SYLLABI & GUIDELINESS Semester 3 - Lajna Ima'illahdev.lajna.ca/lajnaweb/Talim/Semester3.pdf · BOOKS OF THE PROMISED MESSIAHAS Ḍarūratul-Imām (The Need for the Imam) Fatḥe Islām

In the Name of Allah, the Gracious, the Merciful

TA‘LĪMSYLLABI & GUIDELINESS

Semester 3

NATIONAL TA‘LĪM DEPARTMENT

Lajna Imā’illāh Canada

. INTRODUCTION ,

In the Name of Allāh, the Gracious, the Merciful

Assalāmo alaikum warahmatullāh wabarakatohū!

By the Grace of Allāh Almighty, Lajna Imā’illāh Canada, Department of Ta‘līm, has been publishing the Ta‘līm Syllabus for several years now for the benefit of Lajna members. Our beloved Imām, Syedna Hazrat Khalīfatul-Masīḥ V (may Allāh be his Helper), continuously guides us and prays for our spiritual and worldly progress. This new syllabus for 2013-2015 has been prepared in light of the instructions and guidance of Huzoor Anwar (may Allāh be his Helper).

The Ta‘līm Syllabus 2013-2015 is quite different from past years. Lajna members will find:

• A new format that uses larger fonts, tables, and images to clearly outline the reading material

• The syllabus is divided by topic (i.e., Holy Qur’ān, Ḥadīth & Prayers, etc.)rather than by semester and clear guidelines have been provided at the beginning of each section

• There are also new areas of study for the benefit of Lajna members, such as the History of Islām and the History of Aḥmadīyyat

• Complete book references and online resources have been provided in order to encourage Lajna to pursue further reading n Urdu

• An appendix of optional reading that covers Ṣalāt, its postures, prayers and etiquette can be found at the end of the syllabus

It is the prayer of the National Ta‘līm Department that Lajna members will find this new syllabus easy to use and follow, Inshā’Allāh. May Allāh make it beneficial for all and may it be a source of increasing our knowledge. Āmīn!

Through this syllabus, Allāh the Almighty provided an opportunity to His humble servants to render their services for Islām-Aḥmadīyyat. Please remember the

Lajna Imā’illāh Canada Ta‘līm Syllabus 2013-2015 | pg 7

members of the National Ta‘līm Department and especially Mrs. Nadia Mahmood for working with great diligence and dedication to complete this immense task. Also, may Allāh bless everyone who gave suggestions or helped to prepare the syllabus.

May Allāh Almighty greatly bless Lajna Imā’illāh with excellent knowledge and a higher spiritual status in this world and the next. May He always keep Lajna Imā’illāh in His Infinite Protection. May He always guide us on the right path, cover our shortcomings and include us amongst the righteous on whom He showers His Mercy. May Allāh enable us to learn the true Islāmic teachings and adopt them in our practical lives. Āmīn!

Sincerely,

National Secretary Ta‘līm, Lajna Imā’illāh Canada

pg 8 | Lajna Imā’illāh Canada Ta‘līm Syllabus 2013-2015

. SALUTATIONS & ABBREVIATIONS ,Lajna members are requested to please recite the full salutations when reading the

syllabus. The following abbreviations have been used:

Abbreviation Salutation Translation Correct Usage

sa Ṣallallāhu ‘alaihi wa sallam

May peace and blessings of Allāh

be upon him

Written after the name of the Holy Prophet Muḥammadsa

as Alaihissalām / ‘Alaihassalām

May peace be upon him/her

Written after the name of Prophets other than t h e H o l y P r o p h e t Muḥammadsa, and pious women prior to the era of the Holy Prophet Muḥammadsa

ra Raḍiallāhu ‘anhu / ‘anhā/ ‘anhum

May Allāh be pleased with him/

her/them

Written after the names of Companions of the Holy Prophet sa and Companions of the Promised Messiahas

rh Raḥimahullāh May Allāh have mercy upon him

Written after the names o f d e c e a s e d p i o u s Muslims who are not Companions.

aaAyyadahullāhu

Ta‘ālā binaṣrihil-‘Azīz

May Allāh be his Helper

Written after the name of the current head of the Aḥmadīyya Muslim Community


. TRANSLITERATION ,Lajna members are requested to please review the rules for transliteration. In

transliterating Arabic words we have adopted the following system established by the

Royal Asiatic Society.

Arabic Letter Rule

ا At the beginning of a word, pronounced as a, i, u preceded by a very slight aspiration, like h in the English word honour.

ث th, pronounced like th in the English word thing.

ح ḥ, a guttural aspirate, stronger than h.

خ kh, pronounced like the Scotch ch in loch.

ذ dh, pronounced like the English th in that.

ص ṣ, strongly articulated s.

ض ḍ, similar to the English th in ‘this.’

ط ṭ, strongly articulated palatal t.

ظ ẓ strongly articulated z

ع ‘, a strong guttural, the pronunciation of which must be learnt by the ear

غgh, a sound approached very nearly in the r grasseye in French, and in the German r. It requires the muscles of the throat to be in the ‘gargling’ position whilst pronouncing it.

ق q, a deep guttural k sound.

ء ’, a sort of catch in the voice.


xiiixii WORLD CRISIS AND THE PATHWAY TO PEACE

aba ayyadahullahu Ta‘ala binasrihil-‘Aziz, meaning ‘may Allah the Almighty help him with his powerful support,’ is writ-ten a!er the name of the present Head of the Ahmadiyya Muslim Jama‘at, Hadrat Mirza Masroor Ahmad, Khalifatul-Masih V aba.

In transliterating Arabic words we have adopted the following system established by the Royal Asiatic Society.

at the beginning of a word, pronounced as a, i, u preceded by a very slight aspiration, like h in the English word honour.

th, pronounced like th in the English word thing. h, a guttural aspirate, stronger than h. kh, pronounced like the Scotch ch in loch. dh, pronounced like the English th in that. s, strongly articulated s. d, similar to the English th in this. t, strongly articulated palatal t. z, strongly articulated z. ‘, a strong guttural, the pronunciation of which must be

learnt by the ear gh, a sound approached very nearly in the r grasseye in

French, and in the German r. It requires the muscles of the throat to be in the ‘gargling’ position whilst pronouncing"it.

q, a deep guttural k sound. ’, a sort of catch in the voice.

Short vowels are represented by: a for (like u in bud) i for (like i in bid) u for (like oo in wood)

Long vowels by: a for or (like a in father); i for or (like ee in deep); u for (like oo in root);

Other:ai for (like i in site);au for (resembling ou in sound)

#e consonants not included in the above list have the same pho-netic value as in the principal languages of Europe. While the Arabic is represented by n, we have indicated the Urdu as n. Curved commas are used in the system of transliteration, ‘ for , ’ for .

We have not transliterated Arabic words which have become part of English language, e.g. Islam, $uran, Hadith, Mahdi, jihad, Ramadan and ummah. #e Royal Asiatic Society rules of translit-eration for names of persons, places and other terms, could not be followed throughout the book as many of the names contain non-Arabic characters and carry a local transliteration and pronuncia-tion style which in itself is also not consistent either.

!e Publishers

In Arabic ن is represented by n but for the Urdu ں (the nūn ghunna that has the nasal

sound) we have used the symbol of ń.

Consonants not included in the above list have the same phonetic value as the main

languages of Europe.


