Peace Symposium

Baitun Nur Mosque Calgary: The Best in Calgary, The Largest in Canada

Great sacrifices were made in order to construct the Baitun Nur Mosque. Although a beautiful structure, its beauty will be enhanced when worshippers regularly attend it in order to perform the five daily prayers.

Ahmadiyya Times | News Watch | US Desk
Source/Credit: Calgary Ahmadiyya Muslim Examiner
By Deeba Chaudhry | March 14, 2012

Baitun Nur Mosque (Arabic for “House of Light”) is known for being the largest mosque in Canada located in the Castleridge Community of Calgary The Ahmadiyya Muslim Community acquired the site in 2003, and Hadrat Mirza Masroor Ahmad, the fifth Khalifa laid the foundation stone on 18th June, 2005. On laying the foundation stone of this magnificent mosque, Canadian values are flourishing in the City of Calgary.” said Mr. Dave Bronconnier, Mayor of Calgary. Construction was completed in 2008 for an estimated cost of C$ 15 million with roughly C$8 million of that coming from local Ahmadiyya Muslims, Calgary.

Baitun-Nur Mosque had its grand opening to the public on July 5, 2008 with 5000 people in attendance, including dignitaries such as Canadian Prime Minister Stephen Harper, Opposition Leader Stephane Dion, and Calgary Mayor Dave Bronconnier. The Roman Catholic Bishop of Calgary, Fred Henry, attended as well, Mirza Masroor Ahmad, the supreme head of the worldwide Ahmadiyya Community, oversaw the opening. While members of various faiths were invited, according to Kaufman of the Edmonton Sun.

The Baitun Nur Mosque complex is 4,500 square meter (48,000 sq ft) in size. A 97 feet (30 m) tall steel capped minaret tower and large steel dome are the most noticeably externally visibly features of the mosque. Around the exterior of the building arte written 99 Arabic words, each an attribute of Allah’s character as stated in the Qur’an. In addition to a place for worship, the mosque complex includes classrooms, office space, a children’s area, a kitchen and a community centre. In the prayer hall of the mosque hangs a 400 kilogram chandelier that cost $50,000.

Great sacrifices were made in order to construct the Baitun Nur Mosque. Although a beautiful structure, its beauty will be enhanced when worshippers regularly attend it in order to perform the five daily prayers. Ahmadis are renowned for their devotion to peace, universal brotherhood and submission to the will of God - the core principles of true Islam. They are also renowned for working together to serve the greater good through social, health and education initiatives, as well as mosque projects like this one. And wherever they live in the world, Ahmadis are renowned for participating in the larger community and peacefully co-existing with people of all faiths, languages and cultures” said Prime Minster Stephen Harper.

By the Grace of Allah the Baitun Nur Mosque complex has been completed through voluntary donations of individual members of the Ahmadiyya Muslim Community. The Baitun Nur mosque complex provides the Ahmadiyya Muslim Community with a central focal point for meetings, social and religious events on a greater scale that was not possible in the much smaller Calgary mosque. In addition, Ahmadiyya Muslim Community, a religious organization, international in its scope, with members in over 190 countries. This is the most dynamic denomination of Islam in modern history, with worldwide membership exceeding tens of of millions. The Ahmadiyya Muslim Community was established in 1989 by Hadrat Mirza Ghulam Ahmad (1835 - 1908) in a small and remote village, Qadian, India. He claimed to be the reformer of the latter days, the Avaited One of the world community of religions (the Mahdi & Messiah).

The Ahmadiyya Community is an embodiment of the benevolent message of true Islam - peace, universal brotherhood, and submission to the Will of God - in its pristine purity. The Ahmadiyya Muslim Community in Islam was created under divine guidance with the objective to rejuvenate Islamic moral and spiritual values. Wherever the Community is established, it endeavors to exert a constructive influence of Islam through social projects, educational institutes, health services and interfaith dialogues. It firmly believes in and acts upon the Qur’anic teaching: “There is no compulsion in religion.” Therefore, the community strongly rejects violence and terrorism in any form and for any reason. Ahmadiyya Muslim Community has been holding many Interfaith Symposia and Conferences at Baitun Nur Mosque, Calgary. The Community firmly believes and always promotes its famous slogan; “Love for All, Hatred for None`.



Read original post here: Baitun Nur Mosque | The Best in Calgary - The Largest in Canada

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FRIDAY SERMON

Ahmadiyya - Be Careful Who You Call Kafir

BAITUL NUR AHMADIYYA MOSQUE OPENING CEREMONY

Fear of God

Fear of God

What is sin? It is to go against the will of God and to violate His instructions given to mankind through prophets and especially through the Holy Prophet, sallallaho alaihi wa sallam. Sin is to reject boldly the guidance that is given to them and which they have understood properly. He who violates the commandments of God in connection with this guidance and acts mischievously attracts the wrath. The consequences of this temerity and boldness is not only this much that he will go to the hell in the next world; in this world also he will have to taste punishment and he will be humiliated.

Same is the case with the authorities that be in the worldly affairs. They promulgate a law and make it known to the people. Later on who ever is found violating it, he is charged and punished. But so far as the punishment of the worldly laws is concerned, one can manoeuver to leave that domain and go elsewhere and get rid of them. For example if one violates the law of the British Government, he can run to France or to the domain of Kabul and thus he can save himself from the punishment. But where can a man flee after the violation of the commandments of God, for, the earth and the sky that we see belong to Him. There is no earth and no sky elsewhere, belonging to someone else where one may seek refuge. This is why it is very essential that one must always have the fear of God and never show boldness in violating His commandments. Sin is a very bad thing and when a man becomes bold and does not fear the violation of the commandments, then the wrath of God descends on him in this world as well as in the next world.

Duty towards God and fellow beings

Duty towards God and fellow beings

There are two aspects of good characteristics and high morals and they constitute the gist and the compendium of the teachings of Islam. One, to worship God so that we can do our duty towards Him, to shun evil and all that God the Almighty has forbidden us to do and to do what He has commanded that we should do, to be ever prepared for doing all that He has commanded us to do. Two, that we should not be slack in doing our duty towards our fellow beings and to do them as much of good as lies in our power. Those who do not do their duties towards the human beings, even if they are doing their duties towards God, are in a precarious position and they are not secure. The reason is that so far as God is concerned He covers up the sins and He also forgives; He is Merciful and forbearing and He pardons the people; very often He forgives the sins. On the other hand, so far as human beings are concerned they do not easily forgive anyone and if a man does not forgive the other person who has done him some wrong, the offender is not safe and his good deeds are liable to be wiped out - even though he might have been trying all that he could to act upon the commandments of God by offering five daily prayers and doing other acts of this nature.
That is why a true believer is he who does his duty towards God and also does his duty towards his fellow beings - and he does so with great care. It is only the people who perform these two kinds of duties that can be said to be acting upon all the teachings of the Holy Quran, otherwise it will be said that he is acting upon the teachings of half of the Holy Quran.
But it must be remembered that it does not lie in the power of man to act on both the aspects of his duties of his own will and power. Man is tied down with the chain of low passions of the self. Unless he is vouchsafed the grace of God and unless God enables him to do these things, he cannot do anything whatsoever. That being the case one should always continue supplicating to God that He may enable him to do good and grant him riddance from the low passions of self. The self (which is prone to low passions) is a great enemy of man. Had it not existed, the Satan also would not have been there. It is an enemy that works inwardly and it can be aptly described as a snake under the grass. As for the Satan, it is an outward enemy.

It is a common knowledge that when someone wishes to break into somebody's house, he has to have some inmate of the house to be his friend and informant. The thief who has to come from without cannot act unless he has somebody from within with whom he has made a secret plan. That is why the Satan works from without and the self works from within and that is how the faith of the man is robbed and the light of belief is extinguished. God says in the Holy Quran ..... that is to say, I do not take myself to be free (it is Joseph who is made to say this). Verily the self which is guided by low passions carries the man towards evil.

Remembrance of Allah - True Gratitude of His Bounties

Remembrance of Allah - True Gratitude of His Bounties

Speech Opening Session 24

December 25, 2009 – 3:45 PM

Waseem A. Sayed

th West Coast Jalsa Salana USA

Page 1 of 17

كُمْ مِّنْ کُلِّ مَا سَاَلْتُمُوْ ه وَاِنْ تَعُدُّوْا نِعْمَتَ اﻟّٰﻠﻪِ لَا تُحْصُوْهَاؕ اِنَّ الْاِنْسَانَ لَظَلُوْمٌ كَفَّارٌ  􀈿

14:35 ] وَاٰتٰ ]

And He gave you all that you wanted of Him; and if you try to

count the favors of Allah, you will not be able to number them.

Verily, man is very unjust, very ungrateful.

16:19 ]

وَاِنْ تَعُدُّوْا نِعْمَةَ اﻟّٰﻠﻪِ لَا تُحْصُوْهَاؕ اِنَّ اﻟّٰﻠﻪ لَغَفُوْرٌ رَّ حِيْمٌ ]

And if you try to count the favors of Allah, you will not be able

to number them. Surely, Allah is Most Forgiving, Merciful.

