. However, time still remains, and, as had been recommended by Hadrat Sahib on previous occasions, a concerted and organized effort to present a true picture of Islam to the Dutch people must be initiated immediately.

The message of goodwil l and kindness needs to be conveyed to the world as these are the main focus of Islamic teachings. Before doing so, we must establish a connection with Allah and maintain high standards of w o r s h i p a n d devotion to Him so that we may first purify ourselves and promote goodness amongst each other. When we honour the

rights of others, do good and forbid evil, and present ourselves as exemplary models of behaviour, non-Ahmadis will take favourable notice of us and seek us out to learn more about us and our faith. Allah will enlighten the good and decent amongst them, as there are many


In 1957, Hadrat Musleh Mauùd (ra) founded Waqf Jadid for the

purpose of propagating Islam in the rural areas of Pakistan, and

such people in each country, and guide them towards Islam.

Most certainly, the good qualities of the West should be adopted, but its weaknesses should be shunned. We are the khai ul ummah (the best people), and our status as such should be demonstrated to the people of the West. When engaging in Tabligh, people should never be chased. Rather, the focus should be placed on conveying the message of Islam to people who show they possess righteousness and taqwa.

If one does not maintain a high standard of piety, worship and devotion, then such a person is incapable of assisting the mission of the Promised Messiah (as), regardless of the category of Ahmadi this person belongs or their age. Therefore, all Tabligh projects should focus on Tàlim and Tarbiyat training as well. A great way to attract attention towards the Jamaàt and to establish its profile is to build

mosques. As the only Ahmadi mosque in Holland was built from donations from the Ahmadi w o m e n o f P a k i s t a n approximately 50 years ago, to date, the members of the Holland Jamaàt have not built a mosque with their own funds. By the grace of Allah, the Holland Jamaàt is sufficiently large enough to strive towards establishing the spirit of sacrifice amongst its members and to make efforts towards building many mosques. Once the resolve to build mosques is established, Allah will surely assist such efforts.

One of the signs that people are the Khairu Ummah is that they have complete trust in Allah and rely on him wholly and completely. If the Holland Jamaàt resolves to build a mosque while totally trusting in Allah, Allah willing, such a resolution would be successful. To under-estimate one self is tantamount to under-estimating the grace and blessings of Allah. If one possesses faith, then one

will possess certainty in Allah’s bounty.

A target of one mosque built every two years in each place

where a local Jamaàt exists should be established. If the Holland Jamaàt accepts this target and challenge, and partners it with its Tabligh efforts, surely, it will no longer be found lax and wanting.

If one sincerely strives to promote the unity of Allah, the divine signs which were promised to the Promised Messiah (as) will be shown to such a person.

May each Ahmadi be righteous and establish taqwa in their lives so that they may fulfil the purpose of the Promised Messiah’s (as) advent. If one purifies themselves, lives in accordance with the expectations of the Promised Messiah (as), truly understands his advent, and maintains a high standard of worship as well as renewed enthusiasm in their Tabligh efforts, then such a person will become the recipient of divine favours. May Allah enable all of us to attain such favours.

In this Friday Sermon, Hadrat Khalifatul Masih V (aa) (hereinafter “Hadrat Sahib”), making reference to the Holy Qur’an 2:27, announced the new Waqf Jadid year by providing a brief history of this scheme.


them towards and converting them to Christianity. The Waqf Jadid scheme also provided financial assistance to the Sindhi

Hindus and effectively countered this conversion effort, and continues to do so today. Initially, a local Jamaàt was established in Thar, and many of the residents of this town as well as nearby towns became life devotees for the service of Islam. Hadrat Sahib noted their piety and sincerity whenever he met them on their visits to Rabwah to attend the Jalsa Salana.

Hadrat Sahib advised the Ahmadi Muslim landowners of Sindh to be charitable towards the impoverished Hindu community as well as those who have converted to Ahmadiyyat from amongst them. Such people have left their homes and moved to the rural areas in order to find water and to earn their livelihood. Ahmadi landowners should take pity on them and seek to impress them and win their hearts by treating them with love and affection.

In 1985, Hadrat Khalifatul Masih IV(ra) made Waqf Jadid a world-wide scheme so that contributions and sacrifices could be solicited from Ahmadis residing all over the world. By

the grace of Allah, as the Pakistan Jamaàt has become self-sufficient, the Waqf Jadid scheme was extended to include

India. At that time, the anti-Ahmadiyya mullahs of India were striving to increase their influence and the Waqf Jadid scheme made great strides in countering their efforts.

Today, although the Ahmadiyya Community is growing rapidly, so too are its needs. By the grace of Allah, many Ahmadi Muslims reside in the West and have been blessed with great personal wealth. Such Ahmadis, indeed all Ahmadis, should remain steadfast in making financial sacrifices for the sake of the relatively poorer Jamaàts of the world, not only of Pakistan and India, but also of Africa.

According to the Holy Qur’an 2:27, those who make financial sacrifices for the sake of Allah need never fear the loss or lessening of their wealth. Elsewhere, the Holy Qur’an states that the reward for such people will be 700-fold or greater. Indeed, the Promised Messiah (as) stated that financial sacrifices serve to strengthen one’s faith. The love that each Ahmadi Muslim has for the Promised Messiah (as) should

providing moral training to the Ahmadis residing in these rural areas. At that time, Hadrat Khalifatul Masih IV (ra) was

charged with leading this scheme.

In discharging his duties, Hadrat Khalifatul Masih IV (ra) observed that religious consciousness and practice in the rural areas of Pakistan was severely lacking. As a result, huge sacrifices were made to found the initiative to produce and dispatch Muàllimeen (teachers or tutors) to these rural areas. When the early Muàllimeen were dispatched to towns, they would bring medicine with them to be dispensed free of charge. Due to the great sacrifices that were made in this regard, today, the Jamaàt sponsors mobile medical dispensaries and dispatches physicians into rural areas for the service of the poor.

Regarding propagation, Hadrat Musleh Mauùd requested that focus be placed on the Hindus residing in the Sindh province. While Muslims discriminated against and exploited the poor Sindhi Hindus, Christian missions provided them with financial assistance and were thus successful in encouraging


Waqf Jadid & Importance of Building MosquesSummary of the Friday Sermon delivered on January 12, 2007

necessarily inspire a spirit of sacrifice, both in later-generation Ahmadis as well as in new Ahmadi converts.

Presently, a large number of people are in great need of receiving moral training from the Jamaàt, and great financial sacrifices are required in order for this massive undertaking to be carried out. While the Jamaàt administration is ever-mindful of spending its funds conscientiously, provided that they also remain mindful that such funds are to be spent for the sake of assisting the majority of the Ahmadis who are poor and needy and thus for the sake of Allah, such funds will be blessed and made effective and plentiful.

Amongst the affluent Ahmadi Muslims are some who are lacking in their financial contributions to the Jamaàt because they think it is financially well-off and thus does not need their funds. That the Jamaàt is well-off, whether true or not, appears to be a perception that is held by both its critics and its opponents, making them members of the same camp in this respect.

The Jamaàt will always encourage the making of financial sacrifices. When one’s financial sacrifices are made in order to strengthen one’s faith with Allah’s assurance that the reward for such sacrifices are with Him alone and that one need never have any fear, what greater investment can one

make? In the event that flaws exist in the efficient use of funds received from such financial sacrifices, the givers should be assured that, for their part, they have earned the reward promised by Allah, and that is all they need be concerned with.

Regarding the Ahmadis residing in India, although they make financial sacrifices, improvement and renewed vigour in their moral training and propagation programmes is required. While the number of Indian Ahmadi participants has increased by 4000, unlike the Pakistan Jamaàt, the India Jamaàt is not self-sufficient. Currently, 97% of the India Jamaàt’s needs are funded by non-Indian Jamaàts. The India Jamaàt should strive towards self-sufficiency.

As previously mentioned, Ahmadis residing in the West, particularly those who are affluent, must put greater emphasis on sacrificing for the needs of India and Africa. Many Ahmadis in the West provide excuses for not making contributions by making baseless complaints about funds being diverted to other projects.

Whenever persecution and poverty in Pakistan increases, Pakistani Ahmadis are always inspired to make greater financial sacrifices. Indeed, this is a phenomenon that exists in many countries such that, whenever Ahmadis face adversity, their spirit of sacrifice grows. The Ahmadis residing in the West should not wait for adversity and difficulty to befall them in order for their spirit of sacrifice to be inspired.

Regarding the Ahmadis of Canada, as most of them are of Pakistani and Indian heritage, the Jamaàts of Pakistan and India have a great claim against them. Canada Jamaàt’s per capita contributions require great improvement. Germany Jamaàt ’ s per capi ta contributions were 15 per

Ahmadi, which is sound, but should still be improved. The USA Jamaàt’s per capita contribution was $37, and the UK Jamaàt’s was £34 (or £2.75 per month which is less than the price of chips or other treats for one’s children), both of which require great improvement considering the relative wealth of the residents of these Jamaàts.


In the UK, the greatest contributions emanated from the London Mosque, Worcester Park, Scotland and Southwest Jamaàts. The South Jamaàt had the lowest levels of contributions.

The aggregate donations for the 2006 year were £ 2,225,000. Despite the erosion of the strength of the Pakistani rupee, the P a k i s t a n J a m a ` a t contributed the most overall – the spirit of

sacrifice of the relatively poorer Ahmadis prevailed once again. The USA Jamaàt came in second place and the UK Jamaàt came in third. Hadrat Sahib encouraged the Pakistan Jamaàt to continue its exemplary spirit of sacrifice.

Of course, one should be careful to look after the needs of one’s family and household and one should not over-burden oneself. However, one’s family expenses should not be unrestrained and wanton, and they should not be fuelled by brazen materialism. Children should be taught to be charitable, even with their own meagre pocket money, so that they develop a preference for

giving rather than self-aggrandizement.

Where families in the West frequently treat their children to restaurant foods (like burgers and pizza), if such families restrained from doing so just twice a month and contributed those same funds to Waqf Jadid,

a 20% to 30% increase in contributions would surely result.

Western Jamaàts should entrust the Waqf Jadid scheme to their children in order to teach them the habit of giving on small and incremental levels early in their lives and that, at their hands, the needs of the poor of India and Africa can be met. They will not see such a task as a burden but will surely respond positively.

Ahmadi Muslims should never weary or tire of giving. They should not give to one scheme


and be self-satisfied that they have done enough. Wealth can only be of benefit in the Hereafter if it is constantly spent in the way of Allah.

