January 2021 Editor: Nasir Ahmad B.A

MOTTO ISLAM: I SHALL LOVE ALL MANKIND

January 2021 Editor: Nasir Ahmad B.A. LL.B. Vol. No. 40, Issue Nos. 1 IN MEMORY OF JALAL-UD-DIN AKBAR IBN-I ABDULLAH, SACRAMENTO, CALIFORNIA

"Surely Allah and His angels bless the Prophet. O you who believe, call for blessings on him and salute him with a (becoming) salutation" (33:56). CONTENTS Page

THE HOLY PROPHET MUHAMMAD CONVEYED MESSAGE OF COMPASSION AND MERCY OF GOD 2 Karen Armstrong OBJECTIVES OF THE AHMADIYYA MOVEMENT 3 Maulana M Kemal Hydel GRATITUDE - THE ATTITUDE OF APPRECIATION 7 Mrs. Nazra Ali AN ASSESSMENT OF THE CLAIM OF PROPHETHOOD ATTRIBUTED TO THE FOUNDER OF THE AHMADIYYA MOVEMENT -IV 12 Fazeel S. Khan ACTIVITIES AT THE BERLIN MOSQUE 19 Imam Amir Aziz

THE HOLY PROPHET MUHAMMAD CONVEYED MESSAGE OF COMPASSION AND MERCY OF GOD Karen Armstrong

(An edited transcription of a talk delivered by this well-known British Christian writer and historian. She is so popular in Pakistan that her more than ten books on Islam and the Holy Prophet Muhammad (peace and blessings of Allah be on him) have been translated into Urdu. — Ed.)

Every recitation of the Qur’an begins with the invocation to the compassion and mercy of God. And the Qur’an is really nothing but a cry for compassion. The bedrock message of the Qur’an is that it is wrong to build up a private fortune but it is good to share your wealth equally and to look out for the vulnerable and relief for the poor people in society. That is the chief duty of every single Muslim. The Holy Prophet, peace and blessings be on him, once said, ‘Not one of you can be a believer unless he desires for his neighbour what he desires for himself.’ This is what is often quoted as a golden rule. It is being enunciated in every single one of the major world traditions. Sometimes it comes in this form: ‘Never treat others as you would never like to be treated yourself,’ or in a positive form: “Always treat all others as you would wish to

2 | Page be treated.’ And all the faiths have said that this is the best test of true spirituality and it is this that brings us into the presence of what we call God.

So compassion is key to the religious life, and all religions insist that we cannot confine our compassion to our own group, and to our congenial group of people. We must have ‘one eye,’ said one of the Chinese sages, concerned for everybody. “O people,” says the Qur’an, “We have formed you into tribes and nations so that you may get to know one another” [49:13]; not so that we may exploit or terrorise or colonize or convert even, but that we may get to know one another. And this is the key task of our time: to build by means of compassion and to respect a global community where all peoples, whoever they are, are equally treated with absolute equity and respect. And it seems to me that unless we implement the golden rule globally, we are not going to have a viable world. This is the task of our generation. And for that we all have the duty to look into our traditions to find that compassionate core and make it speak to the world. We all have to become avatars of compassion as the Holy Prophet was, and we will have to be messengers of compassion in our time. And we will have to do it globally, even to people who feel enmity towards us and dislike us or are at war with us. So we have to learn from the Holy Prophet to speak to people who are hostile to us in a way that is non-threatening, non-aggressive, but to try to see where their pain is coming from.

I think if we just look to the Holy Prophet we have a model of how we should behave. Always in Makkah when his people were persecuted and abused the Prophet would always keep his calm. He would not allow himself to respond aggressively even when he was physically abused and threatened in any way. This is the time of fitnah for Muslims. We often talk about the first and the second fitnah after the death of the Holy Prophet where there were civil wars. It was the time of great trial and troubles. And this is similar to the time of trial and trouble. But Muslims in the past have always used these periods of difficulty as a spiritual opportunity. They racked their brains and thought creatively as to how to bring the compassionate and spiritual lessons of the Qur’an to a violent and troubled world. And that is our duty in this world: to make the compassionate voice of Islam speak loud and clear and make it a dynamic force in our time. If we all, every single person, did that, we turn the voice of extremism and do our best and work for a peaceful, just and sustainable world.

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Page | 3 OBJECTIVES OF THE AHMADIYYA MOVEMENT ISLAM’S VIGOROUS MESSAGE STOPS HOSTILITY AND HATRED

MISCONSTRUED CONCEPTS OF ISLAM ARE REAL THREAT TO ISLAM

Maulana M. Kemal Hydal, Trinidad

“Hazrat Mirza Ghulam Ahmad is the only Divinely appointed Muslim who has claimed that Jesus’ return is not to bring about mayhem, Armageddon, Apocalypse and all kinds of bloodshed and evil in the world.”

The chapter Al-Muddassir is considered to be the second revelation. In this chapter the Holy Prophet is exhorted to beginﷺMuhammad imposing a change in the behaviour of his people with just the five verses of the first revelation.

was told to preachﷺMuhammad to his people with the simple message that there is One God and that is the Messenger ofﷺMuhammad Allah. These were the words that the early Muslims uttered to declare themselves as Muslims, even before the other pillars of Islam such as prayer, fasting,zakaat , and hajj were enjoined on them. Even now this declaration is the simplest evidence of a person’s acceptance of Islam.