Zikr-e-Ilahi, the Remembrance of Allah – True Gratitude of His Bounties is

the topic assigned to me..and as I began to write what I would say, I read,

and re-read the subject, and the way the topic settled in my mind is that

constantly

being occupied in Zikr-e-Ilahi, in the Remembrance of Allah

IS

This is what the Holy Quran Says:

the way to show true gratitude to God, for His numberless bounties..

3:191 ]

اِنَّ فِىْ خَلْقِ السَّمٰوٰتِ وَالْاَرْضِ وَاخْتِلَافِ اليَّْلِ وَالنَّهَارِ لَاٰيٰتٍ لِّاُولِىْ الْاَلبَْابِۖۚ ]

In the creation of the heavens and the earth and in the

alternation of the night and the day there are indeed Signs for

men of understanding;

جُنُوْبِهِمْ وَيَتَفَكَّرُوْنَ فِىْ خَلْقِ السَّمٰوٰتِ 􀊄

3:192 ] الذَِّيْنَ يَذْكُرُوْنَ اﻟّٰﻠﻪَ قِيَامًا وَّقُعُوْدًا وَّعَ ٰ ]

وَالْاَرْ ض رَبَّنَا مَا خَلَقْتَ هٰذَا بَاطِلًاۚ سُبْحٰنَكَ فَقِنَا عَذَابَ النَّارِ

Page 2 of 17

Those who remember Allah while standing, sitting, and lying

on their sides, and ponder over the creation of the heavens and

the earth: “Our Lord, Thou hast not created this in vain; nay,

Holy art Thou; save us, then, from the punishment of the Fire.

and that then occupy themselves constantly in the remembrance of Allah..I will

come back to this ‘need of understanding’ later.

Indeed, the importance of Zikr-e-Ilahi, the Remembrance of Allah, cannot be

overstated.

Allah, the Exalted, says precisely this when we read in the Holy Quran:

There is just one proviso…that it is the men of understanding ..that see the signs

…and remembrance of Allah indeed is the greatest virtue…

(29:46)

That is, remembrance of Allah is higher in status than all other acts of

worship.

This is why Islam places constant emphasis upon it.

We find frequent reminders about it in the Holy Qur’an, for example,

And remember the name of thy Lord during the morning as well

as the evening.

Similarly there is a Hadith in which the Holy Prophet (

wa sallam

Allah they are surrounded by angels and are covered by mercy from their

Lord.

(76:26)sallallahu alaihi) says, when people gather together for the remembrance of

Page 3 of 17

So this is a most well planned Programme

has been placed the presentation of a topic that, if we remember

throughout, will attract the Angels of God....and as we continue to occupy

ourselves in the remembrance of Allah - more and more angels will gather

around us and bring with them the blessings and mercy of Allah…and if we

maintain ourselves in this, throughout the three days, when we depart…a

veritable host of angels will leave, as we leave, and ascend to Heaven and

report on what we all were occupied with and Allah will ask of them what

they observed..and the ahadith tell us that upon learning of our so being

occupied Allah will forgive us and even those who came to be with us just

casually..

The angels are real…perhaps at no time in history has it been easier for us

to understand the existence of angels than today…the field theoretic

concepts in use in modern physics require us to believe in the existence of

invisible fields and the role that the angels play in the operation of the

spiritual universe is similar…

Yes, angels exist and it is they who urge us to the doing of good..and the

advantages to a person of being constantly occupied in the remembrance of

Allah are, therefore, obvious…

The more time he or she spends in the remembrance of Allah, the more will

the angels be with such a person and the more they will constantly remind

him or her to perform good deeds.

Then God Almighty says:

…at the outset of which

O ye who believe let not your wealth and your children divert

you from the remembrance of Allah…

I have often cited the case of children how when they are bestowed by a

parent or an elder a gift and precious gift they like and enjoy..how

sometimes one sees that the child becomes so engrossed in and with the gift

(63:10)

Page 4 of 17

that he or she becomes quite oblivious to the bestower! How when they

grow up, if they are given a car for example, they forget about the one who

gave them the car…and begin to worship the car!

Allah is telling us that HE has given us gifts far more precious than we will

ever give our children…He has given us the very wealth that we use to

bestow gifts upon our children and it is HE HIMSELF WHO HAS GIVEN

US THE VERY CHILDREN WE HAVE…so He says do not forget ME…let

not your wealth that I gave you and the Children that I bestowed upon

you…how invaluable are these gifts of Mine..do not let these become the

cause of your forgetting ME!

And then we are told:

O ye who believe, remember Allah much. And glorify Him

morning and evening.

The Holy Prophet (sa) has stressed the importance of

Hadhrat Abu Musa Ash’ari (ra) relates that the Holy Prophet (sa) said,

(33:42–43)Zikr in his Hadith.

“The comparison between a person who remembers his Lord and the one

who does not do so, is like that of the living and the dead.”

That is, he who remembers Allah is alive and he who does not is dead.

This clearly shows how important remembrance of Allah is.

Now, I want to come back to the relationship of this topic with Gratitude ..

We read in the Holy Quran:

Page 5 of 17

وَهْنٍ وَّفِصٰلُهٗ فِىْ عَامَيْنِ اَنِ اشْكُرْ لِىْ 􀊄 ْنَا الْاِنْسٰنَ بِوٰلِدَيْهِ حَمَلَتْهُ اُمُّهٗ وَهْنًا عَ ٰ 􀊎

31:15 ] وَوَصَّ ]

وَلِوَالِدَيْكَؕ اِلَى الْمَصِيْرُ

And We have enjoined on man concerning his parents — his mother bears

him in weakness upon weakness, and his weaning takes two years —

‘Give thanks to Me and to thy parents.

Unto Me is the final return.

ْتُمْ مَّنَاسِكَکُمْ فَاذْکُرُوْا اﻟّٰﻠﻪَ كَذِكْرِكُمْ اٰبَآءَکُمْ اَوْ اَشَدَّ ذِکْرًاؕ فَمِنَ النَّاسِ مَنْ يَّقُوْلُ رَبَّنَآ اٰتِنَا 􀊎

2:201 ] فَاِذَا قَضَ ]

فِىْ الدُّنْيَا وَمَا لهَٗ فِىْ الْاٰخِرَةِ مِنْ خَلَاقٍ

And when you have performed the acts of worship prescribed for you,

celebrate the praises of Allah as you celebrated the praises of

your fathers, or even more than that.

who say, ‘Our Lord, grant us good things in this world;’ and such a one

shall have no share in the Hereafter.

And of men there are some

ْنَاكَ عَنْهُ م تُرِيْدُ 􀊎 يُرِيْدُوْنَ وَجْهَهٗ وَلَا تَعْدُ عَ 􀋓

18:29 ] وَاصْبِرْ نفَْسَكَمَعَ الذَِّيْنَ يَدْعُوْنَ رَبَّهُمْ بِالغَْدٰوةِ وَالعَْ ِّ ]

هُ وَ کَانَ اَمْرُهٗ فُرُطًا 􀈾 زِيْنَةَ الحْيَٰوةِ الدُّنْيَ ا وَ لَا تُطِعْ مَنْ اَغْفَلْنَا قَلْبَهٗ عَنْ ذِكْرِنَا وَاتَّبَعَ هٰو

And keep thyself attached to those who call on their Lord,

morning and evening, seeking His pleasure; and let not thy eyes

pass beyond them, seeking the adornment of the life of the

world; and obey not him whose heart We have made heedless of

Our remembrance and who follows his evil inclinations, and his

case exceeds all bounds.

We live in an age in which the preoccupation is with the material things and no one

has a concept of the value of God and of gratitude..

Indeed, people are not just blind to the numberless of bounties of God, rather they

complain..

Page 6 of 17

How often have we heard the question..what kind of God it is that permits an

innocent baby to be born with this defect or that disease..

Quite apart from the fact what was the contribution of others’ actions in the

occurrence of this and even accepting that it does sometimes so happen and in any

case it is not the fault of the innocent new born…yet the question that first comes

to mind is:

the falling of each raindrop

God..millions indeed billions of babies are born so perfectly…if one begins to list

the subtle balances and protections built in to safeguard us and to support our

existence the mind boggles..

I always say to such people and ask them: So you would have a world without hills

and valleys and peaks and plains…yours would be a world devoid of pain and

suffering…

Then where and how would we make all these advances and how would you

arrange for evolution if it were not for these types of things that God has made

with a purpose…

If one spend a little time researching PAIN – the wonderful benefits we derive

from it would easily become evident…

But only to the men of understanding…who, at seeing the signs of Allah, do not

mock them…rather they ponder and reflect and humbly submit in awe of the grand

creation and grace and mercy and immense bounties of God…

It is those that cannot stand to let go of their own ego and pride and arrogance that

despite seeing everything yet remain defiant and audacity hurls them into the

rejection of God’s immense and patent grace and mercy and numberless

bounties…

…and if you spend a little time on seeing how much increase of knowledge we

have gained from the study of diseases..then you would have to agree with the

Holy Quran when it proclaims:

How many times do such people break out into hallelujahs uponand for the innumerable other blessings and graces of

67:1 ]

بِسْمِ اللهِ الرَّحْمٰنِ ال رَّحِيمِ ]

Merciful.