Great emphasis must be spent on building mosques as they greatly assist moral training and propagation. For example, in the UK, a plan exists to build five mosques per year, and this task should be carried out concurrently, not at the exclusion, of other projects.

The primary purpose of Hadrat Sahib’s recent European tour was to lay the foundation stone for the Berlin Mosque. Hadrat Musleh Mauùd (ra) possessed a strong desire that a mosque be built in Berlin, and the extent of his plans in the regard are astounding to note. Despite land being extremely expensive, the Germany Jamaàt succeeded in securing a property slightly larger than one acre. The mosque will have capacity to facilitate 500 worshippers, and possesses the potential to be

expanded in the future. Although formidable local opposition was organized to thwart our plans, on the day of the foundation stone laying ceremony, Allah raised a group of people to oppose this local opposition and thus prevented them from protesting against us.

The Berlin Mosque has been named the “Khadija Mosque” in honour of the pious woman who was the first person to accept the Holy Prophet (sa) and who sacrificed all her great wealth for the sake of Allah. Just as the initial funds raised for the purpose of the Berlin Mosque (later used to build the London Mosque) came from German Ahmadi women, the current funding for the Berlin Mosque also came from them. May Allah enable them to fulfill their pledges. May all those Ahmadi women who have set great standards in giving and sacrifice also set great standards of righteousness, and may they be responsible for the mosque

flourishing and spreading the Promised Messiah’s (as) message of the unity of Allah to the corners of the earth. May the day when all will gather under the banner of the Holy Prophet (sa) and be inclined to the one and only Allah come soon. Amin.


Once can gauge the importance

of the role that Hadrat Mirza

Bashirud Din Mahmood Ahmad

(ra) was destined to play for the

benefit of humanity, by the fact

that the Promised Messiah (as)

was not alone in prophesying

about the birth of the Promised

Son after receiving divine

revelation about it. In fact,

mention of the birth of the

Promised Messiah’s remarkably

gifted son—who will carry

forward the Promised Messiah’s

divine mission—is to be found

decades, even centuries, before

the era of the Promised Messiah

(as) Among these prophecies, the

most magnificent and valuable is

the prophecy made by the Holy

Prophet, Hadrat Muhammad

(peace and blessings of Allah be

on him):

Hadrat Abdullah bin Omar (ra)

relates:

Hadrat Eesa will come into the

world; he will marry and he will be

granted progeny. 1

While interpreting this prophecy,

the Promised Messiah (a.s.)

wrote:

The Holy Prophet (peace and

blessings of Allah be on him)

informed us (having himself

learned it from Allah the

Exalted) that the Promised

Messiah will get married and

will have children. This

prophecy points to the fact that

Allah the Exalted will grant him

such a virtuous son who will

bear resemblance with his father

(in virtue) and will not be

contrary to him; and he will be

among the honoured servants of

Allah.2

Elsewhere, while discussing this

prophecy, the Promised Messiah

(as) wrote:

The prophecy that the Promised

Messiah will have children,

points to the fact that God will

cause such a person to be born

among his descendants who will

be his deputy and will lead in

the service of the religion of

Islam—as already foretold in

some of my prophecies. 3

In addition to the prophecy by

the Holy Prophet Hadrat

Muhammad (peace and

blessings of Allah be on him), the

birth of this Promised Son was

also foretold in the ancient

scriptural source material. For

instance, it is written in the

context of the Second Advent of

the Messiah, in Talmud—the

collection of ancient Rabbinic

writings that constitute religious

authority in Orthodox Judaism,

as follows:

It is further stated that he [i.e.,

the Messiah] will [eventually]


The Magnificent ProphecyHadrat Sahibzadah Mirza Tahir Ahmad

The Magnificient Prophecy 13

die and his kingdom will pass on

to his son and then to his

grandson. In support of this,

Isaiah (42:4) is presented, which

states:

He will not grow faint or be crushed

until he has established justice in

the earth; …4

After the afore-mentioned

prophecy, noted in the Talmud,

we will now look at another

prophecy made by Hadrat

Zartasht (as)5 who was a Prophet

of God who lived in Persia

(Iran), 1000 years before Jesus

Christ. This prophecy was

recorded by Sasaan-I, a reformer

(mujaddid) of the Zoroastrian

faith, in Dasateer6—the

Zoroastrian scripture. The

original text of this prophecy

was in the Pehlavi language,

which was rendered into Farsi

language by people of

Zoroastrian faith:

When 1000 years will elapse, under

the Arabian religious law, the faith

will be rendered such, due to mutual

conflicts, that even if its Founder

were to see it he will not be able to

recognize it … mutual

fragmentation and internecine

conflict will take root in them, and

will increasingly worsen … when

this situation comes about, then let

it be a glad tiding to you that, even

if just one day is left on the scale of

time, I will still raise one man

among your descendents [i.e., a man

of Persian descent] who will regain

your lost honor and glory and will

re-institute it. I will not divest

Prophethood and Religious

Leadership [i.e., Khilafat] from

among your sons.

The last phrase, “from among your

sons” has a hint that when the

Promised prophet of the Latter

Days will come, he will be

succeeded by one of his sons.

Hadrat Shah N’emat Ullah Wali

(d. 834 Hijra, 1431 A.D.) —who

was a famous Muslim saint and

recipient of divine revelation—

has also prophesied regarding

the divinely-appointed Promised

Messiah and his son—the

Promised Reformer. The

prophecy was written by him in

lyrical form, in Farsi language:

I see the transcendent power of

God,

I see the condition of the time

to come.

I am not saying this by dint

of astrology,

Rather, my saying is based

on what I have learned from

God.

When “Ghayn + Ray” 7

years have passed from today,

I see wondrous developments

taking place


In the mirror of the conscience

of humanity,

I see dust, patina rust, and

dirt

The darkness of tyranny by

the tyrants of the world,

I see, in abundance that defies

measure

Wars, social strife, disorder in

the land, and high-

handedness,

I see existing right left and

centre

I see the slaves becoming

masters

And I see masters turning

into slaves

I see a new currency

representing monetary value

I see Dirham declining in

value

Some trees, in the garden of

this world,

I see untouched by spring—

fruitless

But don’t be aggrieved,

because in the midst of this

worry,

I see happiness that comes

from being united with one’s

beloved!

After the passing of winter

over the garden,

I see the sun coming forth with

the pleasant glow of spring

Up to this point, these couplets

describe the vicissitudes that

were to take place before the

advent of the Promised Messiah

(a.s). After this, the Promised

Messiah’s era is mentioned and

his name is prophesied with

graphic accuracy:

I am reciting: Alif; Ha; Meem,

and Daal 8,

And [in so doing] I perceive

the name of that personage

Then he adds further …

When his era will come to a

successful end,

I see his son 9

as an embodiment of his

[blessed] memory!

(Originaly published in Urdu in Sawaaneh Fazl-e-Omar Vol 1)

1. Mishkaat Mujtabai, p. 480; Chapter on:

The Advent of Hadhrat Eesa (a.s.)

2. Aaeena-e-Kamalaat-e-Islam, p.578

3. Haqeeqat-ul-Wahy, p.312

4. Bible—the Old Testament, see http://

bible.oremus.org/?passage=Isaiah+42

5 He is also referred to as Zoroaster.

6. Safrang Dasateer, Traditions of Hadhrat

Zartasht, published in 1280 Hijra, by Siraji

Publishers, Delhi, India.

7. The alphabetical value of this prophetical

formula adds up to 1200, i.e., “after the year

1200, in Hijra calendar”

8. i.e., A-H-M- and D, or A*H*M*A*D,

which was the personal name of the

Promised Messiah (a.s.).

9. i.e., Hadhrat Mirza Bashirud Din

Mahmood Ahmad (Musleh Mauùd), the

Second Successor to the Promised Messiah

(a.s.)


Hadrat Musleh Mauùd (ra) was

one of those rare personages

who are born after thousands of years. One can gauge, to some

extent, the place of his birth in

the history of mankind by

realizing that his birth was

foretold in an ancient Jewish book of religious narrations,

Talmud. The Holy Prophet

Hadrat Muhammad (peace and

blessings of Allah be on him),

while prophesying about the advent of the Promised Messiah

(as) also included with him the

prophecy of the birth of a

promised son1 of the Promised

Messiah (as)—who would fulfill

the grand mission of the

Promised Messiah (as) after the latter’s passing away. Then there

were numerous saints and

spiritual luminaries in the

Muslim Ummah who, over the

centuries, prophesied about the birth of the Promised Son.

When the Promised Messiah (as)

was divinely commissioned, he

was given the glad-tidings about

the birth of a Promised Son,

whose numerous qualities were

itemized in the divine

revelation of February 20, 1886. One

portion of the

prophecy is as

under:

… Thus does God speak so that

those, who desire

life, may be rescued

from the grip of death, and

those, who are buried in the graves, may emerge from those,

so that the superiority of Islam

and the dignity of God’s Word

may become manifest unto the

people, and so that truth may arrive with all its blessings and

falsehood may depart with all its

ills; so that people may

understand that I am the Lord of

Power and do what I will, and so that they may believe that I am

with thee, and so that those who

do not believe in God and deny

and reject His Religion and His

Book and His Holy Messenger, Muhammad the Chosen One, on

whom be peace, may be

confronted with a clear

Sign and the way of the guilty

ones may become manifest. …

Among the many remarkable

personal attributes of the

Promised Son and Reformer—

Musleh Mauùd—that were spelled out in this divine

prophecy, included:

He will be extremely intelligent

and understanding and will be meek of heart and will be filled

with secular and spiritual

knowledge. …

I have had the good fortune to work with Hadrat Musleh


Dignified Rank of the Word of AllahMaulavi Abul Munir Noorul Haq

Dignified Rank of the Word of Allah 16

Mauùd (ra), from 1938 up until

he passed away, and I have very

closely observed him and discovered that all the attributes,

which Allah the Almighty

revealed to the Promised

Messiah (as), in the prophecy

regarding Musleh Mauùd (ra), were indeed found in him to

their ultimate degree. Similarly,

his life was a living proof of the

fulfillment of all those divine

purposes, stated in the prophecy, that were the reason for his

being granted to the Promised

Messiah (as) as the promised

illustrious son.

In particular, his advent was

prophesied to accomplish the

following:

… so that the superiority of Islam and the dignity of God’s

Word may become manifest unto

the people.