In our own age and time modern scientific, educational, economic, social, religious, and other systems have failed to stop human hostility and hatred. Wrong concepts of religion cannot make the world righteous. When a religion promotes the idea of a hostile God Who would kill His own son or Who demands a Jihaad of bloodshed, the followers will become hostile and cruel. Every religion needs a reformation when it is not having the impact of a better and more harmonious relationship among people.

The only concept of religion to bring peace among human beings is the concept provided by Islam. But the concepts of Islam always need a reformation whenever Muslims change the understanding of their religion from the Qur’an to other books or to scholars’ interpretations. The Qur’an states that the Prophet’s followers will treat the Qur’an as an abandoned object (25:30).

4 | Page Many Muslims claim that Islam is perfect and does not need a Reformer, yet they declare that they need the old Prophet Jesus to bring victory for Muslims. If Islam does not need a Reformer, how is it that it needs a Prophet? So many Muslims reject the Muslim Reformer but anxiously await the Jewish Prophet, Jesus.

Hazrat Mirza Ghulam Ahmad, Founder of the Ahmadiyya Movement in Islam, is raised up by Allah as the Reformer who will change the Muslims’ thinking towards the Qur’an. He does not change the religion of Islam but he does change the Muslim’s attitude towards Islam. But if Muslims cannot recognize a man of God, how can they understand the religion of God?

has enjoined his community to recognize the Imaam ofﷺThe Prophet Muhammad the times. Hazrat Mirza Ghulam Ahmad is the Imaam of our times. He is one Imaam who functions through many roles. As the Imaam he leads human beings towards Allah. As the Mujaddid he reforms and changes the Muslim’s outlook and attitude towards Islam. As the Mahdi he guides humanity to a gentle Islam, free of violence. As the Promised Messiah he breaks the false concept of the Cross as a means of sal- vation. As the Promised Reformer he shows how each person can develop his or her human spiritual potential.

Why do Muslims need Jesus to return if Islam is a perfect religion? What is the benefit to Islam or to Muslims of Jesus returning? Why do Christians need Jesus to return when they possess or control the wealth, military and political power, and so many other resources to spread Christianity?

not good enough for Muslims that ﷺWho needs Jesus, the Christ? Is Muhammad they need Jesus to return? Is the teaching of the Christian Church a failed doctrine such that Jesus has to personally appear to ensure its success?

Two religious groups — Muslims and Christians — who are antagonistic to each other expect the same person, Jesus, to return to make their religion great and to destroy the other. Muslims and Christians expect the same Jesus to re-appear to achieve diametrically opposite results.

For some Muslims Jesus will uphold Islam and destroy Christianity. For many Christians Jesus will uphold Christianity and destroy Islam. For Ahmadis Jesus’ return brings Muslims, Christians and others into harmonious living.

The Ahmadiyya Movement in Islam has a high regard for Jesus as it is the only organization to claim the fulfilment of his second coming.

Page | 5 Only one Divinely appointed Muslim has claimed that Jesus’ return is not to bring about mayhem, Armageddon, Apocalypse and all kinds of bloodshed and evil in the world. Only one Divinely appointed Muslim has claimed himself as the spiritual Jesus who has returned to present Islam as a religion of peace for the world.

The first Jesus was elevated from Prophet to God. And the second Jesus was elevated from Mujaddid to Prophet. Allah, in chapter three, verse fifty-five, promises to clear Jesus from these two falsehoods.

The Holy Prophet Muhammad, the final Prophet, was named Ahmad by Jesus (61:6). Why should the name Ahmadi, a name that applies to the Prophet Muhammad, be a name of disgrace? By calling ourselves Ahmadis we are raising or elevating the name of Muhammad, the Final Prophet.

Hazrat Mirza Ghulam Ahmad has taught us that every army requires a leader. The Anjuman is his army and he is our leader who is Divinely appointed. Other Muslims, whether Shi’ah or Sunni, are a loose collection of individuals or groups without a common leadership. The Lahore Ahmadiyya Movement has the mission to ensure that the world accepts its leader, Hazrat Mirza Ghulam Ahmad, as the Promised Messiah and Mujaddid.

As Lahore Ahmadis we can only be classified as a Movement when we move and are not stagnant. Many are asking what is stopping our Anjuman from growing or increasing. But should we focus on increasing numbers or increasing services? What is there to offer to those who are attracted to our Movement, especially our youth?

We cannot deny that the Muslim world considers the Ahmadiyya Movement as a threat to Islam. But it is the false concepts openly promoted by some Muslims and silently supported by many other Muslims that are the true threat to Islam. These false concepts have given a bad name to Islam as a religion of terrorism and created the anti-Islam hostility known as Islamophobia.

Those who are dissatisfied with the Muslim world and its Islam are seeking a better Islam. They want to be certain that as Ahmadis we are not supporting the wrong Islam. They want to be assured that we not promoting the very Islam that we should be reforming.

As Lahore Ahmadis we are clear in our objectives, which are to revive faith in the existence of a living Allah, to spread Islam to the world as a nonviolent religion, and to promote nonviolence as a solution to human problems.