. TA‘LĪM SYLLABUS OUTLINE ,

SEMESTER #1Oct. 2013 to Mar. 2014

SEMESTER #2Apr. 2014 to Sept. 2014

SEMESTER #3Oct. 2014 toMar. 2015

SEMESTER#4Apr. 2015 toSept. 2015

HOLY QUR’ĀN Banī Isrā’īl Ch.17Rukkūs 1-3

Banī Isrā’īl Ch.17Rukkūs 4-6



PRAYERBanī Isrā’īl

17:25Al-Aḥqāf

46:16Al-Baqarah

2:129Āl ‘Imrān 3:194-195

ḤADĪTH

Associating Partners with God,

Disobedience to Parents and Lying are the Greatest of

Sins

Respect Your Children and Give

them the Best Education

One who Brings up an Orphan will

Share his Abode in Paradise with the Holy Prophetsa

No Deed is Better than Good Conduct

HISTORY OF ISLĀM

Arabia at the time of the Prophet’ssa up to

and including Surāqah pursues the

Prophetsa

The Prophetsa arrives at Madīnah up to

and includingFight Against Heavy

Odds

Treachery of Banū Quraiḍah up to and including Letter to Chief of Bahrain

Fall of Khaibar up to and including The Prophetsa passes away

BOOKS OF THE PROMISED MESSIAHAS

Ḍarūratul-Imām (The Need for the

Imam)

Fatḥe Islām(Victory of Islām)

Taudīh-e-Marām(Elucidation of

Objectives)

Tajalliyyāt-e-Ilāhiyyah

(Divine Manifestations)

HISTORY OF AḤMADĪYYAT

Hazrat Khalīfatul-Masīh Ira

&Khilāfat ‘Ala

Minhajun-Nabuwwa (Vol. 1) pp 239-300

Hazrat Khalīfatul-Masīh IIra

&Khilāfat ‘Ala


Hazrat Khalīfatul-Masīh IIIrh

& Khilāfat ‘Ala


Hazrat Khalīfatul-Masīh IVrh

& Khilāfat ‘Ala



HOLY QUR’ĀN

The Holy Prophetsa has said:

“Keep reading the Qur’ān for it will intercede

for its readers on the Day of Judgement” (Muslim, Kitāb us-Ṣalāt)


. SECTION GUIDELINES ,In each semester, Lajna members will review 3 rukkūs of Surāh Banī Isrā’īl so that

the entire chapter is eventually learned. The entire Surāh with Urdu and English translations has been provided in this section.

Suggested Method of Learning:

Month 1-3 of each semester

- Read the relevant rukkūs in Arabic with translation

- Memorize with definitions the important words (taken from the 5-Volume English Commentary)

Months 4-6 of each semester

- Analyze the relevant rukkūs with the aid of available commentaries (one or more of those listed below; the links take you directly to Surāh Banī Isrā’īl)

- Answer the study questions provided at the end of each rukkū

Urdu Commentaries:

• Tafsīrul Qur’ān by Hazrat Masīḥ Mau‘ūdas

• Online: http://www.alislam.org/quran/tafseer/?page=187&region=V5&CR=

• Haqaiqul Furqān by Hazrat Maulana Nūr-ud-Dīnra, Khalīfatul-Masīh I• Online: http://www.alislam.org/quran/tafseer/?page=521&region=H2&CR=

• Tafsīr-e-Kabīr by Hazrat Mirzā Bashīr-ud-Dīn Mahmūd Aḥmadra, Khalīfatul-Masīh II• Online: http://www.alislam.org/quran/tafseer/?page=277&region=T4&CR=

• Tafsīr-e-Saghīr by Hazrat Mirzā Bashīr-ud-Dīn Mahmūd Aḥmadra, Khalīfatul-Masīh II

•Online: http://www.alislam.org/quran/tafseer/?page=349&region=TS

English Commentaries:

• 5-Volume English Commentary by Hazrat Mirzā Bashīr-ud-Dīn Mahmūd Aḥmadra, Khalīfatul-Masīh II

• Online: http://www.alislam.org/quran/tafseer/?page=1401&region=E1&CR=

• Short English Commentary, Edited by Malik Ghulam Faridra • Online: http://www.alislam.org/quran/tafseer/?page=545&region=EN&CR=


http://www.alislam.org/quran/tafseer/?page=187&region=V5&CR=

http://www.alislam.org/quran/tafseer/?page=187&region=V5&CR=

http://www.alislam.org/quran/tafseer/?page=521&region=H2&CR=

http://www.alislam.org/quran/tafseer/?page=521&region=H2&CR=

http://www.alislam.org/quran/tafseer/?page=277&region=T4&CR=

http://www.alislam.org/quran/tafseer/?page=277&region=T4&CR=

http://www.alislam.org/quran/tafseer/?page=349&region=TS

http://www.alislam.org/quran/tafseer/?page=349&region=TS

http://www.alislam.org/quran/tafseer/?page=1401&region=E1&CR=

http://www.alislam.org/quran/tafseer/?page=1401&region=E1&CR=

http://www.alislam.org/quran/tafseer/?page=545&region=EN&CR=

http://www.alislam.org/quran/tafseer/?page=545&region=EN&CR=

. SEMESTER 3 ,

Surāh Banī Isrā’īl (Ch. 17)

Rukkū 7-9

Rukkū 7: Verses 62-71

And remember the time when We said to the angels, ‘Submit to Adam,’ and they all submitted, except Iblīs. He said, ‘Shall I

submit to one whom Thou hast created of clay?’

17:62

And he said, ‘What thinkest Thou? Can this whom Thou hast honoured above me

be my superior? If Thou wilt grant me respite till the Day of Resurrection, I will most surely bring his descendants under

my sway except a few.’

17:63

He said, ‘Begone! and whoso shall follow thee from among them, Hell shall surely be

the recompense of you all — an ample recompense.

17:64

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And entice whomsoever of them thou canst, with thy voice, and urge against them thy horsemen and thy footmen and be their partner in wealth, and children, and make promises to them.’ And Satan promises

them naught but deceit.

17:65

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As to My servants, thou shalt certainly have no power over them, and sufficient is thy

Lord as a Guardian.17:66

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Your Lord is He Who drives for you the ships in the sea, that you may seek of His bounty. Surely, He is merciful toward you.

17:67

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And when harm touches you on the sea, all those whom you call upon, except Him, become lost to you. But when He brings

you safe to land, you turn aside; and man is very ungrateful.

17:68

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Do you then feel secure that He will not cause you to sink in the side of the land or send against you a violent sandstorm and

then you will find no guardian for yourselves?

17:69

Or, do you feel secure that He will not send you back therein a second time, and

then send against you as a storm-blast, and drown you because of your disbelief ? You

will then find therein no helper for yourselves against Us.

17:70

Indeed, We have honoured the children of Adam, and carried them by land and sea,

and given them of good things and exalted them far above many of those whom We

have created.

17:71

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Rukkū 7: Important Words

Definition Qur’ānic Term

VerseVerse

(1) He put a rope in his mouth and led him; (2) he took the whole of his property; and (3) he gained mastery

over himAhtanikanna

17:63

It (fear) excited him to lightness, unsteadiness; or it unsettled him; he

incited or excited him to be promptly obedient and submissive to him; he deceived or beguiled him so as to cast him into destruction; he

expelled him from his land; he slew him.

Astafziz17:65

Violent sandstorm; a thrower or pelter of stones; a punishment from

God; dust containing pebbles; pebbles cast about by the wind; small particles of snow and hail

scattered about; a large number of men on foot.

Ḥāṣibā17:69

Rukkū 7: Study Questions

1. What happened when the angels were told to submit to Adamas by Allāh?

2. After his refusal to submit to Adamas, Iblīs seeked Allāh’s permission for one thing. What was it?

3. What claim does Allāh make about His people?

* Answers are provided at the end of the Semester 3 Section *



Remember the day when We shall summon every people with their Leader. Then whoso shall be given his book in his right hand — such will read their book, and they will not

be wronged a whit.