And we do know that Allah caused him to write such a

magnificent commentary2 of the

Holy Qur’an, and in it he

provided such conclusive replies

to, and rebuttals of, the

objections raised against the

Holy Qur’an that the truth and divine origin of the Holy Qur’an,

as the revealed Word of God

became manifestly clear to the

people. Hadrat Musleh Mauùd

(ra) had been granted the insightful knowledge of the Holy

Qur’an by Allah the Exalted

Himself—knowledge that he had

not acquired from any human

source. His magnificent Tafseer-e-Sagheer (the Urdu translation

of the Holy Qur’an, with

explanatory notes) and Tafseer-e-

Kabeer (the extensive

commentary and exegesis of the

Holy Qur’an in ten volumes, in

Urdu) will remain living

monuments to the fulfillment of this great divine prophecy about

him that, through him, the

dignity of God’s Word would

become manifest to the people.

Hadrat Musleh Mauùd (ra)

openly challenged, on numerous

occasions, that any Muslim

scholar in the world may come

forward to compete with him in writing the commentary —

tafseer—of the Holy Qur’an, of

any self-selected portion, and

then see for himself how Allah,

the All-Knowing, will teach Hadrat Musleh Mauùd entirely

new and matchlessly profound

points of exegesis so that his

opponent’s endeavor will pale in

comparison. Nobody ever dared to take up his oft-repeated

challenge that was calculated to

provide a sign from God in

support of the fact that Hadrat

Musleh Mauùd (ra) was indeed from God and inspired by Allah,

the All-Knowing, in the

knowledge of the Holy Qur’an

and its simple and transparent

exposition for the benefit of all who wanted to know about the

verities of the Holy Qur’an.

He challenged the scholars of all

world religions to find what they consider to be a very difficult

and unresolved metaphorical

description of anything from the

Holy Qur’an, and he proclaimed


that he will find its completely

satisfying solution from the text

of the Holy Qur’an—without seeking the help of any outside

source or text. He declared that

this is a unique quality that is

found only in the Holy Qur’an

as compared to any other religious scriptures of any

religion in the world; and he was

uniquely gifted from God,

during his lifetime, to

demonstrate that attribute of the Holy Qur’an to anyone, all

across the world.

He delivered the ongoing live

commentary of the Holy Qur’an in his Darsul Qur’an, in 1928, in

Qadian and completed

commentary of 5 Parts of the

Holy Qur’an in just one month.

It was an astonishing demonstration of his God-given

faculties in the service of the

Holy Qur’an. Hudur also

lectured on the theme of the

excellences of the Holy Qur’an on the Annual Conference (Jalsa

Salana) at Qadian for several

consecutive years. These are

available in a compendium entitled Fazaa’il-ul-Qur’an

(Excellences of the Holy Qur’an).

During his reign of Khilafat, he

had the Holy Qur’an translated

into dozens of major languages

of the world to make the Holy

Qur’an accessible to people of various nations in their own

language. May Allah enable all

humanity to benefit from the

knowledge of the Holy Qur’an,

as expounded and proliferated by Hadrat Musleh Mauùd (ra)!

Ameen!

(Originaly published in Urdu in Al Furqan Dec. 1965)

1 See Mishkaat, Chapter on the Descent of

Ìsa (as).

2 Tafseer-e-Kabeer (in Urdu language), 10 volumes.


Once, in my childhood, I had an experience of riding a horse. The horse was untamed and as soon as it left the town limits it bolted out of my control. I did all I could to restrain his pace but it just could not be brought under control. In this state we drew close to village Basraanwan. I

suddenly noticed that the horse was headed in the direction of an abandoned and rimless well, very close to which a few children were playing. At that tense moment I thought:

If I try to save my own life and, therefore, turn the horse in the

direction of the children, then saving one life will result in the loss of several lives (of those children). But, if I try to save their lives then—since that well is located on the opposite side, therefore—if the horse falls into it, I run the risk of losing my own life.

At that moment I decided that it was my moral duty to disregard saving my own life. Thus I let the horse gallop straight ahead. God be praised, that although the horse had been galloping at a fast pace, but it

suddenly stopped as soon as reached the edge of that well! (Sawaaneh Fazl-e-Omar, vol. 1, p.133)

When I reached the age of eleven years, in 1900 A.D., then I suddenly had a query in my mind:

Why do I believe in God the Exalted; what is the proof of His existence?

I kept on pondering over this issue late into the night, until around ten or eleven p.m. I reached a heart-inspired decision: Yes, there is a God! What a moment of boundless joy that was for me! It was similar to the joy of a child who suddenly find his mother. I was happy in much the same manner that I had found my Creator: the “faith based on hearing” had suddenly given way to the “faith based on knowledge”. I was completely beside myself with joy. At that moment I started praying to Allah the Exalted, and continued to pray for quite a while, that: O God, grant it that I may never ever have any doubt about Your existence.


Memories of ChildhoodHadrat Musleh Mauùd (ra)

Memories of Childhood 19

The year 1900 A.D. was the time when my heart was drawn towards the faith-based obligations of Islam. I was eleven years old at that time and I recall that someone had brought a gift of a cotton-robe made out of chintz type of cloth for the Promised Messiah (as), which I had taken from him just because I liked its color and print; otherwise, I could not even wear it because is too long for my stature (at that age).

When I started experiencing those (powerful) currents of thought, which I have referred to above, then one day at the time of Zuhaa, or maybe Ishraaq, I donned that robe—not because it was pleasing to the sight, but just because it belonged to the Promised Messiah (as) and was, therefore, sacred; this was my first heart-felt experience that the

Promised Messiah (as) was Divinely commissioned and was sacred.

Then I shut the door of that small room that was my abode, and I spread a length of cloth and started offering prayer. I cried, and cried, and cried in this prayer and made firm personal resolve that I will never ever

miss any prayer from that moment onwards. How great was the strength of my resolve at only 11 years of age! From that day on, I never ever mis any prayer. (Sawaaneh Fazl-e-Omar, vol. 1, p.96-97)

Let me tell you, in knowledge-based terms, that I had not affirmed faith in the Promised Messiah (as) just because he was my father. Rather, when I was about 11 years old, I made a firm resolve that if, on the basis of my personal researches, I concluded that he was, God forbid, an impostor then I will abandon my home. But, I came to a full

comprehension of the truth of his claims and my faith continued to increase so much so that, when he passed away, my faith in him reached an even higher level.


Memories of Childhood 20

Hadrat Mirza Bashirud Din Mahmood Ahmad (ra) was the oldest son of Hadrat Mirza Ghulam Ahmad Qadiani, the Promised Messiah and Imam Mahdi (as). A divinely revealed prophecy narrates numerous attributes of this Promised Son and Promised Reformer, who was divinely destined to advance the mission of the Promised Messiah (as) by leaps and bounds.

He was born on 12 January, 1889. His birth was foretold in ancient scriptures in relation to the advent of the Promised Messiah and Imam Mahdi (as). His reign of Khilafat, as Hadrat Khalifatul Masih II, was spread ver the extensive and very eventful period of 1914 to 1965, a span of a little more than a half-century. He passed away on the night of 7 November (past midnight at about 2:30 a.m.) 1965.

His remarkable achievements are not a few; these run into hundreds, in fact thousands. In

this short article, I will briefly recount just a few of them:

Propagation of Islam

One of his great achievements was to establish, on a sound footing, a strong network, within Pakistan as well as internationally, for the ongoing propagation of Ahmadiyyat the True Islam. As soon as he was elected Khalifatul Masih II, he proclaimed that his first and foremost initiative would be to propagate Islam. He expressed his wish as follows:

I earnestly wish that, before I die, I will be able to witness the truth of Ahmadiyyat sparkling bright [even] in the far-flung areas of the world.

And this is not beyond the realm of reality for Allah [to bring about] 1.

He further stated:

In order to complete this Divine design, Allah the Exalted has now instilled this task in my heart that I must now unleash a special endeavor for propagation of Islam and Ahmadiyyat2.

For launching this campaign in an organized way, he established Nazarat Da`wat-o Tabligh (Department of Preaching and Disseminating the Message of Islam) in 1919, and also founded the Anjuman Taraqqi-e-Islam (Organization for the Advancement of Islam) and established Ahmadiyya Muslim

Great Accomplishments of Hadrat Musleh Mauùd (ra) 21


Great Accomplishments of Hadrat Musleh Mauùd (ra)Maulana Jalalud Din Shams

Foreign Missions for propagation of Islam and Ahmadiyyat in numerous regions of the world.

A Shia weekly newspaper, Razakaar, Lahore wrote in its

issue of 1st may 1960, quoting from a news-brief entitled, “Propagation of Islam in Africa”, sent by Hafeez Malik, a news correspondent of the Daily Nawa-e-Waqt:

In his news brief, Hafeez Malik has presented an analysis of the proselytizing activities of the Ahmadi missionaries, vis-à-vis the Christian missionaries. He has explained how valiantly the Ahmadi missionaries are countering the Christian missionaries and converting hundreds of thousands of Africans to Ahmadi faith. Despite having a religious difference of opinion with Ahmadis, Hafeez Malik has commended the preaching activities of Ahmadis and paid them a tribute.

Similarly, despite being an inveterate adversary of Ahmadiyyat, Maulawi Zafar Ali Khan wrote, in 1932, regarding the development of Ahmadiyya Muslim Jamaàt:

This has now grown into a sturdy tree, whose branches seem to be extending into China, on one hand, and into Europe, on the other.3

An Egyptian newspaper, Al-Fath, published from Cairo, that had a very strong anti-Ahmadi stance, admitted in its editorial of the issue of 2 Jamadius Sani, 1351 Hijra, that:

On careful observation, I found the Qadiani Movement to be astonishing. They have given expression to their message by spoken as well as written word in different languages of the world. They have spent a great deal of money to strengthen their message in countries of the Eastern as well as Western Hemisphere. These people


have formed themselves into various organizations and launched a very potent attack that has resulted in the establishment of their preaching centers in the continents of Asia, Europe, America, and Africa. Although their preaching centers are equal to those of the Christian organizations—in terms of knowledge and practical initiatives—but, in terms of favorable outcomes and success, Christian missionaries have no comparison with the Ahmadis. Qadiani people are manifold more successful in their preaching ventures, because they possess the verities of Islam and its wisdom … Anyone who will study their astonishing feats will necessarily be bewildered as to how is it that such a tiny Jamaàt has performed such a large-scale Jihad, which even millions of Muslims [by comparison] could not accomplish.