6 | Page Our teachings must be derived from the Qur’an similar to what Hazrat Mirza Ghulam Ahmad outlined at the beginning of his debate with Abdullah Atham.

The Qur’an corrects concepts by saying its wrong, why it is wrong, how to correct it, and the benefits of correction.

The Qur’an analyses human nature and what influences human nature and behaviour, especially the influence of religion and how right religion and wrong religion influence human nature. Those who don’t follow religion, and even some who do, may follow politics, sports, culture, music — all of which influence human behaviour. We are all in some way influenced by our environment. Our environment will change us if we don’t change our environment.

Our Bai’at or Code of Ethics is effective in developing correct human values through spiritual education and commitment. We promote happiness through peaceful and harmonious living with peoples of all genders, races, faith systems and cultures.

Our Anjuman provides an opportunity for others, especially the youth, to help promote Islam. In this age of technology our modus operandi or operating method has already changed. The muballighs or missionaries of today and for the near future are those who can utilize the available media. Hazrat Mirza Ghulam Ahmad had predicted that the very electronic media (in his days, the phonograph) that used to entertain people, will be used to propagate Islam.

As followers of the Divine Reformer we don’t change the Message of Islam; we change the method of delivering the Message of Islam.

Ahmadi youths are yearning to present Islam not only through Facebook and YouTube, etc., but also on academia sites. We can guide them to promote Islam to various tar- get groups such as religious, governmental, business, professional, embassies, etc. We do this with a new outlook for our Anjuman and a specific plan that is efficient and effective. Efficiency is doing things right. Effectiveness is doing the right thing.

Members of our worldwide organization! How committed are we to seeking out others to our ways and inviting them to our views? If our actions are fruitful, they can produce a garden of fruits.

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Page | 7 GRATITUDE – THE ATTITUDE OF APPRECIATING Mrs. Nazra Ali

(Text of a talk delivered on Sunday 4th December 2020 in an online monthly meeting of the UK Lahore Ahmadiyya Anjuman.)

President of the Jama‘at, brothers, sisters, and children who have joined us this afternoon on the Zoom meeting, Assalaamu alaikum.

The topic I have chosen this afternoon to speak about is Gratitude. I have based my talk on a verse of the Holy Qur’an: “Therefore remember Me, I will remember you, and give thanks to Me and be not ungrateful to Me” (2:152).

In the verse quoted above, Imam Ghazali has pointed out that so important is thank- fulness that it is mostly mentioned together with dhikr (remembrance of God), and he makes the point that the heart of man is hard like stone; rather, harder than stone, and the hardness can be removed only through gratefulness and fear of God and in particular, the fear of being separated from Him.

Cambridge Dictionary defines Gratitude as, ‘The feeling or quality of being grateful. Gratitude is the only mind-set that lies at the heart of patience, happiness and hard work.’ There are many verses in the Qur’an that talk about Allah’s mercies. One of them tells us not to take the water we drink for granted. Nor should we forget about the food we get, the jewellery we wear, and the trade we depend on from the ships that travel in the ocean. This is emphasised in 35:12 in the following words: “And the two seas are not alike: the one sweet, very sweet, pleasant to drink, and the other salt and bitter. Yet from both you eat fresh flesh and bring forth ornaments which you wear. And you see the ships cleave through it, that you may seek His bounty and that you may give thanks.”

The water in the ocean goes through many phases in the maintenance of life and the ecosystem. When the water of the earth’s surface evaporates, the wind will move the water and convert it into clouds which will bring fresh water on land in the form of rain

8 | Page or snow. This cycle of water doesn’t flow on its own. It is only upheld due to the mercy of Allah. So why don’t we give thanks?

“Seest thou not that Allah has made subservient to you all that is in the earth, and the ships gliding in the sea by His command? And He withholds the heaven from falling on the earth except with His permission. Surely Allah is Compassionate, Merciful to men” (22:65). “And He it is Who brings you to life, then He causes you to die, then He will bring you to life. Surely man is ungrateful” (22:66).

By expressing daily gratitude we will learn how to understand and deal with difficul- ties. It will make us pay more attention to everything that has been bestowed upon us rather than focusing on what we don’t have.

Western research and message of the Qur’an Research has shown that through our thoughts and emotions we emit powerful signals; these signals have the ability to attract signals of the same frequency. In other words, our positive signals will attract all other positive signals and the same goes true for negative signals.

Whenever we are being ungrateful, we are in the negative state of mind and allowing the self-defeating thoughts to emit all sorts of negative energy from us. These can include thoughts such as, “I never seem to have enough of money,” “I can never be healthy,” or “I can never find a husband who practices his religion.” This will lead us to attract more negative energy.

Ultimately, we will end up becoming a black hole of despair and getting whatwe do not want. All the worries, arguments and frustration lead to more of the same. Considering all this, if we want to attract more signals of what we desire to experience, for example, peace, joy, harmony, ease, prosperity, etc., then why not choose our thoughts consciously and carefully? The more you focus on what you have in life, the more you will attract it. In other words, the more grateful you become, the more Allah will bless you.

Today, non-Muslim researchers have discovered these secrets in the name of “natural laws,” while these “open secrets” were given to us in the Qur’an 1,500 years ago.

