English PDF - Ahmadiyya Gazette Canada

Vol. 40 No. 1 - January 2011A H M A D I Y Y AC A N A D AJANUARY 2011 | WWW.AHMADIYYAGAZETTE.CA

Tāhir Hall &Jāmi`a AhmadiyyaDear Members of the Jamā`at,Assalamo alaikum wa Rahmatullah!As you know, by the grace of Allāh the Exalted, a beautiful andspacious building that will house the Jāmi`a Ahmadiyya and TahirHall is presently under construction on the plot of land oppositeto the Baitul Islām Mosque in Peace Village. The skeletal structureof this building has already been completed and currently work israpidly proceeding on its walls and ceiling.Our beloved Hudūr, Hadrat Khalīfatul Masīh al-Khāmis aa , hasmade an important modification in relation to this constructionproject that the project will now be wholly the responsibility ofthe Ahmadiyya Muslim Jamā`at Canada and, in lieu of the earlierproposed Community Centre of Humanity First, Tahir Hall will bebuilt on this site along which, in addition to fulfilling many needsof the Jamā`at will also serve as an extension of the Baitul IslāmMosque. Along with this, the construction of Jāmi`a Ahmadiyyaand offices of the Jamā`at will also be undertaken.In view of this decision by Hudūr aa , this building project will beundertaken 100% by the Ahmadiyya Muslim Jamā`at Canada,which will bear the exclusive responsibility of spending $9.5million that will be the construction cost of this project.Whenever a call for fund-raising has been issued to the Jamā`at,by the grace of Allāh the Exalted, it has always responded withexcitement and a great spirit of sacrifice; and Allāh the Exaltedhas always brought our humble efforts to fruition and increasedour financial means. I am fully confident, by the grace of Allāhthe Exalted, that all of us will offer donations according to ourrespective capacity for this project as well, seeking the pleasureof Allāh; and that we will offer greater-than-before financialsacrifice to meet our obligation towards this objective and fulfillthe expectations of our Beloved Imām aa , Insha Allāh.Since, a significant part of this project was planned to becompleted by March 31, 2011 and the pace of work continuesaccordingly, so I request you to increase your pledges of financialdonations and step up your payments so that we may be ableto complete this project on time. I pray that Allāh the Exaltedmay abundantly bless your financial capacity and your familiesand may Allāh enhance our capacity to execute this project andmay He, out of His sheer blessing, cause this project to have asuccessful and timely completion. Āmīn!Wassalām!Lal Khan MalikAmīr, Jamā`at Ahmadiyya Canada.

Ahmadiyya Gazette CanadaAn Educational and Spiritual PublicationVolume 40 - No. 1 - January 2011Muharram 1432 / Safar 1390 HSPearls of WisdomSelection from the Holy Qur’ān and Ahādīth p.2So Said the Promised Messiah as p.3Guidance from Hadrat Khalīfatul Masīh V aaSummary of Friday Sermons p.4ArticlesThe Islāmic Conception of God p.8Bold Display of Kalimah Tayyaba p.17Bābā Gūrū Nānak—A Muslim Saint p.18So What Do You Want to Be When You Grow Up? (Part 2) p.24What is the Role of an Ideal Woman in Islām? p.32A Letter to My Mother p.34Jāmi`a Ahmadiyya Canada Report p.37The Purpose of Jāmi`a Ahmadiyya p.39Press Release: Muslim Leader Prays for Peace During Muharram p.42Amīr Jamā`at:Lal Khan MalikChief Editor:Prof. Hadi Ali ChaudharyEditors:Ansar RazaS.H.HadiAssitant Editor:Hana MalikManager:Mubashir KhalidGraphics Layout:Farhan A. NaseerWeb Magazine:Muzaffar AhmadOfficial Photographers:Bashir NasirMuzaffar AhmadPrinting:Jamnik GraphicsContribututions in Waqfe Jadid & Obituaries p.43WWW.AHMADIYYAGAZETTE.CACurrent Issues - Archives - Contribute - Register - ContactAhmadiyya Muslim Jamā`at Canada Inc., 10610 Jane Street, Maple, ON L6A 3A2, CanadaTel: 905-303-4000 Fax: 905-832-3220 - editor@ahmadiyyagazette.caThe Ahmadiyya Gazette Canada is published by the Ahmadiyya Muslim Jamā`at Canada. The editors of the AhmadiyyaGazette Canada shall be solely responsible for all errors or omissions contained in the publication herein of the writingsof the Promised Messiah as or any of his successors ra , as well as the summaries of the sermons or addresses of HadratMirza Masroor Ahmad, Khalīfatul Masīh V aa .Articles published in the Ahmadiyya Gazette Canada reflect the views of their respective authors and may not reflectthe views, beliefs and tenets of the Ahmadiyya Muslim Jamā`at Canada.The official publication of the Ahmadiyya MuslimJamā`at CanadaISSN 0229 56441. Ahmadiyya -- Periodicals.I. Ahmadiyya Movement in Islam Canada.BP195.A34 1972297.8605-20dcCANADA POSTSECOND CLASS MAILMail Registration No: 40026877Table of Contents

He is Allāh, and there is no God beside Him, theKnower of the unseen and the seen. He is the Gracious,the Merciful. He is Allāh, and there is no God besideHim, the Sovereign, the Holy One, the Source of Peace,the Bestower of Security, the Protector, the Mighty,the Subduer, the Exalted. Holy is Allāh far abovethat which they associate with Him. He is Allāh, theCreator, the Maker, the Fashioner. His are the mostbeautiful names. All that is in the heavens and theearth glorifies Him, and He is the Mighty, the Wise.Chapter 59 - Al-Hashr, Verse 23-25The Holy Qur’ānHadīth of the Holy Prophet Muhammad saThe Holy Prophet sa said:Surely Allāh has ninety-nine names-a hundred, lessone. He Who remembers them will enter Paradise.He is Allāh there is no God besides Him, TheCompassionate, The Merciful, The King, The Holy,The Source of Peace, Guardian of Faith, The Protector,The Mighty, The Compeller, The Majestic, The Creator,The Evolver, The Fashioner, The Forgiver, TheSubduer, The Bestower, The Provider, The Opener,The All-knowing, The Constricter, The Expander, TheAbaser, The Exalter, The Honorer, The Dishonorer,The All-Hearing, The All-Seeing, The Judge, The Just,The Subtle One, The Aware, The Forebearing, TheGreat One, The All-Forgiving, The Grateful, The MostHigh, The Most Great, The Protector, The Maintainer,The Reckoner, The Glorified, The Noble, The Watcher,Answerer of Prayers, The Vast, The Wise, The Loving,The Most Glorious One, The Resurrector, The Witness,The Truth, The Trustee, The Most Strong, The FirmOne, The Protecting Friend, The Praiseworthy, TheCounter, The Originator, The Reproducer, The Giverof Life, The Destroyer, The Living, All-Sustaining,The Finder, Lord of Honor, The One, Independent, Possessor of Power and Authority, The Omnipotent, TheExpediter, The Delayer, The First, The Last, The Manifest, The Hidden, The Ruler, The Most Exalted, TheRighteous, The Acceptor of Repentance, The Avenger, Effacer of Sins, The Compassionate, The Eternal Ownerof Sovereignty, The Lord of Majesty and Bounty, The Equitable, The Gatherer, Self-Sufficient, The Enricher, ThePreventer, The Harmer, The Propitious, The Light, The Guide, The Originater, The Everlasting, The Inheritor,The Guide to Right Path, The Patient.2 Pearls of Wisdom

So Said the Promised Messiah as“Our paradise lies inour God. Our highestdelight is in our Godfor we have seenHim and have foundevery beauty in Him.This wealth is worthprocuring though onemight have to lay downone's life to procure it.This ruby is worth purchasing though onemay have to lose oneself to acquire it. O ye,who are bereft! run to this fountain and itwill satisfy you . It is the fountain of life thatwill save you. What shall I do, and how shallI impress the hearts with this good news,and by beating what drum shall I make theannouncement that this is our God, so thatpeople might hear? What remedy shall I applyto the ears of the people so that they shouldlisten?”(Kashtī Nūh, Rūhanī Khaza’in, Vol. 19, pp. 21-22)Pearls of Wisdom3

Guidance from Hadrat Khalīfatul Masīh V aaSpending in the Way of GodSummary of Friday Sermon delivered on November 5, 2010On November 5, 2010, HadratKhalīfatul Masīh V aa delivered theFriday Sermon at Baitul FutūhMosque, London.Hudūr aa recited verses 263 and 275of Sūrah Al-Baqarah, which aretranslated as follows:4“They who spend their wealthfor the cause of Allāh, thenfollow not up what they havespent with taunt or injury, forthem is their reward with theirLord, and they shall have nofear, nor shall they grieve.”(2:263)“Those who spend their wealthby night and day, secretly andopenly, have their reward withtheir Lord; on them shall comeno fear, nor shall they grieve.”(2:275)Hudūr aa said that the HolyQur’ān frequently urges thebelievers to spend for the sake ofAllāh, and promises that if thesesacrifices are made only for thesake of His pleasure, their homeswill become abodes of peace,their children will grow up ina harmonious environment andAllāh will bless their earnings.By the grace of Allāh, themajority of Ahmadīs act uponthese teachings. Those whospend in the way of Allāh arealso rewarded in this worldand their sorrows and fearsare turned into happiness andpeace. Therefore, it is importantthat these sacrifices are madepurely for the sake of Allāhand one must never entertainthe thought that one has done afavour to the Jamā‘at.Hudūr aa added that whenHadrat Khalīfatul Masīh II ralaunched the scheme of TahrīkJadīd, he urged Ahmadīs toadopt a simple lifestyle andreduce their expenses on foodand clothing, etc., so as tocontribute more in this cause.By the grace of Allāh, Ahmadīmen, women and children madetremendous sacrifices and todayAllāh is blessing their progenywith abundance. Witnessingthese signs of Allāh’s favours,a believer is motivated to makeeven greater sacrifices and we cansee examples of this everywherein the Jamā‘at. The verse ‘Thosewho spend their wealth by night andday’, truly applies to membersof Jamā‘at Ahmadiyya, who, atevery hour of the day and night,are making sacrifices for fulfillingthe Promised Messiah’s as aim ofspreading Allāh’s message tothe whole world. These personaland financial sacrifices will, bythe grace of Allāh, soon turnour minority into the majority.Our aim should be to strive forAllāh’s pleasure and in this wemust never tire.Continued on page 15...Guidance from Hadrat Khalīfatul Masīh V aa

Patience and SteadfastnessSummary of Friday Sermon delivered on November 12, 2010On November 12, 2010, HadratKhalīfatul Masīh V aa delivered theFriday Sermon at Baitul FutūhMosque, London. Hudūr aa recitedverse 154 of Surah Al‐Baqarah,which is translated as follows:“O ye who believe! seek helpwith patience and prayer;surely, Allāh is with thesteadfast.” (2:154)Hudūr aa explained that sabr meansnot to let out a word of complaintor annoyance for the hardships thatone faces in the way of Allāh, and tostrive in His path with high resolveand steadfastness while seekingHis help through prayers. He whobears every hardship for the sake ofAllāh and overcomes all temptationsand keeps away from sin is theone who truly practices sabr.ThePromised Messiah as says:“The time is near when you willnot see the mischievous people.God has ordained that this Jamā‘atshall spread in the whole world.Had He willed otherwise, he wouldnot have allowed these people toharm us or they would not evenhave been born, but God wants toteach us sabr through them. If youshow sabr or patience for a littlewhile, you will see the end of theirantagonism; for they will eitherrepent or be destroyed by God.”Hudūr aa elaborated saying thatsabr is also a kind of worship.Allāh says that those whopractice sabr will be rewardedbeyond measure, which meansGuidance from Hadrat Khalīfatul Masīh V aathat they will be granted limitlessbounties. But this promise isonly for those who hold on tosabr. When a man devotes hislife in the cause of another and istormented for his sake, the onehe serves will ultimately avengehim and destroy the tormentor.The same will happen in the caseof our Jamā‘at which is servingthe cause of Allāh. Hudūr aaadded that bearing sorrow andanguish strengthens one’s faith,and nothing is more powerfulthan sabr. The spread of theJamā‘at has been decreed by Godand the persecution of Ahmadīsis only serving to bring us closerto it. More and more people arejoining our Jamā‘at day andnight. Now that the Jamā‘at isspreading and Allāh’s promisesto the Promised Messiah as arebeing fulfilled in a grand manner,we must have faith that thisprophecy about the spread of theJamā‘at and the silencing of theopponents will also be fulfilled.These temporary hardships onlyserve to strengthen our faiths.We need to go through thesetrials with sabr and perseveranceand turn our attention to prayersmore than ever before.Hudūr aa reminded us sayingthat only those who are humbleand meek can practice sabr, thearrogant cannot. Allāh saysthat those who are humble andsteadfast and offer prayers arethe ones who truly believe thatthey will return to their Lord.The patience and prayers of thebelievers make them even morehumble. They never waver intheir resolve and are willingto lay down their lives ratherthan impair their relationshipwith God. They believe that thisworld is transitory and that theywill ultimately have to meet theirLord. Hence, they find it essentialto follow His commandmentsand would rather court deaththan deviate a hair’s breadthfrom His injunctions. Today itis the distinction of an Ahmadīthat he strives for piety withhumility and meekness and doesnot hesitate to lay down his lifefor it. They are the people whohave been promised mercy andblessings from their Lord. Nomatter what people say to us, weknow that Allāh is with us andwe are witnessing His blessingsbeing showered upon us onaccount of our sabr. Let us neverlet go of sabr so that we maykeep reaping these blessings.May Allāh give us the power todo so. Amīn.At the end of the sermon, Hudūr aainformed the Jamā‘at of themartyrdom of Shaikh MahmoodAhmad Sahib of Mardan,Pakistan, and appealed to theJamā‘at to pray for the quickrecovery of his son who wasinjured in the attack. Hudūr aaalso mentioned the sad demiseof two veterans of the Jamā‘at,Chaudhary Muhammad SiddiqSahib who also served as incharge of Khilāfat Library, andMasood Ahmad KhursheedSanori Sahib. Hudūr prayed forall the deceased and led theirnamaz janazah ghaib after theJuma prayer.5