17:72

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But whoso is blind in this world will be blind in the Hereafter, and even more astray from

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And they had well-nigh caused thee severest affliction on account of what We have

revealed to thee, that thou mightest invent against Us something other than that; and

then they would have certainly taken thee for a special friend.

17:74

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And if We had not strengthened thee with the Qur’ān, thou mightest have inclined to

them a little.17:75


In that case We would have made thee taste similar afflictions of life and similar

afflictions of death, and then thou wouldst not have found for thyself any helper

against Us.

17:76

And indeed they are near to unsettling thee from the land that they might expel thee

therefrom; but in that case they themselves would not have stayed after thee save a little.

17:77

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This has been Our way with Our Messengers whom We sent before thee; and thou wilt not find any change in Our way.

17:78



VerseVerse

Leader (in this verse: a spiritual leader or a prophet) Imām

17:72

Right hand; strength and power; a blessed thing Yamīn

“ 17:72



4. In the Hereafter, who will be given the Book in their right hand?

5. In the Hereafter, what will be the condition of those who are blind in this world?



Observe Prayer at the declining and paling of the sun on to the darkness of

the night, and the recitation of the Qur’ān in Prayer at dawn. Verily, the recitation of the Qur’ān at dawn is

specially acceptable to God.

17:79

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And wake up for it (the Qur’ān) in the latter part of the night as a

supererogatory service for thee. It may be that thy Lord will raise thee to an

exalted station.

17:80

And say, ‘O my Lord, make my entry a good entry and then make me come forth with a good forthcoming. And

grant me from Thyself a helping power.’

17:81


And say, ‘Truth has come and falsehood has vanished away. Falsehood does

indeed vanish away fast.’17:82

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And We are gradually revealing of the Qur’ān that which is a healing and a

mercy to the believers; but it only adds to the loss of the wrongdoers.

17:83

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And when We bestow favour on man, he turns away and goes aside; and when evil

touches him, he gives himself up to despair.

17:84

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!cSay, ‘Everyone acts according to his own way, and your Lord knows full well who

is best guided.’17:85




VerseVerse

Declining and paling (of the sun); the sun declined from the meridian (i.e. Ẓuhr); or it became yellow (i.e. ‘Aṣr);

or it set (i.e. Maghrib).Dulūk

17:79

Darkness; the beginning of the darkness of night (i.e. ‘Īshā’) Ghasaqi

“ 17:79

He slept in the latter part of the night; he remained awake or was sleepless or wakeful in the night; he awoke from sleep to pray or from other purpose;

he prayed in the nightTahajjud

17:80

As a supererogatory service or prayer; what accedes to or exceeds the

original; a voluntary gift by way of alms or as a good work; a gift; a deed

beyond what is incumbent or obligatory; grandson or grandchild

Nāfila“ 17:80

Has vanished away, i.e. falsehood gradually weakened and disappeared(this word is a prophecy about the weakening and disappearance of

idolatry from Makkah)Zahaqa

17:82

His own way; a particular way, cause mode or manner of acting or

conduct; direction, side; motive, intention or purpose; creed; etc.

Shākila17:85


6. How can one attain the exalted station (i.e. Maqām-e-Mahmūd)?

7. What is the effect of the Holy Qur’ān on the believers and disbelievers?



Semester 3: Study Question Answers

1. What happened when the angels were told to submit to Adamas by Allāh?

Verse 62 - Iblis refused by saying that Adamas has been made from clay.

2. After his refusal to submit to Adamas, Iblīs seeked Allāh’s permission for one thing . What was it ?

Verse 63 - He sought Allāh’s respite till the Day of Judgement so that he could bring the descendants of Adamas under his sway.

3. What claim does Allāh make about His people?

Verse 66 - “As to My servants you shall certainly have no power over them.”

4. In the Hereafter, who will be given the Book in their right hand?

Verse 72 - The believers.

5. In the Hereafter, what will be the condition of those who are blind in this world?

Verse 73 - They will be blind in the next world and even more astray from the right path.

6. How can one attain the exalted station (i.e. Maqām-e-Mahmūd)?

Verse 79-80 - Observance of prayers and offering of Tahajjud prayers.

7. What is the effect of the Holy Qur’ān on the believers and disbelievers?

Verse 83 - The Holy Qur’ān is a healing and mercy for the believers and only adds to the loss of the disbelievers.


PRAYER & ḤADĪTH

The Holy Prophetsa said:

“Whoso, with a view to the welfare and reformation of my

people, committed to memory at least forty of my Aḥādīth,

Allāh the Excellent will raise him up on the Day of

Resurrection as a jurist and religious Divine, and I will be his

intercessor with Allāh and a witness to his faith.” (Baihaqī)


. SECTION GUIDELINES ,Each semester Lajna members will memorize one prayer from the Holy Qur’ān and

one ḥadīth.

Semester Qur’ānic Prayer Ḥadīth No.

1 Surāh Banī Isrā’īl 17:2514: Associating Partners with God, Disobedience to Parents and Lying are the Greatest of Sins

2 Surāh Al-Aḥqāf 46:1615: Respect Your Children and Give them the Best Education

3 Surāh Al-Baqarah 2:12919: One who Brings up an Orphan will Share his Abode in Paradise with the Holy Prophetsa

4 Surāh Āl ‘Imrān 3:194-19532: No Deed is Better than Good Conduct

The commentary for the Qur’ānic prayer has been taken from The Holy Qur’ān English

Long Commentary by Hazrat Mirzā Bashīr-ud-Dīn Mahmūd Aḥmadra, Khalīfatul-Masīḥ

II.

The Aḥadīth and commentary have been taken from the book, Forty Gems of Beauty by

Hazrat Mirzā Bashīr Aḥmadra, MA. This book is available in Urdu and English at the

Jamā’at bookstore. It is also available online in Urdu at:

http://www.alislam.org/urdu/pdf/ChaleesJawahir-20081124MN.pdf

And in English at:

http://www.alislam.org/library/books/Forty_Gems_of_Beauty-20080905MN.pdf








. SEMESTER 3 ,

Qur’ānic Prayer

Al-Baqarah 2:129

Our Lord, make us submissive to Thee and make of our

offspring a people submissive to Thee. And show us our

ways of worship, and turn to us with

mercy; for Thou art Oft-Returning with

compassion and Merciful.

اور اے ہمارے رب! ہمیں اپنے دو فرمانبردار بندے بنادے اور ہماری ذریت میں سے بھی اپنی ایک فرمانبردار

امت )پیدا کردے(۔ اور ہمیں اپنی عبادتوں اور قربانیوں کے طریق سکھا اور ہم پر

توبہ قبول کرتے ہوئے جھک جا۔ یقینـا تو ہی بہت توبہ

قبول کرنے واZ )اور( بار بار رحم کرنے واZ ہے۔

CommentaryThis is the prayer that Hazrat Ibrahīmas and Hazrat Ishma’īlas supplicate after having built the Ka‘bah. They turn towards God with the supplication that He may afford them the power to lead a life of devotion and submissiveness and show them the ways of such worship as may be performed in the Ka‘bah.

Their prayer also brings out the very important point that even such righteous persons as stand high in the estimation of God need constant prayer for the further purification of their souls and for the consecration of their good deeds by God, because, however noble and righteous the deeds of man may outwardly appear to be, they sometimes lack the true inner spirit and lead to evil consequences.


Ḥadīth

One Who Brings Up an Orphan will Share His Abode in Paradise with the Holy Prophet (No. 19, pg 93)

Narrated by Ḥazrat Sahl bin Saʻd, Allāh be pleased with him:

Said the Holy Prophet of Allāh (blessings of Allāh be on him and His peace):

“I and the guardian of the orphan will be in the Paradise close together like

two fingers,”

and the Prophet of Allāh (peace and blessings of Allāh be on him) demonstrated it

by closing two fingers together.