Thus, the fervently expressed wish in respect of the large-scale propagation of Islam—rooted in firm resolve and coordinated actions of Hadrat Musleh Mauùd (ra)—was indeed fulfilled with great accuracy and grandeur. Alhamdolillah.

Knowledge of the Holy Qur’an

Hadrat Musleh Mauùd (ra) has written that: There are hundreds or even thousands of pieces of knowledge of the Holy Qur’an that Allah the Exalted has taught me, out of His special blessing, through His revelation to me. 4

He wrote further:

There are a variety of disciplines of knowledge that I have learned from the angels. On one occasion an angel taught me the exegesis of Surah Al-Faatihah. From that moment onward, the myriad of meanings of Surah Al-Faatihah that has dawned on me is limitless. 5

He issued challenges to all the Muslim scholars, throughout the world—as a demonstration of a Sign from God and thus offered them an opportunity to ascertain his truth. But nobody ever took up these challenges. While speaking in Lyallpur, on 18 April 1934, he said:

I have been granted such aspects of the knowledge of the Holy Qur’an

that any person who may be a scholar of any branch of knowledge, and may belong to any religion whatsoever, may raise any objection whatsoever to the Holy Qur’an—by the grace of Allah, I will furnish its reply from within the Holy Qur’an itself! I have issued challenges to the world on numerous occasions saying: Compete with me in writing the verities of the Holy Qur’an—although I am not a Prophet—but, nobody came forward for that. … My challenge and claim is that I will present those profound points of knowledge [of the Holy Qur’an] that are new.6

Guidance on Political Issues

Allah the Exalted had given Hadrat Musleh Mauùd (ra) a large share of the knowledge of secular branches of knowledge. Thus, he piloted the Muslims in complex political issues and offered extremely valuable g u i d a n c e t h a t w a s acknowledged by even those who were the adversaries of Ahmadiyyat. Numerous such instances of providing guidance in politically charged issues, with far-reaching consequences, for the social life of Muslims, included:

The incident at the Kanpur Mosque; incidents of blasphemy and the national laws; the movement of political emancipation and independence; empathy towards the Turks; Migration Movement; Non-cooperation Movement; Shuddhi Movement of Malkaana; etc. etc.


He laid the foundation of the “Two Nation Theory” by writing a treatise7 that was a political analysis and commentary of the famous Nehru Report. This Two

Nation Theory, ultimately became the foundation for the creation of Pakistan. The editor of the daily Siyasat, Lahore, wrote in its issue of December 2,

1930, about Hadrat Musleh Mauùd (ra):

His political acumen is known to the society at large. He rendered very laudable services of the Muslims in gathering them around one banner in opposition to the Nehru Report, presenting the Muslim viewpoint in front of the Simon Commission, and writing many books on the theme of the rights of Muslims.

Movement for Independence of Kashmir

Notable leaders of the Indian Sub-continent, including some Kashmiri leaders, had a meeting in Simla on August 25, 193, and formulated an organization named the All India Kashmir Committee. Dr. Allama Sir Muhammad Iqbal and Khawaja Hassan Nizami both insistently requested Hadrat Musleh Mauùd to accept the position of the president of the All India Kashmir Committee. He accepted it in the larger interest of the Muslims. Then, Hadrat Musleh Mauùd led the movement with such intelligence, vigor, and persistence that the Maharajah of Kashmir had to accede to all the demands put forth by the Muslims through the All India Kashmir Committee. This was a great victory. In addition to winning most of the fundamental rights, including the freedom of written and spoken expression of their opinion, the Kashmiris won the


right to elect a constituent assembly, and the way to achieving further rights was paved.

The government of Liberated

Jammu and Kashmir that took

oath of office on 4th October, 1947, was formed under Hadrat

Musleh Mauùd’s advice.

M u s l i m p r e s s h a s

acknowledged, on many

occasions, his critically important contribution in giving

impetus to the movement for

achieving basic political rights

and freedoms for the oppressed

Kashmiri people.

Building the Town of

Rabwah from the Scratch

After the partition of India and

the creation of Pakistan, when

the Ahmadi migrants from

various parts of India reached

the nascent state of Pakistan, they were a weary multitude of

plundered and destitute people

like many others. Hadrat Musleh

Mauùd (ra) acted with

remarkable agility to lay the foundation of a settlement of the

Ahmadi workforce and its life-

devotees in the service of Islam

on a purchased piece of barren

land that had not had any human settlement over a long

stretch of history. Then, under

his revolutionary leadership and

guidance, the town of Rabwah

emerged which, over time has seen the building of schools,

colleges, various departments of

Jamaàt that carry on their

assigned duties in the conduct of

an international missionary

outreach programs.

Many non-Ahmadi Muslims

have pointed to Rabwah as a

model achievement for the other

people of Pakistan, even the

government of Pakistan to emulate. Needless to say that

even now, some sixty years later,

Rabwah still stands as a unique

achievement of the extraordinary

resolve and organizational genius of Hadrat Musleh

Mauùd (ra) and the sterling

sacrifices of numerous Ahmadi

Muslims under his inspiring

leadership as Hadrat Khalifatul Masih II.

(Originaly published in Urdu in

Al Furqan Dec. 1965)

1. See booklet, “Saadiqo(n) Ki Raushni Kaun Roak Sakata Hae?” (Who Can Block the Effulgence of the Truthful Ones?)

2. See “I’elaan-e-Zaroori”, (An Important Announcement), p. 8

3. The daily Zameendaar, 9 October, 1932.

4. Tafseer-e-Kabeer, vol.6, p.483)

5. Ahmadiyyat Ka Paighaam (The Message of Ahmadiyyat) p.11

6. Tableegh-e-Haq, (Preaching the Truth) p. 65

7. Musalmaano(n) Kay Huqooq aur Nehru Report (The Rights of Muslims and the Nehru Report)


Although most Muslims

nowadays take “Jalsa Seeratun

Nabi1” for granted, but many

people perhaps do not know

that, as an institution, it was introduced and actively

implemented by Hadrat Musleh

Mauùd (ra) in undivided India

in 1928. Ahmadiyya Muslim

Jamaàt has conducted this event ever since, around the world,

wherever the Jamaàt is present.

Background

Allah the Exalted revealed to

Hadrat Musleh Mauùd (ra) to

introduce this institution,

towards the end of 1927, against

the backdrop of a vehemently abusive book “Rangeela Rasool”

written by an intolerant Hindu

author. A series of similar vicious

attacks on the character of the Holy Prophet (sa) published in

the journal “Vertmaan” added

fuel to fire.

Hadrat Musleh Mauùd (ra) decided that these smear

campaigns conducted by the

opponents of Islam will continue

unless every nook and crevice of

the entire country reverberated with the descriptions of, and

discussions about, the noble life

and glowing personal conduct of

the Holy Prophet (sa), that left an

abiding heritage of universal benefactions for humanity. Thus,

he concluded that the best

Islamic defense, in that situation,

was to proactively lead a

massive educational and

awareness campaign for the

public at large regarding Seeratun Nabi—the life aspects

of the Holy Prophet (sa).

He phrased it with such

eloquence when he said, quoting

a Persian couplet,2

“Aftaab aamad, daleel-e-Aftab”

and noted that this applied best

to the Holy Prophet (sa):

What is the argument in support of the fact that the sun has risen?

If someone questions the fact

that the sun has risen, then you

would point to the sun and say

to him: Look! The sun is shining! So, there are some personages

whose mere existence furnishes


Seeratun Nabi (sa) ConferencesAn Institution Founded by Hadrat Muleh Mauùd (ra)Maulana Dost Muhammad Shahid

Seeratun Nabi (sa) Conferences 26

the proof of their verity. The

Holy Prophet’s noble personage

is among them. Rather, one must observe that all those human

beings who have been born up

until now, and those who will be

born in future, they are all lower

in rank to the Holy Prophet (sa) and he has superiority over all of

them. If anybody raises any

objection to the life of such a

personage then he can only do it

by distorting it; and such a distorted picture can influence

the thinking of only those people

who are unaware of the true

picture … This is the manner in

which the Holy Prophet is personally targeted. The best

defense against such attacks is

not that one should retaliate.

Rather, we must draw people’s

attention towards reading for themselves the life account of the

Holy Prophet (sa) and

familiarize themselves with the

genuine facts. When they will

learn of his true biographical details they will come to know

that his person was permeated,

through and through, with

divine light and anyone who

reviles him is himself blind. (Al-Fazl 4 May 1928, p. 5; quoted from,

Tareekh-e-Ahmadiyyat, vol. 6, pp.

40-41, by Maulana Dost

Muhammad Shahid, Rabwah,1965)

A Comprehensive Plan

Hadrat Musleh Mauùd (ra)

developed a detailed plan to

implement the wide-ranging educational campaign to bring to

light the life and times, and the

noble character and personal

conduct, of the Holy Prophet

(sa). Some salient features of this plan were as under:

• Every year, some important

aspects from the life of the

Holy Prophet (sa) will be selected and these will be

particularly highlighted. The

three topics for the first

Seeratun Nabi Conference

were suggested by Hadrat Musleh (ra) himself as: (1) The

Sacrifices Rendered by the

Holy Prophet (sa) for

Humanity (2) The Pure Life of

the Holy Prophet (sa), and (3) The Benefactions of the Holy

Prophet (sa) on the World.

• Hadrat Musleh Mauùd (ra)

demanded 1,000 devotees to come forward and volunteer as

lecturers in this campaign so

that they can be guided for and

equipped with the subject matter for these lectures. In

addition to the potential

impact of this ongoing

campaign, it was a great

achievement to prepare 1,000 lecturers to speak on various

aspects of the life of the holy

Prophet (sa).

• Hudur (ra) did not propose a

restriction on the potential speakers to be only Muslims.

He said: the Holy Prophet

(sa)’s benefactions were upon

the entire humanity and those

non-Muslims who share this feeling can present themselves

as potential speakers in these

conferences: descriptions of the

Holy Prophet (sa)’s

benefactions from their lips will sound more interesting

and lovely.