Steadfastness and Practice of the Promised Messiah asSummary of Friday Sermon delivered on November 26, 2010On November 26, 2010, HadratKhalīfatul Masīh V aa deliveredthe Friday Sermon at BaitulFutūh Mosque, London. Hudūr aasaid that in my last sermon,he cited several instances ofhow the Holy Prophet sa andhis Companions exercised sabr,or patience and forbearance.The Holy Prophet sa taught hisCompanions to acquire this highmoral trait and showed his ownexample in this regard in keepingwith the Divine command “Seekhelp through patience and prayer.”When they had acquired thishigh moral trait, Allāh showedthem signs of His help ondifferent occasions. In our time,it was the Promised Messiah aswho understood more thananyone else the concept ofseeking Allāh’s help throughprayer and patience and he alsotried to inculcate the same spiritin his Companions. It is becauseof this training that up to thisday his Jamā‘at continues toturn to Allāh for His help whileshowing extraordinary examplesof courage and forbearance.The Promised Messiah as hadto face all kinds of persecutionafter he made his claim but heresponded to this persecutionwith the highest degree of sabrand forbearance and taughthis followers to do the same inkeeping with the example of theHoly Prophet sa .Hudūr aa narrated many incidentsfrom the life of the PromisedMessiah as which exhibit thequality of his sabr and patienceGuidance from Hadrat Khalīfatul Masīh V aaon different occasions.Hudūr aa further said thatAllāh, in His revelations, oftenexhorted the Promised Messiah asnot to abandon sabr and to showhigh moral character. We, too,must always seek Allāh’s helpthrough sabr and prayer andawait His help. When Allāhtries his servants, for His sakethey bear all these trials withfortitude.Hudūr aa said that in keepingwith divine instructions, thePromised Messiah as showed ahigh degree of sabr to his lastbreath. Nothing could shakehis composure and serenity.The opponents constantlyattacked him and used abusivelanguage against him in lettersand newspapers, but he alwaysresponded with calmness andturned his attention towardsGod. Such a degree of sabr andperseverance is granted onlyto God’s chosen and resolutepeople.The Promised Messiah as says:“O people listen to this prophecywhich is from the Creator ofthe heavens and earth, thatHe shall cause His Jamā‘at tospread in all countries and willgrant it victory over everyonethrough reason and argument...Allāh will bless this Jamā‘atin an extraordinary mannerand everyone who thinks ofdestroying it will be frustratedand this Jamā‘at will always bevictorious. What if they ridiculeme now? I have come to sowthe seed, and it has been sownwith my hands. It shall nowsprout and grow and flourish,and none shall be able to stopit.”Hadrat Khalīfatul Masīh V aasaid that by the grace of Allāh,the Jamā‘at has passed throughevery kind of opposition andpersecution with exemplarypatience and fortitude and isnow established in 198 countriesand is progressing day after dayin every part of the world. Wefind in nature that sometimes asmall number of dry branchesappear in a green and flourishingtree. The gardener then cuts offthese branches and throws themaway and it makes no differenceto the tree which continuesto grow and bear fruit. In thesame way this tree sown by thePromised Messiah as is beingirrigated by the water of sabrand prayer. It will keep growingby the grace of Allāh and anybranch that does not absorbthis water will become dry andfall away or be cut off. In thesetimes of increasing opposition,every Ahmadī should turn toGod more than ever before so asto remain attached to this greenand verdant tree. May Allāhenable us all to do so. Āmīn.7

The IslāmicConception of God‏ُوَا لّٰہُ‏‏ھَّ ا ‏ھَ ‏ُو َ ا اَ‏ ‏ل ٰ ہَ‏ اَ‏ ‏لا ‏لَّ‏ ذَیْ‏ ‏لTaken from: Ahmadiyyat or the TrueIslām, written by Hadrat KhalīfatulMasīh II ra . Translated by Ch.Muhammad Zafrullah Khan ra .As I have stated above, the firstobject of religion relates to fourquestions, and I shall, therefore,state what Islām teaches concerningeach of these questions.The first question is, what doesIslām teach concerning the personand attributes of God? Islāmdescribes God as a Perfect Being,possessing every excellence. Theopening verse of the Holy Qur’ānruns.‘All praise is due to Allāh, theCreator and Sustainer of all theworlds.’ (Al Fātihah, 1:2)As God has created all things, andall things depend on Him for theirsustenance, He alone deservesall praise for the beauties andexcellences to be found in differentthings, for all these beauties andexcellences, are derived from God.The beauty of a scene, the charm ofa voice, the fragrance of a flower, thesoftness of a bed, the daintiness of adish, in short the beauty and charmof all that pleases and appeals tothe senses of man, is created andbestowed by God.The verse then proceeds: al Rahmānal Rahīm i.e., God has, out of Hispure grace and bounty, created allthose things the need of which wasto be felt by man; for instance, lightand air; fire and water; differentkinds of food and medicines; timber;iron, stones, etc. He has createdso many things for the use andthe exercise of man’s faculties thatwhichever way man turns he findsenough to occupy his attention andis afforded countless opportunitiesof improving and perfecting hisknowledge and capacities. Infact, man cannot possibly feel anyneed which has not been met andprovided for before his birth. Allthis has been done under God’sattribute of Rahmāniyyat.Again, He has been called Rahīmin the Holy Qur’ān, that is to say,He rewards all labour and effortaccording to its deserts. Man’seffort is never wasted, and he isever rewarded in true proportion toits merits.Again, He is called Malik-e-Yaumid-Dīn,i.e., He is the Master of theDay of Retribution. In other words,apart from the operation of thelaws of nature, and the rewardsand punishments which are metedout contemporaneously, He hasfixed the limits of every action,and as soon as those limits arereached, final judgment is passedon each action whereby the goodare rewarded, and the evil onesare punished, subject always tothis, that under His attribute ofMalikiyyat, it is always open toHim to forgive and to remit thepunishment.Again, He is called Qādir, that isto say, He has fixed the nature andproperties of all things. If this hadnot been so, there would have beenconstant confusion and disorder inthe world and the affairs of the worldwould soon have come to an end.If men had not been certain aboutthe nature, effect and propertiesof things, they could never haveentered upon any enterprise, notknowing what it might lead to. Forinstance, a man who desires to cookfood lights a fire in the certain beliefthat fire would generate heat. If thegeneration of heat had not beenthe fixed property of fire, and theextinguishing of fire had not beenthe fixed property of water, if firehad sometimes generated heat andat other times had caused cold, ifwater had some times extinguishedfire and at other times had set italight, nobody could have derivedany benefit from them, and menwould have lost heart in despairand would soon have perished.8 The Islāmic Conception of God

God has also been describedas ‘Ālim, that is to say, He hasknowledge of secret as well as ofmanifest things. He is aware of thesecrets of a man’s heart and knowsall hidden things. He is acquaintedwith the hidden secrets of man’snature of which the latter is noteven himself aware. Things buriedunder the earth and those placedon mountain tops are equallywithin His knowledge. He knowsthat which is past and that which isto come.He is Samī‘, that is, He hearseverything; the slightest whisperdoes not escape Him and the soundof a crawling ant, and of the bloodcoursing through a man’s veinsreaches Him. He is Hayy, that is,He is Himself alive and bestows lifeon others. He is Khāliq, the Creator.He is Qayyūm, that is, He supportsthe existence of others. He is Samad,that is, nothing can exist withoutHis support and assistance. Heis Ghafūr, that is, He forgives ourtrespasses. He is Qahhār, that is, allthings are subject to His power. Heis Jabbār, that is, He remedies allills and disorders. He is Wahhāb,that is, He bestows favours andbounties on His creatures. He isSubbūh, that is, He is free from alldefects. He is Quddūs, that is, Hecomprises in Himself all aspectsof purity and holiness. He doesnot sleep, nor is He fatigued. Heis Eternal and Ever-existing. He isMuhaymin, that is, He guards allthings. It is under the working ofthis Divine attribute that man isguarded from evils and sufferings,of the approach of which he maynot even be aware. He is very oftensaved from a disease or a calamityby secret influences which havebeen working in his favour. AsThe Islāmic Conception of Godsoon as a disease attacks the humansystem, counter influences beginto destroy germs of the disease.So long as a man does not persistin acting rashly and breaking thelaws of nature, he is saved frommany of the evil consequences ofhis conduct. God says in the HolyQur’ān:‘That is, if God were to startpunishing men for all theirirregularities of conduct notone of them would be spared.’(Al Nahl, 16: 62)In short, He possesses allperfect attributes and His mercyencompasses all things, as He says:‘My mercy encompasses allthings.’ (Al-A‘rāf, 7:157)In other words, His attributesof anger and punishment aregoverned by His attributes ofmercy.He is Ahad, that is,nothing is His equal; He isWāhid, that is, all thingshad their origin inHis commandand He is thefirst causeof allcreation. M a n y ََُ ْذ o t h e rattributesof His arem e n t i o n e din the HolyQur’ān, whichshow that Islām teaches a perfectconception of God as possessingattributes which create love on theone hand and fear on the other,both of which are indispensable fora perfect relationship between manand God.ُُ‏و ْ A moment’s reflection will showthat perfect unity and perfectobedience can be produced onlyeither by love or by fear. No doubt,love is the higher and the moreperfect relationship, but there isequally no doubt that some naturesare affected by nothing but fear. Areligion, therefore, which does notemphasize the Divine attributesboth of mercy and of punishmentcan never be universally beneficial.In considering the sources andcauses of human conduct, a religionmust have regard, not only to themotives which influence the morehighly developed sections of society,but to the motives governing theactions of all classes and conditionsof man. In fact, the higher sectionsof mankind areg e n e r a l l yn a t u r a l l yinclinedٰیْم ا ‏لرَّحْم ذُ‏ ا ‏لرَّحَ‏ا ‏لَ‏ لْمَ‏ کُ‏ ا ‏لْ‏ یُدا َّ ‏لس ‏لَ‏ ا ُ ‏م ا لْمُ‏ و ؤْم ذُ‏ذُ‏ ‏ْر ا ‏ل ذَّل را لْمُ‏ ‏ھ ذُ‏ ا ‏لْعَر ذَل یَ یْمَ‏ ُّtowardsg o o d .T h egreaterp a r tof ourattentionm u s t ,therefore, bedevoted to those whohave fallen low and havewholly forgotten theirduties as human beings.This class of people, withrare exceptions, is amenableonly to fear, and no moral orspiritual reform can be affected inthis class unless it is faced with theprospect of loss or pain. A religionwhich claims to bring all mankindin direct relationship with God,must, therefore, have regard to thischaracteristic of human nature. Indescribing the attributes of God,9

Islām has so balanced the differentattributes that no more perfectcombination could be imaginedwhich could attract and controlman of widely different natures.The attributes both of love andanger have been emphasized,subject to the assurance: ‘My mercyencompasses all things,’ that is, thatmercy overcomes anger, for theobject of the latter is to reform andnot to inflict pain.This is a supreme and perfectconception of God, and completelyanswers the real object of religion.Yet it is not distinctive of Islām.Most religions ascribe similarattributes to God, with slightdifferences. This causes superficialobservers to wonder why differentreligions should be opposed toeach other. The fallacy, however,that all religions present a similarconception of God, arises fromthe fact that most people, whenconsidering this question losesight of the workings of humannature. It is a characteristic ofhuman nature that it accepts orrejects certain things as a matter ofcourse, without any external aid orinterference. These things are saidto be self-evident, and althoughsome thinkers may not accept themas such, the mass of the peopleaccept them without question asthey become a second nature withthem, and nobody can hope toobtain any support for an assertionto the contrary. One of these thingswhich is almost unanimouslyaccepted by mankind is that Godis a Perfect Being Who is free fromall defects, and no religion whichasserts that God lacks perfection oris subject to shortcomings can everhope to obtain a hearing. Therefore,there cannot be much differencebetween the names or attributeswhich various religions ascribe toGod. Differences, however, arise inthe manner in which the followersof different religions explain thesenames and attributes. The apparentagreement as to these names is notdue to the fact that all religionsare agreed as to the attributes ofGod, but to the unwillingness ofthe mass of the people to acceptany other names in place ofthem. In comparing the merits ofdifferent religions, therefore, onemust consider the explanationswhich each religion puts forwardin interpreting these names orattributes.For instance, all religionsare agreed that Godis the Creator of theuniverse and that Heُenables each createdthing to progresswithin its own circle,but vast differences arerevealed between theteachings of differentُreligions with respect َto this attribute of God.As I am explaining theteachings of Ahmadiyyat,I proceed to state what Islāmteaches concerning this attribute. Itis obvious that this attribute meansthat God is not the Creator andSustainer of any particular class ornation, but that He is the Creatorand Sustainer of the whole universe,and that, so far as the attribute ofcreation is concerned, all men areequal and no nation can claim anyparticular relationship with God.He provides for the people of Asiain the same manner as He providesfor the people of Europe, and Helooks after the people of Africa,just as He looks after the people ofؤُ‏‏کَ‏ ‏ّرُ‏ ا ‏ل ذَل رَیذَ‏ یَ‏ ا ‏لْھُ‏ذَّل رذَ‏ا َ لْمُص ‏وَّرُ‏ ا ‏لْ‏ْ ‏ذَل ‏لَ‏ یُ‏ ا ‏لْ‏ذُ‏یُ‏ ا ‏لْ‏ ُ ا ‏لَْ‏ ‏ل یْما ‏لرَّر حا ‏لْ‏ یََّل رُ‏ ا ‏لْوََّل ذَ‏ یَّل America; and as He provides for ourphysical needs, so does He providefor our spiritual needs. On the basisof this principle, the Holy Qur’ān,at a time when the spirit of nationalexclusiveness was rife, and politicalprejudices were at their height andthe people of one country werenot even aware whether people ofother countries had any conceptionof prophethood, proclaimed:‘There has been no people inthe world but that God raisedamong them a Prophet for theirguidance.’(Al-Fātir, 35:25)At another place, it says:‘Verily, We have sentProphets to everynation with themessage, “worshipGod and do notlisten to the wickedand the rebellious,”and some of thembelieved by the graceof God, and othersremained in theirerror. So travelذَّا round the world andyou will find that Godhas sent His Prophetsto all nations and you willlearn the end of those who hadrejected the Prophets.’(Al-Nahl,16:37)It is related in one of the traditionsthat the Holy Prophet sa was onceasked whether God had revealedanything in the Persian tongue andhe replied, ‘Yes, God spoke to aProphet in Persian.’Consider, therefore, how Islāmhas, by offering this explanationof the expression Rabbul ‘Ālamīn,which is common to the followersof all religions, discovered tothe world a new truth, and laid10 The Islāmic Conception of God