Psychologists and philosophers have painstakingly conducted researches and have come up with new theories and ideas. This so-called newly discovered information was presented to us in the Qur’an in no uncertain terms. Allah promises that the grateful will be given more: “And [remember] when your Lord proclaimed, ‘If you are

Page | 9 grateful, I will surely increase you [in favour]; but if you ungrateful, indeed, My punishment is truly severe” (14:7].

Robert A. Emmons from the University of California, Davis, and Michael E. McCullough from the University of Miami conducted a long-term research project designed to study the effects of gratitude. Here are some of the findings:

Effects of gratitude • In an experimental comparison, those who kept gratitude journals on a weekly basis, and exercised more regularly reported fewer physical symptoms, felt better about their lives as a whole, and were more optimistic about the upcoming week compared with those who recorded hassles or neutral life events. • Participants who kept gratitude lists were more likely to have made progress towards important personal goals over a two-month period compared with subjects in the other experimental conditions. • Grateful people reported higher levels of positive emotions, life satisfaction, vital- ity, optimism, and lower levels of depression and stress. This is a readymade formula for attracting more of what you want in life.

According to UCLA neuroscientist Alex Korb, we truly can’t focus on positive and negative at the same time. When we feel grateful, our brain releases dopamine (the reward chemical), which makes us want to feel that way again, and we begin to make gratitude a habit.

Allah says in the Qur’an, 84:6: “O man, you must strive a hard striving (to attain) to your Lord.”

So, until you meet Him, more of what?

Allah answers this question in the Qur’an:

1. Wealth — He will make you free from want out of His grace. 2. Acceptance of du‘a — Call on Him. He will answer your call but you should hear His call. 3. Provision — He gives provision to whom He wills without measure. 4. Forgiveness — He forgives besides that to whom He pleases. 5. Repentance — He accepts repentance from whom He pleases.

Our first duty is to say thanks to Allah for the many favours He has bestowed on us all. Indeed, the Qur’an says in 14:34: “If you count Allah’s favours, you will not be able to number them.”

10 | Page Gratitude has benefits not just for the mind but for the physical body as well. The toxic emotions that gratitude blocks contribute to widespread inflammation, which is a precursor to loads of any chronic illnesses, including heart disease.

What we need to master is the attitude of gratitude — the attitude of appreciating everything in life.

This is an absolute favourite verse about gratitude for many and one whose essence — that Allah’s gifts are innumerable — we all may be familiar with. Allah is always giving, always answering our supplications. However, the answers to our prayers may not appear when and how we expect.

Gratitude, and focussed gratitude, is one of the quickest ways to regain our focus. When we are stuck, it means we are giving too much attention to something that does not really deserve our attention. Most so-called problems are usually mundane pre- occupations and mental obsessions. We focus so much on one area to the exclusion of everything else that we create and then magnify our problems. Guess what? When we focus so much on what is not working, we cannot even access the part of our brain that provides us solutions. Surprised?

When something is not working, focus on what is working, and say aloud, “Alhamdulillahi Rabbil ‘Aalameen” (All praise to the Lord of the universe). What do you think you are doing by saying this? It reminds you of the power of the Creator and reminds you to be thankful for all the good things that are happening.

“Whoever is thankful is thankful for his own soul” (31:12).

What the Bible says In 1 Thessalonians 5:18, it says: “Give thanks in all circumstances; for this is the will of God.”

What experience tells you When we express sincere gratitude — whether for a gift, a kind word, or practical help — we make the giver feel valued and appreciated. Even strangers respond warmly to people who sincerely thank them for doing a kind deed, such as holding a door open.

Gratitude is how we transform what Zen master Roshi Joan Halifax calls “the mind of poverty.” She explains that this mind-set “has nothing to do with material poverty. When we are caught in the mind of poverty, we focus on what we are lacking, and we ignore all that we have been given. The conscious practice of gratitude is the way out of the poverty mentality that erodes our gratitude, and with it, our integrity.”

Page | 11 Allah says in the Qur’an: “Exalt Allah for having guided you and that you may be grateful” (2:186).

We live in an age where we want things now. Sometimes we feel that God should give us our wishes instantaneously. However, God answers our impatience by saying: “And We shall soon reward those who are grateful.”

The Holy Prophet (pbuh) is reported to have said: “Praise be to Allah is the beginning of thanksgiving, for the man who does not praise Allah has not thanked Him.”

We are also told by the Holy Prophet (pbuh): “Whoever is not grateful to man is not grateful to Allah.”

The Holy Qur’an tells us how to show thanks to God and to mankind when it says in 3:190: “Those who remember Allah while sitting or standing or (lying) on their sides and give thought to the creation of the heavens and the earth, (saying), Our Lord, You did not create this aimlessly; exalted are You (above such a thing); then protect us from the punishment of the Fire.”

The Messenger of Allah (pbuh) said: “Look at those who are beneath you and do not look at those who are above you; for it is more suitable that you should not consider as less the blessing of Allah” [Ibn Majah].

Misery is not because we did not get what we want, but because we are ungrateful for what we have. Indeed, the gift of health is only realised when we fall ill. We cry of having no shoes until we meet a person who has no feet. Only when we have nothing that we appreciate do we truly know the value of a little. Man does not know the value of what he has until he loses it. It is also true that man can never be happy until he learns to be grateful.