Page 7 of 17

ءٍ قَدِيْ ر 􀊣 کُلِّ َْ 􀊄

67:2 ] تَبٰرَكَ الذَِّىْ بِيَدِهِ الْمُلْكُ  وَهُوَ عَ ٰ ]

Blessed is He in Whose hand is the kingdom, and He has power

over all things;

َبْلُوَكُمْ اَيُّكُمْ اَحْسَنُ عَمَلًاؕ وَهُوَ العَْزِيْزُ الغَْفُوْ رۙ 􀊎

67:3 ] اۨلذَِّىْ خَلَقَ الْمَوْتَ وَالحْيَٰوةَ لِ ]

Who has created death and life that He might try you — which

of you is best in deeds; and He is the Mighty, the Most

Forgiving.

67:4 ]

الذَِّىْ خَلَقَ سَبْعَ سَمٰوٰتٍ طِبَاقًاؕ مَا تَرٰى فِىْ خَلْقِ الرَّحْمٰنِ مِنْ تَفٰوُتٍ فَارْجِعِ البَْصَرَۙ هَلْ ]

تَرٰى مِنْ فُطُوْ ر

Who has created seven heavens in harmony. No incongruity

canst thou see in the creation of the Gracious God. Then look

again: Seest thou any flaw?

67:5 ]

ثُمَّ ارْجِعِ البَْصَرَ كَرَّتَيْنِ يَنْقَلِبْ اِليَْكَ البَْصَرُ خَاسِئًا وَّ هُوَ حَسِيْر ]

Aye, look again, and yet again, thy sight will only return unto

thee confused and fatigued.

Pain is not purpose less, suffering is not senseless..

The state of affairs of our epoc is summed up so beautifully in Sura Al-Kahf:

ُنُهُمْ فِىْ غِطَآءٍ عَنْ ذِكْرِىْ وَکَانُوْا لَا يَسْتَطِيْعُوْنَ سَمْعً  ا 􀊎

18:102 ]ۨ الذَِّيْنَ کَانَتْ اَعْ ]

Page 8 of 17

[18:102] Whose eyes were under a veil so the thought never

occurred to them even of My Remembrance, and they could not

even hear.

The meaning is much better captured in the Urdu and I have tried to give

this meaning here..

his arrogance whenever he hastily pronounces upon imperfections he feels

he has found invariably lead us always and always to the discovery of yet

more wonderful aspects of Allah’s creation..

There is so much for which we have to be grateful that we do not even know

of..I remember still the first time I met a friend, a Professor of Mathematics

from Pakistan who had no pores in the skin that all of us take for

granted..but because of this he could not sweat….and…

Then recently I learnt of another enormous bounty of Allah that you and I

all enjoy and never paid anything for and likely never thanked Allah for..

We have all heard of the Greek shipping magnate Aristotle Onasis..it is said

that his eye lids were taped open in the morning and kept that way all

day..because the muscles responsible for lifting them failed to function due

to some disease..

The truth is that everything that Allah has created is so perfect that man in

But how many things are there for which we have to be

grateful..how beautifully the Promised Messiah and Imam

Mahdi, Hazrat Mirza Ghulam Ahmad, peace be on him, has

captured this:

He says in a Urdu couplet:

Sab kuch taree ata haiy ..ghar say to kuch na layay;

O Allah everything that we have is from Thee, we brought

nothing from our own home…

Gratitude to Allah is only possible when man adopts humility and when his

heart is imbued with the recognition of the immense Grace and Bounty of

Allah…when he is in love with Allah ..

Page 9 of 17

Then, when you love someone or something its all you can do to try not to

think about the person or thing you love.

How many times have we heard the pop-sensations and rap artists rake in

the dough piping on about how the subject of their songs adores her, nay

worships her..it amazes me then that when we talk about God how

suddenly people are all confused about what worship really means and why

it is so essential a duty of a believer…

I rile at the notion that when it comes to dutifully, obediently, humbly,

respectfully, meekly even, handing over exorbitant amounts of money, to

the creators of small worthless things..I say this in the larger, grander

scheme of things, where water in the oceans and the air and all the other

immensely valuable things we take for granted and never pay anyone

anything for having the use of…or even thank anyone for the existence

of……photosynthesis for example…sunlight, the roof we call the atmosphere

which protects us daily from all manner of debris that would otherwise

have made this spaceship called earth uninhabitable…night so we can rest

and day so we can go and work…the nails on out finger tips and toes…

I rile at the notion that when it comes to dutifully, obediently, humbly,

respectfully, meekly even, handing over exorbitant amounts of money, to

the creators of small worthless things..we pay homage literally and submit

totally and worshipfully, adoringly even…so much so that we type as

required a dot where a dot is demanded and a back slash where a back slash

is required….

And we submit so thankfully, gratefully…

Why?

Have you ever asked? Or wondered?

The answer is for our own good…there are plenty of inventors who invent

all kinds of things but no one cares for their inventions so they find no one

willing to pay them homage and obey them and do as they demand..

Remembrance of Allah is just another term for adoration, love and worship

of Allah..for rendering thanks and becoming thereby the grateful servants

of our Creator and Maker and Fashioner and Evolver and Developer and

Sustainer and Provider…and Guide…and Maintainer..

Page 10 of 17

We do this and are commanded to do this because it is the only way and the

best way for us to achieve the objective of our creation…

51:57 ]

وَمَا خَلَقْتُ الجِْنَّ وَالْاِنْسَ اِلَّا لِيَعْبُدُوْنِ ]

And I have not created the Jinn and the men but that they may

worship Me.

And since the best flourishing is through serving the purpose for which a

thing or being is made, there can be no better use of our time and abilities

than to be occupied in the remembrance of Allah with a total and complete

sense of gratefulness…

ٕنْ كَفَرْتُمْ اِنَّ عَذَابِىْ لشَدِيْدٌ 􀈿 ٕنْ شَكَرْتُمْ لَاَزِيْدَنَّكُ م وَل َِ 􀈿

14:8 ] وَاِذْ تَاَذَّنَ رَبُّكُمْ ل َِ ]

And remember also the time when your Lord declared, ‘If you

are grateful, I will, surely, bestow more favors on you; but if

you are ungrateful, then know that My punishment is severe

indeed.’

People have a hard time understanding in today’s environment this

PURPOSE OF OUR CREATION that we always cite…

51:57 ]

وَمَا خَلَقْتُ الجِْنَّ وَ الْاِنْسَ اِلَّا لِيَعْبُدُوْنِ ]

And I have not created the Jinn and the men but that they may

worship Me.

They cannot relate to it…

I do not think it is because the statement is too deep or too unfathomable or

difficult to understand ..it is because they do not have the time for it..they

do not consider it worthy, meriting their attention and thought..

This is what Allah says in the Holy Quran:

Sura Kahf

Page 11 of 17

ُنُهُمْ فِىْ غِطَآءٍ عَنْ ذِكْرِىْ وَکَانُوْا لَا يَسْتَطِيْعُوْنَ سَمْعًا  􀊎

18:102 ]ۨ الذَِّيْنَ کَانَتْ اَعْ ]

Whose eyes were under a veil so the thought never occurred to

them even of My Remembrance, and they could not even hear.

The meaning is much better captured in the Urdu and I have tried to give

this meaning here..

This is why the Holy Prophet (sa) had told us to recite these verses in these

latter days..

18:103 ]

اَفَحَسِبَ الذَِّيْنَ كَفَرُوْۤا اَنْ يَّتَّخِذُوْا عِبَادِىْ مِنْ دُوْنِى اَْۤوْلِيَآء اِنَّا اَعْتَدْنَا جَهَنَّمَ ]

لِلْكٰفِرِيْنَ نُزُلا

protectors instead of Me? Surely, We have prepared Hell as an

entertainment for the disbelievers.

Do the disbelievers think that they can take My servants as

    

Allah is accusing the people of forgetting Him ..and being preoccupied with

the material things and their creators and makers and worshipping them..

ّئُكُمْ بِالْاَخْسَرِيْنَ اَعْمَالاؕ 􀊏

18:104 ] قُ لْ هَلْ نُنَ ِ ]

Say, ‘Shall We tell you of those who are the greatest losers in

respect of their works? —

     

18:105 ]

ال ذَِّيْنَ ضَلَّ سَعْيُهُمْ فِىْ الحْيَٰوةِ الدُّنْيَا وَهُمْ يَحْسَبُوْنَ اََُّمْ يُحْسِنُوْنَ صُنْعًا ]

‘Those whose labor is all lost in search after things pertaining

to the life of this world, and they think that they are doing good

works.’