the foundations of the commonbrotherhood of man. Thereaftera Muslim can have nothing butreverence for the founders andleaders of other religions. For him,Krishna as , Ramchandra as , Buddha as ,Zoroaster as and Confucius as areas much the Prophets of Godas Moses as and Jesus as , the onlydifference being that as the latterare mentioned in the Holy Qur’ān,there is a greater amount ofcertainty concerning them. This factfundamentally affects the attitudeof Islām towards other religions. Assoon as a Muslim hears of an oldreligion of which he was not awarebefore, or learns about anold Prophet of whom hehad never heard before,ُذَل ‏سَ‏ ‏ط he is not troubled, asif another rival hadappeared in the field,but welcomes thediscovery as a fresh proofof the truth of Islām anda fresh confirmation of ّthe teachings of theُHoly Qur’ān. Does not Islām teach that َGod is Rabbul ‘Ālamīnand that His bounties arenot confined to Arabia andSyria, and that as the physical sunlights up every corner of the world,so must the Word of God illumineevery valley and give light to allnations?It may here be asked, that if allreligions have a Divine origin, whyshould we not accept all of them astrue and believe that every one ofthem leads to God? This questionhas been answered by the HolyQur’ān in the following verses:‘We swear by our Ownself,that We sent Messengers toall nations before you, butThe Islāmic Conception of Godذُ‏ ا ‏لْ‏ا ‏ل ذ ذُ‏ ا ‏لرَّا ذَ‏ عُ‏the wicked people engagedthem (i.e., the nations) in otherpursuits and such people aretheir friends today; they shallsuffer a grievous punishment.And We have not revealed tothee the book but that thoumay make clear to them that inwhich they had differed, andas a guidance and blessing forthose who believe.’(Al-Nahl,16: 64, 65)This verse indicates that theintegrity of all previous books andteachings had become doubtful andextraneous doubts and errors hadfound place in them beforethe advent of the HolyProphet sa so that inspite of their Divineorigin they had ا ‏لْ‏ یَل ْ ‏ذَل become unworthyof practice andcould no longer offerthe guarantee that byacting on them a mancould attain to God.ذَ‏ َا لْمُھع ذُّ‏ ا ذَ‏ لْھُد ‏لعُ‏ ا ‏لْ‏ ذَ‏ یْریْ‏ا ‏ل‏َ ر‏َّمَ‏ Another questionconcerning Godwhich it is the duty ofreligion to answer is,why cannot we see Godif He exists? It is easy to assertthat God exists, but the difficulty isto prove the various attributes ofGod. The Holy Qur’ān recognizesthis responsibility and furnishesproofs of the various Divineattributes. For instance concerningthe last mentioned question it says:‘God cannot be seen with thephysical eyes but He revealsHimself to the eyes of man. Heis too subtle to be seen by theeye of man, but He is aware ofeverything!’ (Al-An‘am, 6:104)What a brief but comprehensiveexplanation! Subtle things, forinstance, air, electricity, ether, etc.,cannot be seen by man. How can hethen see God, Who is more subtlethan the subtlest thing and is notmade of matter however subtle, butis Himself the creator of all things?On the other hand God knowsthat man is restlessly seeking Hisunion and is impatient for Hismeeting. He, therefore, Himselfcomes to man and reveals Himselfto his eyes, that is to say, manifestsHimself through His powers andattributes and thus man is enabledto see Him with the eyes of reason.Concerning the proof of theexistence of God, the Holy Qur’ānsays:‘Blessed is He in Whose handis the kingdom and Who haspower over all things, Whohas created life and death toascertain which of you is bestin deeds. (That is to say, Hehas created life for actions anddeath for compensation, forperfect compensation couldnot be awarded in this life, lestfaith should become a thing ofno value). He is the Mighty, theForgiving. He has created theseven heights, each supportingthe other. You will find noincongruity in Rahman’screation. Then look and seewhether you can discover anydefect, and look again and againand your look will return to youunsuccessful and fatigued.’(Al-Mulk, 67:2-5)In other words, if one considersthe entire universe, one will findthat every need has been met, andthe most appropriate materials forthe development of every facultyand capacity have been provided.11

Some of the needs of the meanestworm that crawls on the earth,are being provided by a planetwhich is travelling billions ofmiles away from the earth. Let thecontemplation of this circle of thewant and its satisfaction teach usthat this universe has a Creator,Who has not omitted to foresee oursmallest want and has providedthe means of satisfaction of everyyearning and every true desire.Another question which issometimes asked is, if God is aBeneficent Creator, why has Hecreated things like wild and savageanimals, worms and reptiles, pains,troubles, ailments, and pestilences,etc. Islām offers an explanation ofthis also. For instance, the HolyQur’ān says:‘All praise is dueto God Whohas created theheavens and theearth and hasmade the lightand darkness, andyet those who deny thetruth associate others withHim.’ (Al-An‘am, 6:2)ُْ ک‏ َ ذَ‏ َThat is to say, all things that aretroublesome and are called thechildren of darkness, for instance,reptiles, wild beasts, poisons,plagues, etc., are also the creationof God, and their creation doesnot offend against the attribute ofMercy but on the contrary provesthe Mercy of God. If their truenature is considered, they add tothe praise and glory of God and donot in any way detract from it. Yetthose who are ignorant of the natureof these things regard their creationas derogatory to God and associateothers with Him, believing thatthese things must have been createdby some other being. See howbeautifully Islām has unveiled thetruth and has explained the objectof creating those things whichappear at first sight to be harmful.It teaches that they have all beencreated for a useful purpose andthat man ought to praise God fortheir creation. Considered in thislight the whole position is reversed.Arsenic, strychnia and morphia aredeadly poisons, yet how frequentlyare they used to relieve humandistress and to combat disease? Domore men die of these poisons, orare more men saved through them?Millions of men are every yearsaved from the clutches of death bythe use of these poisons. How canذَ‏ َ ُit then be said that these things areharmful or even useless? The sameis the case with snakes, scorpionsand other reptiles. Much attentionhas not yet been devoted to thesecreatures, but further research isbound to disclose the fact that theirexistence is of great value from thescientific and medical points ofview. Besides, as it appears fromthe Holy Qur’ān, the creation ofthese insects, reptiles, etc., was apreliminary to the creation of man,and they had a large share in thepurification of the atmosphere ofthe earth. These insects and animalswere in fact the first links in thecreation of man. Not, however,in the sense in which evolution isgenerally understood in these days,but as indicating and representingthe different stages of developmentthrough which the earth has passed.Again He says:‘One of His bounties is thecreation of the heavens andthe earth, and of all livingthings between them, and Hecan do away with them whenHe pleases, and whateverbefalls you is the consequenceof your own actions; andGod suppresses many evilconsequences of your errors.’(Al-Shūra, 42:30,31)In other words God has created thesun, the moon and the stars andthe heavens and the earthand all that is betweenthem to serve man,َbut if he fails to takeَْadvantage of them َّ َ or misuses anyof them and thussuffers loss or injury,it is his own fault. Inmany cases, God avertsthe evil consequences of man’serrors, and the evils suffered byhim are not, therefore, due to God’saction but to man’s contravention ofthe laws of nature which had beendevised for his benefit. Disease isalso due to the action of the activeand the impressible faculties withwhich man has been endowed. Allman’s progress is due to the actionand reaction of these faculties andif these faculties did not exist, manwould not be what he is. Undera general law of nature, maninfluences all things around himand is in his turn influenced by allof them. Whenever in this processof influencing or being influenced12 The Islāmic Conception of Godَْ ‏ل َُا ‏ل ‏مُ‏ ا ‏لْ‏ ‏مَدْ‏ ‏لیْ‏ ا ‏ل ‏ْذَ‏ یْرا ‏لل ذُ‏یْما ‏ل یْمُ‏ ا ‏لْ‏ُذَ‏ ذُوْرُ‏ ا ‏ل‏ شَّ‏ ‏لُوْ‏ را ‏لْ‏ا ‏لَْ‏ ‏َیُّ‏ ا ‏ل یْری یُ‏یْ‏ ‏ط ا لْمُیْ‏ا ‏ل ‏ْحَ‏ ذُ‏ یْ‏ا ‏ْحَسَ‏ ‏ل ذُ‏ذَ‏ ُذَ‏

he contravenes any of the laws ofnature, he exposes himself to theattack of a disease or becomes liableto some other ill or inconvenience.God has not, therefore, createddisease, but has created the lawof nature which is indispensableto man’s progress, and disease isthe result of an infringement ofthis law. As this law is in itself theresult of the beneficence of God, themere fact that disease may resultfrom ignorance or infringement ofit does not in any way detract fromthe perfection of God’s beneficence.As with disease, so with sinwhich again, has no independentexistence. An infringement of amoral or spiritual law is termeda sin. The existence of sin,therefore, does not offendagainst the beneficenceor sanctity of God.ْ ُ ا ‏لْ‏ The names whichhave been used in ُ‏ْحَمَ‏ the Holy Qur’ān tosignify sin, indicateeither excess ordefault, none of thembeing an underived noun,which shows that according to theHoly Qur’ān sin has no independentexistence, and signifies merely theabsence of righteousness. Excessand default are the direct resultof man’s action or omission, hisfailure to use or his misuse of God’sbounties or his attempt to infringethe rights of others.No other religious book presentsGod in this light. It is the HolyQur’ān alone which asserts andexplains that the existence of theseapparently harmful and injuriousthings does not detract from theperfect attributes of God. The HolyQur’ān does not merely enumeratethe attributes of God; it explainsThe Islāmic Conception of Godand illustrates them in such detailthat all doubts and misgivingsvanish and a revelation of theirbeauty enchants the eye, compelsadmiration and fills the heartwith the longing to love and obey.A mere enumeration of Divineattributes, however, is of no greatmerit.It is sometimes objected that it isincompatible with God’s mercythat children should suffer fromdiseases and disorders which theyhave in no way earned or broughtupon themselves.The answer to this objection iscontained in the above explanation,that is to say, God has made a lawthat all things are influenced byُtheir surroundings, and this lawis wholly beneficent. If this hadnot been so, man could neitherhave been influenced by externalthings nor could he have madeany progress. Under the operationof this law children are influencedboth for good and for evil, by theirparents. They get from them bothhealth and disease. If they couldnot have inherited disease theywould equally have been unable toinherit the faculties and capacitiesof their parents, and man wouldhave been born a mere image ofstone, impervious both to good andto evil influences, and the objectunderlying the creation of manwould have been frustrated and hisexistence would have been worsethan that of animals.The next question is, whetherthere is any compensation forthe loss and suffering caused byinherited diseases and disabilities.The answer given to this questionby Islām is that in measuring thespiritual progress of each personallowance will be made for everydisability under which he hadsuffered and which had not beenincurred by some fault of his own.For instance, the Holy Qur’ān says:‘On the day of the final Retributioncauses which had impeded thespiritual progress of a man and overwhich he had no control will betaken into consideration.’(Al-Ā‘raf, 7:9)ْْ ُ ا ‏ل‏ذَلَ‏ ُیْمُ‏ ا ل ری ذُ‏ ییْل رَ‏ ‏ل ‏لَ‏ا یْ‏ ا ‏لْوَا ‏سَ‏ عا لْم ذُ‏ا لْمَ‏ یْدا ‏لْوَدُ‏ ‏و ‏ْدُ‏ ذ‏ل‏شَّ‏یْدا ‏لْ‏ شُ‏ ا اا‏ یَوَیُّ‏ل ‏لْوَ‏ ‏لیُّ‏ ا ا ‏ل ‏ْحَ‏ ی‏لیْدا ‏لْوَ‏ ‏َیُّ‏ ا یْ‏ذُ‏ َا لْمَی َُ َذَل ‏عَ‏ ََُّْیْمُ ا ‏ل َْ ‏کَ‏At another place itsays:‘Those of thefaithful who do ذحَ‏ not strive in thepath of God cannotbe put on the samelevel with those who strive,except those whose inability isdue to some natural deficiency.God will keep their disability inview.’ (Al-Nisā’, 4:96)The Holy Prophet sa says:‘No believing men or womenexperience any suffering inrelation to their bodies, theirchildren or their property,but that their sins are therebyreduced and they are so purifiedby the suffering that by the timethey appear before God, theirsins have been entirely washedaway.’ (Tirmidī)Although this tradition refersparticularly to the believers, the13

principle laid down by the HolyQur’ān is of universal application,and the believers are mentionedin the tradition because thisexplanation was given in answer totheir question.What has been described above isan apt illustration of the teachingsof different religions concerningthe attributes of God. Islām definesthe attribute of beneficence in oneway and other religions define it inquite another way. Some of themhave had to import the doctrine oftransmigration of souls in order tosupport the beneficence of God. Buteven a brief consideration wouldshow that the explanation givenby Islām is perfectly reasonableand in accord with the laws ofnature, whereas the doctrineof transmigration ofُsouls is based on mereُsuppositions.ا ‏لْمَل ذحَ‏ دُ َّThe working of theDivine attributes ofjustice and mercy alsorequires attention. Allreligions describe God both as Justand Merciful, but there is a vastdifference between their respectiveexplanations of the working ofthese attributes. Islām says thatthere is no conflict between thesetwo attributes and that both of themcan and do operate simultaneously.Mercy is not op- posed to justice butis above it. The Holy Qur’ān says:‘Whoever does a good deedwill have a tenfold reward, andwhoever does an evil thing,will be recompensed only inproportion thereto, and theywill not be unjustly dealt with.’(Al-An‘am, 6:161)This shows that according toIslām it is not unjust to rewarda person in excess of his deserts,but that it is unjust to inflict on aman punishment greater than hedeserves.Surely, injustice meansto reward a man ina measure less thanthat he has earned,or to punish a man ina measure larger thanthat he deserves, or to giveto one man that which is due toanother, and God never does any ofthese things. All that He does is thatHe forgives a repentant creaturewho, having realized the error ofhis ways, gives up his evil course oflife and presents himself before thethrone of Divine mercy supplicatingfor forgiveness with a beatingheart, trembling lips,یَ‏ُّ و ‏می صا ‏ل ‏ْحَیَُّ‏ ا ‏لْ‏ا ‏لْوَا ‏حذَ‏ دص ‏مَدُا ‏لْوَا ‏حَ‏ دُ‏ ا streaming eyes, a headbowed with shame, amind bursting withtumultuous thoughts,and a determinationto lead a pure andunsullied life in future.God enables such a person tostart on a new course of life. Heis like the father whose son goesastray and comes home humbledand repentant after a long time,unable to lift his eyes to his father,who, overcome by natural affection,draws him to his breast, and doesnot reject him, but on the contraryproclaims his joy at thereturn of his son. Wouldُthis be an occasion forhis other sons who hadremained at home andserved him, to complainof the injustice of theirfather?No doubt punishment is one ofthe instruments of reform, but thetortures of hell are not a greaterpunishment than true remorse.What the fire of hell can affect inthe course of a hundred thousandyears, true remorse mayeffect in the courseof a few minutes.ْ ی ا لْمُ‏َ When a man appearsْbefore God trulyrepentant and with adetermination to leada pure life in future, theMerciful God must take pityon him. Shall the Merciful andForgiving Lord turn away from,and reject a servant of His whothrows himself down at the door ofHis mercy, all remorse for the pastand hope for the future? Surely, No!ا ‏لْ‏ یَل دَرُ‏ ا ‏لْمُیْ‏ یَدَ‏ رذُ ا لْمُ‏ و ؤَرا لْمُ‏ یَدَ‏Lastly, I shall refer to the attributewhich is better known than any otherattribute of God, but concerningwhich there is greater disagreementamong the different religions thanin the case of any other attribute,that is, the attribute of Unity. Thereis not a single religion in existencewhich teaches plurality of Gods:as a matter of principle all of themproclaim the Unity of God. Nay, thefollowers of one religion charge thefollowers of another religion withnon-belief in a perfect Unity. I haveseen it stated in some books writtenby Europeans that the Muslims arepolytheists, and I am told that manypeople in Europe and America whoare ignorant of Islāmic teachingsand literature, imagine thatthe Muslims worshipthe Holy Prophet sa .This indicates thegeneral feeling that thedoctrine of plurality ofGods is impossible ofacceptance in this age. Butnotwithstanding the agreementof all religions in their professedbelief in the Unity of God, every14 The Islāmic Conception of Godُا لْمُح ذْدَ‏ یُ‏ ؤ ا لْمُ‏ یْد َ یُ‏ا لْمُھ‏ ی ا لْمُمَ‏ یْ‏یَ‏ُ ّّ ‏م َ