• In order to encourage non-

Muslims to take interest in the subject of seerat—the life of the

Holy Prophet (sa)—it was

announced that those non-

Muslims who will prepare

themselves as speakers at these conferences, and send in their

written essays, they can win

first, second, and third

monetary prizes worth Rs.100,

Rs.50, and Rs.25, respectively3

• Since, Hadrat Musleh Mauùd (ra) had in mind purely

k n o w l e d g e - b a s e d a n d


learning-oriented, a l l -

encompassing, Seeratun Nabi

Conferences—as distinguished from the Holy Prophet’s

birthday celebrations, i.e., Eid-

e - M e e l a a d - u n - N a b i ,

customarily held among the

generality of Muslims with primarily a ritualistic focus on

ceremonial features—therefore,

instead of 12th of the Islamic

month of Rabee-ul-Awwal

(which is generally believed to be the birth-date of the Holy

Prophet) Hudur (ra)

considered some other dates to

be more significant. For the

year 1928, the Seeratun Nabi Conference was held on 17

June, two days prior to the first

day of Muharram, in order to

accommodate Shia Muslims

both among speakers and audience.

Practical Preparations

Hadrat Musleh Mauùd (ra) assigned the task of motivating

1,000 speakers, in locations all

across undivided India, to

Hadrat Chaudhary Fateh

Muhammad Sial sahib, who worked with great dedication

and provided 1,419 registered

conference speakers. In actual

fact, the total number of speakers

on the appointed date all across the country was significantly

higher than that. It included

more than 25 non-Muslim

speakers, too.

A conference poster was

published by the Ahmadiyya

Muslim Jamaàt (15,000 copies)

and sent to various locations all

a c r o s s I n d i a . P a i d advertisements were published

in popular newspapers in

relation to the Seeratun-Nabi

Conference on June 17. Potential

speakers were contacted even at locations outside India, e.g.,

England, Nigeria, Ghana,

Nairobi and other parts of

Africa; Syria, Mauritius, Iran,

Sumatra, and Australia where the Ahmadi missionaries and

some other people were

contacted through letters.

A broad spectrum of Muslim organizations was also contacted

through letters to participate in

this cause and to provide

speakers, if they so desired.

Those contacted included: various Islamic Anjumans,

Islamic schools, Imams of

various mosques, Islamic

scholars, caretakers of various

shrines (sajjadeh nasheen), members of Legislative Councils,

members of the Legislative

Assembly, newspaper editors,

Hindu dignitaries, and various

Theosophical Societies.

To assist the conference speakers,

5,000 copies of detailed lecture

notes were prepared under the

able management of Hadrat

Chaudhary Fateh Muhammad

Sial sahib, and sent to potential speaker who found this material

of great value and help.

Under the direction of Hadrat

Musleh Mauùd (ra), Al-Fazl published 7,000 copies of a 72-

page special commemorative

edition, called “Khaatam-un-

Nabiyyeen Number” on 12 June

1928 that featured very valuable articles contributed by Hadrat

Musleh Mauùd (ra), notable

Ahmadi scholars, Ahmadi

women, some famous non-

Ahmadi persons as well as some non-Muslims. This special

edition ran out of print as soon

as it was released, so it had to be

published a second time to cater

to its immense demand from all quarters. Some poems in praise

of the Holy Prophet (sa), i.e.,

naàts, which have become

Ahmadiyya classics since, were

first published in this remarkable edition of al-Fazl. Two such

examples are, Hadrat Dr. Mir

Muhammad Ismaìl (ra)’s

“ a l a i k a s - S a l a a t - o - a l a i k a s -

Salaam” and Hadrat Nawab Mubaraka Begum (ra)’s poem

entitled “Paak Muhammad

Mustafa, Nabyoan-ka Sardaar”.

This knowledge-based material,

provided a few day before the marathon, countrywide, Seerat

Conference, and its exceptional

popularity set the stage for the

event of the 17th of June.


Impact of the Seeratun-

Nabi Conferences: India

and other Countries of

the World

Although this great and blessed

undertaking to launch the

ongoing campaign to educate the whole country about the moral

excellences of Hadrat

Muhammad (peace and

blessings of Allah be on him) did

not go unchallenged by the unprincipled animosity of

certain well-known anti-

A h m a d i y y a M u s l i m

organizations, but the

remarkable impact of its success reverberated throughout the

country as evidenced by

newspaper reports published in

a large cross-section of Muslim

and non-Muslim press. Those who chose to oppose this blessed

endeavor included, among

others, the Khilafat Committee

and the Ahmadiyya Anjuman

Ishaàt-e-Islam and, among M u s l i m n e w s p a p e r s ,

Zameendaar and Paighaam-e-

Solh.

Limitations of space will prevent

us from naming even a sample of

the notable Ahmadi, non-Ahmadi Muslim, and non-

Muslim speakers all across India

who addressed the 17th June

Conferences. Fifty speakers were

provided from Qadian only. Heart-warming and very

moving sights were reported

from all across the country:

speakers of different religious

f a i t h s — H i n d u s , S i k h s , Christians, and followers of

Jainism—sitting together on the

stage in harmony, for the single


purpose of paying tributes to the

Holy Prophet (sa), under any

one of the three themes proposed by Hadrat Musleh Mauùd (ra).

Audiences provided a similar

spectacle of unity among

diversity and many of them

outspokenly acknowledged that Hadrat Muhammad (sa) was the

Greatest Reformer the world has

seen, whose every detail of life is

preserved, unlike that of the

other religious preceptors and reformers. The general mood of

the audience was that those who

level personal attacks against

Hadrat Muhammad (sa)

necessarily distort the facts to gain their selfish motives. It

became public knowledge that a

very large segment of the Hindu

population was very much

opposed to those who

misrepresented the

facts about the Holy Prophet (sa) and they

do consider him to be a

great reformer of the

world.

In Qadian, Hadrat

Musleh Mauùd (ra)

delivered the most

memorable lecture that

lasted for 2.5 hours and was listened to with

rapt attention. It was

later published as

“ D u n y a k a

M o h s i n ” ( o r , Benefactor of the

World). This lecture

was published (5,000 copies) and

immediately became out of stock

and was reprinted. Its English translation was done by Malik

Ghulam Farid sahib that was

also serialized in the Review of

Religions (July-October, 1932).

In addition to India, the 17th

June event of Seeratun Nabi

Conference was conducted on in

the following countries, among

others: Sumatra, Ceylon, Mauritius, Iraq, Syria

(Damascus), Palestine (Haifa),

Ghana (Gold Coast), Nigeria,

and parts of East Africa, and

England.

How were, the leaders of

political and social opinion in

India, baffled by the unusual

success and impact of this

blessed initiative by Hadrat

Musleh Mauùd (ra) and how many of them, as well as the

numerous newspapers, sent their

felicitations to him on this

remarkable achievement, is a

part of our history that we will not go into, in this short article,

which has attempted to show a

glimpse of the phenomenal

resolve of Hadrat Musleh

Mauùd (ra) to propagate and defend Islam and achieve his

goals through peaceful,

k n o w l e d g e - b a s e d a n d

proactively learning-oriented

undertakings. May Allah reward him immeasurably in heaven for

his great services to Islam and

humanity at large! Ameen!

(Originaly published in Urdu in Tareekh Ahmadiyyat Vol 6)

1 A conference in which various aspects

of the blessed life, precept, and

teachings of the Holy Prophet, Hadrat

Muhammad (peace and blessings of

Allah be on him) are presented for live

audience that is drawn from both

Muslims and non-Muslims, to refresh

the memory of the former and introduce

the latter to the numerous benefactions

of the Holy Prophet (sa) on humanity at

large through his noble example and

teachings.

2 This line from a Persian couplet

means: The argument for the sun’s

existence is that the sun has appeared!

3 Al-Fazl, 5 June 1928, p. 1, quoted in

Tareekh-e-Ahmadiyyat; ibid, p. 42)


A careful look at the life and times of Hadrat Musleh Mauùd (ra) confirms that his most cherished and ultimate objective in life was the propagation of Islam, revival of faith, and the establishment of the Shariàh of Islam. For achieving this goal, he strove from early childhood to his last days on earth and mobilized everything in this cause.

Hudur was quite young when he formed the Anjuman of Tash-heez-ul-Azhaan and started publishing this magazine, in which he would write valuable articles regarding a variety of Islamic truths. The late Maulawi Muhammad Ali sahib (who later parted with the Jamaàt to become Amir of those who chose to abstain from entering into the oath of allegiance (bai’at) of Hadrat Khalifatul Masih II) once presented these articles written by the very young Hadrat Mirza Bashirud Din Mahmood Ahmad sahib as the sign of the truth of the Promised Messiah (as) and said that a tree is known by the

fruit it bears. If this young adolescent can write such profound articles, full of wisdom, in support of Islam, then you can imagine the caliber and rank of his illustrious father (the Promised Messiah, a.s.)

When Hadrat Maulana Burhaanud Din Jehlami (ra) and Hadrat Maulana Abdul Karim Sialkoti (ra) passed away, the Promised Messiah (as) was quite concerned that the religious scholars were passing away and it may adversely affect the drive of the propagation of Islam. To counter this possibility, the Promised Messiah (as) e s t a b l i s h e d M a d r a s a h Ahmadiyya—the religious training school for the purpose of producing missionaries of Islam. It is sad, but true, that after the Promised Messiah (as) passed away, Maulawi Muhammad Ali sahib and other notables of his group, e.g., Khwaja Kamalud Din, Sheikh Rahmatullah, and Mirza Yaqub sahib etc., were unanimous in their demand that the religious

training school should be closed down and, in its place, a school of secular education with English language—with religion as one of the subjects—should be established. For this purpose, a public meeting was held in Masjid Mubarak, Qadian, under the auspices of this dissident group. Khawaja Kamaud Din sahib delivered a speech and had almost swayed the public opinion on his side, in favor of closing down the Madrasah Ahmadiyya, when a very young Sahibzadah Mirza Bashirud Din Mahmood Ahmad sahib took the stage—much to the chagrin of the dissidents—and delivered a very effective speech that rationally overturned the position that Khawaja Kamalud Din and his like-minded group had endeavored to secure in the minds of many.