هٖ فَحَبِطَتْ اَعْمَالهُ مْ فَلَا نُقِيْمُ لهَُمْ يَوْمَ 􀈾 ٕۤكَ الذَِّيْنَ كَفَرُوْا بِاٰيٰتِ رَبِّهِمْ وَلِقَآ ِٕ 􀈿

18:106 ] اُول ِٰ ]

القِْيٰمَةِ وَزْنً ا

Those are they who disbelieve in the Signs of their Lord and in

the meeting with Him. So their works are vain, and on the Day

of Resurrection We shall give them no weight.

   

هُزُوًا 􀊄

18:107 ] ذٰلِكَ جَزَآؤُهُ مْ جَهَنَّمُ بِمَا كَفَرُوْا وَاتَّخَذُوْۤا اٰيٰتِىْ وَرُسُ ِْ ]

That is their reward — Hell; because they disbelieved, and made

a jest of My Signs and My Messengers.

18:108 ] اِنَّ الذَِّيْنَ اٰمَنُوْا وَعَمِلُوا الصّٰلِحٰتِ کَانَتْ لهَُمْ جَنّٰتُ الفِْرْدَوْسِ نُزُلا ]

Surely, those who believe and do good deeds, will have Gardens

of Paradise for an abode,

   

18:109 ]

خٰلِدِيْنَ فِيْهَا لَا يَبْغُوْنَ عَنْهَا حِوَ لا ]

Wherein they will abide; they will not desire any change

therefrom.

نَا 􀊍

18:110 ] قُل لوَّْ کَانَ البَْحْرُ مِدَادًا لِّکَلِمٰتِ رَبِّىْ لَنَفِدَ البَْحْرُ قَبْلَ اَنْ تَنْفَدَ کَلِمٰتُ رَبِّىْ وَلوَْ جِ ]

بِمِثْلِهٖ مَدَدًا

Say, ‘If the ocean became ink for the words of my Lord, surely,

the ocean would be exhausted before the words of my Lord

came to an end, even though We brought the like thereof as

further help.’

    

اِلَىَّ اَنَّمَا اِلهُٰكُمْ اِلٰهٌ وَّاحِدٌ فَمَنْ کَانَ يَرْجُوْالِقَآءَ رَبِّهٖ 􀊟

18:111 ] قُلْ اِنَّمَا اَنَا بَشَرٌ مِّثْلُكُمْ يُوْ ٰٓ ]

فَلْيَعْمَلْ عَمَلا صًَالِحًاوَّلَايُشْرِكْ بِعِبَادَةِ رَبِّهٖ اَحَدً  ا

Say, ‘I am only a man like yourselves; but I have received the

revelation that your God is only One God. So let him who hopes

to meet his Lord do good deeds, and let him join no one in the

worship of his Lord.’

    

See how aptly the subject is described and how accurately it depicts the state of

affairs…and if I had to trace the one fault …giving rise to all this behavior I would

say..ingratitude born of arrogance ..

Page 14 of 17

AS I said when you love someone or something its all you can do to try and not

remember them..

And how wonderful the Holy Quran is ..

How perfect it is..

Everything begins with love and that is what the definition of true worship is..and

it comes from true gratitude ..this is why in the very beginning of the Holy Quran

when in Sura Fatihah..which is divided equally between God and Man, where the

portion of Man begins it begins with iyyaka nabodo..THEE ALONE DO WE

WORSHIP..

That is why when the Holy Quran talks about telling man what He ought to start

doing it starts by saying to human beings:

2:22 ]

يٰٓاَيُّهَا النَّاسُ اعْبُدُوْا رَبَّكُمُ الذَِّىْ خَلَقَكُمْ وَالذَِّيْنَ مِنْ قَبْلِكُمْ لعَلَّكُمْ تَتَّقُوْنَۙ ]

[2:22]

who were before you, that you may become righteous;

O ye men, worship your Lord Who created you and those

you, brought you into being so perfectly as to have arranged for you everything..

And all those who cam before so that you may attain to the righteousness..

At many places in the Holy Quran Allah explains ..that gratitude is so essential..

O ye people worship your Lord, who develops you stage by stage, Who created

23:79 ]

وَهُوَ الذَِّىْۤ اَنْشَا لََكُمُ السَّمْعَ وَالْاَبْصَارَ وَالْاَفِْٕدَة قَلِيْلا مًَّا تَشْكُرُوْنَ ]

[23:79] And He it is Who has created for you ears, and eyes, and

hearts; but little thanks do you give.

The people think the greatest purpose of their ears and eyes and hearts is to hear

see and pump blood…like the animals and like the inanimate devices that people

have invented…that can do what our ears eyes and hearts do…

Page 15 of 17

They just fail to see that none of what we have been blessed with has a far greater

purpose..that of recognizing the Creator and…

Again we read:

16:79 ]

وَاﻟّٰﻠﻪُ اَخْرَجَكُمْ مِّنْۢ بُطُوْنِ اُمَّهٰتِكُمْ لَا تَعْل مُوْنَ شَيًْٴاۙ وَّ جَعَلَ لَكُمُ السَّمْعَ ]

وَالْاَبْصٰرَ وَالْاَفِْٕدَة لعَلَّكُمْ تَشْكُرُوْ ن

And Allah brought you forth from the wombs of your mothers

while you knew nothing, and gave you ears and eyes and

hearts, that you might be grateful.

The faculties of hearing, seeing and understanding have been mentioned in the

order in which they help man acquire knowledge. First of all a newborn child

makes use of the power of hearing. The faculty of seeing develops later and that of

understanding is the last to mature.

67:24 ]

قُلْ هُوَ الذَِّىْۤ اَنْشَاَكُمْ وَجَعَلَ لَكُمُ السَّمْعَ وَالْاَبْصَارَ وَ الْاَفِْٕدَةَ قَلِيْلا مًَّ ا تَشْكُرُوْنَ ]

Say, ‘He it is Who brought you into being, and made for you

ears and eyes and hearts; but little thanks do you give.’

Then to remind us how fragile and in need of God we are:

67:31 ]

قُلْ اَرَءَيْتُمْ اِنْ اَصْبَحَ مَآؤُكُمْ غَوْرًا فَمَنْ يَّاْتِيْكُمْ بِمَآءٍ مَّعِ ين  ]

Say, ‘Tell me, if all your water were to disappear in the earth,

who then will bring you clear flowing water?’

and then comes the part that why we have to do it…because we need HIS HELP

IN EVERYTHING..

So, in summary let me end by saying that being constantly occupied in Zikr-e-

Ilahi, in the remembrance of Allah is the best way to render true gratitude to Allah

for His innumerable bounties.

Page 16 of 17

God is Ghani, He is Self-Sufficient and Independent – in no need of us

remembering Him and quite unharmed by our ignoring Him if we should so

choose…indeed the Holy Quran says:

You are the beggars and in need He is Ghani..

35:16 ]

يٰاَۤيُّهَا النَّاسُ اَنْتُمُ الفُْقَرَآءُ اِلَى اﻟّٰﻠﻪِۚ وَاﻟّٰﻠﻪُ هُوَ الغَْنِىُّ الحْمَِيْدُ ]

O ye men, it is you that stand in need of Allah, but Allah is He

Who is Self-Sufficent, the Praiseworthy.

Look, how fantastically self-consistent Islam is..and the teachings of the Holy

Quran are..

We all know that when a thing is fulfilling the purpose of its creation - it is then

that the thing finds itself in total comfort and at ease and in peace..

Expert car mechanics can listen to the hum of a car and tell exactly when it is

perfectly tuned…I was watching a TV program once about the Hoover Dam..it has

huge turbines that generate enormous amounts of hydroelectricity….and the

engineer was illustrating how they determine if they have everything working

perfectly….it was when a penny balanced on its edge would simply stand on the

housing of the turbines without falling..that they were sure that the things were

perfectly balanced and tuned and what not..

So when human beings are fulfilling the object of their creation ..worship of

God…being employed in His constant remembrance no matter what they may be

doing…being all the time aware of Him and being ever mindful of Him…what

state should we expect them to be in..the state of peace..and contentment..and

pleasure..ecstasy and look how wonderfully the Holy Quran declares in Sura Al-

Raad (13:29):

ٕنُّ القُْلُوْبُؕ 􀈿 ٕنُّ قُلُوْبُهُمْ بِذِكْرِ ا ﻟﻠﻪ اَلَا بِذِكْرِ اﻟّٰﻠﻪِتَطْمَ ِ 􀈿

13:29 ] الذَِّيْنَ اٰمَنُوْا وَتَطْمَ ِ ]

‘Those who believe, and whose hearts find comfort in the remembrance of Allah.

Aye! it is in the remembrance of Allah that hearts can find comfort;

    

Our last word is: All praise belongs to Allah lord of all the worlds!