one of them differs from the othersin its interpretation of it, andmany of them use the expressiononly as a cloak to hide theirpolytheistic beliefs. ButIslām is wholly free frompolytheistic conceptionsand doctrines and hascompletely uprootedall beliefs and practiceswhich even remotelysuggest such ideas. It hasdefined and explained the doctrineof associating aught with God soexhaustively that nobody is left inany doubt concerning it.The Holy Qur’ān classifies Shirk (orassociation of other gods with God)into four kinds. First, a belief in aplurality of gods. Second, a beliefthat any other being shares, in agreater or lesser degree, in God’sattributes, irrespective of the factwhether such being is or is notcalled a deity. For instance, a beliefthat a particular person can createliving things or can bring the deadto life amounts to Shirk, althoughthe person to whom such attributesare ascribed be a human being. Forhere, there is a difference only inname, and the essence of Divinityhas been ascribed to another. Third,to look upon a being other than Godas worthy of worship although thatbeing is not considered a god, noris believed to share in the attributesof God; as, for instance,parents were worshippedin some tribes in ancientؤُ‏ regard days. Fourth, toa human being asinfallible. For instance,a belief that a particularsaint or holy person iswholly free from the naturalweaknesses of man and musttherefore, be implicitly obeyed inThe Islāmic Conception of Godَُ رذُ‏ذَل َ all matters, however objectionablehis orders may be, and practicallyto prefer his commands to those ofGod, although as a matterof belief that person isnot regarded as God.ا َّ ‏لاؤَو ‏لُ‏ ا ‏ل‏ ا آ ذ ا ذَّ‏ ل ‏عَ‏ رُ‏ ا ‏لْ‏The Holy Qur’ānindicates these fourkinds of Shirk in thefollowing verse:‘O, people of the Book,let us agree in this one matter,which both of us accept, that weworship none but Allāh, Whohas no partner, and that weassociate with Him none in Hisattributes and that we prefer toHim nobody from among Hisservants. If they refuse, say, bearwitness ye people that wesubmit ourselves to Godin this manner.’(Al-e-‘Imran, 3:65)‏َّا complete What arefutation of all kindsof Shirk is containedin this one brief verse! Inview of what is laid down inthis verse when a Muslim says hebelieves in one God, he means thathe worships none but God, that hedoes not ascribe to any other beingany of the attributes of God, that heconsiders Him free from all earthlyrelationships, that he believes thatGod is above assuming humanform, that he believes thatGod is not subject todeath or hunger orthirst, that he bows tonone except God, thathis hopes are centredin no other being, thathe addresses his prayersto none but Him, and thatalthough he venerates the Prophetsof God, he does not regard them asا ‏لْوَا ‏َیَ‏ ا ‏لْمُ‏ یََل ‏َیا ‏لْ‏ ذمعَرُّا ‏ل صیَّو ذُ‏ذُ‏ذُو ‏لرَّ‏ ‏و‏ُّایَ‏ ‏مُ‏ ا ‏لْ‏یَ‏َ ا ‏لْمُ‏ ذْ‏anything more than human. Thisis what Islām teaches him and towhich he holds throughout his life.Generally speaking, all religionsagree with Islām in declaring theUnity of God, but when we cometo details we find that each religiondiffers greatly from the others.In short, the conception of God,both in principle and in detail,which is presented by Islām is mostperfect and a contemplation of itdraws men to God in a mannerwhich is not possible in the case ofany other religion. Islām explainsevery attribute of God in detail andstates the effect which each of theseattributes produces on the daily lifeof man. It also describes the interrelationof different attributesand the limits of theiraction and reaction.Hence a complete andperfect conceptionof God is presentedbefore the eyes of man’sjudgment, and his heartoverflows with love. Otherreligions may share with Islāmonly the names of the attributes ofGod, but none of them shares withit the reality of those attributes. Itis obvious that in judging differentreligions we must consider thereality and not merely the name.Continued from page 4...Hudūr aa further added thatby the grace of Allāh, the 76 thyear of Tahrīk Jadīd came toits conclusion on October 31 stleaving us with all its blessings.Hudūr aa said, “Today I announcethe commencement of the 77 thyear of Tahrīk Jadīd. May itbring us even greater blessings.Āmīn.”15

Presenting an assessment of thelast Tahrīk Jadīd year, Hudūr aasaid that by the grace of Allāh, theworldwide Jamā‘at contributeda sum of 5,468,500 poundssterling, which is 522,000 poundsin excess of the previous year.Pakistan stands first in terms ofoverall contribution, followedby UK and USA respectively.Hudūr aa explained that as faras Jamā‘ats of Pakistan areconcerned, the Lahore Jamā‘atstands first followed by Rabwahand Karachi. Hudūr aa presenteddetailed figures of variousJamā‘ats and urged that morenew Ahmadīs be included inthis scheme.Hudūr aa added that by the graceof Allāh, the number of thoseparticipating in Tahrīk-e-Jadīdis more than 622,000 and thereis room for more which requiresefforts on the part of officebearers. Hudūr aa instructedthe secretaries of Tahrīk Jadīdto include all those who haveentered this scheme after 2005in Daftar V. Hudūr aa prayed thatmay Allāh bless the lives andpossessions of those who havecontributed in this chandaand enable them to sacrificeeven more. Āmīn.The Promised Messiah assays, “Giving chanda helpsspiritual growth, and itrequires love and sincerity.”He also says, “Be happythat the field is open forattaining nearness to God.Now is the opportunity forall those who want to enter thisdoor to do so with all their zealand receive Allāh’s special bounties.Never think for a moment that Godwill destroy you. You are theseed that God has sown withHis own Hand. It will growand flourish and have manybranches and shall turn intoa great tree.” May Allāhenable us to live up tothe expectations of thePromised Messiah as .Āmīn.ُْْ ا ‏َا کَْ‏‏م ‏َل ‏لَ‏ کُ‏ ا لْمُ‏ لذَلَ‏ ‏لَ‏ ا ‏وَا ‏ل د ذُ‏ ا و ‏ل‏َا ‏مَ‏لرُا ُا ‏ل ذَّل ُ ا ‏لصذُّورُْْ ا ‏ط ‏لا لْمُ‏ یْسَ‏‏َل ‏سَ‏ عُ‏ذ‏ذْذذَذ ‏َیُّ‏ ا لْمُ‏ ‏َیا ‏لْ‏ا ‏َْل دَی ا ‏لْ‏ ذَدَ‏ ل یْ‏ عُ‏ ا ‏لْ‏ ذَل ‏یَیعُ‏ا لْمَل ذ ‏ل َذَ‏ عذَّل را ‏لْوَا رَ‏ شُ‏ ا شَ‏ ‏لرَّ‏ سیْدُذُور ا َّ 16 The Islāmic Conception of God

Bold Display of Kalima Tayyaba Before the Dictator-A Narrative by an Eye-WitnessFaheem Ahmad NagiThe Best Jihād is to say a justword before a tyrant ruler(Tirmidī Kitābul Fitn Bab Afzalul-Jihād)By the promulgation of theinfamous Ordinance 20 of 1984,by the equally infamous militarydictator of Pakistan, AhmadīMuslims were prohibited to ‘pose’like Muslims. To show theiraffinity and commitment with theIslāmic creed, Ahmadī Muslimsdisplayed Kalima Tayyabaon their chests,houses, and businesses. ManyAhmadī Muslims were arrestedfor this ‘crime.’ Shortly after thepromulgation of this ordinance,General Zia, the then President ofPakistan, decided to visit ChaudhrySir Muhammad Zafrullah Khan ra ,Pakistan’s first Foreign Minister,Chief Justice of the InternationalCourt of Justice, and the Presidentof the General Assembly of theUnited Nations, who was lyingsick in the house of his nephew andson-in-law (Chaudhry HameedNasrullah, the then Amīr of LahoreJamā`at) at Lahore, Pakistan. WhenRespected Amīr Sahib receivedthis news that General Zia is goingto visit his house, the LahoreJamā`at took a bold initiativeand decided to display KalimaTayyabafromthe entrance of the house to everycorner and wall of that roomwhere Chaudhry Zafrullah Khan rawas lying on his bed. Besidesthis, all the Ahmadī Muslimspresent there including ChaudhryZafrullah Khan ra had affixedthe stickers of Kalima Tayyabaon their chests.A team of volunteers includingYazdani Malik, Malik Tahir Ahmad(Present Amīr Lahore Jamā`at), Col.Basharat Ahmad, Fahim AhmadNagi, Abdul Halim Tayyab (PresentNational Secretary Umūr-e-ĀmaCanada), Munir Ahmad Javed, IjazAhmad, Mahmood Ahmad Dogar,Dr. Saleem Qaiser (Present NationalSecretary San`at-o-Tijārat, Canada)and Muhammad Shoaib Nayyar (asurvivor of the Lahore Massacre ofMay 28 th 2010, presently living inLeeds, Yorkshire, UK) was presentthere to perform certain dutiesincluding serving the entourage ofGeneral Zia. The party headed byGeneral Zia and accompanied bythe then Governor of the Punjab,Malik Ghulam Jilani, came andsaw all these displays everywherebut did not say a single word. ThePRO of the President asked me whyKalima Tayyaba was displayedeverywhere. I boldly replied thatwe wish to tell your President thatno one can break our relationshipwith Kalima Tayyaba and that if hewishes to arrest us for this ‘crime,’he can go ahead. By hearing thisdaring reply the PRO silently wentaway.There is None Worthy of Worship except Allāh,Muhammad is the Messenger of AllāhBold Display of Kalimah Tayyaba17

purposely intended his creed tobe a compromise between thosetwo great religions.A careful investigation of earlySikh traditions points stronglyto the conclusion that thereligion of Nānak was reallyintended as a compromisebetween Hindūism andMuhammadanism, if it maynot even be spoken of as thereligion of a Muhammadansect. The very little that seemsto be known as to the views ofthe early Sikh teachers, coupledwith the decided opinion putforth by Dr. Trumpp, hasmade it necessary to give herea longer article on Sikhismthan its importance withrespect to lslām would haveotherwise warranted; becauseit was necessary to establishthe relationship which actuallyexisted between the twofaiths. It will be seen that theinformation given in this articleis chiefly taken from originalPanjabī books, and frommanuscripts in (the India OfficeLibrary; and it is supported bythe authority of the Ādi Granth,which is the sacred canon of theSikhs.Regarding the origin of Sikhism,Reverend Hughes is confident thatit emerged out of Sufīsm and thatBābā Nānak was himself a Sufī. Hewrites:The Janam-Sākhīs, orbiographical sketches of Nānakand his associates, contain aprofusion of curious traditionswhich throw considerable lighton the origin and developmentof the Sikh religion. From theseold books we learn that, in earlyBābā Gūrū Nānak—A Muslim Saintlife, Nānak, although a Hindu bybirth, came under Sufī influence,and was strangely attractedby the saintly demeanour ofthe faqīrs who were thicklyscattered over Northern Indiaand swarmed in the Punjab…It is, therefore, only reasonableto suppose that any Hindūaffected by Muhammadanismwould show some traces of Sufīinfluence. As a fact, we findthat the doctrines preached bythe Sikh Gūrūs were distinctlySufīistic and, indeed, the earlyGūrūs openly assumed themanners and dress of faqīrs,thus plainly announcing theirconnection with the Sufīisticside of Muhammadanism. Inpictures they are represented,with small rosaries in theirhands, quite in Muhammadanfashion, as though ready toperform zikr.Reverend Hughes further writesthat though Gūrū Arjun, the fifthGūrū was the first to lay aside thedress of a faqir in the doctrines butthe Sufī terminologies were stillused by all the Gūrūs. Like Sufīs,Gūrū Granth mentions God asthe Only Deity; the True One; theLight; the Beloved One; and manyother similar expressions foundboth in the Sufī literature and GūrūGranth Sahib. Even the mannerof compilation, states ReverendHughes, is a remarkable proof ofSufī influence. He writes:Another remarkable proof ofPersian influence is found in theform of the Adi Granth itself. Itconsists of a collection of shortpoems, in many of which allthe verses composing the poemrhyme together, in singularconformity with the principleregulating the constructionof the Persian ghazal. Thisresemblance is rendered morestriking by the fact that thename of Nānak is workedinto the composition of thelast line of each of the poems.This last characteristic is toopersistent to be considered theresult of accident, and whileit is altogether foreign to thepractice of Hindu verse, it isin precise accord with the rulefor the correct composition ofthe ghazal. The foregoing factsseem conclusive as to timeinfluence of Persian Sikhism onthe origin of the Sikh religionReverend Hughes quotes Dr.Trumpp (the first translator ofGūrū Granth Sahib), who, whilediscussing the philosophy ofthe Adi Granth, admits the intimateconnection between Sikhism andSufīism in the following words:“We can distinguish in theGranth a grosser and a finerkind of Pantheism…. In thisfiner shade of Pantheism,creation assumes the form ofemanation from the Supreme(as in the system of the Sufīs);the atomic matter is eitherlikewise considered coeternalwith the Absolute andimmanent in it, becomingmoulded into various, distinctforms by the energizing vigourof the absolute joti (light) or, thereality of matter is more or lessdenied (as by the Sufīs, whocall it theso thatthe Divine joti is the only realessence in all.”(Introductionto Translation of the AdiGranth, pp c. ci)19