(Tirmidhī)Commentary

The orphans are a highly valuable possession of a community and Islām lays very

great stress on their care and upbringing. The words of this Ḥadīth convey,

accordingly, that emphasis. The Holy Prophet (peace of Allāh be on him and His

blessings) says about the Muslim who looks after the orphan that he will be so close

to him in the Paradise as two fingers of the hand are close to one another. After this peremptory command, which carries with it such extraordinary reward, no true

Muslim can neglect the duty of bringing up well and taking good care of orphans. In

the care of orphans, only the object of looking after and upbringing of helpless and

supportless children is not served. A little reflection will show that this institution

stimulates the spirit of sacrifice among the members of the community when the individual members of a community are assured that, in the event of their death in

national service, their orphaned children will not be left helpless and unprotected after

them but will, on the contrary, be well looked after by their relatives or other members

of the community, they will certainly be foremost in courageously offering every kind

of sacrifice. And this will stimulate the spirit of service and sacrifice among all the members of the community. The proper care of the orphans is not only the means of


saving minor children from spiritual, moral and financial ruin, but is also a great

means of stimulating the general prosperity of the community and its spirit of

sacrifice.

But it is a matter of deep regret that Muslims of our times are very neglectful in

respect of this sacred duty. Often even the near relatives, instead of acting as guardians of orphans, misappropriate their property, and by their neglect of those

[duties], become the means of their educational and moral morass. In the orphanages

run by different offices, the orphans’ feelings of self-respect and self-estimation are so

grievously hurt that orphans turn practically into beggars in the end. It calls for an

urgent remedy. The distant and near relations who assume the role of guardians to their orphan- kinsmen owe it to them to provide adequately for the education and

high moral and cultural discipline of their wards and to take good care of their

properties. The organizations that take up this service in their hands, likewise, should

act as the parents of the orphans, and instead of making them beg from door-to-

door, take appropriate measure to train them as self-respecting and useful members of society. Above all, they should never have cause to feel in their hearts that they are

helpless and forlorn dependents on the charity of others. The orphans, on the other

hand, have little ground to despair. They should always remember that the greatest of

mankind, the chief of the two worlds and the Pride of Prophets (peace and blessings

of Allāh be on him) was himself an orphan who had lost his father before his birth

and his mother departed from this world when he was hardly seven years old. If they took to the path of virtue, God will not let them down. Who can give greater

protection than God ?




HISTORY OF ISLĀM

“O Allāh, bless Muhammadsa and his people as You

did bless Ibrahīmas and his people; You are indeed

the Praiseworthy, the Exalted.

O Allāh, give prosperity to Muhammadsa and his

people as You did prosper Ibrahīmas and his people;

You are indeed the Praiseworthy, the Exalted.”(Darūd Sharīf)


. SECTION GUIDELINES ,

In this section, Lajna members will be learning about the early history of Islām

through the life of the Holy Prophet Muhammadsa. To achieve this purpose, the book

Life of Muhammadsa by Hazrat Mirzā Bashīr-ud-Dīn Mahmūd Aḥmadra, Khalīfatul-

Masīḥ II, has been divided into four parts to correspond with each semester.

For each semester, page numbers have not been provided, as Lajna members may

have different editions of the book. Instead the section titles that are mandatory

reading for each semester have been provided.

Semester Book Sections to Read

1 Arabia at the time of the Holy Prophetsa up to and including Surāqah pursues the Holy Prophetsa

2 The Holy Prophetsa arrives in Madīnah up to and including Fight against Heavy Odds

3 Treachery of Banū Quraiḍah up to and including Letter to Chief of Bahrain

4 Fall of Khaibar up to and including the Holy Prophetsa passes away

Life of Muhammadsa was originally a part of the book Introduction to the study of the Holy

Qur’ān by Hazrat Mirzā Bashīr-ud-Dīn Mahmūd Aḥmadra, Khalīfatul-Masīḥ II.

Therefore, those Lajna members who have a copy of the Introduction to the study of the

Holy Qur’ān will be able to complete the reading for each semester.

Life of Muhammadsa and Introduction to the study of the Holy Qur’ān are both available at

the Jamā‘at bookstore. They are also available online at

(1) http://www.alislam.org/library/books/Life-of-Muhammad.pdf

(2) http://www.alislam.org/library/books/Introduction-Study-Holy-Quran.pdf

*Note: Introduction to the study of the Holy Qur’ān is the English translation of the Urdu

book Deebacha Tafsīrul Qur’ān. It is available at the bookstore or online:

http://www.alislam.org/urdu/pdf/Deebacha-Tafseer-ul-Quran.pdf


HISTORY OF ISLĀM

“O Allāh, bless Muhammadsa and his people as You

did bless Ibrahīmas and his people; You are indeed

the Praiseworthy, the Exalted.

O Allāh, give prosperity to Muhammadsa and his

people as You did prosper Ibrahīmas and his people;

You are indeed the Praiseworthy, the Exalted.”(Darūd Sharīf)



In this section, Lajna members will be learning about the early history of Islām

through the life of the Holy Prophet Muhammadsa. To achieve this purpose, the book

Life of Muhammadsa by Hazrat Mirzā Bashīr-ud-Dīn Mahmūd Aḥmadra, Khalīfatul-

Masīḥ II, has been divided into four parts to correspond with each semester.

For each semester, page numbers have not been provided, as Lajna members may

have different editions of the book. Instead the section titles that are mandatory

reading for each semester have been provided.

Semester Book Sections to Read

1 Arabia at the time of the Holy Prophetsa up to and including Surāqah pursues the Holy Prophetsa

2 The Holy Prophetsa arrives in Madīnah up to and including Fight against Heavy Odds

3 Treachery of Banū Quraiḍah up to and including Letter to Chief of Bahrain

4 Fall of Khaibar up to and including the Holy Prophetsa passes away

Life of Muhammadsa was originally a part of the book Introduction to the study of the Holy

Qur’ān by Hazrat Mirzā Bashīr-ud-Dīn Mahmūd Aḥmadra, Khalīfatul-Masīḥ II.

Therefore, those Lajna members who have a copy of the Introduction to the study of the

Holy Qur’ān will be able to complete the reading for each semester.

Life of Muhammadsa and Introduction to the study of the Holy Qur’ān are both available at

the Jamā‘at bookstore. They are also available online at

(1) http://www.alislam.org/library/books/Life-of-Muhammad.pdf

(2) http://www.alislam.org/library/books/Introduction-Study-Holy-Quran.pdf

*Note: Introduction to the study of the Holy Qur’ān is the English translation of the Urdu

book Deebacha Tafsīrul Qur’ān. It is available at the bookstore or online:

http://www.alislam.org/urdu/pdf/Deebacha-Tafseer-ul-Quran.pdf


. SEMESTER 3 ,

Striving for Peace

Lajna members are requested to please read the following sections:

Treachery of Banū Quraiḍah

The Confederates Disperse

Banū Quraiḍah Punished

Sa‘d’sra Award in Harmony With the Bible

Did the Holy Prophetsa Seek to Continue Warfare?