Hadrat Sahibzadah Mirza Bashirud Din Mahmood Ahmad sahib compared the time shortly after the passing of the Holy Prophet Hadrat Muhammad (peace and blessings of Allah be

Hadrat Musleh Mauùd and the Extraordinary Drive for the Propagation of Islam 31


Hadrat Musleh Mauùd and the Extraordinary

Drive for the Propagation of IslamMaulana Sheikh Mubarak Ahmad

on him) with the then existing situation, not too long after the passing of the Promised Messiah (as). He said that Hadrat Abu Bakr (ra), the newly-elected Khalifa, flatly refused to accept the advice of many senior and venerable Companions of the Holy Prophet (sa) who counseled him to cancel the military expedition headed by the Muslim general, Hadrat Usama, that was approved and commissioned by the Holy Prophet (sa) shortly before his passing away. ‘How can we undo what was his last wish and undertaking?’, Hadrat Abu Bakr argued. Similarly, the Promised Messiah (as) had established the missionary training school toward the end of his life, for preparing the missionaries of Islam on an ongoing basis. This was designed to answer the need for the propagation of Islam with continuous vigor. But, imagine the callous disregard with which some of the Promised Messiah’s companions are campaigning for

the closure of a project of his, so soon after his passing away!

This speech swept away the edifice of opposition to Madrasah Ahmadiyya that was erected by Maulawi Muhammad Ali, Khawaja Kamalud Din, and their like-minded group. They sheepishly tried to re-define their stance but it was quite transparent now where they really stood. This is how the future of a great Ahmadiyya institution—an icon of the valiant endeavor to propagate Islam far and wide—was safeguarded due to the timely, energetic, and far-sighted intervention of this young man that the world has come to know as Hadrat Musleh Mauùd (ra)

Furthermore, Hadrat Musleh Mauùd (ra) founded many other institutions for advancing the propagation of Islam, e.g., Waqf Jadid, Tahrik Jadid, and Sadr Anjuman Ahmadiyya, were all such institutions that he put in the vanguard of the

propagation of Islam. He even established schools and colleges to infuse the spirit of Islam, and the drive to propagate Islam, among their students who, in turn, carried this task further while they were serving in various walks of life in their chosen endeavors.

In 1949, I had returned from Africa for a short visit when during an event held at the Jamiàh Ahmadiyya, Hadrat Musleh Mauùd (ra) emphasized the need for the missionaries to exhaustively read, and become familiar with, not only the Holy Qur’an and Ahadith, but a variety of other books and literature as well that may be helpful in the efforts to propagate Islam and revive the faith. It was essential to read books to find out the variety of ways in which Islam was attacked by its adversaries. Then, he cited his own example and said that, up until that time (1949) he had read 18, 000 books on a variety of such subjects to prepare a defense of Islam and to lead the movement for the propagation of Islam! May Allah elevate his rank in heaven and enable us to emulate his illustrious example! Ameen!


Hadrat Musleh Mauùd and the Extraordinary Drive for the Propagation of Islam 32

It was a character trait of Hadrat

Musleh Mauùd (ra) that if he

loved someone, he also loves those who adored and served

that person. His profound love

for the Promised Messiah (as) is

evidenced by the fact that he was

increasingly drawn toward those companions of Promised

Messiah (as) who were imbued

with the love of the Promised

Messiah (as). The following

description, in his own words, uncovers this aspect of his

personality:

Malulvi Abdul Karim sahib fell

ill… I had visited him only once before, when I took with me

some soup for him … I do not

recall having ever visited him

before that. According to my

state of mind at that age, I used to think that Maulvi sahib cannot

die… Maulvi sahib was of

relative quick temper. I took a

couple of lessons of Alif Lailah

from him; then I gave up. I recall, there was an ongoing discussion

in those days as to who was the

“right-hand side Angel” of the

Promised Messiah (a.s.) and who

was the “left-hand side Angel”? Some people would say that

Maulvi Abdul Karim sahib was

the right-hand Angel while

others would hold that my

honoured teacher, Hadrat [Maulvi Noor ud Din] Khalifatul

Massih I was the “right-hand

Angel. I did not have the

capability to make comparisons

of their expertise in various disciplines of knowledge and

their respective achievements.

Thus, I think it was on account of

the affection shown to me by

Hadrat Khalifatul Massih I (ra) that I found myself among the

“Noorud-Dinis”1

Some of us even went as far as

asking the Promised Messiah

(as) and he corroborated our

view. In short, I did not have much of a personal rapport with

Maulvi Abdul Karim sahib,

except that I was an admirer of

his forcefully eloquent sermons,

and I acknowledged his love and

affection and his love for the

Promised Messiah (as). But as

soon as I heard about his death, a transformation took place

within me. Those words were

like a powerful electric current

that passed through me; when I

heard the news about his death, I felt I no longer had the ability to

brace myself for it. I ran to my

room and locked the door

behind me. Then I fell on the bed

like a lifeless body and tears began to stream from my eyes.

The profusion of those tears was

like a river. A film started to

unfold in front of my eyes,

depicting the impermanence of this world, the spectacles of

Maulvi sahib’s love for the

Promised Messiah (as) and his

services for the latter. I

repeatedly thought that he offered a helping hand, to a

significant degree, in a variety of

tasks undertaken by the

Promised Messiah (a.s); now he

will face much hardship. Then, this train of thought would pass

behind a kind of curtain and a


Profound Love for the Companions of Promised Messiah (as)Hadrat Sahibzadah Mirza Tahir Ahmad

Profound Love for the Companions of Promised Messiah (as) 33

river of tears would again start

flowing from eyes. On that day, I

could not bring myself to eat any food, and my tears continued

ceaselessly. So much so that, in

view of my withdrawn

behaviour, even Hadrat

Promised Messiah (as) expressed surprise and said, “What has

happened to Mahmood? He did

not seem to have any close

personal affinity with Maulvi

sahib. He seems to be headed for falling ill.”

At any rate, the death of Maulvi

sahib inaugurated a new era of

my life. From that day on, I

started experience personal interest in the undertakings of

the faith of Islam and the

essential needs in regard to the

community of faith. This was a seedling that experienced

sustained growth from that day

on. It is indeed true that there

has not been any greater earthy

reason that brought about a transformation in my life than

the life of my honoured teacher,

Hadhrat Maulvi Noorud Din (ra)

and the death of Hadhrat

Maulvi Abdul Karim sahib. At

the demise of Hadhrat Maulvi

Abdul Karim sahib, I felt as if his

spirit descended on me!


1. i.e., those who had a favourable leaning towards Hadhrat Maulvi Noorud Din (r.a.), who later became Hadhrat Khalifatul Massih-I.

Profound Love for the Companions of Promised Messiah (as) 34

Message from Hadrat Musleh Mauùd (ra)

March 11, 1954 - 8:00 a.m.

Dear Brothers:

You have already heard about an ignorant enemy’s attack on me. May God the Exalted open the eyes of these people and enable them to understand their responsibilities with regard to Islam and the Holy Prophet (peace and blessings of Allah be on him).

My dear ones! Pray that, if my hour of passing has come, then may Allah the Exalted grant solace to my soul and provide His blessings. And also pray that He, out of His Infinite Bounty and Mercy may grant you such a leader who may be better positioned than me for the task in hand. I have always held you dearer than my wives and children, and I have always been ready to sacrifice everything, no matter how dear it may have been to me, in the cause of Islam. I expect from you and your coming generations that you too will be likewise, at all time to come. May God be with you!

Wassalam,

Mirza Mahmood Ahmad

Note: Last night when Dr. Riaz Qadeer sahib re-examined the wound, it was learnt that the wound was 2.25 inches deep and the [stabbing] knife had reached quite close to the jugular vein. My dear ones, please pray.

An Historic Message for Members of the Jamaàt

35

The memory of the last few moments of the illness of our beloved Imam and my beloved father, in both the physical and spiritual sense, is indelibly fixed in memory.

His condition had deteriorated since that evening and he was being given oxygen to stabilize his breathing. Fluid would accumulate in his lungs every now and then and it needed to be removed frequently. This task was being performed by Dr. Qazi Masood Ahmad and, my brother, Dr. Mirza Munawar Ahmad sahib, who continued to do frequent check ups. Among Hudur’s children, two were present there on duty, while the rest were also present.

Although, everyone of the family, whether young or old, was assailed by thoughts of apprehension yet nobody uttered either any expression of impatience or abandoned hope. Apprehensive thoughts would waft in like smoke and then float away. Trust in Allah and hoping

for the best were firmly in place: solid as a rock.

Those who have not had any such personal experience will perhaps not understand this seemingly self-contradictory feeling. But those with experience, who never abandon hope of Allah’s mercy, in spite of understanding the apparent tell-tale signs of His decree, will fully comprehend what I have stated. Thus, a candle of hope—surrounded by the dark smoke of worrisome thoughts—remained lit up in every heart till the very last moment; though,

occasionally, this smoke of apprehensive thoughts would seem to smother all those who were in attendance. Prayers continued to flow from everyone’s lips and everyone’s heart was in beseechingly in

prostration before God the Sustainer.

Hudur would momentarily pass into a sort of unconsciousness and then he would come to and open his eyes fully and look at those in attendance. On one occasion, in a feeble voice, he asked for my brother Dr. Mirza Munawar Ahmad sahib. But, as was destined, gradually this state of unconsciousness got the better of the interludes of consciousness. As the night wore on, the unconsciousness, too, crept up further. Even though we were experiencing an increasing

anxiety and concern at that time, but still it was beyond our imagination that this will turn out to be the last night that Hudur was alive among us.


Last Moments of Hadrat Musleh Mauùd (ra)Hadrat Sahibzadah Mirza Tahir Ahmad

Last Moments of Hadrat Musleh Mauùd (ra) 36

At around 11 p.m., I withdrew to accompany home a visitor from Lahore and also to take a bit of rest myself. I emphatically asked dear Anas Ahmad that if he noticed any sign of further worsening of Hudur’s condition he must immediately inform me by phone.

After performing the nightly prayer I had hardly lay in bed for a few minutes when the heart-rending sound of the phone-bell rang out. I was asked to reach immediately. I immediate ly performed ablutions and reached the destination in an indescribable state of mind. As soon as I entered Qasr-e-Khi lafat (Hudur’s residence) my glance fell at the crest-fallen faces of Dr. Masood Ahmad and Dr. Zaki-ul-Hasan who were seated on chairs in the verandah.

When I reached Hudur’s room, I saw a different environment altogether: when I had left, no more than two persons were allowed to be in Hudur’s room at the same time, due to precaution; but now I saw his room full of our family members. Hadrat Sayyida Umm-e-Mateen and Hadrat Sayyida Mehr Aapa1 were sitting, glued

to the left side of his bed, near the headboard; they looked like statues personifying sadness. My brother, Hadrat Sahibzadah Mirza Nasir Ahmad sahib was standing on the right side of the bed, near the headboard, while my revered elder aunt2 and my

younger aunt3 were standing on the same side of the bed. All of my siblings, whoever were present in Rabwah, were also there, as also were other close relatives. Prayers were on everyone’s lips and their glances

were riveted on that sacred countenance.