say, there is no Hindu, there is noMusalman. ‘Then the Khan said‘Go, fetch him.’ The attendantwent, and said ‘Sir, the Khan iscalling (you).’ The Khan says,‘For God’s sake give me aninterview [Panj aj bara Khuda,i de tan, i = Persian az bara, iKhuda, I want to see thee.’ TheGūrū Nānak arose and went,saying ‘Now the summons ofmy Lord (Sahib) us come, I willgo’ He placed a staff upon hisneck and went. The Khan said‘Nānak, for God’s sake take thestaff from off thy neck, gird upthy waist, thou art a good faqir’Then Gūrū Nānak took the stafffrom off (his) neck, and girdedup has loins. The Khan said‘O Nānak, it is a misfortune tome that a steward such as thoushouldst become a faqir.’ Thenthe Khan seated the Gūrū Nānaknear himself and said ‘Qazi, ifthou desirest to ask anything,ask now; otherwise this onewill not again utter a word.’The Qazi becoming friendlysmiled and said: ‘Nānak whatdost thou mean by saying‘There is no Hindu, there is noMusalman?’ Nānak replied:‘to be caIled a Musalman isdifficult; when one (becomesit) thou he may be called aMusalman. First of all, havingmade religion (din) sweet, heclears away Musalman wealth.Having become firm inreligion (din) in this waybrings, to an end the revolutionof dying and, living.’— (I.O.,MS., 2484, fol. 84.) When Nānakhad uttered this verse, the Qazibecame amazed. The Khan said:‘O Qazi, is not the questioning ofhim a mistake?’ The time of theBābā Gūrū Nānak—A Muslim Saintafternoon prayer had come. Allarose and went (to the mosque)to prayers, and the Bābā(Nānak) also went with them.”Nānak then demonstrated hissupernatural power by readingthe thoughts of the Qazi.“Then the Qazi came and felldown at his feet, exclaiming,‘Wonderful, wonderful! on thisone is the favour of God.’ Thenthe Qazi believed; and Nānakuttered. this stanza: ‘A (real)Musalman clears away self; (hepossesses) sincerity, patience,purity of speech’: (what is)erect he does not annoy: (what)lies (dead) he does not eat. ONānak! That Musalman goesto heaven (bihisiht).’ When theBābā had uttered this stanza, theSaiyids, the sons of the Shaikhs,the Qazi, the Mufti, the Khanthe chiefs and leaders wereamazed. The Khan said: ‘QaziNānak has reached the truth’;the additional questioning is amistake.’ Wherever the Bābālooked, there all were salutinghim. And the Bābā had reciteda few stanzas, the Khan came,and fell-down at his feet.Then the people, Hindus andMusulmans, began to say tothe Khan that God (Khuda) wasspeaking in Nānak.” (IndiaOffice MS 1728, fol. 36-4l)From the foregoing it isperfectly clear that theimmediate successors of Nānakbelieved that he went veryclose, to Muhammadanism;and we can scarcely doubtthe accuracy of their view ofthe matter, when we considerthe almost contemporaneouscharacter of the record, fromwhich extracts have been given,and the numerous confirmatoryevidences contained in thereligion itself… Anothersignificant fact is that whenNānak speaks of himself as theservant of God, he employsthe word Khuda, ‘a PersianMuhammadan term, but whenhis brother-in-law Jairam speaksof God, he uses the Hinduword. Paramesur. It will, also,be noticed that Muhammadansare affected by the logic andpiety of Nānak, and to them beshows himself so partial thathe openly accompanies themto the mosque, and therebycauses his Hindu neighboursand friends to believe that he isactually converted to the faithof Islām. But, of course, themost remarkable expression ofall is the emphatic and repeatedannouncement that “There is noHindu, there. is no Musalman.”This can mean nothing else21

than that it was Nānak’s settledintention to do away with thedifferences between those twoforms of belief, by institutinga third course which shouldsupersede, both of them.Reverend Hughes further writes thatwhile meeting Muslim dervishes,Gūrū Nānak used to greet themwith Islāmic greeting of “Assalamo-Alaikum”and receiving back thesame greeting of “Wa-Alaikum-Assalam”. Then Reverend Hughesdescribes the intimate and closerelationship of Gūrū Nānak withShaikh Farid that lasted for twelveyears. Sometimes this Shaikh faridis mistaken as Bābāfarid Shakar-Ganj who had passed away muchearlier than Gūrū Nānak. ReverendHughes writes:The most significant associatewhich Nānak found was,undoubtedly, Shaikh Farid…This strict Muhammadanbecame the confidential friendand companion of Nānak; andif all other traditions had failed,this alone would have beenenough to establish the eclecticcharacter of early Sikhism Thefirst greeting of these famousmen is significant enough,Shaikh Farid exclaimed,“Allāh, Allāh, O Darvesh”, towhich Nānak replied, “AllāhIs the object of my efforts, OFarid! Come, Shaikh FaridAllāh, Allāh (only) is overmy object” The words in theoriginal being Allāh, Farid,juhdi; hamesa au, Sekh Farid,juhdi Allāh Allāh (India OfficeMS, No 1728; fol. 86.) The useof the Arabic term juhdi impliesthe energy of the purpose withwhich he sought for Allāh; andthe whole phrase is forciblyMuhammadan in tone.An intimacy at once sprang upbetween these two remarkablemen; and Shaikh Faridaccompanied Nānak in all hiswanderings for the next twelveyears. The intended compromisebetween Hinduism and Islāmis shown not only in the factof this friendship but in theimportant circumstance that noless than 142 stanzas composedby Shaikh Farid are admittedinto the Adi Granth itself. Anexamination of these verses stillfurther proves the mingling ofthe two religions which Nānakeffected.…The fact that thecompositions of a genuine Sufīshould have been admittedinto the canonical book of theSikhs, and that they shouldcontain such a clear admixtureof Hindu and Muhammadanideas, is conclusive evidencethat Nānak, and his immediatesuccessors, saw no incongruityin the mixture. As soon as Nānakand his friend Shaikh Faridbegin to travel in company, itis related that they reached aplace called Bisi ar, where thepeople applied cow-dung toevery spot on which they hadstood, as soon as they departed(I.O MS, No 1728, fol. 94) Theobvious meaning of this is, thatorthodox Hindus consideredevery spot polluted whichNānak and his companion hadvisited. This could never havebeen related of Nānak had heremained a Hindu by religion.Reverend Hughes also describesthe meetings of Bābā Nānak withShaikh Ibrahim, who salutedhim us a Muslim, and had aconversation with him on the unityof God; Miyan Mitha, who calledupon him for the Kalimah whichleads to a long conversation, inwhich Bābā Nānak lays emphasison the Sufī doctrine of the unity ofGod. In this conversation, Nānaksays, “The book of the Qur’ānshould be practised.” (fol.144) Healso acknowledged that “justice isthe Qur’ān.” (fol. 148) When theMiyan asked him what is the onegreat name, Nānak took him asideand whispered it his ear, “Allāh”.Immediately the great name isuttered, Miyan Mitha is consumedto ashes; but a celestial voice againutters the word Allāh!” and theMiyan regains life, and falls at thefeet of Nānak. (fol. 147)Regarding pilgrimage to Mecca byGūrū Nānak, Reverend Hugheswrites:In precise conformity with thisdeduction is the tradition ofNānak’s pilgrimage to Mecca.The particulars of his visit tothat holy place are fully given,in all accounts of Nānak’s life,and although, as Dr. Trumppreasonably concludes, thewhole story is a fabrication, yetthe mere invention of the tale isenough to prove that those whomost intimately know Nānakconsidered his relationship toMuhammadanism sufficientlyclose to warrant the belief insuch a pilgrimage in the courseof his teaching in Mecca, Nānakis made to say: “Though men,they are like women, who donot obey the Sunnat, and Divinecommandment, nor the orderof the book (i.e. the Qur’ān).”.(I.O. MS. No. 1728, fol. 212.) He22 Bābā Gūrū Nānak—A Muslim Saint

also admitted the intercessionof Muhammad, denounced thedrinking of bhang, wine, &c.,acknowledged the existenceof hell, the punishment of thewicked, and the resurrectionof mankind; in fact, the wordshere ascribed to Nānak containa full confession of Islām. Thesetenets, are, of course, due tothe narrator of the tale, and areonly useful as showing how farNānak’s followers thought itpossible for him to go.In an interesting story, a Muslimsaint tells his disciples that theMuslims of his time have becomebe-iman (faithless and now a Hindūis entering Behisht (Paradise).Narrating this story, ReverendHughes writes:A curious incident is nextrelated to the to the effectthat Makhdum Baha’ u ‘d-Din,the Pir of Multan, felling hisend approaching, said to hisdisciples, “O friends, fromthis time the faith of no onewill remain firm; all willbecome faithless (be-iman).”His disciples asked for anexplanation; and in replyhe delivered himself of anoracular statement: “O friends,when one Hindu shall come toHeaven (bihisht), there will bebrilliancy (ujala) In Heaven.”‘To this strange announcementhis disciples replied: “Learnedpeople’ say that Heaven is notdecreed for the Hindus; whatis this that you have said?”(I.O. MS. 1728, fol. 224.) The Pirtold them that he was alludingto Nānak; and sent one of hisdisciples to ask Nānak if he,also, had received an intimationBābā Gūrū Nānak—A Muslim Saintof his approaching death.In this anecdote we have theextraordinary admission froma Muhammadan that Nānakwould succeed in breakingup the faith of Islām. It is inconsequence of a Hindu’shaving conquered Heavenitself, and vindicated his rightto a place in the paradise ofMuhammad, that those whowere then in the faith of theProphet would lose confidencein his teaching. Here again, thewords employed are useful;for the Pir is made to say thatMuslims will become be-iman,the Arabic term speciallyapplicable to the “faith” ofIslām; and Heaven is calledin the Punjabi story bhisat,that is bihisht, the Paradiseof Muhammadans [seePARADISE]; for had the Hinduheaven been intended, somesuch word as swarg, or paralok,or Brahmalok would have beenused.It is also very well known that theHindus and the Muslims disputedregarding the final rites of GūrūNānak when he died. Both wishedto perform his funeral accordingto the teachings of their religionsbelieving Gūrū Nānak to be oneof them. Regarding this incidentReverend Hughes writes:The final incident in the life ofthis enlightened teacher is inprecise accord with all that hasbeen said of his former career.Nānak came to the bank of theRavi to die — in conformitywith Hindu custom — by theside of a natural stream ofwater. It is expressly said thatboth Hindus and Muslimsaccompanied him. He thenseated himself at the foot of aSarib tree, and his Assemblyof the faithful (Sangat) stoodaround him…Then the Hindusand Musulmans who were firmin the name (of God), began toexpress themselves (thus) theMusalmans said, ‘We will bury(him)’; and the Hindus said,‘We will burn (him).’ Then,the Bābā said, ‘Place flowerson both sides; on the right sidethose of the Hindus, on the leftside those of the Musalmans,(that we may perceive) whosewill continue green tomorrow.If those of the Hindus keepgreen, then bury (me).’ TheBābā ordered the Assembly torepeat the praises (of God); andthe Assembly began to repeatthe praises accordingly. [Aftera few verses had been recited]he laid down his head. Whenthe sheet (which, had beenstretched over him) was raised,there was nothing (under it):and the flowers of both (sides)remained green. The Hindustook away theirs; and theMusalmans took away theirs.The entire Assembly fell to theirfeet.” (I.O. MS. 1728, fol. 239,240.)All of the above, a work done,not by any Muslim but by a non-Muslim; an evangelical priest; andan opponent of Islām, bear witnessto the fact that Bābā Nānak was atrue Muslim who inspired not onlythe Hindūs of his age but also theMuslims and drew their attentiontowards the real teachings of Islām.23

So What Do You Want to BeWhen You Grow Up? (Part 2 of 2)Dr. Ijaz A. Rauf – National Secretary Ta‘līmPart IIIWhat should I do toGet Into One of the TopCareersAt this stage you must be wondering,OK, I am motivated, I have an ideaof the kind of education I wish togo for at the university, but I am inhigh school, what do I have to donow to get in my field of interest?This is exactly what we are goingto talk about in the next sectionfor some of the top professionswe have identified Ahmadī Youthshould seek.General Practitionersand Family Physicians:Main duties:• Provide counselling andsupport to patients and theirfamilies on a wide range ofhealth and lifestyle issues• Perform patient advocacy role• Co-ordinate or manage primarypatient care• Provide continuous care topatients• Supervise home care services• Report births, deaths, andcontagious and other diseasesto governmental authorities.• ExĀmīne patients and take theirhistories, order laboratory tests,X-rays and other diagnosticprocedures and consult withother medical practitioners toevaluate patients’ physical andmental health• Prescribe and administermedications and treatments• Perform and assist in routinesurgery• Provide emergency care• Provide acute care management• Inoculate and vaccinate patients• Deliver babies and provide prenataland post-natal care• Advise patients and theirfamilies on health care includinghealth promotion, disease,illness and accident prevention• These physicians work inprivate practice, or hospitalsand clinics.• The unionization rate (54%) isclose to the average (32%) forall occupations.• The highest concentrations(per 10,000 people) of GeneralPractitioners and FamilyPhysicians are found in BritishColumbia and Nova Scotiawhile the lowest concentrationsare in New Brunswick andPrince Edward Island.Education/TrainingYou must complete a Bachelor’sdegree and then complete aDoctorate of Medicine at arecognized institution. In Quebec,you must complete a collegeprogram in health science and oneyear of pre-medicine universitystudies, and must graduate from anapproved medical school. You mustfinish two to three years of a familymedicine residency program. Youmust also complete the qualifyingexĀmīnations of the MedicalCouncil of Canada and obtain alicense from the licensing authorityin the province/territory where youwill work. Most recent entrantshave an undergraduate universitydegree.Useful Experience/Skills & HighSchool Subjects: Multidisciplinaryteamwork, Business and financialmanagement, Committee work,Interpersonal skills, Communityinvolvement; For admission to abachelors degree one has to studyMath, Biology, Chemistry, Physicsand English and obtain an overallaverage of 90% or above.PharmacistsMain duties of IndustrialPharmacist:• Participate in basic research forthe development of new drugs• Formulate new drug productsdeveloped by medicalresearchers• Test new drug products forstability and to determine their24 So What Do You Want to Be When You Grow Up?

employee health educationprograms and provideregistered nursing care inprivate businesses and industry.• Community health nursesprovide health education andregistered nursing care inpublic health units and throughhome visits, manage complexhome care cases, participate incommunity needs assessmentand program development,conduct disease screeningand deliver immunizationprograms.• Psychiatric nurses providenursing care, supportivecounselling and life skillsprogramming to patients inpsychiatric hospitals, mentalhealth clinics, long-term carefacilities and community-basedsettings.• Clinical nurses provideleadership, advice andcounsel on the provision ofresearch-based care for specificpatient groups within thecare of particular health careorganizations.• Registered nurses work variablefull-time or part-time hoursdepending on the position andtype of work. Shift work, parttimeand weekend work arecommon especially for nursesemployed in direct patient care.Some nurses work at more thanone facility. Most nurses workin healthcare facilities or officeenvironments. Home healthand public health nurses travelto patients’ homes, schools,and other locations. Directpatient care can be physicallyand emotionally demanding,involving prolonged periodsof standing and walking, anddealing with emergencies andstress. Care is required to guardagainst disease and exposureto potentially hazardouschemicals, anaesthetics andradiation.Education/TrainingRegistered nurses require a fouryearBachelor’s degree in nursingfrom a community collegeuniversitycollaborative program, ora university; and must successfullycomplete the national exam. Nursepractitioners are RNs who haveacquired work experience and havetaken an additional NP universityprogram and passed the qualifyingexam.Useful Experience/Skills & HighSchool Subjects: Multidisciplinaryteamwork, Business and financialmanagement, Committee work,Interpersonal skills, Communityinvolvement; For admission to abachelors degree one has to studyMath, Biology, Chemistry, Physicsand English and obtain an overallaverage of 85% or above.Physical ScienceProfessionals:Professionals in the field of physicalscience conduct research in theirfield of specialization.Physicists conduct basic researchof natural phenomena and developnew processes/devices in areassuch as electronics, aerodynamics,communications, power utilities,optics, and lasers.Astronomers research the universeand develop instrumentation/software for astronomicalobservation/analysis.Chemists conduct research andare involved in process control,product development, industrialoperations, environmental control,biotechnology, and other areas.Geologists, geochemists, andgeophysicists conduct research/exploration to extend knowledgeof the earth’s surface/subsurface;locate mineral, hydrocarbon, andwater resources; plan/implementextraction programs; and conductenvironmental assessments.Meteorologists forecast weather;conduct research into weather,climate, and atmosphere;and provide consultation onatmospheric phenomena.Metallurgists study the properties/production of metals/alloys.Materials scientists researchceramics, composite, and othermaterials.Soil scientists research the26 So What Do You Want to Be When You Grow Up?