Teachings of Judaism and Christianity About War

The Holy Qur’an On War And Peace

The Holy Prophet’ssa Percepts About War

Sporadic Attacks By Disbelievers

The Holy Prophetsa Leaves For Makkah With One Thousand Five Hundred Companions

Treaty of Ḥudaibiyah

The Holy Prophet’ssa Letters to Various Kings

Letter to the King of Iran

The Letter to the Negus

Letter to the Ruler of Egypt

Letter to the Chief of Baḥrain Letter to Muqawqas, the Ruler of Egypt



Ḥazrat Maulavī Sher ‘Alīra states that the Promised Messiahas once observed, “the members of our Jamā‘at should read our books at least three times, and the one who does not study our books, I have doubt about his

faith.” (An Introduction to the Hidden Treasure of Islām pg xxxiii)


. SECTION GUIDELINES ,This section gives a brief introduction to four short books written by the Promised

Messiahas that are mandatory reading for Lajna members. Through these books, the

Promised Messiahas emphasizes that he is indeed that Messiah and Mahdi whose

advent the world is waiting for. He explains that Prophet Jesusas died a natural death

and he himself has been sent by Allāh Almighty to counter Christianity. He proves

that the time of the Promised Messiah has arrived, and he is that Reformer as

evidenced by his exceptional spiritual insight, Divine revelations, and prophecies

bestowed on him by Allah Almighty.

Semester Book

1 Ḍarūratul-Imām (Need for the Imām)

2 Fatḥe Islām (Victory of Islām)

3 Tauḍīḥ-e-Marām (Elucidation of Objectives)

4 Tajalliyāt-e-Ilāhiyyah (Divine Manifestations)

The brief introduction for each book has been taken from An Introduction to the Hidden

Treasures of Islām, which was compiled and edited by Syed Hasanat Ahmad. This book

gives an introduction and brief summary of each of the 91 books written by the Promised Messiahas.

It is available at the Jamā‘at bookstore or on online at: http://www.alislam.org/

library/books/Hidden-Treasures-of-Islam.pdf


http://www.alislam.org/library/books/Hidden-Treasures-of-Islam.pdf





Ḥazrat Maulavī Sher ‘Alīra states that the Promised Messiahas once observed, “the members of our Jamā‘at should read our books at least three times, and the one who does not study our books, I have doubt about his

faith.” (An Introduction to the Hidden Treasure of Islām pg xxxiii)


. SECTION GUIDELINES ,This section gives a brief introduction to four short books written by the Promised

Messiahas that are mandatory reading for Lajna members. Through these books, the

Promised Messiahas emphasizes that he is indeed that Messiah and Mahdi whose

advent the world is waiting for. He explains that Prophet Jesusas died a natural death

and he himself has been sent by Allāh Almighty to counter Christianity. He proves

that the time of the Promised Messiah has arrived, and he is that Reformer as

evidenced by his exceptional spiritual insight, Divine revelations, and prophecies

bestowed on him by Allah Almighty.

Semester Book

1 Ḍarūratul-Imām (Need for the Imām)

2 Fatḥe Islām (Victory of Islām)

3 Tauḍīḥ-e-Marām (Elucidation of Objectives)

4 Tajalliyāt-e-Ilāhiyyah (Divine Manifestations)

The brief introduction for each book has been taken from An Introduction to the Hidden

Treasures of Islām, which was compiled and edited by Syed Hasanat Ahmad. This book

gives an introduction and brief summary of each of the 91 books written by the Promised Messiahas.

It is available at the Jamā‘at bookstore or on online at: http://www.alislam.org/

library/books/Hidden-Treasures-of-Islam.pdf






. SEMESTER 3 ,

TAUḌĪḤ-E-MARĀM

Elucidation of Objectives

The title page shows that Tauḍīḥ-e-Marām is a revealed name and so are the two accompanying verses which are translated as follows:

W h a t d o u b t s d o y o u h a v e i n

acknowledging the Messiah, whose

resemblance [to the former Messiah] has

been vouchsafed by God Himself;

Whereas you hesitate not to confer this very

title upon skilled physicians, and even a

beautiful face to you is a Messiah.

Fascimile of the Title of the First Edition


Rūḥānī Khazā’in Volume Number 3

Book Number 2

Progressive Number 10

Title of the Book Tauḍīḥ-e-MarāmEnglish Version Elucidation of Objectives

Language Urdu

Number of Pages 50

Year Written 1890

Year Printed 1891

Name of the Press Riāḍ-e-Hind Press, Amritsar

Background

The Promised Messiahas described this book as a continuation of his first book, Fatḥe Islām. He tackled a number of objections advanced against his claim and established that he was the Promised Messiah and gave examples of how close he bears a resemblance and the similarities to Jesus Christ.

The Book

In this book, the Promised Messiahas gave a beautiful commentary on the Qur’ānic Chapter 91, Al-Shams, and explained that man is the crown of all creation and that the angels, stars, and elements were all subservient to him. Incidentally, he also threw light on the functions and nature of angel. Gabriel's functions are particularly discussed. He also described the vast scope of spiritual progress that is open to man, and explained that inspiration and visions were the distinguishing features of God's true saints and prophets and that this door is open to all. Therefore, it was not unusual or impossible that in this age, he should be chosen by God as the Promised Reformer.

The Promised Messiahas was aware of the prevalent belief among Muslims that Jesus Christ was elevated to heaven and is sitting in heaven alive and that he will descend one day from heaven. In order to counter the criticism of the ulema, he made a plea that before raising objections against the views presented by him, the ulema should read his three books together, namely, Fatḥe Islām, Tauḍīḥ-e-Marām and Izāla-e-Auhām, in order to get a complete picture. The Promised Messiahas made a forceful plea that unless the false beliefs like the one that Jesus Christ was alive in the heaven are completely demolished, it would not be possible for the Muslims to enter into a


debate or an argument with Christians whose entire edifice of Christian superiority is built around this very fundamental belief, and once this belief is demolished, the Christians would not be able to establish any superiority over Islām.

Specimen of Writing

Our chief, the head and the Holy Prophetsa, in order to draw a distinction between the first Messiah and the second Messiah, had not only he stated that the second Messiah would be a male and a Muslim and would act in accordance to the dictates of the Holy Qur’ān and like Muslims would strictly adhere to ordinances of the Holy Qur’ān, of prayers and fasting and would be born among Muslims and would be an Imam of them and would not bring any separate religion or bring any different message, and it was also indicated that there will be a distinction between the physical appearances of the first Messiah and the second Messiah. The appearance of the first Messiah as seen by the Holy Prophet on the night of his spiritual ascension was that he would be of middle height, red colour, and curly hairs and wide chest (See Bukhārī, page 489) and in this book the praised one also stated the appearance of the second Messiah he would be wheatish in colour, his hairs would not curly but would hang to his ears. (Tauḍīḥ-e-Marām, p. 16, Ruḥānī Khazā’in, vol. 3, p. 59)

Impact

The impact of this book on Maulavīs, like Maulavī Muḥammad Ḥussain Bātalvī, was not unexpected. The Maulavīs now felt that the elimination of Jesus Christ from the scene would end the dominance of the Muslim clergy, and it was for this purpose that Jesus was very securely settled in heaven. For they thought the longer Jesus is securely fastened to the heaven, the longer the Muslim clergy monopoly over Muslim minds would continue. So, the first to face the Promised Messiahas in the field was Maulavī Muḥammad Ḥussain Bātalvī who started attacking the views presented by the Promised Messiahas. He issued a warning to the Promised Messiahas that “unless he dropped the views presented by him about the death of Jesus Christ, he would start a campaign against him and would try to save the Muslims from what he called the hellish beliefs propounded by the Promised Messiahas.” Maulavī Muḥammad Ḥussain Bātalvī thought that since he had been the one who praised the work of the Promised Messiahas, like Barāhīn-e-Ahmadīyyah, so his opposition would destroy the Promised


Messiahas and his Community. The Maulavī failed to realize that the Promised Messiahas did not need any support from any man because he had been commissioned by God to carry out the reformation of society and all the support he needed had come to him divinely.