I would like to end with this verse of the Qur’an in which God admonishes us for being ungrateful: “Say: He it is Who brought you into being and made for you ears and eyes and hearts. Little thanks it is you give” (67:23).

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12 | Page AN ASSESSMENT OF THE CLAIM OF PROPHETHOOD ATTRIBUTED TO HAZRAT MIRZA GHULAM AHMAD FOUNDER OF THE AHMADIYYA MOVEMENT IN ISLAM – IV

Fazeel S. Khan, LL.B. (Canada), LL.M. (USA)

(Final instalment of the paper read on October 24-25, 2019 at the Academic Conference of Faculty of Comparative Study of Religion and Humanism in Antwerp, Belgium, entitled, “Ahmadiyya in Scholarly Perspective.” — Ed.)

The Claim of Messiahship – A Distinction within a Class Although classifying himself among the hundreds of auliya and muhaddathun, Mirza Ghulam Ahmad does make a distinction for himself. He claimed to be the Mujaddid (Reformer) of the fourteenth century of the Islamic calendar. He further stated that the mujaddid of this century was given the titles Promised Messiah and Mahdi due to the multifold mission entrusted to him.1 The claims of being Mujaddid and Mahdi were not used by his opponents to attribute a claim of prophethood to him, as there was a longstanding tradition of saintly persons claiming to be mujaddids, and the Mahdi was always expected to be a person from among the ummah. But many interpreted Mirza Ghulam Ahmad’s claim of being the Promised Messiah as a de facto claim of prophethood.2 Since Jesus the Messiah was a prophet according to the Quran, it was argued that claiming to be the return of Jesus must necessarily entail a claim of a similar status, especially since the hadith report that mentions the second coming of Jesus refers to the coming Messiah as a prophet (nabi).

1 Noteworthy is that Mirza Ghulam Ahmad only used the word “claim” (dawa) when proclaiming being the Mujaddid of the era, the Promised Messiah, and the awaited Mahdi. Whenever he used the word “prophet” in reference to himself it was always in a descriptive manner, never by way of announcing some type of “claim.” 2 For instance, Khan writes: “The messianic claim in particular was used to imply that his spiritual status had arrived at some level of prophethood, inferior in his rank to the prophethood of Muhammad, but nonetheless commissioned by God himself for the benefit of humanity” (Khan, p. 6).

Page | 13 Mirza Ghulam Ahmad, though, argued the exact opposite. He explained that the reference in hadith reports that the Promised Messiah is a prophet is not to be taken literally. He reasoned that the term nabi is used in a metaphorical sense for a muhaddath, just as it is be applied metaphorically to the “like of a prophet” by way of fana fir rasul. He further pointed out that in hadith reports prophesying the coming Messiah, both the descriptions of prophet and follower are used, which, as already shown, is a description of a muhaddath:

“Now it is obvious from all these references that he (the coming Messiah) shall not possess the attribute of complete prophethood in the actual and real manner. However, imperfect prophethood will be found in him, which in other words is called muhaddathiyya, and has within it one of the qualities of complete prophethood. So, the fact that he has been called follower and also prophet shows that the qualities of both being a follower and of prophethood will be found in him, just as it is necessary for both these qualities to be found in a muhaddath.”3

Mirza Ghulam Ahmad also presented various arguments in support of the position that Jesus, the Israelite prophet, could not return to earth and, therefore, could not literally be the subject of this prophecy. The most popular of his arguments in this regard was that Jesus, according to the Quran, died a natural death after escaping an attempt of crucifixion on the cross.4 But another argument advanced in support of the belief that Jesus could not return to earth, and as a result the prophecy must refer to one who would be Jesus’ spiritual likeness, is that the Israelite prophet Jesus returning to earth violates the finality of prophethood in Prophet Muhammad:

“The title ‘prophet of God’ for the Promised Messiah found inSahih Muslim, etc., from the blessed tongue of the Holy Prophet is meant in the same metaphorical sense as it occurs in Sufi literature as an accepted and common term for a recipient of Divine communication. Otherwise, how can there be a prophet after thekhatam ul anbiya?”5

3 Izala Auham, pp. 532-533 (RK, vol. 3, p. 385). Mirza Ghulam Ahmad also explained: “And this must be remembered: that the claim of being the Promised Messiah is not in any way greater than the claim of being a recipient of divine communication (mulham min allah) or a Mujaddid from God. It is evident that anybody who enjoys this status of divine communication, all his names from Allah, such as the Messiah or the like of Moses, are justified for him” A’inah Kamalat Islam, p. 340 (RK, vol 5, p. 341). 4 See Jesus in India, English translation of Maseeh Hindustan Mein (London: Islam international Publications, 1995). 5 Anjam Atham, footnote, pages 27-28 (RK, vol. 11, p. 28). Mirza Ghulam Ahmad also writes: “If the same Messiah, the Messenger of Allah, and the possessor of a Book (sahib-i-kitab), on whom Gabriel used to descend, would reappear, then he would never be a student of anyone for learning the laws of the shariah of Muhammad (pbuh) but, as is the practice of God, divine revelation would descend on him through Gabriel and all the laws and commandments of the shariah of Muhammad (pbuh) would be revealed to him