composition and evolution of soilsEducation/TrainingTo be a physical scienceprofessional, you need a Bachelor’sdegree in your science or a relatedfield. To conduct research or teachin a post-secondary establishment,you usually need a master’s ordoctoral degree.To be a physicist or astronomer,you need a master’s or doctoraldegree.To be a geologist or geophysicist,you may need to become registeredby a provincial or territorialassociation.Useful Experience/Skills &High School Subjects: Projectmanagement, Team projectwork, Proposal writing,making presentations, financialmanagement, Committee workon environmental ethics. Foradmission to a bachelors degreeone has to study Math, Biology,Chemistry, Computer relatedcourses and English and obtain anoverall average of 80% or aboveUniversity ProfessorsUniversity professors teach coursesto undergraduate and graduatestudents and conduct research atuniversities and degree-grantingcolleges. University professorswho are heads of departments areincluded in this unit group.Selected Main DutiesUniversity professors performsome or all of the following duties:• Teach one or more universitysubjects to undergraduate andgraduate students• Prepare and deliver lectures tostudents and conduct laboratorysessions or discussion groups• Prepare, administer and gradeexĀmīnations, laboratoryassignments and reports• Advise students on course andacademic matters and careerdecisions• Direct research programs ofgraduate students and adviseon research matters• Conduct research in field ofspecialization and publishfindings in scholarly journals orbooks• May serve on facultycommittees dealing with suchmatters as curriculum planningand degree requirements,and perform a variety ofadministrative duties• May represent their universitiesas speakers and guest lecturers• May provide professionalconsultative services togovernment, industry andprivate individuals.• University professors specializein a particular subject mattersuch as physics, biology,chemistry, anatomy, sociology,business administration or law.• University professors usuallyhave flexible work schedulesthat involve teaching, research,writing, study, meetings andbeing available for consultationwith students.• Most work long hours includingsome evenings.• Travel is required to conductresearch, attend conferences,symposia and otherevents. Professors teachingintroductory undergraduatecourses may have very largeclasses of over 200 studentswhich can be demanding.When classes are in session,classroom teaching takesapproximately 9 to 12 hours aweek, preparation for teachingtakes up to three hours forevery hour of instruction time,and grading and evaluatingcourse assignments takesapproximately 9 to 12 hours aweek. Professors are expectedto use the periods in whichthey are not teaching, generallythe spring or summer months,to pursue research activities.Many universities occasionallygrant professors study leaves(sabbaticals) to assist in theirstudies and research.Education / TrainingA doctoral degree in the field ofspecialization is required. Licencesor professional certification maybe required for professors teachingfuture practitioners in certainprofessionally regulated fields,such as medicine, engineering,architecture, psychology or law.So What Do You Want to Be When You Grow Up?27

Useful Experience/Skills &High School Subjects: Projectmanagement, Team projectwork, Proposal writing,making presentations, financialmanagement, Committee workon environmental ethics. Foradmission to a bachelors degree &to keep all the options open one hasto study Math, Calculus, Biology,Chemistry, Computer relatedcourses and English and obtain anoverall average of 80% or above.Occupational TherapistsOccupational therapists developindividual and group programs forpeople affected by illness, injury,developmental disorders, emotionalor psychological problems andageing to maintain, restore orincrease their ability to care forthemselves and to engage in work,school or leisure. Occupationaltherapists may specialize inworking with specific populationssuch as children or adults, orpersons with distinct problemssuch as dementia, traumatic braininjury and chronic pain, or providespecial interventions such as returnto-workprograms.Selected Main Duties:• Occupational therapistsperform some or all of thefollowing duties:• Analyse clients’ capabilities andexpectations related to workand activities of daily livingthrough observation, interviewand formal assessments;• Develop treatment plans, whichmay include life, industrialor vocational skills andrecreational activities;• Implement treatment programsand evaluate their progress;• Maintain clinical and statisticalrecords;• Consult and advise on healthpromotion programs to preventdisabilities and to maximizeindependent function in allactivities of life• Occupational therapistsgenerally work a 40-hour weekin an office or clinical setting.Education/TrainingOccupational therapists requirea Bachelor of Science degree inoccupational therapy from anapproved university, or equivalent,including supervised field workexperience (on-the-job training);and completion of the nationalcertification exĀmīnation.Useful Experience/Skills & HighSchool Subjects: Multidisciplinaryteamwork, Business and financialmanagement, Committee work,Interpersonal skills, Communityinvolvement; For admission to abachelors degree one has to studyMath, Biology, Chemistry, Physicsand English and obtain an overallaverage of 85% or above.PhysiotherapistsPhysiotherapists assess patientsand plan and carry out individuallydesigned treatment plans tomaintain, improve or restorephysical functioning, alleviate painand prevent physical dysfunctionin patients. Physiotherapists mayfocus their practice in particularclinical areas such as neurology,oncology, rheumatology,orthopaedics, obstetrics, paediatrics,geriatrics or in the treatment ofpatients with cardiovascular andcardiopulmonary disorders, burnsor sports injuries. Physiotherapy isa drug-free health care practice.Selected Main Duties• Physiotherapists perform someor all of the following duties:• Assess patients’ physicalabilities through proceduressuch as functional abilitiesevaluations;• Establish treatment plans withpatients based on physicaldiagnoses;• Plan and implementprograms of physiotherapyincluding therapeuticexercise, manipulations,massage, education, the use ofelectrotherapeutic and othermechanical equipment andhydro-therapy;• Evaluate effectiveness oftreatment plans and modifyaccordingly;• Communicate with referringphysician and other healthcareprofessionals regardingpatients’ problems, needs andprogress;• Maintain clinical and statisticalrecords;• Develop and implement healthpromotion or educationalprograms for patients, staff andthe community.• Physiotherapists generallywork full-time in a clinic oroffice setting with speciallyequipped facilities.Education/TrainingPhysiotherapists require auniversity degree in physiotherapyfrom a Canadian university (orequivalent); a period of supervisedpractical training; and successfulcompletion of the PhysiotherapyCompetency Exam (PCE).Useful Experience/Skills & HighSchool Subjects: Multidisciplinaryteamwork, Business and financialmanagement, Committee work,Interpersonal skills, Communityinvolvement; For admission to abachelors degree one has to studyMath, Biology, Chemistry, Physicsand English and obtain an overallaverage of 85% or above.28 So What Do You Want to Be When You Grow Up?

DentistsDentists perform some or all ofthe following duties:• ExĀmīne patients’ teeth, gumsand surrounding tissue todiagnose disease, injury anddecay and plan appropriatetreatment• Restore, extract and replacediseased and decayed teeth• Perform oral surgery,periodontal surgery and othertreatments• Clean teeth and instruct patientson oral hygiene• Design bridgework, fit denturesand provide appliances tocorrect abnormal positioningof the teeth and jaws, orwrite fabrication instructionsor prescriptions for useby denturists and dentaltechnicians• Supervise dental hygienists,dental assistants and other staff.• Dentists may specialize in suchareas as oral and maxillofacialsurgery, orthodontics,paediatricdentistry,periodontics, endodontics,prosthodontics, oral pathology,oral radiology or public healthdentistry.• Dentists may work in privatepractice or in hospitals, clinics,public health facilities, anduniversities.Education/TrainingYou must complete one to four yearsof pre-dental university studies or,in Quebec, a college program inscience, and must hold a universitydegree from a recognized dentalprogram. You must also obtain alicense from the regulatory bodyin the province/territory whereyou’ll work. You need advancedtraining and an additional licenseto specialize. Most recent entrantshave an undergraduate universitydegree.Useful Experience/Skills & HighSchool Subjects: Multidisciplinaryteamwork, Business and financialmanagement, Committee work,Interpersonal skills, Communityinvolvement; For admission to abachelors degree one has to studyMath, Biology, Chemistry, Physicsand English and obtain an overallaverage of 90% or above.Treating Professionals:Optometrists examine, diagnose,treat, manage, and preventdiseases/disorders of the eye, andprescribe and dispense eyeglasses/contact lenses.Chiropractorsdiagnoseand treat disorders of theneuromusculoskeletal system withmanipulation and other techniques,and provide holistic health care.Osteopathic physicians diagnose,treat, and prescribe for patients’medical, surgical, and obstetricalproblems. Their training includesan emphasis on the use of themusculoskeletal system in restoringhealth.Naturopathic doctors diagnose,treat and prevent diseases/disorders using natural noninvasivetherapies and hands-ontechniques such as acupuncture/Asian medicine, botanical (herbal)medicine, clinical nutrition,homeopathic medicine, physicalmedicine, and lifestyle counselling.People in this group work in clinics,community health centers, andhospitals; in private practice; andas consultants to businesses.Education/TrainingTo be an optometrist, you need athree-year college program withmathematics/science courses anda four-year university degree inoptometry and you must pass theCanadian Standard Assessmentin optometry and provincial/territorial exams.To be a chiropractor, you mustcomplete three years of universityscience studies, obtain a degreefrom an accredited chiropracticcollege, and pass the CanadianChiropractic ExĀmīning Board andprovincial/territorial exams.To be an osteopathic physician,you need a university degree, afour-year osteopathic medicineprogram, and two to five years ofpost-graduate training. Most recententrants have an undergraduateuniversity degree.Useful Experience/Skills & HighSchool Subjects: Multidisciplinaryteamwork, Business and financialmanagement, Committee work,Interpersonal skills, Communityinvolvement; For admission to abachelors degree one has to studyMath, Biology, Chemistry, PhysicsSo What Do You Want to Be When You Grow Up?29

Upper Canada regulates lawyers inOntario. The Ontario governmentsupports programs that can helpnewcomers get their license orcertificate in their profession ortrade so that they can work inOntario.Useful Experience/Skills &High School Subjects: ProjectManagement, Multidisciplinaryteamwork, Business and financialmanagement, Committee work,Interpersonal skills, Communityinvolvement; For admission to abachelors degree one has to studyCanadian and world studies,English, History, Social Sciencesand Humanities, Computer relatedcourses and obtain an overallaverage of 90% or above.JournalistsJournalists research, investigate,interpret and communicatenews and public affairs throughnewspapers, television, radio andother media.Selected Main DutiesJournalists perform some or all ofthe following duties:• Collect local, national andinternational news throughinterviews, investigation andobservation;• Write news stories forpublication and broadcast;• Receive, analyse and verifynews and other copy foraccuracy;• Arrange for and conductinterviews as part of researchand for radio and televisionprograms;• Research and report ondevelopments in specializedfields such as medicine, scienceand technology;• Prepare regular feature columnsand stories on specializedtopics;• Write editorials andcommentaries on topics ofcurrent interest to stimulatepublic interest and expressthe views of a publication orbroadcasting station;• Write critical reviews of literary,musical and other artisticworks based on knowledge,judgement and experience.• The work of journalists is oftenhectic. Deadlines present greatpressures. Some journalistswork in quiet offices whileothers operate in a noisy,busy environment. Inquisitivebystanders, police or emergencyworkers may distract reportersat the scene. The dangers ofcovering disasters, wars orother hazardous events areobvious. Working hours areunpredictable with eveningwork, shift work and weekendwork possible. Foreigncorrespondents travel and maywork nights to meet deadlinesback home. Journalists mayalso work on a freelance basis.Education/TrainingA university degree or collegediploma in journalism or a relatedfield such as communications isusually required. Journalists mayspecialize in print, broadcast orWebcast media, or in particularissues such as political affairs orentertainment news, or a particulargeographic area.Useful Experience/Skills &High School Subjects: ProjectManagement, Multidisciplinaryteamwork, Business and financialmanagement, Committee work,Interpersonal skills, Communityinvolvement; For admission to abachelors degree one has to studyCanadian and world studies,Geography, English, French & otherlanguages, History, Social Sciencesand Humanities, Computer relatedcourses and obtain an overallaverage of 80% or above.At the end, it is hoped thatthe materials and informationpresented in this article are helpfulin the determination of a futuregoal for our youth and helpfulto parents in terms of providingguidance to our high schoolstudents. The intent is to shape ourfuture for a much better economicand intellectual perspectives forour younger generations. MayAllāh accept our humble efforts andprovide us a multitude of fruits sothat we start to see an economicallyand intellectually blessed andaffluent younger generation verysoon. Āmīn.CORRIGENDUMIn the issue of Ahmadiyya Gazettefor the month of November 2010there were certain mistakes in theobituary of Respected Tahir Bukharisahib. His date of demise wasmistakenly typed as September 5,2010 instead of September 25, 2010.Secondly, it was mentioned that lateBukhari sahib came to Canada in1952 whereas he arrived in Canadain 1954. Thirdly, it was mistakenlystated that he was the first NationalAmīr of Ahmadiyya MuslimJamā`at Canada. As a matter of fact,he was the first National Presidentof the Ahmadiyya Muslim Jamā`atCanada, as the system of Amārathad not initiated during that period.Ahmadiyya Gazette regrets thesemistakes and seek apology for anyinconvenience.So What Do You Want to Be When You Grow Up?31

What is the Role of anIdeal Woman in Islām?Dilara Alam, BA, Thompson Jamā`atA woman in this fast pace modernera plays several roles. At home sheis perhaps a daughter, a sister, a wife,a mother, an aunt or a grandmotheretc. In the outer spectrum, she couldbe a student, a teacher, a doctor oreven a significant political figure.Before examining a woman’s role,let us first briefly analyze the statusgiven to women is Islām. First andforemost, a woman is viewed inIslām, whether single or married,as an individual with her ownrights identical to those of a man.In fact, a woman’s status in manytimes has been placed higher thana man. For example, when a mancame to the Prophet sa and said, “Ohmessenger of Allāh, who amongyou is the most worthy of my goodcompanionship”? The Prophetsaid, “your mother.” The manasked, “then who?” The Prophetsaid, “then your mother.” The manfurther asked, “then who?” TheProphet said, “then your mother.”After three times, the Holy Prophetsaid, “your father.” (Hadīth) Thisclearly shows the onus granted tothe status of women in Islām. Inthe verse from the Holy Qur’ān thatstates, “whoso does good whethermale or female, and is a believer,shall enter Paradise and they shallnot be wronged a whit;” (Chap.4,v. 125) once again reiterates that awoman is no less than a man in thesight of Allāh.Given these facts that the statusof women in Islām is equitableto that of a man, then what rolesshould she play not only in thefamily but also in a society to bea pious individual in the sight ofAllāh? More specifically, whatresponsibilities does she bear asa Muslim woman for the smoothfunctioning of a healthy Islāmicsociety? The answer is verysimple, and yet it can be mostcontroversial and most difficultdue to the fact that over time, againa woman’s position in Islām hasbeen undermined, extenuated andchallenged by countless scholarsboth Islāmic and non-Islāmic.Nonetheless, in this short article, Iwill try to explain some of the basicattributes that a woman shouldhave in order to reflect a properrepresentation of an ideal Muslimwoman.Regardless of one’s gender, Muslimshave certain responsibilitiesentrusted to them as a result oftheir adherence to their faith.. Justbelieving in the five pillars of Islāmis not sufficient. Muslims mustabsolutely apply both practicallyand spiritually, the codes of socialand moral behaviour set out bythe Holy Qur’ān and through theteachings of the Holy Prophet sa inall their daily activities. They mustbe obedient and act as a catalystto establish peace in society. Thismeans shunning oneself completelyfrom lying, cheating, gossiping,deceiving and refraining fromany other forms of inappropriatebehaviour in all aspects of her life.When a child, particularly a Muslimgirl, develops from an infant stageto adulthood, she is faced withseveral challenges in her life. Shemay not necessarily agree withcertain restrictions imposed onher, such as wearing a head scarf.In such a situation, parents shouldnever use force, but at the sametime, the girl must keep in mindthat she is being obedient to herparents solely for the sake of Allāh.In order to explain a woman’srole as a mother requires an entireseparate entity, nonetheless, in thisarticle much emphasis is given onthe application of Islāmic teachingsto our daily lives. If a true Muslimis said to be the absolute followerof the Holy Prophet sa and thePromised Messiah as , then thisshould be reflected in a Muslimmother’s day to day actions andbehaviours with her family, friends32 What is the Role of an Ideal Woman in Islām?