5


HISTORY OF

AḤMADĪYYAT

The Holy Prophetsa said: “He who dies without

[recognizing] the Imām dies the death of ignorance.”(Musnad Aḥmad, Vol. 4, pp 96)



This section entitled History of Aḥmadīyyat reviews the importance of the system of

Khilāfat and explores the historical period of time surrounding the beginning of each

Khilāfat.

(1) On the instructions of Hazrat Khalīfatul-Masīḥ Vaa, Lajna members are to read

the book Khilāfat ‘Ala Minhajun-Nabuwwa, as outlined in the chart below.

*This book is available at the Jamā‘at bookstore*

(2) Lajna members are to review the historical events of the appointment of each

Khulafā’-e-Aḥmadīyya, as outlined below.

*The reading material has been provided in this syllabus and comparable Urdu material has been suggested*

Mandatory Reading - to be reviewed in local Ta‘līm meetings

SemesterFrom the Book:

Khilāfat ‘Ala Minhajun-NabuwwaFrom this Syllabus

1 pg 239-300 Hazrat Khalīfatul-Masīḥ Ira

2 pg 301-363 Hazrat Khalīfatul-Masīḥ IIra

3 pg 365-420 Hazrat Khalīfatul-Masīḥ IIIrh

4 pg 421-477 Hazrat Khalīfatul-Masīḥ IVrh

Optional Reading

For the benefit of Lajna members, optional reading material has been included at the

end of this section. Members may choose to read this material at their leisure.

(1) A review of the truth about the split in the Aḥmadīyya Community

(2) The first address delivered by Hazrat Khalīfatul-Masīḥ Vaa after becoming Khalīfa


HISTORY OF

AḤMADĪYYAT

The Holy Prophetsa said: “He who dies without

[recognizing] the Imām dies the death of ignorance.”(Musnad Aḥmad, Vol. 4, pp 96)



This section entitled History of Aḥmadīyyat reviews the importance of the system of

Khilāfat and explores the historical period of time surrounding the beginning of each

Khilāfat.

(1) On the instructions of Hazrat Khalīfatul-Masīḥ Vaa, Lajna members are to read

the book Khilāfat ‘Ala Minhajun-Nabuwwa, as outlined in the chart below.

*This book is available at the Jamā‘at bookstore*

(2) Lajna members are to review the historical events of the appointment of each

Khulafā’-e-Aḥmadīyya, as outlined below.

*The reading material has been provided in this syllabus and comparable Urdu material has been suggested*

Mandatory Reading - to be reviewed in local Ta‘līm meetings

SemesterFrom the Book:

Khilāfat ‘Ala Minhajun-NabuwwaFrom this Syllabus

1 pg 239-300 Hazrat Khalīfatul-Masīḥ Ira

2 pg 301-363 Hazrat Khalīfatul-Masīḥ IIra

3 pg 365-420 Hazrat Khalīfatul-Masīḥ IIIrh

4 pg 421-477 Hazrat Khalīfatul-Masīḥ IVrh

Optional Reading

For the benefit of Lajna members, optional reading material has been included at the

end of this section. Members may choose to read this material at their leisure.

(1) A review of the truth about the split in the Aḥmadīyya Community

(2) The first address delivered by Hazrat Khalīfatul-Masīḥ Vaa after becoming Khalīfa


. SEMESTER 3 ,

HAZRAT KHALĪFATUL-MASĪḤ III

Mirzā Nāṣir Aḥmadra

“All praise belongs to Allāh Who has bestowed upon me in my old age four sons and has thus fulfilled His promise ... [and] has given me the good news of a fifth one - who was destined to be born as a grandson in addition to these four - that he would certainly be born

at some time.” (Prophecy of the Promised Messiahas in 1903)


Don’t Forget to Read: Khilāfat ‘Ala Minhajun-Nabuwwa pg 365-420

The following is an excerpt from the book Aḥmadīyyat: The Renaissance of IslāmAuthor: Ch. Muhammad Zafrulla Khanra

Year Published: 1978 Pages: 333-335Available Online: www.alIslām.org/library/books/AḥmadīyyatRenaissanceofIslām.pdfUrdu Biography: Hazrat Mirzā Nāṣir Aḥmad Khalīfatul-Masīḥ IIIrh by Sayyeda Tahira

Sadīqa NāṣirUrdu Book Available Online: http://www.alIslām.org/urdu/pdf/Hazrat_Mirza_Nasir_Ahmad-20081027MN.pdf

Having in mind the crisis with which the Movement had been confronted on the

demise of Khalīfatul-Masīḥ Ira, he [Hazrat Mirzā Bashīr-ud-Dīn Aḥmadra, Khalīfatul-Masīḥ II] had already established an Electoral College for the election of a Khalīfa,

when the sacred office should become vacant by the Khalīfa’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 Khilāfat:

(1) The surviving sons of the Promised Messiahas.

(2) The President of the Ṣadr Anjuman Aḥmadīyya.

(3) All Secretaries of the Ṣadr Anjuman.

(4) The Director General and the Directors of Taḥrīk Jadīd.

(5) The President of Waqf Jadīd.

(6) The Principal of Ta‘līmul Islām College.

(7) The Headmaster of Ta’līmul Islām High School.

(8) The President of the Theological Seminary.

(9) The President of Ansārullāh.

(10) The President of Khuddāmul Aḥmadīyya.


(11) Representative of Lajna Imā’illāh.

(12) Missionaries who had worked abroad for a minimum period of three years.

(13) Missionaries who had worked abroad for a minimum period of five years.

(14) Amīrs of circles in Pakistan.

(15) Members of the Movement who had joined the Movement in the lifetime of the Founder of the Movement.

The total membership of the college is approximately one hundred and fifty.

The Health of Khalīfatul-Masīḥ IIra 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 foundation. 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 from 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 without discrimination.

Hazrat Muṣleḥ Mauʻūdra, founder of Taʻlīmul Islām College, with his son,

Hazrat Mirzā Nāṣir Aḥmadrh, first principal of the college


The President of the Ṣadr Anjuman Aḥmadīyya, in conformity with the constitution of the Electoral College, convened a meeting of the College on 9 November for the purpose of electing the new Khalīfa.

The interval between the demise of Khalīfatul-Masīḥ IIra 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

Khalīfatul-Masīḥ IIra. The College met in a deeply

prayerful mood and Ṣāḥibzada Mirzā Nāṣir Aḥmad, eldest son of the departed Khalīfatul-Masīḥra, who had

been Principal of the Ta’līmul Islām College for 21

years, was elected Khal ī fatul-Mas īḥ 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 hearth from heaven.

The funeral prayers over the beloved departed, led by the newly elected Khalīfa, 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 resolve to march forward in earnestness, giving of one’s very best on the other. The bonds of brotherhood were uprightness and righteousness in every sphere appeared to be the prevailing mood.

5

Hazrat Mirzā Nāṣir Aḥmadrh, Principal of T.I. College, before

his Khilāfat


The following is a translation of the first sermon delivered by Hazrat Khalīfatul-Masīḥ IIIrh after his election as Khalīfa

Date of Sermon: November 12, 1965 Source for English Translation: Aḥmadīyya Gazette Canada

Available Online: http://Aḥmadīyyagazette.ca/articles/154-a-grand-prophecy-by-Hazrat-khalfatul-mash-iira.htmlUrdu Source: Khutbāt Nāṣir, Volume 1, pg 2-10Urdu Book Available Online: http://www.alislam.org/urdu/kn/1965/19651112.pdf

After Tashahud, Ta‘awwudh and recitation of Sūrah Fātihah Huzoorrh proceeded to say:

“I meant to speak to you about another topic, but last night I was looking over an old file of Al-Faḍl

from 1914, and Allāh, the Exalted directed my attention to a portion of a speech by Hazrat Khalīfatul-Masīh IIra within which I saw a tremendous prophecy which has come to fulfillment during these past few days. Hence, I thought to leave the other topic and address my friends on this prophecy, but before this prophecy can be understood it is important to understand the circumstances surrounding it. For this reason, I will first briefly narrate the state of affairs in 1914.