God -- The Sustainer

God -- The Sustainer

At every step God's sustenance is a Must. Look at the baby. When he is born. God grants him all the parts of his body, ear, nose etc., and He appoints two workers for him to serve him. The kindness that is shown by the parents is also a part of the sustenance that comes from God.
There are some people who put their trust in others than God and say that if such and such person had not been there, I would have been ruined. Such and such person did a great good to me. Such a person does not realise that everything comes from God. God says in the Holy Quran "Qul Aoo-zo be rabbil falaq" i.e. I seek refuge with God who sustains everything. Rab denotes that He alone is the Sustainer and there is none other whose Kindness or sustenance counts. So much so that the kindness that the kindness that the parents show to their children is also a part of the sustenance by God.

The justice that a king imparts to his subjects and the help that he gives them is all due to the Mercy of God. What Allah the Almighty teaches us from all this is that there is none equal to HIM. Whatever help anyone gives to his fellow beings is indeed the sustenance that comes from God.

Strive for communion of God

Strive for communion of God

The man who strives for the communion of God is certainly helped by God Himself - as if He holds his hand to lead him to Himself. God says: wallazeena jaahadoo feena la-nahdiyannahum: that is, those who strive to have communion with us We ultimately show them the path. All the Prophets and Walis (friends of God) and other Saintly people strive hard for His communion and as a result of that, the doors of the communion are opened for them. But as far the people who do not believe that God does reward the actions of the people (His attribute Ar- Raheem refers to the fact of His rewarding the actions) always assert that their efforts have no value whatsoever: whatever has been destined, that is going to happen; why should they, that being the case, make any effort. They would like the things to happen as they might. Perhaps the thieves and the dacoits and the evil doers also, in the heart of their heart, have the same belief.

In short, it should be remembered that the actions of God are of two types. One, which have nothing to do with the actions of the human beings; they are like the sun and the moon and the air (man benefits from these things whereas he has done nothing to deserve them); these things have been there even before we came into existence - it is all the manifestation of all-powerfulness of God. Two, the actions which are connected with our deeds like our acts of worship and righteousness; these things are rewarded by God.

Converse of God

Converse of God

People are of different types. There are some who have the faculty of accepting the truth quickly. There are others who take some time before they can grasp the truth. There are yet others who suppress their faculty accepting the truth and ultimately they become deprived of it. God the Almighty who is very much hidden is not an imaginary being; we do not believe Him to be so. He who is very anxious to know God and who is really yearning for Him, can benefit greatly by going through the historical facts; he can be guided aright. The history tells us that He can be recognized through His wonderful works and willful changes that He brings about and the revelations, visions and His converse. There is no other way more certain than this for the recognition of God. The people who are chosen by Him and the people to who He grants His comprehension are the people who are blessed with His converse and Grace in various other ways. He who is fond of some one, can have satisfaction either through communion or through converse. Where one cannot see the other face to face, conversation between the two becomes a substitute for it. A born sightless person can have contact through conversation. Since God the Almighty is without any limitations and He cannot be seen with our physical eyes, His converse which is generally known as revelation is the substitute for seeing Him. There are very few who can assert that they have seen Him; most of the people find satisfaction in His converse.

Of course a question arises and that is: how can we know that the words that we hear (of revelation) are really from God Himself, and not the words of some one else. In this respect you should remember that the Word of God the Almighty is accompanied by Power and Grandeur and Greatness; it is just as you comprehend the difference between the talk of an ordinary person and that of a King. The Word of God is full of Grandeur and Royal dignity. That is what shows that it is from God and from no other person.

Re-Institution of Khilafat

Sir Muhammad Zafrulla Khan

Al-Nahl, Spring 1995

The subject of election for first three successors of the Promised Messiah has been discussed in different publications of the Jamaat. Following is a narration of the circumstances and details of three elections for Khilafat in the language of Sir Muhammad Zafrulla Khan from his book "Ahmadiyyat The Renaissance of Islam."