14 | Page Mirza Ghulam Ahmad’s claim of being the Promised Messiah, therefore, does not equate to a claim of prophethood nor does it challenge his established claim of being a muhaddath. Quite contrarily, Mirza Ghulam Ahmad explained a muhaddath being the Promised Messiah was necessary to safeguard the doctrine of finality of prophethood in Prophet Muhammad.6

Literal Application of the Word “Prophet” One may question why Mirza Ghulam Ahmad did not simply employ the word muhaddath in reference to himself in his writings and refrain from using the word nabi altogether. Such an approach would seem reasonable since the mere presence of the word nabi in his writings caused such a fierce reaction, not to mention it would be expedient given the obvious ammunition it was providing his opponents to attack his legitimacy as a divinely inspired reformer. The simple reason given by Mirza Ghulam Ahmad was that the words nabi and rasul were included in the revelations he received from God. As a result, he was compelled to disclose those divine communications and could not conceal them:

“However, being an appointed one of God (mamur), I dare not conceal the word ‘prophethood’ and ‘messengership’ that occur frequently in the communications I receive from God Almighty. But, I declare repeatedly, in such revelations (ilhamat), the words mursal, rasul or nabi that occur are not to be taken in their real sense …”7

The “real sense” referenced by Mirza Ghulam Ahmad is the Islamic theological sense. Mirza Ghulam Ahmad further explained that the words “prophet” and “messenger” included in his revelations were only meant in the descriptive sense of the words:

“There are many such revelations in which the word nabi or rasul has oc- curred regarding me. However, that person is mistaken who thinks that by this prophethood and messengership is meant real prophethood and

afresh in a new way, new shape and new language and, as compared with this new book which would be revealed from Heaven, the Quran would be abrogated” (Izala Auham, p. 585; RK, vol. 3, p. 416). 6 The following quote is often advanced by the Qadian section of the Ahmadiyya Movement to argue Mirza Ghulam Ahmad considered himself to be a prophet due to his status being beyond all other saints: “In short, I alone have been honored with so great a share of divine revelation and knowledge of the unseen as has not been bestowed on any of the auliya, abdal and aqtab among the Muslims before me. For this reason, I alone have been given the title ‘nabi,’ and no one else deserves it, because it implies frequency of revelation and abundance of disclosure of the unseen, a condition which is not satisfied by any of them.” (Haqiqat al-Wahy, p. 391 (RK, vol. 22, pages 406-7). Here, Mirza Ghulam Ahmad distinguishes himself from previous saintly personalities by pointing to the fact that he is the Messiah foretold in hadith reports about whom the term nabi was used to describe him being a recipient of abundance of divine revelation. Clearly, he is arguing a particular distinction within the class of saints in the Muslim community. Accordingly, this quotation actually undermines the allegation that Mirza Ghulam Ahmad claimed a status beyond that of the saintly class. 7 Anjam Atham, p. 22 (RK, vol. 11, p. 27).

Page | 15 messengership ... in fact, by the word rasul is only meant ‘one sent by God,’ and by the word nabi is only meant ‘one who makes prophecies having received intimation from God,’ or ‘one who discloses hidden matters.’ However, in the terminology of Islam, nabi and rasul mean those who bring an entirely new shariah, or those who abrogate some aspects of the previous shariah, or those who are not called followers of a previous prophet, having a direct connection with God without the benefit from a prophet. Therefore, one should be vigilant to see that the same meaning is not taken here.”8

Accordingly, the words “prophet” and “messenger” in Islamic theology have a distinct meaning, distinguishable from the broad etymological applicability of the words. In the literal sense, for purposes of describing the function of “one who is sent” and “one who expounds hidden truths through knowledge from God,” the words rasul and nabi categorically apply to a muhaddath. The literal meaning of the word muhaddath is different and simply does not describe these two functions. As Mirza Ghulam Ahmad stated:

“If one who receives news of the unseen from God is not to be called nabi, tell us, what should he be called? If it is said that he should be called muhaddath, I say that in no lexicon is the meaning tahdees (root word of muhaddath) ‘making known the unseen.’ ”

Notwithstanding, in a gesture of goodwill to those who objected to the terminology used in his writings, and as a show of complete transparency for the true meaning intended, Mirza Ghulam Ahmad proposed his detractors simply replace the word nabi with muhaddath when reading his works to resolve the unintended conflict:

“So I wish to make it clear to all Muslim brothers that, if they are displeased with these words and if these words give injury to their feelings, they may regard all such words as amended, and instead consider me to have used the word muhaddath … I have not the least hesitation in stating my meaning in another form for the conciliation of my Muslim brethren, and that other form is that in every place instead of the word nabi the word muhaddath should be understood, and the word nabi should be regarded as having been deleted.”9

8 Al-Hakam, 17 August 1899, page 6. Mirza Ghulam Ahmad also wrote: “It is obvious that he who is sent by God is His envoy, and an envoy is called rasul in Arabic. And he who discloses news of the unseen received from God is called nabi in Arabic. The meanings in Islamic terminology are different. At this place, only the linguistic meaning is intended” (Arba’in, No. 2, p. 18; RK, vol. 17, p. 366). 9 Announcement dated February 3, 1892, issued in Lahore (MI, vol. 1, p. 313).