and with the rest of the people insociety. As a wife, a woman may fallin situations where lying, gossipingand deception appears to be her oneand only option. However, onlythose women in this same situation,who are able to save themselvesfrom such harmful actions, andseek Allāh’s protection, are trulyMuslim. Holding on strongly tothe rope of Allāh is the only wayto achieve any goodness in life. Forexample, all prophets of Allāh haveachieved every blessing of Goddue to their complete obedienceand submission. As humans, weare always tempted by Satan toshift away from the right path. Forexample, we all know that makingfun of another individual is wrong,but how often do we stop ourselvesfrom doing it? How many timesdo we say to ourselves, I will notlaugh at him or her because itwill make Allāh unhappy? Littledo we realize that such simplepleasures may eventually lead todreadful consequences that areharmful not just for the person weare laughing at but mostly for ourown souls. In this way, we beginfailing to protect ourselves andour souls from all evils and thuswe fail to obey all the commandsof Allāh. A Muslin woman mustpractice peace and preach peaceat all times. At home or at theworkplace, she must save herselffrom any form of vindictiveness,disloyalty, dishonestly, and anyform of animosity that may causeeven the slightest form of grief toothers. Sometimes, on the surface itmay seem like a small sacrifice, butin reality shunning away from anyform of evil deeds, whether big orsmall, is like executing the biggestvictory for our own souls.In short, an ideal representationof a Muslim woman is throughher actions, deeds, behaviour, andpersonality. Through her capacityof saving herself from all types ofwrong deeds and expanding herlove not just for her family butfor all humanity, she can achievethe essence of obedience andconformity with the commands ofAllāh. In this way, just like the HolyProphet of Allāh, being his follower,a Muslim woman can also becomethe role model for all of mankind.Allāh has promised to believers, men and women,Gardens beneath which rivers flow, wherein they will abide,and delightful dwelling places in Gardens of Eternity. And the pleasure ofAllāh is the greatest of all. That is the supreme triumph.- The Holy Qur’ān Chapter 9 Verse 72What is the Role of an Ideal Woman in Islām?33

A Letter to My MotherDr. Ijaz Ahmad QamarEDITOR’S NOTE: Dr. Ijaz AhmadQamar is a Veteran member ofAhmadiyya Muslim Jamā`at Canadasince 1973. He has served as a Member/Adjudicator of the Criminal InjuriesCompensation Board from 2007 to2009. In 2010, he was appointed as aFederal Citizenship Judge in Toronto.While in government in Manitoba, hewas President of the Winnipeg Jamā’attill 1995. In the broader communityof Canada, Dr. Qamar has excelled inthe voluntary sector in Manitoba andOntario. These services span areas suchareas as human rights, race relations,pluralism, multiculturalism, humanequality, civic and community boardsincluding the very first communityeditorial board of the Toronto Star, thecity of Mississauga boards, TrilliumHealth Centre and many others. Asa result of Dr. Ijaz Qamar’s servicesin the community, he has beengranted a number of federal, civic andcommunity awards over the years,including the Federal Citation forCitizenship, Toronto Urban Allianceon Race Relations Award, HumanRights & Race Relations Centre/Employment Equity Gold Medal, Cityof Mississauga Awards of Recognitionand many others. He has publishedscores of articles and columns/lettersin numerous community, nationaland international publications. Thefollowing pieces of his writing consistof a letter to his mother, which was to bepublished originally on mother’s day,but somehow missed which is regretted.The second piece is a late obituary of hisfather written 60 years after his father’sdeath.My dear Mom in Heaven: PeaceToday is Mother’s Day in NorthAmerica. This reminded me of yourabsence because a week ago, May 2,reminded me of my father leavingall of us 60 years ago.I hope and pray that you arekeeping well in Heaven with myfather and my sister as well as yourown sisters and brothers. Some day,I hope to join you but the timing ofthis happening is only known toAllāh and is in His hands. Nobodycomes to this world with one’s ownvolition and nobody leaves thistemporary abode with one’s ownwill.Mom, I must tell you that I missyou immeasurably. I know sinceI gained consciousness in thecity of Jehlum, I used to ride mytricycle and you used to look at mewith pride when I made differentmanoeuvres with my toy. You usedto make me study the Holy Qurā’anand other literature appropriate tomy age by sending me to the nearbymosque.I know you never went to school,so you did not obtain any formaleducation. But I always admiredyou that you learnt to read and writethrough your personal struggleand with some help from my fatherwho was a highly educated personin our village.I can’t forget your love and careyou gave to me and my brotherafter the passing of my father in1949. You were young at that timeand my father was also at the primeof his age when he left us underthe command of Allāh. I can nowrealize how lonely you might havefelt when he passed away and howstraitened circumstances you foundyourself to be in but you persevered.Now my wife Bushra, who you34 A Letter to My Mother

Hoshiarpur. After the partition,he was posted in the GovernmentHigh School, Jaranwala, DistrictLyallpur (now Faisalabad) andbecame an examiner of thePunjab University Matriculationexaminations.Chaudhry Dost MuhammadKhan was buried in the cemeterynear the Punjab AgriculturalCollege and Research Institute,Lyallpur. He leaves behind hiswidow, one married daughterand two young sons. May Allāh’speace be unto the departed soul.in Mohallah Muhammadpura,Lyallpur, Pakistan. He has beensuffering for a long time from anundiagnosed lung disease.. Hewas 49 years.Chaudhry Dost MuhammadKhan belonged to the Rajputclan of Northern Punjab. He waseducated in Hoshiarpur andLahore Islamia College. Afterhis B.A. B.T. from the Universityof Punjab, he went on to theAligarh Muslim University andobtained a Master’s degree inhistory and stood first in hisclass, being awarded a MorrisonGold Medal for his achievement.Thus, he became one of the mosthighly educated in his area.Only two other people from hisvillage had obtained a master’sdegree before him.Chaudhry Dost Muhammadwas an eminent educationist. Heserved as an English and Historyteacher in Punjab in variouslocations. Then in the earlythirties, he became a Lecturerin History in the GovernmentCollege, Rohtak, near NewDelhi. He was president of thecollege’s historical society andoversaw the English debateand sports clubs. It was at thattime he joined the AhmadiyyaJamā`at after a thorough studyof what this Jamā`at had to offerin the spiritual firmament ofIndia and later across the globe.As time passed, ChaudhryDost Muhammad became aprolific writer and speaker inthe community as well as in thewider community. He wrotemany articles on various aspectsof Islām and lectured in variousforums. He composed a wellpublicised poem on the Era ofPeace which was publishedby the college magazine andvarious English newspapersincluding the Civil and MilitaryGazette of Lahore.At the time of partition ofBritish India in 1947, ChaudhryDost Muhammad was SecondHeadmaster in the GovernmentHigh School in the city ofCORRECTION REGARDINGAWARD WINNING STUDENTSLast month the list of award winnersfor the year 2009 (who receivedtheir awards at Jalsa Sālāna 2010)was published. Two mistakes werebrought to attention:1. Sadiya Iqbal Sahib who receivedher award for graduating fromHigh School with 81% overallaverage, her father’s name wasmissing. She is the daughter ofRana Muhammad Iqbal sahib ofAhmadiyya Abode of peace.2. Nudrat Mahmood SahibaDaughter of Akbar MahmoodSahib of Peace Village South, herpercentage was printed as 0%, shegraduated from high school witha grade A (i.e. Overall percentageabove 80%).National Department of Ta‘līmregrets these mistakes and willstrive hard to capture and correctsuch mistakes before they go topress.36 A Letter to My Mother

Jāmi`a Ahmadiyya Canada ReportJāmi`a Ahmadiyya Canada is a religious institute inwhich future missionaries of the Ahmadiyya Jamā’atare trained. In Jāmi`a, students are taught variousdifferent subjects preparing them for their futureneeds. Jāmi`a Ahmadiyya Canada starts each day at8 am with the recitation of Holy Qur’ān, followed bynine periods in which Professors of Jāmi`a AhmadiyyaCanada give lectures on their respective subjects. Thereis also a speech period each day, in which every studentis required to speak on a given topic in the English,Urdu and Arabic languages. Each Friday is reservedfor educational tutorial groups in which two seniorstudents present their research papers in front of allof Jāmi`a and a panel of three judges. Jāmi`a studentsare also required to participate in sports activitieson regular basis to ensure their physical well-being.Various scholars are also invited to Jāmi`a throughoutthe year to speak to the students about various topics.Jāmi`a Ahmadiyya Canada also organizes variouseducational and sports competition to enhance thestudents’ intellectual and academic abilities along withtheir physical well-being and to develop in them a senseof competition in accordance with the teachings of theHoly Qur’ān. Students of the institution are divided intofive tutorial groups named: Sadāqat, Amānat, Rafāqat,Shujjā`at, and Diyānat. Each year, students compete intheir respective tutorial groups in various educationaland sports competition. Whichever group has the mostwins at the end of Sports or Ilmī (educational) Rally isawarded the trophy for the best group.This year, six educational competitions have takenplace so far between September and November 2010. Abrief report of these competitions is presented below:Educational CompetitionsBy the Grace of Allāh, the series of these educationalcompetitions commenced with the Tilawat andNazm competitions organized on November 6, 2010following the regular Jāmi`a study hours at BaitulHamd Mosque in Mississauga. In total, 12 selectivestudents participated in the Tilawat competition and11 in the Nazm competition from all five groups. Thefollowing are the results:Tilawat Competition1 st – Furhan H. Qureshi (Sadāqat Group)2 nd – Waheed Ahmed (Sadāqat Group)3 rd – Aizaz Khan (Amānat Group)Nazm Competition1 st – Adnan Haider (Shujjā`at Group)2 nd – Furhan H. Qureshi (Sadāqat Group)3 rd – Faran Rabbani (Shujjā`at Group)The Urdu and Arabic Impromptu competitions wereorganized on November 13, 2010. Similar to the previouscompetitions, students took part in these competitionswith great enthusiasm. 13 students participated inthe Urdu impromptu speech competition and 8 in theArabic impromptu speech competition. The results areas follows:Urdu Impromptu Speech Competition1 st – Asfand Suleman (Amānat Group)2 nd – Abdun Noor Abid (Diyānat Group)3 rd – Talha Ali (Diyānat Group)Jāmi`a Ahmadiyya Canada Report37

Arabic Impromptu Speech Competition1 st – Musleh-ud-Din Shanboor (Amānat Group)2 nd – Talha Ali (Diyānat Group)3 rd – Asfand Suleman (Amānat Group)On November 16, 2010 the impromptu speechcompetition in the English language was held. Theposition holders are as follows:English Impromptu Speech Competition1 st – Raza Shah (Sadāqat Group)2 nd – Talha Ali (Diyānat Group)3 rd – Faran Rabbani (Shujjā`at Group)The last in the series of educational competitions ofJāmi`a Ahmadiyya North America held so far wasthe Quiz competition on the books of the PromisedMessiah as , which was held on November 25, 2010. Theselected book for this year was The Philosophy of theTeachings of Islam. The competition was group basedand comprised of several rounds. All participants werewell prepared and the competition was extremelyinteresting for both the participants and the audience.At last, both finalist groups (Diyānat & Rafāqat)were awarded the first position for their excellentperformance in this competition as they answeredevery single question correctly.Visit of Maulana Abdul Basit sahibIn the month of October, Maulana Abdul Basit Shahidsahib visited Jāmi`a Ahmadiyya Canada. MaulanaHadi Ali Chaudhary Sahib, Vice Principal Jāmi`aAhmadiyya Canada, introduced him to the students,after which, Respected Maulana Abdul Basit Shahidsahib spoke to students and advised them on variousimportant issues such as the importance of devotingone’s life and loyalty to devotion. He also told variousinteresting incidents from his life as a Jāmi`a studentand as a missionary, highlighting the importanceand blessings of devoting one’s life. All the studentsshook hands with Maulana Abdul Basit sahib, and theprogram ended with silent prayer followed by lunch.38 Jāmi`a Ahmadiyya Canada Report

The Purpose ofJāmi`a AhmadiyyaThe Promised Messiah as explains the purpose of Jāmi`a Ahmadiyya. He says that:“A School of Islāmic Education (Ta’līmul Islām) should be such that it continues to produce preachersand scholars who can replace those who gradually pass away. Everyone should contemplate that such aninstitution should keep on producing a stream of scholars of the Holy Qur’ān, preachers and intellectualswho become the mode for the reformation of the world.Hadrat Khalīfatul Masīh III rh says that:- Al Hakam, February 10, 1906“I have had a long and lasting relationship with the Jāmi`a. Ever since my adulthood and even much earlier,as a result of the training, guidance and education of Hudūr (Hadrat Khalīfatul Masīh II ra ) was convincedthat it was Jāmi`a from where I will have to acquire knowledge. And I was also certain that this was the placewhere after gaining knowledge I will learn how to effectively dispense and use that knowledge.”Hadrat Khalīfatul Masīh the V aa writes that:- Address to Staff and Students of Jāmi`a Ahmadiyya. November, 13, 1965“Let the students of Jāmi`a Ahmadiyya always remember that they, after attaining the age of maturity, havewillingly offered themselves for Waqf in compliance with the promise made by their parents before Allāh.Thus, throughout their lives, they must always faithfully abide by the response of Hadrat Ishmael as whenhe said “you will find me if Allāh pleases, steadfast in my faith.” During the course of your education andduring your life in the field of duty, you might encounter certain difficult and taxing situations. By seekingthe help of Allāh, you have to set forth high standards of patience and devotion.”- Message of Hadrat Khalīfatul Masīh V aa ,in the Visitors’ Book of Jāmi`a Ahmadiyya Canada,August, 23, 2004The Purpose of Jāmi`a Ahmadiyya39

Jāmi`a Ahmadiyya CanadaRequirements for Admission1. Education:High school diploma (12thgrade, such as in USA orCanada), A-Level or equivalentsuch as in UK, or FA/FSc. suchas in Pakistan with minimumaverage of 70% marks.2. Age:Admission age is 17- 20 Years.3. Medical Report:A medical report from apractising physician certifyingthe good health of theprospective student.4. Written Test:Prospective students mustpass a written test. The studymaterial for the test is theWaqf-e-Nau Syllabus up toage of 16. This test will bein English and Urdu and/orArabic.5. Interview:Only such students whosuccessfully pass the writtentest will be interviewed byJāmi`a Ahmadiyya Canada.Students will be noti fied of thedate and time of the interview.6. Application Procedure:The following documentsshould be attached to theJami`a Admission Form:i. Attested application byPresident and/or National AmirSahibii. Medical report in English orFrenchiii. Copy of educationalcertificatesiv. Copy of Birth Certificatev. Copy of valid passport (fornon-Canadian applicants only)vi. Two passport-sizedphotographsAt the time of the interview,original documents will beseen. A report will be attainedfrom Khuddam-ul-Ahmadiyya,Waqf-e-Nau and such otherdepartments as are deemednecessary.8. General Instructions:Prospective students, besidesoffering daily prayers andreciting the Qur’an daily,should prepare for the writtentest and focus on improvingtheir Arabic, Urdu and English.9. Submission Deadline:Application must be receivedMay 5th, 2011.