First Successor

He (the Promised Messiah) had for a long time been subject to attacks of dysentery. During his stay in Lahore he suffered a mild attack on the night of 16 May (1908). On the night of 25 May (1908) he had another attack of the same complaint which made him feel very weak. Despite the efforts Hazrat Maulvi Nurud-Din Sahib, who was an eminent physician, and other doctors, Syed Muhammad Hussain Sahib and Dr. Mirza Yaqub Beg Sahib, his weakness increased progressively and he began to experience difficulty in making himself heard. All that could be distinguished of his efforts at speaking was: `Allah, my beloved Allah.' Towards morning he inquired whether it was time for the morning service, and when he was told it was, he performed symbolic ablutions (tayammum) and said his prayers while lying in bed. Thereafter, he began to lose consciousness, and when at intervals he regained consciousness he was heard to repeat: `Allah, my beloved Allah.' After 9 a.m. his breathing became labored and about 10:30 a.m. he took one or two long breaths and his soul departed from his body. To Allah we belong and to Him shall we return. Under the impact of this grievous bereavement the members of his family set a high example of dignified steadfastness. His wife not only restrained and controlled her own grief but admonished certain women who were inclined to give expression to their grief in an unbecoming manner. She sought to console her children by pointing out to them: `Do not imagine that your father has left you an empty house. He has laid up for you a great treasure of prayers in heaven, which will continue to yield its beneficence to you all the time.'
His promised son, Sahibzada Mirza Bashiruddin Mahmud Ahmad, then 19 years of age, standing at the head of the bed on which his holy father's body rested, gave expression to his high resolve in these words: `If all others should leave you and I should be left alone, yet will I stand against the whole world and shall not heed any opposition or hostility.'
His body was taken the same evening by train to Batala, and from Batala it was conveyed next morning to Qadian. It was not taken into the town but was placed in a bungalow in his garden. In the meantime a large number of the members of the Movement began to converge upon Qadian from all directions. A score of the leading members got together and agreed unanimously that Hazrat Maulvi Nurud-Din Sahib should be requested to undertake the heavy responsibility of leading the Community as the First Successor of the Promised Messiah and as Head of the Ahmadiyya Movement. This request was conveyed to Hazrat Maulvi Nurud-Din Sahib in a document which bore the signatures of these leading personalities of the Movement who had held a consultation over the matter and was couched in the following terms:
In the name of Allah, Most Gracious, Ever Merciful. We praise Him and call down blessings on His noble Messenger. All Praise belongs to Allah, Lord of worlds, and blessings and peace be upon the Seal of the Prophets, Muhammad, the Chosen One, and the Promised Messiah, the Seal of the Aulia.
According to the command of the Promised Messiah, peace be upon him, mentioned in his testament, we Ahmadis who signatures are appended below are sincerely convinced that the first of the migrants, Hazrat Haji Maulvi Nurud-Din Sahib, who is the most learned and most righteous of us all and is the most sincere and most long-standing friend of our departed leader, and who was declared by him as the best exemplar for us, as is indicated in his verse: How fortunate would it be if everyone of the Community were Nurud-Din.
So would it be if everyone were filled with the light of faith: Should take the covenant of Bai'at in the name of the Ahmad from all members of the Ahmadiyya Community and from all new entrants into the Community. In future every command of Hazrat Maulvi Sahib would have the same authority for us as had the command of the Promised Messiah and Mahdi, on whom be the peace and blessings of Allah.
On receipt of this request Hazrat Maulvi Nurud-Din Sahib reflected for a while and then intimated that he would give his reply after prayer. He performed his ablutions and made his supplication in nafal prayers. Thereafter he suggested that they should all adjourn to the garden where all those members of the Movement were gathered together who had arrived by that time in Qadian.
In that gathering Dr. Mufti Muhammad Sadiq Sahib read out the request and Hazrat Maulvi Nurud-Din Sahib made the following response:
I bear witness that there is no one worthy of worship save Allah, and I bear witness that Muhammad is His Servant and Messenger.
`Let there be from among you a party whose business it should be to invite to goodness, to enjoin equity, and to forbid evil' [3:105]. Reflect on my previous life. I have never desired to become the leader. I am well aware of my own condition, and my Lord is even better aware of it. I have not the slightest desire of occupying a place of honour in the world. My only desire is that my Lord and Master may be pleased with me. I supplicate for the fulfillment of this desire; and it is out of this desire that I took up my residence in Qadian and continue and will continue to reside here. I have spent many days considering anxiously what would be our situation after the death of Hazrat Sahib. That is why I have endeavored that Mian Mahmud's education might be completed. There are three persons out of the close relatives of Hazrat. There is Mian Mahmud Ahmad, who is my brother and my son, and has a special relationship with me. Mir Nasir Nawab Sahib is worthy of respect on account of his relationship with Hazrat Sahib. The third one is Nawab Muhammad Ali Khan Sahib. Then out of the members of the Movement there are Syed Muhammad Ashsan Sahib, who is extremely able and is a descendant of the Holy Prophet. He has served the faith in a manner that puts a person like me to shame. In his old age he has written several books in support of Hazrat Sahib. This is a service that is special to him. Then there is Maulvi Muhammad Ali Sahib who is performing such service as is beyond my imagination. All these people are resident in Qadian. From among people outside there are Syed Hamid Shah and Maulvi Ghulam Hasan, and several others.
This is heavy responsibility and dangerous one. It can be discharged only by one who is divinely commissioned, for such a one is supported with wonderful promises of God which serve as a support against back- breaking hardships. At this time it is necessary that all of us, men and women, should be united. For the maintenance of such unity enter into covenant with any of those I have named, I shall be with you. I am weak and am in indifferent health and do not possess the appropriate temperament. It is not easy to discharge such a heavy responsibility. You may consider it easy, but is very difficult for the one who has to carry the burden. I call God witness that if you elect any of those whom I have named, I shall be ready to make the covenant with him along with all of you.
If you insist upon making the covenant with me then bear in mind that bai'at means to be sold. On one occasion Hazrat Sahib indicated to me that I should put the thought of my home out of my mind. Thereafter my entire honor and all thinking became attached to him and I had never thought of my home. Thus, bai'at is a difficult matter. A person who makes bai'at gives up all his freedom and high flights for the sake of another. That is why God Almighty has called His creatures His servants. The burden of this servitude is difficult to carry for oneself. How can one carry it for others? Keeping in view the difference of temperaments, great courage is needed for the establishment of unity. I have always wondered at the enterprise of Hazrat Sahib. He enjoyed indifferent health and carried a heavy burden of writing in prose and verse and of several other important projects. I am of about the same age as he was, but he enjoyed the daily support of God and my condition is not worth mentioning. This is why God Almighty has said: `You become like brethren by His grace' (3:104). All this depends upon divine grace. Remember that all good proceeds from unity.
Now, in whichever direction your minds may be inclined you will have to obey my orders. If this is acceptable to you I would be willing to carry this burden willy nilly. A community that has no chief is already dead.
His address was received with great acclamation and all those who were present made the covenant of bai'at at his hand. Thereafter he led the funeral prayers for the Promised Messiah, whose interment in the Heavenly Graveyard was then carried out.
Leading Muslim newspapers and journals paid glowing tributes to the Promised Messiah, drawing attention to his victorious championship of Islam and his high moral, intellectual and spiritual qualities. Even non-Muslim papers made courteous and appreciative references to him. One or two bitterly hostile critics expressed opposition to his doctrines, but on the whole in comparatively restrained language.
There were some who opined hopefully that the Movement he had founded would now disintegrate as he was no longer there to lead and guide it. The unity land speed with which the Community agreed upon the choice of his successor, whose great qualities and capacities were well known, made it clear that the expectations so fondly entertained by his hostile opponents were bound to be disappointed.
The one great reality that emerged now that his physical presence had been removed from the scene of his activities, was that he had possessed an extraordinary and astonishing personality, and that whatever view might be taken of his claim, he certainly was no impostor. His faith in God was deep, firm and unshaken, his trust in God was complete and perfect, and he was a constant recipient of Divine bounties and favours throughout his life. His death was a grievous loss not only for Islam and the Muslims, but for the entire world of religion. He had demonstrated effectively that faith could be a living reality, governing, guiding and enriching human life, and not merely an academic verbal affirmation. His devotion to the Holy Prophet, peace be upon him, and his love, admiration and appreciation of the limitless ocean of verities comprehended within the Holy Quran could not be exceeded.
Hazrat Haji Hakeem Maulvi Nurud-Din Sahib, the First Successor of the Promised Messiah, was in his own way a unique personality. He was a direct lineal descendant, in the thirty-third generation in the male line, of Hazrat Umar, may Allah be pleased with him. Ten of his immediate ancestors in an unbroken line had, like himself, committed the Holy Quran to memory. He often said that the Quran was his nurture, his dress, his breath and his very life. This was a spiritual reality and not a hyperbole.
He was one of the most eminent physicians of India, and made a rich contribution to the development of the Unani system of medicine as practiced in the country. In diagnosis he had no rival who approached anywhere near him. He did not hesitate to improvise and to experiment and was always justified bay the astonishingly favorable results. He never charged a fee for his medical advice and treated poor and rich with equal attention and sympathetic care. Yet he had a large income from the voluntary gifts that some of his well-to-do patients presented to him. He was most generous towards the poor and the afflicted. His benevolence towards everyone was unbounded. So far as he himself was concerned he attached no value to money, wealth or property. He had perfect trust in God and often said that God Almighty, of His grace, mercy, and bounty, had assured him that he would always provide for him in all circumstances. In his long life many occasions arose in which those who were in touch with him at the moment could not think in what manner the needs with which he was confronted would be provided for, and yet not a single instance out of the hundreds of such occasions did this Divine guarantee remain unfulfilled.
He was not only an eminent physician and a great divine, his intellect ranged over a vary wide expanse. He was interested in a variety of subjects and the range and depth of his scholarship surprised all those who came in contact with him. He was fond of books and had accumulated a very large store of time which included copies of many rare manuscripts which he had procured at great expense. Some idea of his all-embracing interest and scholarship may be gathered from the fact that, though his knowledge of English was elementary, he had read the whole of Shakespeare in Arabic.
He belonged to Bhera in the Shahpur district of the Punjab. In 1876 he was appointed physician-in-attendance upon His Highness the Maharajah of Jammu and Kashmir. He held this appointment till 1892.
In 1884 he came to know of Hazrat Mirza Ghulam Ahmad through one of his announcement, and felt a strong urge to visit him. He traveled to Qadian and the moment he saw him he realized that he had been appointed by God for the revival of Islam. He offered to enter into covenant of Bai'at with him, but Hazrat Ahmad told him that he had had no direction from God to bind people to himself through such a covenant. Maulvi Sahib requested that if and when he should receive such a direction, he should give him the chance of being the first one to make the covenant.