16 | Page If people could not understand a word in its metaphorical sense or according to its linguistic meaning, despite numerous detailed explanations by the author of the word to do so, Mirza Ghulam Ahmad offers the solution of simply considering the objection- able word deleted and replaced with a word that is acceptable. This is the extent to which Mirza Ghulam Ahmad tried to mediate the dilemma of being true to his spiritual experiences and still clarify the intended meaning of certain words in his writings for those who misunderstood them.10

Conclusion Mirza Ghulam Ahmad’s use of the word “prophet” is accompanied with detailed descriptions of the different meanings of the term and its applicability in varying contexts. Accordingly, when reading the word “prophet” (“nabi”) in his writings, it is essential to examine the particular significance intended. For example, the following paragraph from the booklet Ek Ghalti ka Izala is often quoted to argue Mirza Ghulam Ahmad claimed prophethood:

“Wherever I have denied prophethood and messengership, it is only in the sense that I am not the independent bearer of a law (shariah), nor am I an independent prophet. However, in the sense that, having gained spiritual graces from the Messenger whom I follow, and having attained for myself his name, I have received knowledge of the unseen from God through the mediation of the Holy Prophet, I am a messenger and a prophet but without a new law (shariah). I have never denied being called a prophet in this sense. In fact, this is the sense in which God has addressed me as nabi and rasul. Nor do I now deny being a prophet and messenger in this sense.”11

As demonstrated in this paper, though, Mirza Ghulam Ahmad provides guiding principles to differentiate between the theological sense of the word “prophet” and its metaphorical and linguistic applications: 1) in the Islamic theological sense, the word “prophet” denotes one who has authority over the law by receiving revelation that in- stitutes or modifies legislation; 2) in the Islamic theological sense, the word “prophet” also signifies one who possesses this status through a direct connection with God and not through dependence on following another prophet; 3) in a metaphorical sense,

10 Both the opponents of Mirza Ghulam Ahmad as well as the majority of his followers (the Qadian section of the Ahmadiyya Movement) interpret Mirza Ghulam Ahmad’s use of the term ‘nabi’ in reference to himself in a theological sense. This has a striking resemblance to what many believe to have been the case with Jesus the Messiah. Jesus’ use of terms like “son of God,” as relayed in the Gospels, were viewed in a theological sense by both Jews (who argued he was committing blasphemy) and Christians (who believed he was claiming a part of divinity in fulfilment of prophecy). Others argue Jesus was speaking in metaphorical terms only and point to such language being present elsewhere in scripture. Similarly, it is the Muslim position that Jesus was neither a blasphemer nor a claimant of divinity, but rather a prophet of God; hence, any terms like “Son of God” used by him could not have been employed in the theological sense. 11 Ek Ghalati ka Izala (bolding added), (RK, vol. 18, pp. 210-211).

Page | 17 the term “prophet” can be applied to a saint (wali or muhaddath), pursuant to the Sufi concept of fana fir rasul, due to faithful following of a prophet to the extent that one’s own ego is lost in the personality of that prophet; and 4) in a linguistic sense, the term “prophet” can be applied to a saint (wali or muhaddath) in accordance with its etymological meaning to describe “one who expounds hidden truths through knowledge of God.” Applying these principles to the quote above makes the intended meaning of Mirza Ghulam Ahmad’s words clear: he denies claiming prophethood in the theological sense, but does not deny the applicability of the word “prophet” to himself in the metaphorical sense or in the sense of its linguistic connotation.12

This appreciation of Hazrat Mirza Ghulam Ahmad’s definitions of terms he uses in his writings necessitates a critical examination of the declarations of heresy issued against him. Rather than evidence of heresy, these declarations are based on exag- gerated claims attributed to Mirza Ghulam Ahmad that fail to recognize his detailed explanations or account for the similar type of language employed by saintly Muslim figures of the past.13 In reality, the terminology used by Mirza Ghulam Ahmad is only meant to demonstrate the great spiritual heights one may attain by devoting oneself completely to following the example of Prophet Muhammad, the last of the prophets. Thus, far from denigrating the title ofKhatam an Nabiyyin, these terms manifest Mirza Ghulam Ahmad’s profound love for the incomparable status of Prophet Muhammad. As Mirza Ghulam Ahmad aptly expressed in a poem:

After God, I am inebriated with the love of Muhammad; If this is heresy, then by God I am the greatest of heretics.

***

12 In the opening lines of Ek Ghalti ka Izala, Mirza Ghulam Ahmad stresses the need to fully understand and apply his previous explanations of the terms he uses when discussing his claims. He warns, those “not having had the occasion to study my books carefully, not having stayed in my company for a sufficient length of time to complete their knowledge,” end up in error. Mirza Ghulam Ahmad’s cautionary advice in the opening lines of this booklet parallel the premise of this paper. Moreover, they plainly refute the allegation made by Mirza Bashiruddin Mahmud Ahmad that this booklet evidences a change in Mirza Ghulam Ahmad’s claim and, as a result, his previous denials of prophethood are to be considered abrogated (see Haqiqat an-Nubuwwat published in 1915). For a detailed review of Ek Ghalti ka Izala, with references to corresponding explanations from Mirza Ghulam Ahmad’s other writings, refer to: https://www.muslim.org/noclaim/gh-trans.htm#1. 13 Respected contemporary Islamic theologian Javed Ahmad Ghamidi, founder of Al-Mawrid Institute of Islamic Sciences, makes the following conclusions while discussing the claim of prophethood attributed to Mirza Ghulam Ahmad: 1) Mirza Ghulam Ahmad was in essence a Sufi and he used Sufi terminology, such as zilli nabi, baruzi nabi, in his books; 2) Mirza Ghulam Ahmad qualifies the use of the word “nabi” as zilli, baruzi, etc.; 3) In the writings of Mirza Ghulam Ahmad, all of them, there is no explicit or clear claim of prophethood; 4) Even in the time of the first Khalifa, Hakim Nuruddin, this understanding of his claims remained the same; 4) Mirza Mahmud Ahmad, the son of Mirza Ghulam Ahmad, later expanded on his father’s claims which resulted in a claim of full prophethood being attributed to him. See recorded Meezan lecture (in Urdu) at https://www.javedahmedghamidi.org/#!/video/5ab00b139a831db90fcab556.