After the passing away of His Holiness, the Promised Messiahas, contrary to the will and liking of some Ahmadīs, Jamā‘at Aḥmadīyya became united on one hand. Those people—you know those people who are implied by this—were compelled to lower

their heads in front of the majority of the Jamā‘at members and take the pledge of

allegiance at the hands of His Holiness the first Khalīfara.

Hazrat Mirzā Nāṣir Aḥmad at the time of his election as Khalīfatul-Masīḥ


This was the first Khilāfat which was established in Jamā‘at Aḥmadīyya. Somehow, those people managed to get by in the short time of this first Khilāfat. However,

when His Holiness the first Khalīfara passed away, these people saw this as the best

opportunity to have their views take hold in the Jamā‘at. At the time, this group adopted three stances, one after the other.

First, that the personage of Khalīfa is not necessary in Jamā‘at Aḥmadīyya. There should be no Khilāfat. As opposed to this, the majority of the Jamā‘at (the majority not including these so-called, or self-proclaimed greats) and His Holiness the Second

Khalīfara were yearning, a state of restlessness overtook them, a state of death was

apparent in them. O Allāh what will come about? You gave Muslims a promise of

Khilāfat, and we saw with our eyes that up and until there was Khilāfat during the first century of Muslims, they witnessed progress after progress. Thereafter, due to

their weakness and negligence, Khilāfat was taken away from them and Islāmic Kingship was set in its place. This [kingship] was absolutely abject. It was nothing compared to the Khilāfat. And now once again O God You have granted us this favour. You raised the Promised Messiahas on the precepts of Prophethood. Regarding this, You declared his personage would perfectly reflect the personage of the Holy Prophetsa and whosoever does not understand this, has his own reasoning to blame. After this person, Khilāfat was established in the Aḥmadīyya Movement, but

not even six years have passed and there is a party who has come forth saying Khilāfat is not required.

He (His Holiness, the Second Khalīfara), it can be said, tried to please them. He explained to them that for God’s sake do not trample on the blessing of Khilāfat. Let

one of you be appointed Khalīfa and I will make sure that I, my friends and relatives who are related to the Promised Messiahas will all pledge allegiance and will wholly obey.

At that time, Huzoorra had a heartfelt desire that Khilāfat should not be taken from

Jamā‘at Aḥmadīyya. It makes no difference who becomes the Khalīfa and who

doesn’t; rather it is Khilāfat that should be held on to firmly. For without this, the

Jamā‘at cannot progress nor will it be the inheritor of Allāh’s Grace.


However, no matter what, these people would not agree, and when they did, they

presented the stance that someone may very well be elected Khalīfa, but pledging

allegiance to him should not be made compulsory upon the Jamā‘at. This was the

second stance these people adopted. Allāh, the Exalted, caused things to be such that

these people would say such things during the life of the first Khalīfara and Allāh the

Exalted responded to them through His Holiness the first Khalīfa’sra own mouth. A point came when an allegation like this was raised and the response His Holiness, the

first Khalīfara, gave was printed in the Badr newspaper dated March 3, 1910.

A person has written to Khalīfatul-Masīhra that is pledging allegiance to you compulsory and obligatory? He [Huzoorra] said, ‘Whatever the command was for the original pledge is the same for its branch, because prior to burying the Holy Prophetsa, the noble Companionsra considered this deserving of attention, and they acted upon

pledging allegiance to a Khalīfa.’

Similarly, in the diary printed in the July 9, 1908 issue of the Badr newspaper, we find

that the first Khalīfara said, “No one should think that we accept His Holiness

Mirzā Ghulām Aḥmadas as the Promised Messiah and

awaited Mahdī so what need is there to pledge allegiance to Nūr-ud-Dīnra … Every person is responsible for his own being ... Everyone should write for the pledge

that he may receive a share of the benefit which is mentioned in [Allāh’s hand is

upon the Jamā‘at].”

The meaning of this is clear. If you do not pledge allegiance to Khilāfat and continue as before in your cunning and cleverness, then you cannot achieve that grace which is

Hazrat Khalīfatul-Masīḥ IIIrh in Africa


achieved due to meaning that God Almighty will remove His hand of mercy, His hand of protection, His hand of safety, His hand of blessing from over your heads. If you want to have the Mercy of God, if you are hoping that the hand of God Almighty’s mercy, His graces, His blessings, His protection and security remain over your heads then, it is compulsory for you to gather and pledge allegiance at one hand.

When they saw that even with this issue the majority were against them and were strongly established on truth, they then adopted their third stance: Elect a person and make him the Khalīfa and deem pledging allegiance to him obligatory. We will pledge

allegiance to him but he will not rule over the Anjamun. If there must be a Khalīfa,

then he must be appointed under Sadr Anjamun Aḥmadīyya.

This was such a laughable statement that no one in his right mind would be willing to accept this stance. At that time, when observing the enthusiasm, pain, humility,

meekness and sound judgment with which His Holiness, the Second Khalīfara, battled

this notion, it seems as though Allāh the Exalted gave him the glad tiding, “We will

give you the capability to establish Khilāfat in Jamā‘at Aḥmadīyya to such a degree that in the future, the mischief created in March 1914 will never again be created

within the Jamā‘at.”

In 1914, His Holiness, the Second Khalīfara, had no idea how long his life would be -

ten, twenty, twenty-five, fifty-two years, [or] how long he would be Khalīfa. What would be the circumstances after this, what would be his personal condition? Then whosoever was to become Khalīfa after this, what would be the circumstances at the time of his demise? This too was not known. These are not matters for man, until Allāh the Exalted grants one knowledge thereof. Despite this, in 1914 His Holiness,

the Second Khalīfara wrote the following - listen carefully:

“At this time, the enemy is delighted that now there is division among the Ahmadīs.”

This battle was occurring. There was a struggle whether there should be a Khalīfa or

not. Huzoorra would say that there should be a Khalīfa. Prior to this time, these

people had already published and stored tracts against Khilāfat which were later distributed. This set the opportunity for the enemy’s taunts.


His Holiness, the Promised Messiahas, had claimed that through him, Islām would be victorious over the world and this would be seen happening within 3 centuries. But six years had not passed since Huzoor’sas passing and a severe division had arisen. If anyone had witnessed this entire situation, he couldn’t have said that the Jamā‘at

would survive. The Second Khalīfara said:

“At this time, the enemy is delighted that now there is division among the Ahmadīs and they will quickly be destroyed. Right now our state is akin to [they were shaken with a violent shaking] (Al-Ahzāb 33:12), this is one last trial. Just as after the instance

of Ahzāb, the enemy does not have the courage to attack the Muslims. Similarly this is the last time, the last assault of the enemy. If God the Exalted desires that we be victorious, then the enemy will not attack us. Rather, we will attack the enemy. The

Holy Prophetsa said at (the time of) Ahzāb, that now we will attack the enemy and will defeat it and it will never come to attack again … This is the last trial. Through this, Allāh, the Exalted will keep us protected and the enemy will never again have the opportunity to rejoice.”