Hudur’s breathing was fast-paced and he was fully unconscious. His blessed face did not exhibit any outward signs of suffering or struggle. I have never looked at an ailing person’s face that was so adorable and exuded such innocence. I have no recollection as to how long we stood there in this state and what was that change in Hudur’s breathing pattern that extraordinarily startled us all.

That was the critical moment when I was swayed by this overpowering thought that—although God the Exalted is the Lord of Transcendent Power, the Ever-Living and Life-Giving, and He can change His decree at any moment, but—the Decree

whose mere thought had been putting our mortal hearts into consternation, that Decree had now arrived. Thus, right at that moment, I asked for a copy of the Holy Qur’an and started reciting Surah Ya Sin for the spiritual tranquility of the personage whose entire life was spent in the love and service of the Holy Qur’an. It was an enormously trying moment and every fiber of my being, from head to toe, was tremulous. At that moment, I felt the


tether of forbearance and restraint slipping away from my grip. Right then, I heard muffled sounds of smothered sobbing coming from all around me. But, let God be my witness that every sob was wrapped in prayer and every prayer was drenched in tears.

During the recitation of Surah Ya Sin, Hudur’s breathing pattern had taken an adverse turn and by the time the recitation had reached the end, the last few seconds of the struggle for life were already at hand. I set down the copy of the Holy Qur’an and, like other relatives, engaged myself in prayers of the Holy Qur’an and Sunnah. At this point Hudur drew a deep and long breath—just like innocent children do when they get exhausted by crying—and we felt as if this was his last breath.

Right at that moment, I mixed a few drops of a homoeopathic medicine with water and, with the help of my right index finger, started dropping it into his lips, drop by drop, as the prayer, “Ya Hayy-o Ya Qayyoom-o be-Rahmat-eka nastaghees”4 flowed from my lips. Breathing had already stopped at that time and the body was running cold, and apparently the link with life had snapped, but suddenly we witnessed a great miracle of God the Ever-Living and All-Sustaining. A greatly agitated voice of my aunt was heard; she said: “Look! There was,

momentarily, a little movement in the foot.” As these words were heard, there was also a little movement in Hudur’s lips and it seemed to us as if he was about to draw a breath. At this, suddenly our mortifying grief and anxiety gave way to a feeling of tranquility, and murmurs of “Ya Hayyo Ya Qayyoomo” welled up from all directions. As we pressed on with our prayers, Hudur’s breathing became increasingly deep and even the doctors—who had left the body in a seemingly lifeless state—were called back in. They were amazed at observing this change. But, evidently, the seeming return of Hudur’s life after having ebbed away was simply for the purpose of pacifying our hearts and it was, so to speak, an instrument of soothing from God the Exalted that brought serenity to our hearts.

Approximately twenty minutes after this, Hudur was finally called away by the Heavenly Master. We experienced forbearance and patience to be tangibly descending upon us from the heaven. It seemed that the reigns of patience and restraint were being managed by the Angles of Mercy. No doubt the eyes were streaming down tears, and prayers, too, were still welling up from our hearts, but everyone’s heart was completely and willingly in submission to our Creator and Lord. God knows, for how long we just

kept on looking, with un-shifting gaze, at that blessed countenance which death had rendered even more innocent and handsome. In that milieu of piety, which was permeated with remembrance of Allah in a way that will forever remain unforgettable, Hudur’s blessed body—bathed in divine light—was lying there with angelic innocence! After invocation of blessings on the Holy Prophet (peace and blessings of Allah be on him), our hearts reverberated with the verse of the Holy Qur’an (89:28-29):And thou, O’ soul at peace! Return to thy Lord, well pleased with Him and He wee pleased with thee.


1. Both were wives of Hazrat Musleh Mau’ood (r.a.)

2. Hazrat Nawwab Mubarika Begum (r.a.), daughter of the Promised Messiah (a.s.)

3. Hazrat Nawwab Amatul Hafeez Begum (r.a.), daughter of the Promised Messiah (a.s.)

4. Translation: “O’ Ever-Living and All-Sustaining Lord! We beseechingly implore Thee for Thy Mercy”.


On November 10 and 11, 2006, a symposium hosted by America’s Tr u t h F o r u m e n t i t l e d “Understanding the Threat of Radical Islamic Terrorism” was held in Las Vegas, Nevada, USA. The declared purpose of the conference was to discuss strategies to deal with and counter the Islamic extremism. In attendance at this symposium was a senior Pakistani journalist and columnist who wrote upon its completion that, despite the host considering itself an advocate of truth, the symposium resulted in the desecration of truth.

Amongst the speakers in attendance at the symposium was Dr. Bruce Tefft, formerly of the US Central Intelligence Agency and currently an advisor to the New York Police Department. Although the text of Dr. Tefft’s presentation is unavailable, he reportedly stated that the Holy Qur’an, the principal scripture of the religion of Islam and believed to have been divinely revealed in its entirety, encourages Muslims to lie rather than speak the truth. Such a statement is consistent with his previous remarks about Islam. For example, in April 2006 at a symposium hosted by America’s Truth Forum, Dr. Tefft stated that,

“40% of Qur’an is gibberish, the rest is contradictory.” Dr. Tefft’s statement that the Holy Qur’an encourages lying is based on a gross misunderstanding of it and the meaning of the Arabic term taqiyya. Either Dr. Tefft is hugely lacking in scholarly ability, despite his pretensions otherwise, or he is engaging in the consistent deliverance of deliberate and calculated lies. One hopes that the American public will not easily be taken in by such defamatory and patently false statements.

This paper will review some enlightened Christian scholarship regarding the historical view of Islam and of the Holy Qur’an. This paper will also review the view of the Holy Qur’an on truthfulness and falsehood and will demonstrate that it does not encourage Muslims to lie, rather, it prohibits them from doing so. Lastly, this paper will provide an explanation of the term taqiyya. This paper will conclude that Dr. Tefft likely deliberately misrepresented the Holy Qur’an in order to promote hatred against Islam.

The Historical View of Islam by the West

In mid 1920’s, Professor Thomas Arnold lamented the ignorance and prejudice of the Christians of the Middle Ages towards Islam and the false information provided to Pope Innocent III when he inquired into Muslims and their beliefs and way of life. Regarding this era, W. Montgomery Watt made the following observation,

Even before the Crusades focused attention on the expulsion of the Saracens from the Holy land, medieval war propaganda, free from the restraints of factuality, was building up a conception of ‘the great enemy’. At one point Muhammad was transformed into Mahound, the prince of darkness. By the twelfth century the ideas about Islam and Muslims current in the crusading armies were such travesties that they had a bad effect on the morale. The Crusaders had been lead to expect the worst of their enemies, and when they found many chivalrous knights among them, they were filled with distrust for the authorities of their own religion. [Muhammad: Prophet and Statesman p 229]


The Holy Qur’an on Truthfulness and Falsehood 39

The Holy Qur’an on Truthfulness and Falsehood: A Response to Dr. Bruce Tefft and the America’s Truth ForumMujeebur Rahman, Advocate, Supreme Court of Pakistan

In addition, Karen Armstrong observed as follows:

On the eve of the second Christian millennium the crusaders massacred some 30,000 Jews and Muslims in Jerusalem, turning the thriving Islamic holy city into a

stinking charnel house. For at least five months the valleys and ditches around the city were filled with petrifying corpses, which were too numerous for the small number of crusaders, who remained behind after the expedition to clear away, and a stench hung over Jerusalem,

where the three religions of Abraham had been able to co-exist in relative harmony under Islamic rule for nearly 500 years.

Ever since the crusades, the people of western Christendom developed a stereotypical and distorted image of Islam, which they regarded as the enemy of decent civilization. It was for example, during the crusades, when it was Christians who instigated a series of brutal holy wars against the Muslim world, that Islam was described by the learned scholar monks of Europe as inherently violent and intolerant faith, which had only been able to establish itself by the sword, the myth of the supposed fanatical intolerance of Islam has become one of the received ideas of the West. [Islam; A Short History]

While some enlightened and informed Christian scholars from the West, like Watt and Armstrong, have attempted to correct the intellectual dishonesty of the past that people like Dr. Tefft continue to exist is not encouraging. By conveying a false and offensive understanding of Islam, Dr. Tefft serves the cause of promoting hatred and undermines efforts t o w a r d s i n t e r - r e l i g i o u s understanding and world peace. He also fuels the mistrust leveled against Western intelligentsia and the perception that they promote hatred against Muslims in order to serve the misguided foreign policies of their political leaders and their war machinations.

The Miracle of the Holy Qur’an

Despite Dr. Tefft’s condemnation of the Holy Qur’an as “gibberish” and


“contradictory”, other Christian scholars have expressed admiration for it and have referred to it as beautiful, magnificent, miraculous and pure. For example, Mr. Sale stated,

The style of the Qur’an is generally beautiful and fluent………and in many places especially, where the majesty and attributes of God are described, sublime and magnificent. [The Koran: The Preliminary Discourse]

A few other examples will also be provided. Rev. Bosworth Smith wrote,The Qur’an is revered by a large section of the human race as a miracle of purity of style, of wisdom and of truth. [Mohammed and Mohammadanism]

Prof. Palmer, in his introduction to a translation of the Holy Qur’an, stated,

That the best of Arab writers has never succeeded in producing anything equal in merit to the Qur’an it self is not surprising. [H. Hughes, Dictionary of Islam]

Sir William Muir stated,

The Qur’an abounds with arguments drawn from nature and providence, with a view to prove the existence of God as the Supreme Ruler and enforce His sovereign claim on the obedience and gratitude of mankind. [cite required]

There is probably in the world, no other work which has

remained 13 centuries with a pure text. [cite required]

Lastly, regarding the Holy Qur’an, Dr. Steingass stated,

Here, therefore, it’s merit as a literary production should, perhaps, not be measured by some preconceived maxims of subjective and aesthetic taste, but by the effects which it produced in Mohammed’s contemporaries and fellow-countrymen. If it spoke so powerfully and convincingly to the hearts of his hearers as to wield hitherto centrifugal and antagonistic elements into one compact and well organized body, animated by ideas far beyond those, which had until now ruled the Arabian mind then its eloquence was perfect, simply because it created a civilized nation out of savage tribes, and shot a fresh woof into the old warp of history. [H. Hughes, Dictionary of Islam]

Despite the negative criticism leveled against the Holy Qur’an by some of the foregoing scholars, they could not help but make the above-quoted observations and thus making them credible.