Second Successor

The health of Khalifatul-Masih I began to be poorly in the beginning of January 1914, and suffered a serious decline in the middle of February of that year. On 26 February, under the advice of physicians, he was removed to the house of Nawab Muhammad Ali Khan Sahib, which was situated in a garden at some distance outside the town.
On the afternoon of 4 March he wrote out his will while he was lying in bed. It was in the following terms:
In the name of Allah, Most Gracious, Ever Merciful. We praise Him and call down blessings on His noble Messenger. This humble one writes in the full possession of his senses. There is no one worthy of worship save Allah, Muhammad is the Messenger of Allah. My children are young and there is no money in our house. Allah is their Guardian. No provision should be made for them out of any fund for orphans and the needy. A loan might be provided for them which should be repaid by those of my sons who grow up into a position to do so. My books and property should be put in trust for my children. My successor should be righteous, popular, learned and of good conduct. He would exercise forbearance towards the old and new friends of the Promised Messiah. I have been the well-wisher of all of them and so should he be. The public teaching of the Quran and hadees should be continued. Greetings of peace. Nurud-Din 4 March 1914.
After he had finished writing it he handed over the paper to Maulvi Muhammad Ali Sahib, who was sitting near him, and directed him to read it out to those who were present at the time, which was done, and it was read out a second and third time by Maulvi Muhammad Ali Sahib under the direction of the Khalifatul-Masih.
After the third reading he inquired from Maulvi Muhammad Ali Sahib whether anything had been left out, on which Maulvi Muhammad Ali Sahib assured him that everything was correct.
The document was then committed to the custody of Nawab Muhammad Ali Khan Sahib.
The end came nine days later on Friday 13 March, shortly after 2 p.m. He had been born in 1841 and was thus six years younger than the Promised Messiah. He died six years after the death of the Promised Messiah and thus at the time of his death his age was the same as was the age of the Promised Messiah at the time of death. The same was the case with Hazrat Abu Bakr, the First Successor of the Holy Prophet. He also died when he arrived at the same age at which the Holy Prophet had died.
On the evening of the same day Maulvi Muhammad Ali Sahib met the Sahibzada Sahib and suggested that nothing should be determined consequent on the death of the Khalifatul-Masih in a hurry, but that everything should be settled after mutual consultation. The Sahibzada Sahib agreed and said that by the next day most people of note in the Community would have arrived in Qadian, and that a consultation could take place after their arrivals. Mauvli Sahib demurred to this and proposed that as there was a difference of views on certain matters among different sections of the Community, time should be taken for full discussion so that a unanimous decision might be reached. He expressed the view that the Community should reflect upon the situation for four to five months and thereafter should come to a decision after an exchange of views. The Sahibzada Sahib pointed out the impracticability of such a course and finally said that he and those who saw eye to eye with him were prepared to make the covenant of Bai'at at the hands of anyone whom Maulvi Muhammad Ali Sahib and his group might put forward for the office of Khalifa; but Maulvi Sahib would not agree.
Later the same evening the Sahibzada Sahib summoned sixty leading members of the Community who were present in Qadian for consultation. After some assessment of the situation it was unanimously agreed that before the interment of the Khalifat-Masih his successor, who should command the obedience of the Community, should be elected and should lead the funeral prayers of the deceased Khalifa and should arrange for his burial.
It was also agreed that all of them should continue to pray during the latter part of the night for Divine guidance and should observe fast the next day.
The following day it transpired that a tract which had been drawn up by Maulvi Muhammad Ali Sahib and had been printed before the demise of Khalifatul-Masih I was being widely distributed, among other places, at Batala railway station to the members of the Community who were arriving in large numbers from all directions on their journey to Qadian. The purport of the tract was that the Sadar Anjuman Ahmadiyya was the true successor of the Promised Messiah and that anyone else who might be elected as Khalifa, and there could be several such persons, would have only an honorific position, but would exercise no authority. There was a subtle hint that the Sahibzada Sahib, and those who were in agreement with him on the points of difference that had emerged, did not qualify even for an honorific position under the terms of the will of Khalifatul-Masih I.
By the midday of 14 March more than a thousand members of the Movement had arrived in Qadian from outside. In the afternoon of that day Mirza Bashirud-Din Mahmud Ahmad held a consultation with all members of the family of the Promised Messiah and their close relations on the situation that confronted the Movement at the moment. After some discussion he pointed out to those present that their main concern should be to maintain, by whatever means it might be possible, the unity of the Community. With this object in view he proposed that the one fundamental requirement was that there must be a spiritual head of the Movement. If the dissident group would agree to that, then the question would be who should be elected to the office. For that purpose the view of those members of the Movement who were then present at Qadian should be ascertained and should be accepted. Should the dissident group be not prepared to agree to such a course, a person not identified with either side might be agreed upon and elected. If this should also not be acceptable, anyone of the dissident group whom they might put forward should be elected so that unity might be maintained. On his insistence all those who were present agreed to his proposal.
Immediately thereafter the Sahibzada Sahib received a note from Maulvi Muhammad Ali Sahib to the effect that the Maulvi Sahib desired to resume their conversation of the previous day. In reply the Sahibzada Sahib sent word to Maulvi Sahib that he would be welcome and he arrived accompanied by some of his friends. At the time Maulvi Syed Muhammad Ahsan Sahib, Khan Muhammad Ali Khan Sahib, and Dr. Khalifa Rashidud-Din Sahib were also present with the Sahibzada Sahib. He repeated his suggestion of the previous day which he had put to Maulvi Sahib that there should be no discussion of the question whether there should or should not be a Khalifa. The only matter on which there could be an exchange of views was who should be elected Khalifa. Maulvi Sahib insisted on his side that nothing should be determined upon at the time, but after a long enough interval, which should enable the members of the Community to reflect deeply on the question that confronted them, a decision might be taken unanimously which could be given effect to. While their discussion was proceeding, the people who had gathered outside became greatly excited and in their impatience demanded that the door should be opened and they should be told what decision lad been reached. At this stage the Sahibzada Sahib suggested that they should go out and try to ascertain the wishes of the people who were now gathered together in Qadian. To this the Maulvi Sahib retorted: `You suggested this because you know who would be their choice.' The Sahibzada Sahib told him that he was ready to make the covenant of Bai'at at the hands of any one of them whom they might put forward. But Maulvi Sahib persisted in affirming that the Sahibzada Sahib knew the people would insist upon electing him to the office Khalifa. Thus the deadlock continued, and in the end the Sahibzada Sahib intimated that as he considered it essential that there must be Khalifa and Maulvi Sahib and his group were of the view that no Khalifa was needed and there was no possibility of a compromise on this fundamental issue, which was of the nature of a religious obligation, they could do what they liked, but those who were convinced that there must be a spiritual Head of the Movement would now get together and would elect a Khalifa after consultation. That was the end of the conservations.
The Sahibzada Sahib then proceeded to Masjid Noor where he was being awaited by a couple of thousand people. After the Asr Prayer Khan Muhammad Ali Khan Sahib stood up and read out the will that Hazrat Khalifatul-Masih I had written on 4 March and had committed to his custody. He had scarcely finished when from every direction there arose shouts of Mian Sahib, Mian Sahib, Mian Sahib. In the midst of this uproar Hazrat Maulvi Syed Muhammad Ahsan Sahib stood up and announced in a loud voice:
I am person concerning whom the Promised Messiah has said that I was one of the two angels mentioned in the Ahadees who would accompany the Promised Messiah on his descent from heaven. I consider that Sahibzada Bashirud-Din Mahmud Ahmad Sahib is in every respect fitted that he should take the covenant of Bai'at from us I therefore request him to proceed to do so.
Thereupon Maulvi Muhammad Ali Sahib and Syed Mir Hamid Shah Sahib both stood at the same time, each beseeching the other to let him speak first. Their altercation continued for some minutes and the audience became impatience. At this stage Sheikh Yaqub Ali Irfani Sahib stood up and announced: `We cannot afford to waste precious time in these wranglings. I request our master the Sahibzada Sahib to accept our Bai'at.' Upon this there were shouts of labbaik, labbaik, and it seemed that the whole body of people present was pushing forward towards the Sahibzada Sahib, who continued sitting silent and for some time gave no indication of his attitude. When he found that there was not the slightest doubt that it was the universal wish that he should assume the responsibilities of the exalted office Khalifa, he looked for Hazrat Maulvi Syed Sarwar Shah Sahib and on espying him in the middle of the turmoil called him and said: `Maulvi Sahib this burden has fallen upon me suddenly and unexpectedly and I cannot even recall the formula of Bai'at. Will you kindly instruct me in it.' Thus he took the Bai'at of those present repeating after the Maulvi Sahib the words of the covenant. At the end of the Bai'at he offered a silent prayer in which everyone joined, and after the prayer he made a brief speech. Thus the troubled, scattered and bewildered Community was, by Divine grace, again united together and Divine mercy and comfort were perceived descending upon all hearts. Everyone appeared to be in the grip of deep emotion.
Immediately thereafter the newly elected Khalifatul-Masih II led the funeral prayers of Hazrat Khalifatul Masih in a vast open space next to the Masjid Nur. When the bier was being carried to the graveyard it was followed by a huge concourse of people of all sects and community, Muslims and non-Muslims, as a token of their respect for and their homage to the memory of a great and gracious personality whose beneficence had recognized no boundaries and limits.
Hazrat Khalifatul Masih II was made the target of many objections, criticisms and false charges, in answer to which all that he said was:

I would beg to be excused that I am unable to reply to all these allegations except to state that God Almighty is witness, and I make oath in His name, that I have never tried that I should become Khalifa; nor has any such idea ever crossed my mind. Those who have given expression to such an idea concerning me have been morally guilty of my murder and are accountable to God for their calumnies against me.