18 | Page ACTIVITIES AT THE BERLIN MOSQUE REPORT FOR THE MONTHS OF NOVEMBER-DECEMBER 2020

Imam Amir Aziz

Here is a brief report for the months of November and December 2020. Due to COVID-19 all appointments of bigger groups had to be cancelled.

Meeting outside in the tent 1 November. Distinguished dignitaries from a local church and politicians visited the Berlin Mosque. Due to COVID-19 restrictions we had to arrange the meeting in a tent outside the Mission House. Visitors were happy to sit in the tent despite the extreme cold. An interesting question-answer session was held after a PowerPoint Presentation about the history and activities of the Mosque. It was a pleasant surprise that the visitors were keen to know more about the religion of Islam.

Poetry session held to celebrate the birthday of the Holy Prophet 8 November. Bazme Adab, Berlin organized an online mushaira (or poetry session) to celebrate Eid Milad-un-Nabi (birthday of the Holy Prophet Muhammad). Poets from Pakistan, Bangladesh, India, the UK, Canada, and various European countries partic- ipated in the event. It was an interesting programme in which poets presented their poetry including the Imam of the Berlin Mosque.

Participation in an interfaith programme 23 November. HWPL, an international interfaith organization, conducted an online programme. The theme of the meeting was COVID-19. TheImam of the Berlin Mosque presented the Muslim point of view about this pandemic and prayed for the safety of the whole of humanity.

Message of peace 13 December. A recorded message of the Imam of the Berlin Mosque, Mr. Amir Aziz, was broadcast by HWPL throughout the world on “Peace Prayer Day.” Brief messages from other representatives were also recorded and broadcast. Later on, representatives of various faiths joined in a prayer for the welfare and peace of the world.

Meeting with Dr. Gerdien Jonker Dr. Gerdien Jonker, well-known writer and historian, very kindly visited the Berlin Mosque. Her speech for the Annual Du‘aiyya, Lahore was recorded in the Mission House. The Imam thanked her for sparing her precious time. The speech was broad- casted on the first day of the Annual Programme in the last days of December 2020.

Page | 19 ILAM channel and Facebook activities The “ILAM” online transmission is presenting programmes in Urdu, English, Dutch, and Indonesian languages. It is organised by the Lahore Central Ahmadiyya Anjuman. The team is headed by Mudassir Aziz of Holland, and Ms. Gowsia Saleem of Jammu. You can watch the programme at www.youtube.com.channel/UCci8QRuh-yS67N. You are all requested to subscribe to the channel and send your questions and suggestions for further improvement of the channel.

The Facebook page of the Berlin Mosque, Die Moschee, is also serving the community with news and other activities, including online Friday prayers.

blessings of Allah be on him). LOVE also generates peace and happiness in the society. Follow the commandments of ALLAH and His Messenger, the Holy Prophet MUHAMMAD and earn an ever-lasting life here in this world and in the Hereafter.

May Allah bless you all.

Ahmad Nawaz, Hayward, California I have just finished reading the February 2013 issue of the HOPE Bulletin dedicated to the memory of the late Br. Akbar Abdullah. I must say that your team has worked very hard to collect facts about the life and contributions made by our late Br. Akbar. The formatting of the Bulletin and photographs have made it very impressive and visual. Br. Akbar deserved such a beautiful dedication.

I wish to congratulate you for making the Bulletin more than just a news bulletin.

The brief life history of the Holy Prophet Muhammad (sas) by our new sister in the fold of Islam, Christiane Backer, is very impressive and shows how his Perfect Example has inspired her thoughts and behaviour. I am sure her book “From MTV to Mecca” must be worth reading. Thanks for introducing the autobiography of a highly popular figure in the Western media, who, by her own study, has adopted Islam, and is facing challenges with firm faith and conviction.

CONTACT INFORMATION

The HOPE Bulletin E-mail address: [email protected]

ISLAM stands for: I SHALL LOVE ALL MANKIND

Design & Formatting : Erwan Hamdani, Jakarta, Indonesia http://www.aaiil.org http://www.Lahore.ahmadiyya.org http://ahmadiyah.org For Books on Islam and the Ahmadiyya Movement: Translations of the Holy Quran in Urdu, English, German, French, Russian, Arabic, Javanese, Indonesian, Dutch, Spanish and Turkish. Visit our websites.

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