First, he said that the enemy is delighted that now there is division among the

Ahmadīs, they will quickly be destroyed. Now, he says that the enemy will never again have the chance to rejoice. That is to say, that the enemy will never be given the chance to see, any division among the Ahmadīs, nor the likelihood of their destruction. Then, he states:

“Battles did occur after Ahzāb, but the enemy never had the will to attack the

Muslims. This trial is like that of Ahzāb, the condition of the Companionsra at that time is the same as our condition. The condition that overtook the enemy at that time is the same that will overtake our enemies. You should come forward and keep praying.” (Friday Sermon, March 20, 1914 published in Al-Faḍl March 25, 1914)

This prophecy was made by the Second Khalīfara in 1914, so as to say that, “at this

time, extreme division can be seen in the Jamā‘at and it is becoming the basis of the enemy’s taunts. The enemy is overjoyed and is clapping with joy, that all the claims and prophecies made by His Holiness, the Promised Messiahas, regarding the progress of

the Jamā‘at are all turning out to be false. A Jamā‘at which becomes divided like this


and shatters to pieces and is also in disagreement amongst itself—becoming totally impure—can never progress.”

However, Huzoorra had also instructed at that time to remain engaged in prayers. I tell

you, the enemy could only have this joy once, and it has seen it. After this, Allāh the Exalted will create such circumstances that the enemy will make slight attacks, perhaps

even cause slight harm to and maybe cause some pain for the Ahmadīs. Offerings and

sacrifices will be sought from them [the Ahmadīs] to counter their attacks, but never

again shall the enemy see the division of March 14, 1914, nor a weak Jamā‘at.

Now that the Second Khalīfara has passed away, let us look at what has happened following his passing. Every

Ahmadī was, as it were, close to death. Allāh, the

Exalted, had put so much love in every Ahmadī’s heart

for His Holiness the Second Khalīfara. Hisra favours on

the Jamā‘at were so numerous and so immense. He was

able to share in the Jamā‘at’s pains, to be included in their joys, and was to prepare such means for their progress that each person understood it to be the day of their own demise. During Huzoor’s last illness some

Ahmadīs due to their lack of knowledge, some due to their ignorance, some due to their weakness and perhaps some due to mischief would say that a great

division has been created in the Jamā‘at. However, these comments were from before [our] time when this fabricated division was meant to show its face to the world. Those who were present are proof, and each one of them is a witness to the fact that it seemed as

though Allāh, the Exalted, had sent an army of angels, taking a strong hold of Jamā‘at

Aḥmadīyya. Just as a shepherd surrounds his sheep, similarly this army had surrounded us. They said to us, we have been sent that you may not go astray. At that time, nobody was thinking who will become the Khalīfa and who will not. Though,

every heart knew that Khilāfat would remain and a Khalīfa would be appointed and


that all the blessings of Khilāfat would stay with us.

A few days back, one of our Ahmadī sisters saw a dream, most likely two or three days prior to Huzoor’sra passing, in other words, the night prior to the evening we had

our collective prayer here. The sister saw that many Ahmadīs had gathered in Masjid

Mubārak and were praying with great humility. She says when she looked to the east, she saw hundreds and thousands of angels donned in white clothing coming forth quickly and then joining those who were praying, they too were praying with great humility before their Lord.

On that day, we were thinking that if God wills to accept our prayer then He could grant Huzoorra health. He possesses great abilities and powers. And so, a collective prayer was organized here and prayers were offered in great humility.

Now, however, I have come to understand that the vision she saw that day did not represent the collective prayer we offered. Rather, it was a vision of the evening (after

Maghrib) when the members of Majlis Intikhāb (Electoral Board) were having a

consultation in Masjid Mubārak. Being a member, I and some others from the family [of the Promised Messiahas] were present there as well. However, God is my witness, that not even 20% of the proceedings of that night reached my ear. Because we were seated at the back praying, “O God, make the Jamā‘at strong and firm and keep

Khilāfat established.” In our hearts, we vowed that whosoever became Khalīfa, we would swear to fully follow and obey him. We would return from there joyfully, having

carried out our obligation and viewing the unity of the Jamā‘at and the Graces of God, the Exalted, and saying that no division was created in the Promised Messiah’sas

Jamā‘at.

Those here, who were also present at that meeting, I sensed that none of them was the same as before. That is to say, Allāh had control over their minds as well. God, the Exalted, had control over their tongues as well; there were no arguments, no fights.

All came to one decision and in this way Allāh the Exalted made that prophecy come true, that “this is the last trial, the enemy will never again rejoice on this matter.”

Consequently, some elder ghair mubā‘ have been heard saying that the truth of the

matter is, without Khilāfat the Jamā‘at cannot progress and if such rules regarding the


appointment of a Khalīfa had been instituted by the first Khalīfara as had been made by the Second Khalīfara (having done a great favour on the Jamā‘at), then the division of 1914 would not have come into being.

Hence, what was revealed by Allāh the Exalted to His Holiness the Second Khalīfara

was a grand prophecy, stating that we will give you the ability to train the Jamā‘at in such a way, that when you are called back you will not have any agony or worry; that when I entered this house, at that time there was mischief, and now that I am going there is also mischief. No, rather God, the Exalted, assured him that when you leave this world, the mischief which you saw in the beginning will never rise up again. Hence, the might of God the Exalted was shown and in this way the Jamā’at was made to be unified and in accord, such that no one could ever imagine.

His Holiness the Promised Messiahas has said,

“Every heart was cleansed, every heart was changed.”

This couplet explains the events that we were witnessing at that time among the

people within Masjid Mubārak and among those who were sitting outside. Every person has his own nature, own thoughts, own reasoning and deliberation, their own thought process and considerations, but at the time of the election, they had lost themselves completely and were under someone else’s control. They were doing only that which God wanted them to do.

So in this way, you, my friends came to God the Exalted’s presence and requested that

if this humble one (myself, Nāṣir Aḥmad) is to His liking, then to make him your servant. God the Exalted accepted your plea and made me your servant.

A servant in the sense that just as a father helps his children or as a mother helps her children. A mother cleans her child’s soiled cloths, but no one would call her a handmaid. A father may pace all night carrying his child on his shoulders due a stomach ache just so the child may have some ease and fall asleep, but no would call him an employee.

So you should pray and I too will pray that Allāh, the Exalted, may enable me to serve you more than a father ever could; that He will enable me to serve you more than a mother ever could. By God, I do not desire any recompense from you.


I have not asked of you any

reward. My reward is with Allāh

alone. (Surāh Yūnus 10:73)

All I desire is that, in all religious matters in which your cooperation is required, in all such matters you give m e y o u r c o m p l e t e cooperation and that you always remember me in your prayers. I am hopeful that you will always pray that when I leave this world and return to our Lord, that He

may not be angry with me, rather that God the Exalted provides such means as would allow me to reach Him with dignity and honour. Pray that I may be enabled to serve you more and more and that I may be enabled to remove your troubles and pains through my prayers. Since the time of my election, I have been praying, “Oh God accept my prayers!”

I know that hundreds of you will write to me regarding minor and major troubles and will ask me to pray for you. So my prayer is that at such times my God may not leave me embarrassed. Rather, as the acceptance of prayers is required to fulfill this responsibility, that He grants me this sign, not so that I may achieve the world’s wealth and means. Rather, so that I may remove your troubles and pains, and so that your progress and its means, the desire for which has been created in my heart, may by the grace of God the Exalted, come into being. (May God spread our caravan with this same unity and accord in every country and in every city, every street and corner and may God the Exalted’s desire be fulfilled that Islām be victorious over the whole world.)

May Allāh always grant us the capability for this. Āmīn.

5

Hazrat Khalīfatul-Masīḥ IIIrh with his younger brother, Hazrat Mirzā Ṭāhir Aḥmadrh


Documents

SYLLABI & GUIDELINESS Semester 3 - Lajna Ima'illahdev.lajna.ca/lajnaweb/Talim/Semester3.pdf · BOOKS OF THE PROMISED MESSIAHAS Ḍarūratul-Imām (The Need for the Imam) Fatḥe Islām