Within a few days of the demise of Hazrat Khalifatul Masih I it came to the knowledge of Hazrat Khalifatul Masih II that Maulvi Muhammad Ali Sahib was preparing to leave Qadian, as he felt that he lacked security in Qadian. The Khalifatul-Masih immediately sent him a message of reassurance that he himself would be responsible for his complete security at Qadian and that he need not contemplate moving from Qadian. He followed up this message with his reassurance in person. But Maulvi Sahib was not persuaded to stay on at Qadian and soon departed for Lahore when the dissident group appointed him their Ameer and where he set up his headquarters. It is worthy of note that his own subsequent exposition of the functions and authority of the Ameer corresponded exactly to the functions and authority of the Khalifa as expounded by Hazrat Khalifatul Masih I.
At the time of his election as Khalifatul-Masih II, Hazrat Sahibzada Mirza Bashirud-Din Mahmud Ahmad was 25 years of age. In the eyes of a worldly person he was utterly unsuitable for the discharge of great and heavy responsibilities of the exalted office to which he had been called by the almost unanimous voice of the members of the Movement. His health had always been delicate; he had during his younger days suffered from severe granulation in his upper eyelids which for long periods prevented his reading or writing anything. Consequently his attendance at school had been most irregular and he was not able to qualify even as a matriculate.
On the religious side his instruction had been confined to being taught the translation of the Holy Quran and elementary knowledge of ahadees. It is true that he had had the inestimable privilege of having been instructed in these matters by Hazrat Khalifatul-Masih I, who, instead of forcing anything upon, encouraged him to think for himself and thus helped him and guided him to educate himself and to develop his God-given faculties in the most beneficent manner.
At the time when he was elected Khalifatul-Masih, the financial resources of the Sadr Anjuman Ahmaniyya had been reduced to almost nil. Though, with the exception of possibly half a hundred people, all those who were present at Qadian on 14 March 1919 had made the covenant of Bai'at with him, yet it was not known what the reaction of the Community at large would be to the question that Maulvi Muhammad Ali Sahib had raised in his tract. It was expected that on the whole the reaction of the Community would be favorable to the Khalifa-elect, but the dissident group had announced that they had the support of 95 per cent of the Community. It had yet to be seen how far their claim was justified in fact. Such was the situation in the estimation of a secular person who had no idea of the positive and powerful assets and resources to which the newly elected Khalifa had access and which were wholly of a spiritual character.
In 1953, the orthodox Muslim divines made a tremendous effort to incite the masses to wipe out the Movement by violence. While no great harm was done in Karachi, which was still the seat of government, murder, grievous hurt, arson and large-scale destruction of property were let loose against the members of the Movement. Yet again, the grace and mercy of Allah enabled the Community to weather the storm. The aftermath lingered yet awhile, and bitterness and rancor ranked in some bosoms.
One day in March 1954 a young man managed to take his stand in the first line of worshippers immediately behind him, while he was leading the afternoon service in the principle mosque at Rabwah. In the middle of the service he suddenly advanced upon him from his rear and drove the blade of a long sharp knife into his neck with murderous force. There was profuse bleeding from the injury which the efforts of those who were nearest to him failed to staunch completely. With a wad of cotton cloth pressed closely against his neck he was able to walk across the few yards that separated him from his residence. In his state of agony, characteristically, his first thought was for the safety of his assailant. He directed: `Secure the young man but do no harm. This is an order.' His direction was loudly announced to the bewildered congregation in the mosque and served to secure his assailant against the least harm. He was, in due course, handed over to the police and was eventually sentenced to a substantial term of imprisonment.
The injury inflicted upon the Khalifatul-Masih was deep and grievous and has a serious effect on his nervous system. The surgeons who attended upon made a diagnosis which they put in reassuring terms. The speed with which the injury was apparently healed also served to reassure everyone; but its after effects persisted and it soon became apparent that he was not able to maintain his activities at the level at which he was accustomed to work. He was 65 years of age, had never been in robust health, had always driven himself hard and had given himself little respite. He was now called upon to pay part of the price. On the other hand, but for the sheer grace and mercy of God, the injury might have proved instantaneously fatal. Indeed, the surgeons were surprised that his life had been spared. The blade of the knife had penetrated into his neck a distance of four inches and its point had stopped right at the jugular vein. The examination of the surgeons and the X-ray impressions failed to reveal any injury to the vein itself. But as the patient, even after the apparently complete healing of the wound, continued to suffer discomfort and unease, he was not satisfied that all was well with him; though the repeat examinations carried out by the surgeons disclosed no cause for the discomfort. They hoped that the passage of time would complete the process of inner healing and the slight strain on the nervous system would gradually be eased and would ultimately be removed altogether, but this prognostication was not completely fulfilled, and the Khalifatul-Masih decided in 1955 to proceed to Europe and seek expert medical and surgical advice.
He was examined very thoroughly by top experts in Zurich, Hambug, and London and such assistance as could be drawn from X-ray impressions, etc., and the unanimous conclusion was that the point of the knife had broken at the jugular vein and was embedded in it. The expert advice was that no attempt should be made to extricate it as the risk to his life involved in any such operation was too serious to be worth taking. It was hoped that the pressure on the vein and the consequent effect on the nervous system might be slowly eased and the patient be able to resume his activities at a reduced tempo. He was adviced to adopt a restful pattern of life and to avoid hard work and long periods of sustained labor. For a person of his temperament and high capacities this was a disappointing prospect. But there was no help for it. He was still able to carry on a comparatively active life, but the pressure on his nervous system, instead of being eased with the passage of time, tended to be intensified progressively.
One of his prophetic titles was Fazle Umar, indicating his spiritual affinity to Hazrat Umar, the Second Successor of the Holy Prophet, peace be upon him. The Khalifatul-Masih not only became the Second Successor of the Promised Messiah, the spiritual reflection of the Holy Prophet, but several of the projects undertaken by him, and his achievements in diverse spheres, bore a close resemblance to the achievements of Hazrat Umar; even the almost fatal tragedy to which he was subjected by his assailant was identical with the tragedy that brought the Second Khalifa of the Holy Prophet, peace be upon him, to a sudden premature end. Hazrat Umar was also attacked in the middle of the Prayer service that he was leading by a non-Muslim who had worked up some grudge against him and who inflicted with a dagger server injuries upon him which proved fatal.
During his visit to Europe in 1955, the Khalifatul-Masih inspected the various missions in Europe and held a conference in London of all the missionaries working in the different European countries, in which he checked up on their activities and progress and gave them directions and furnished them with guidance with regard to their future work.
Having in mind the crisis with which the Movement had been confronted on the demise of Khalifatul-Masih I, he had already established an Electoral College for the election of a Khalifa, when the sacred office should become vacant by the Khalifa's death. The college was composed of the following, subject to the essential qualification that every elector must be a member of the Movement and should be a supporter of the Khalifat:

1. The surviving sons of the Promised Messiah.
2. The President of the Sadr Anjuman Ahmadiyya.
3. All Secretaries of the Sadr Anjuman.
4. The director General and the Directors of Tahrik Jadeed.
5. The President of Waqf Jadeed.
6. The Principal of the Talim-ul-Islam College.
7. The Headmaster of the Talim-ul-islam High High School.
8. The President of the Theological Seminary.
9. The President of Ansarullah.
10. The President of Khuddam-ul-Ahmadiyya.
11. Representative of Lajna Imaillah.
12. Missionaries who had worked abroad for a minimum period of five years.
13. Missionaries who had worked within Pakistan or India for a minimum period of five years.
14. Ameers of circles in Pakistan.
15. Members of the Movement who had joined the Movement in the lifetime of the Founder of the Movement.
16. The total membership of the college is approximately one hundred and fifty.

The health of Khalifatul-Masih II entered upon a prolonged process of slow but progressive decline and the end came on 8 November 1965. His demise shook the Movement to its foundations. Every member of the Movement was overwhelmed with grief, the depth and intensity of which were beyond measure. The shock was bewildering and baffling. It seemed that the vacuum thus created would be hard, if not impossible, to fill. Everyone, however, realized that the divine will was supreme and no human being was immortal.
The members of the Community converged in large numbers upon Rabwah for the purpose of seeking comfort and consolation for each other's company and to pay their tribute of love and devotion to the sacred memory of the holy one who had guided the destinies of the Movement for more than half a century and had given freely of his love, sympathy and support to everyone with out discrimination.

Third Successor

The President of the Sadr Anjuman Ahmadiyya, in conformity with the constitution of the Electoral College convened a meeting of the College on 9 November for the purpose of electing a new Khalifa. The interval between the demise of Khalifatul-Masih II and the meeting of the Electoral College was spent by everyone in humble and earnest supplication to the Divine, that the members of the Electoral College may be rightly guided in their choice of the Successor to Khalifatul-Masih II. The College met in a deeply prayerful mood and Sahibzada Mirza Nasir Ahmad Sahib, eldest son of the departed Khalifatul-Masih, who had been Principal of the Talim-ul-Islam College for 21 years, was elected Khalifatul III by an overwhelming majority of the Electoral College. As soon as the choice of the Electoral College became known it was universally felt as if comfort and consolation were descending upon every heart from heaven.
The funeral prayers over the beloved departed, led by the newly elected Khalifa, and his interment later on the same day were a deeply moving experience for everyone, which was born of conflicting emotions of grief and bereavement on the one hand and steadfast submission to the divine will, and a firm resole to march forward in earnestness, giving of one's very best on the other. The bonds of brotherhood were felt to be gaining in strength, and the urge towards greater uprightness and righteousness in every sphere appeared to be the prevailing mood.
Hazrat Mirza Nasir Ahmad Sahib, Khalifatul-Masih III, was 56 years of age when he was elected to his exalted office. Under the directions of his revered father he had at an early age committed the whole of the Holy Quran to memory. His education and training had comprised the religious as well as the secular in both of which he attained high proficiency. Although priority had been given to the religious over the secular and to the spiritual over the intellectual, yet neither was neglected. After having completed his course of theological and oriental studies at the level of High Proficiency, he graduated from Government College Lahore and obtained the Bachelor of Arts Degree of the Punjab University. He then proceeded to England for postgraduate studies at Balliol College, Oxford, and in due course obtained the Honors Degree of the University of Oxford, and later became Master of Arts of the University.
On return from England he was appointed a professor in the Theological Seminary at Qadian and later became its Principal. On the establishment, in 1944 of the Talim-ul-Islam College, which was affiliated to the Punjab University, he was appointed its first Principal, which office he filled with distinction for 21 years, and which he relinquished on his election as Khalifatul-Masih III. Under his devoted care and guardianship the Talim-ul-Islam College went steadily forward and established a record of both academic achievement and athletic performance, as one of the foremost educational institutions in the province. For a number of years Sahibzada Mirza Nasir Ahmad Sahib also served as a member of the governing body of the Punjab University in which capacity he rendered valuable service to the cause of higher education in the province.
While for more than twenty years the college had a prior claim on his time and attention, he was ready to serve in whatever capacity he was called upon for a period he served as the President of the Sadar Anjuman Ahmadiyya, which office, though honorary, involved the discharge of heavy responsibilities at the Center of the organizational pattern of the Movement.
He possesses a firm but gentle disposition which is characterized chiefly by shyness and modesty. It has been observed, however, that when the occasion so demands he does not fail to provide dashing leadership.
He was called to his exalted office at a mature age in the face of the most poignant tragedy of his revered father's death, and by the grace and mercy of God, has proved himself an inexhaustible source of comfort and consolation to all members of the Movement, not only at that critical juncture in the fortunes of the Community but through the series of crises with which the Movement has been faced from time to time during his Khilafat.