Accountability for One’s Action and

Statements

The Holy Qur’an addresses itself to all of humankind for the purpose of raising its moral and spiritual condition. Although it provides a prescription of certain do’s and don’ts, it also refers to the fears and hopes of humans as individuals and seeks to prepare them for struggling with their inner natural impulses.

The Holy Qur’an refers to the human ability to speak and

communicate as a divine gift, and states that all shall be held accountable for how this gift was utilized. For example, the Holy Qur’an states that God has “created man and taught him plain speech” (55:4-5). It also rhetorically asks, “have We not given him two eyes and a tongue and two lips?” (90:9-10)

Regarding the notion of accountability for the utilization of the ability to communicate, the Holy Qur’an states that it has made clear the difference between good and evil thus imposing upon humanity responsibility for its actions. The Holy Qur’an states as follows,

We have pointed out to him the two highways of good and evil (90:9-11)

On the Day of Reckoning, the accounting of the use of one’s faculties is described as follows,

This day We shall put a seal on their mouths and their hands will speak to Us and their feet will bear witness to what they had earned. (36:66).

Their tongues and their hands and their feet will bear witness against them as to what they used to do. (24:25)

And follow not that of which thou hast no knowledge. Verily, the ear and eye and the heart – all these shall be called to account. (17:37)

And assuredly, We have created man and We know what his mind whispers to him and We are nearer to him than even his jugular vein. (50:17)


He utters not a word but there is by him a guardian angel ready to record it. (50:19)

And if thou speakest aloud, He hears it and also if thou speakest in a low voice, for He knows the secret thoughts of man and what is yet more hidden. (20:8)

He among you who utters his words secretly and he who utters them openly are equal in His knowledge. 13:10-11)

And weather you conceal what you say or you say it openly he knows well all and that which is in your hearts. (67:14)

Verily he knows what is spoken openly and he knows that which you hide. (21:111).

O ye who believe! Why do you say what you do not? It is most hateful in the sight of Allah that you say what you do not. (61:3-4)

According to these verses of the Holy Qur’an, one’s limbs and extremities will bear witness as to how they were used, and warns us that all of our actions and utterances are recorded, will be recalled and we will be made to answer for them. Contrary to Dr. Tefft’s views, these verses constitute a clear admonition against falsehood, hypocrisy and deceit and encourage goodness and truth for one will be made to account for even their hidden thoughts and inclinations. All of these verses drive home the notion of accountability and the necessity for truthfulness. Falsehood Defined

When referring to falsehood, different terms are used by the Holy

Qur’an, namely, zoor, kizb, ifk and talbees.

The term zoor possesses many connotations. Literally translated as falsehood, it also means

• to decline and turn away from truth;

• to embellish; and

• to self-incriminate.

A place where lies are habitually spoken or where frivolous and vain entertainments and diversions are provided are also referred to as zoor.

Literally, kizb refers to the uttering of falsehood, intentionally or not. It also refers to fables and works of fiction. Five kinds of kizb exist, namely,

• altering what one hears or relates what one does not know or understand;

• speaking the truth but in a manner which seems like a lie;

• rendering an untruth in error;

• feeding one’s hopes, vain or false; and

• instigating.

The term ifk is also used to refer to falsehood and connotes,

• changing one’s state or condition;

• rejecting a good thing, such as truth;

• altering or perverting one’s judgment or opinion;

• deceiving or beguiling; and

• fabricating.

Lastly, the term talbees is used to refer to falsehood, and as it is derived from the word libas (clothing), it connotes suppressing or covering up the truth.

The Holy Qur’an on Truthfulness and

Falsehood

According to the Holy Qur’an, all of the above forms of falsehood are prohibited and engaging in any of them results in the deprivation of divine guidance and the meting out of divine punishment. The following are examples of the Holy Qur’an’s view of truthfulness and falsehood,

Surely Allah guides not him who is an ungrateful liar. (39:4) Certainly Allah guides not one who exceeds the bounds and is a great liar. (40:29)

And for them is a grievous punishment because they lied. (2:11)


Woe to every sinful liar. (45:8).

Shun therefore, the abomination of idols, and shun all words of untruth. (22:31)

And confound not truth with falsehood nor hide the truth knowingly. (2:43)

And hide not testimony; and whoever hides it, his heart is certainly sinful. And Allah is Well-Aware of what you do. (2:284)

They will hear no vain discourse nor lying. (78:36)

Those who bear not false witness and when they pass by anything vain, they pass by with dignity. (25:73)

O ye who believe, keep your duty to Allah and be with the truthful. (9:119).

O ye, who believe, be strict in observing justice, and be witnesses for Allah, even though it be against your selves or against your parents or kindred . . . whether he be rich or poor Allah has a better right over them both. Therefore follow not your low desires that you may be able to act equitably. And if you distort or evade truth then Allah is Well-Aware of what you do. (4:136).

O ye who believe, be upright for Allah, bearers of witness with justice; and not a peoples enmity incite you to act otherwise than with justice. Be just; that is nearer to righteousness. And keep your duty to Allah for Allah is aware of what you do. (5:10).

That Allah may question the truthful for their truth and He has prepared for the disbelievers a painful chastisement. (33:9).

Allah will say [on the Day of Reckoning]: this is a day when truth will profit the truthful ones, for them are gardens wherein flow rivers; therein shall they abide forever. Allah is well pleased with them and they are well with Him; that indeed is the mighty achievement. (5:120).

That Allah may reward the truthful for their truth and punish the hypocrites if he so pleases or turn to them in mercy. Surely Allah is Ever Forgiving and Merciful. (33:25)

O ye who believe keep your duty to Allah and speak the straight forward words; He will put your deeds in to a right state for you and forgive you your sins. And whoever obeys Allah and his Messenger he indeed achieves a mighty success. (33:72).

The Holy Qur’an refers to the act of speaking the truth as dignified. Indeed, all of these verses constitute clear prescriptions against lying and falsehood, and warns of the dire consequences of noncompliance. One such verse even equates the act of lying with idolatry, described multiple times as a heinous offense in the Holy Qur’an. These verses prohibit all forms of falsehood, i n c l u d i n g m i s s t a t e m e n t s ,

deviations, prevarications, embellishments, half-truths, ignorant statements, and dishonesty.

The Sunnah on Truthfulness and Falsehood

For Muslims, the Holy Prophet Muhammad (sa) is an ideal model to be imitated and the wisdom of the Holy Qur’an is reflected in his deeds and statements. The Sunnah (the recorded statements and traditions of the Holy Prophet Muhammad (sa) and is the secondary source for Islamic law after the Holy Qur’an) also provides guidance as to Islam’s view of truth and falsehood. According to the Sunnah, the Holy Prophet (sa) consistently exhorted Muslims towards truthfulness and encouraged them to shun falsehood. Examples of his traditions are as follows,

The tongue that speaks the falsehood commits a grievous wrong. (kanz ul Ummal 8203)

Shun falsehood because it leads you astray from the right path which in turn leads to the fire of Hell. (Tibrani kabir).

Falsehood is one of the gates of hypocrisy and double standards. (kanz ul Ummal 8218)

Stay away from falsehood because it leads you astray. (kanz ul Ummal 8206)


O ye who believe keep your duty to Allah and speak the straight forward words;….(33:72)

Falsehood is not permitted weather in earnest or in jest. (kanz ul Ummal 8217)

Woe to the man who speaks falsehood just to entertain people. (kanz ul Ummal 8215)

One who passes on all that he hears without verification is also a liar. (kanz ul Ummal 8208, 8209)

According to all of the above traditions, that the Holy Prophet Muhammad (sa) condemned falsehood and exhorted his followers towards truthfulness cannot be doubted. Indeed, on the basis of these traditions and the verses of the Holy Qur’an provided above, how anyone can accuse the Holy Qur’an or the religion of Islam as a book which encourages lying is a mystery and thus either constitutes extreme ignorance and a lack of scholarship, or a calculated, deliberate and outright lie.

Taqiyya Explained

Previously, reference was made to Dr. Tefft’s misunderstanding of the term taqiyya. According to Dr. Tefft stated that this term is used in the Holy Qur’an and constitutes permission for Muslims to lie. In doing so, Dr. Tefft never actually quotes the Holy Qur’an nor does he provide a reference for where this term is used. This very methodology, namely, of attributing the use of a term in the Holy Qur’an and yet failing to produce a reference, is an indication of Dr.

Tefft’s intellectual dishonesty and deception. That the term taqiyya does not actually occur in the Holy Qur’an is proof enough of his dishonesty and deceit. What is worse is that Dr. Tefft also misrepresents and mischaracterizes the meaning of this term.

The doctrine of taqiyya was devised during the Umayyad and Abbasid Caliphates, when religious

persecution was rampant and the mere profession of one’s faith might result in one’s death. According to this doctrine, where one’s life is endangered by the mere profession of one’s faith, remaining silent about it as opposed to uttering a lie is deemed justified. In other words, this doctrine was devised in order to recognize one’s ‘right to remain silent,’ a right which exists in US criminal jurisprudence today. In no way does the doctrine of taqiyya justify or permit the uttering of a lie.

Conclusion

Dr. Tefft either demonstrated his lack of basic knowledge of the Holy Qur’an or engaged in a deliberate deceit. As the prescriptions of the Holy Qur’an, and the Sunnah for that matter, are clear and unequivocal regarding prohibiting all forms of falsehood and encouraging truthfulness, and as Dr. Tefft not only attributed the use of a

term that does not exist in the Holy Qur’an but also misrepresented its meaning, that Dr. Tefft deliberately sought to convey a false and defamatory image of the Holy Qur’an and thus Islam is likely. Dr. Tefft’s deliberate attempt to discredit Islam constitutes spreading hatred. While the America’s Tr u t h F o r u m

professes to be working towards the cause of truth and world peace, it is working against these very ideals by spreading lies and encouraging hatred and religious conflict. Ironically and tragically, the very act that Dr. Tefft accuses the Holy Qur’an of is the one committed by him and the America’s Truth Forum.


Falsehood is not permitted weather in earnest or in jest. - Holy Prophet Muhammad (sa)

45


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