لعتننہکینہکیہکینہکینہکیہکیشہکیہکیننہکیہکیڈنشنہکیلعتہکیہکینہکیئنہکینہکیئلعتننہکیہکینہکیلعتہکینہکیئہکیہنہکیئ‏حم‏ ‏ک‏ خ ڈ ا ی م‏ ں دا خ ‏لہ ‏ک ی ر ش خ ی ‏ا ا ‏معہ ‏ہ یی‏ط ا 1 .7‎11‎تعلیم 1. دروخاتس ددنہہ ےن اہیئوکسل ڈولپہم،‏ ہکیع‏ ن ی ہکیکڈا ا ورارمیکڈ 12، ‏ہکی وےک اک ا ے لہکی ول،‏ہکی اک رگ ہکی‏ا وراپاتسکن اک ا‏ ا ے/‏ اایس ۔وجومجمیع وطر رپمک ا ز مک 70ربمنوں ےس اپس کہکی ا وہ۔‎11‎عمر 2. دروخاتس ددنہہ یک رمع‎17‎ےس‎20‎اسل ےک درمہکی ان وہ۔‎11‎میڈیکل‎1‎ر 3. پورٹ دروخاتسددنہہ یک تحص ےک ابرے مہکی ڈارٹک ہکیک‏ س رکےت وہےئ زف‏ یکنہکیع‏ ی رپروپرٹ دراکر وہیگ۔‎11‎تحر 4. یری‎1‎ٹیسٹ دروخاتس ددنہہہکی ا‏ رحتہکی ری اپساطملعبل وکرکان وہاگ۔اس اک اصنب ‎16‎اسل ےکوفقِ‏ وناک رموّ‏ ہج اصنب وہاگ۔ہکی اشلگن،ا ردو ‏ہکی ا رعیب مہکی وہاگ۔‎1‎انٹرو یو اجہعم ادمحہکی ہکیکڈاےک ےئلہکی ‏اپسرصفذموکرہ ابالرحتہکی ریرکےن واےل ہبلط اک ارٹنوہکی ولہکی ا اجےکساگ۔اس ارٹنوہکی و ےک ےئل ہگج،اتر‏ ا وروتق ےس ہبلط وک لبق ا ز وتقعلطم کہکی ااجےئ اگ۔‎11‎درخواست‎1‎کا‎1‎طر 6. یق داےلخ ےکےئل داہلخ افرم ےک اسھت بسحِ‏ ذ‏ہکیرات یک رضورت وہ یگ۔داتسوا۔ دصراصبح امجتع امہکی راصبح یک رطف ےس دصت‏ دشہدروخاتسڈ‏ رس ہکیف‏ ہکیک‏ ہکی‏ہکیب۔ اشلگن ‏ہکی ا رفچن مہکی ہکیمج۔ لعت عل‏ ہکیم ی دنسات یک وفوٹ اکیپد۔ اپوپسرٹ)‏Valid‏(‏ یک اکیپہ۔ دو اتزہ ‏)اپوپسرٹ اسزئ(وفوٹو۔ ربھت رس ہکیف‏ ہکیک‏ ہکی‏ز۔ ارٹنوہکی و ےک وتق ذموکرہ ابال الصہکی اج‏ یگ۔ربسحِ‏ن ‏کہکی ھ یہکی‏ رات دداتسورضورت ‏ّدخا م االدمحہکی ، وفقِون ا ورہکی ورہ ےس روپرٹ بلطدرا دا روںہکییک اج ےئ یگ۔‎1‎عمومی‎1‎ہدایات:‏ اجہعم ادمحہکی ہکیکڈامہکی داےلخ ےک وخادنمشہ ہبلط روزاہنالتوتِ‏ رقآن رکہکی وک اانپ ومعملہکی اری رک‏انب‏ ‏،رحتہکی ری ہکیا ور رعیب،‏ ا ردو ا ور اشلگن مہکی رتیق یکلسلسم وکشش رک‏ ۔‎1‎دروخاتسوجھباےن اکہتپ ا ور ا ‏ِی م‏ ہکیل ورہیک 1 .8Jami`a Ahmadiyya CanadaMatheson Blvd. East 1194Missisauga, OntarioL4W 1R2, CanadaPhone: + 905 - 206 -1605Fax: + 905 - 206 -1144E-Mail: info@jamiaahmadiyya.ca1 .9‎1‎دروخاتسیک اتر‏ ۔داےلخےکےئلدروخاس ‎5‎یئم‎2011‎ء کت اجہعمادمح ہکی‏ہکیڈام ذموکرہ ابالہتپ رپچنہپ اجین اچ‏ ۔ہکیک ہکیپرنسپل‎1‎جامعہ‎1‎احمدیہ‎1‎کینیڈا1 .5

Press Release:Muslim Leader Prays forPeace During MuharramLONDON, 14 December 2010The Head of the AhmadiyyaMuslim Jamā`at, Hadrat MirzaMasroor Ahmad has today onceagain called on Muslims to give upall forms of violence and terrorism.His Holiness said:“I pray that all cruelties thatthe misguided falsely justify inAllāh’s name and in the name ofthe Holy Prophet Muhammadcome to an end.”Referring specifically to the holyIslāmic month of Muharram thathas just started, His Holinessprayed that the month passeswithout the bloodshed andsectarianism witnessed in previousyears. He said:“In the past we have seen thatduring the month of Muharram,in Pakistan and in certainother Muslim countries greattensions have erupted betweenSunnis, Shias and other Muslimsects. These tensions have led tothe killing of innocent people,attacks on religious processionsand other terrorist activities.May God Almighty protect allpeople from such incidents.”His Holiness stated that he hopedthat the Muslim world wouldcome to realise the true purposeof the martyrdom of Hadrat ImāmHussain. 1 His martyrdom came ata time when morality was failing,personal interests were supersedingthe wider interests of societyand worldly matters were takingprecedence over religion. Due tothese factors cruelties exceeded allbounds. These mistakes, he said,were being repeated in today’sworld. Standards of morality andtolerance were falling and as aresult members of the AhmadiyyaMuslim Jamā`at were routinelypersecuted and martyred by otherMuslims, particularly in Pakistan.His Holiness concluded bypraying:“May the Muslim worldunderstand the true purposeof the martyrdom of HadratImām Hussain and may theyaccept the Messiah of this age,Hadrat Mirza Ghulam Ahmadof Qadian.”End of ReleaseFurther Info: Abid Khanpress@ahmadiyya.org.uk / 0208 -54476781Hadrat Imām Hussain, grandchild ofthe Holy Prophet of Islām. Martyred inKarbala, Iraq on 10th Muharram, 61 AH42 Press Release

Highest ContributingChildren in Waqf Jadid Collection 2010Jamā'at Name AmountCalgary North East Sadia Haleem Chaudhry D/O Chaudhry Azhar Haleem $ 105.00Calgary North West Amatul Saboor Khan D/O Abdul Shakoor Khan $ 102.00Calgary North West Nayab Anam Khan D/O Abdul Shakoor Khan $ 100.00Edmonton Sidrah Ahmad D/O Syed Mubarak Ahmad $ 100.00Malton Ramlah Shahid Mirza D/O Shahid Ahmed Mirza $ 100.00Malton Attiqua Shahid Mirza D/O Shahid Ahmed Mirza $ 100.00Malton Sajeelah Ahmad D/O Shahid Ahmed Mirza $ 100.00Ottawa Eesha Affan D/O Faheem-Uddin Affan $ 80.00Rexdale Saad Naseer S/O Sheraz Naseer $ 110.00Surrey East Shafaq Khaloos Baig D/O Mirza Toqueer Baig $ 30.00Surrey West Manahil Ahmed D/O Ahmad Yawar Mahmood $ 113.87Surrey West Sophia Ahmad D/O Yawar Ahmad $ 112.07Vancouver Anila Imtiaz Raja D/O Imtiaz Ahmed Raja $ 60.00Weston Islington Quratul-Ain-Ahmad D/O Mahmood Ahmad Nasir $ 75.00Obituaries‘Surely, to Allāh we belong and to Him shall we return.’ (2:157)It is sadly announced that BrotherMohammad Yusaf Khan Sahib ofScarborough Jamā`at, a very piousperson of Ahmadiyya MuslimJamā`at Canada, passed away onDec 08, 2010 at the age of 73. “Surely,to Allāh we belong and to Him shallwe return.” His funeral prayer wasoffered on Dec 10, 2010 at BaitulIslam Mosque, after Juma Prayer,led by Maulana Hadi Ali Sahib andlater buried at Maple Cemetery.Maulana Muhammad Ashraf ArifSahib led the silent prayer at thegraveyard. Brother MohammadYusaf Khan Sahib was a veryrighteous person and acceptedAhmadiyyat when he was 19 beingthe first Ahmadī from Guyana.Contribututions in Waqfe Jadid & ObituariesCondolence ResolutionWe, the members of AhmadiyyaMuslim Jamā`at, Ottawa, expressour deepest condolences on thetragic death of our President, NaseerAhmad Khan sahib, with Hudūr-eAqdas, Hadrat Khalīfatul MasīhV aa , the Ahmadiyya Muslim Jamā`atCanada, and all the relatives of thedeceased, especially his widow andtwo sons, Muneer Khan and FawadKhan. Naseer Ahmad Khan sahiblost his life instantly, in a tragicaccident on July 16, 2010 while hewas in the middle of carrying outhis responsibilities in connectionwith an important event of theJamā`at. Inna Lillāhi wa Inna IlaihiRaji’oon. Allāh, to Whom he hasbeen called, is the dearest to us andwe devote ourselves and submit toHim exclusively.Naseer Ahmad Khan sahib was theson of Habib Ahmad Khan sahib,whose father Mohammad Khan43

sahib was a companion (sahabī) ofthe Promised Messiah as and was astudent of Sahibzada Abdul LatifShaheed ra . Naseer Ahmad Khansahib was also the son in law of(late) Maulana Chiragh-ud-Din.(N.W.F.P)Naseer Ahmad Khan sahib servedin Sierra Leone for five years, underthe blessed Nusrat Jahan scheme.He immigrated to Canada over 20years ago and remained an activeworker and office bearer, servingin various capacities. He served asthe President of Ottawa Jamā`atfor 8 years and was serving in thiscapacity when he passed away. Hewas an enthusiastic Da’ee il-Allāh,a righteous man who was devotedto prayers. He had a special qualityof coming to the help of those whofaced hardship or needed help. Hewas able to give both his sons a goodupbringing as devoted Ahmadīsfully integrated with the system ofthe Jamā`at. In this respect, he left agreat personal example for Ahmadīparents to follow, alhamdulillāh.Whether serving the Jamā`at orresponding to any humanitarianneed, Naseer Ahmad Khan sahibnever let time constraints orharsh weather get in the way ofhis resolve to serve. He built anextensive network with AfricanCanadians from different Africannations in order to create goodwillbetween them and the Jamā`at andto further the cause of Da’wat il-Allāh, Alhamdulillāh.All of us, members of theAhmadiyya Muslim Jamā`at,Ottawa, equally share with Hudūr-eAqdas, Hadrat Khalīfatul MasīhV aa , and the Ahmadiyya MuslimJamā`at Canada, in the grief ofthis tragic death, which is notjust a loss of one family but of thewhole community. We supplicateto Allāh, the Exalted, that He maygrant paradise to the deceasedand elevate his station in heaven.May He enable the members of theJamā`at to adopt the virtues of thedeceased, as a way to keep alive hismemory. Āmīn!Members of the Ahmadiyya MuslimJamā`at, Ottawa, CanadaMohtarram Hadayatullah Hubschsahib (born as Paul-GerhardHübsch) passed away on January4, 2011. Surely, to Allāh we belongand to Him shall we return. He wasborn on January 8, 1946. He wasa prominent German Ahmadī,German author and journalist.During his Friday Sermon onJanuary 7, 2011, Hadrat KhalīfatulMasīh V, Hadrat Mirza MasroorAhmad aa , said the following aboutMohtarram Hadayatullah Hubschsahib:Before accepting IslāmAhmadiyyat in 1969,Hadayatullah Hubsch sahibonce saw a vision in which aray of light was coming fromhis back and falling on a bookamongst many on the bookshelfin front of him. That book was atranslation of the Holy Qur’ān.On seeing this vision, he went insearch of a mosque and reachedthe Ahmadiyya Muslim Mosquein Frankfurt. There he met ourmissionary, the late MaulanaMasood Jhelumi sahib andlater became Ahmadī. When heaccepted Ahmadiyyat, HadratKhalīfatul Masīh III, HadratMirza Nasir Ahmad rh , gave himthe name of Hadayatullah. ThePresent Amīr of the AhmadiyyaMuslim Community inGermany became an AhmadīMuslim through HadayatullahHubsch sahib.He was a simple and sincereperson. He excelled in trustin Allāh, belief, faith, fidelity,love and sincerity. He lovedKhilāfat. He offered Tahajjudprayers regularly. He invitedme to his home and showed mehis library. He was ecstatic thatI was visiting him.Hadayatullah Hubsch sahibwrote numerous books inGerman and was the PressSecretary of the Jamā`at inGermany. He was a scholarand has left behind a treasureof literature in German. He alsowrote poetry in German andwas teaching German at theJāmi`a before he passed away.Twelve of his books have beenpublished outside the Jamā`atincluding his poetry and he alsowrote about 120 pamphlets.He also was well connected withjournalists and participated intalk shows and TV programs.Sixteen newspapers publishedthe news of his death and theMinister of Religious Affairsin Germany commented onhis death. German Ahmadīsshould follow in his footstepsand expound the supremacy ofIslām.May Allāh elevate MohtarramHadayatullah Hubsch sahib’sstatus in heaven and gave solace tohis family and friends. Āmīn.44 Obituaries

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Happy New YearO my Lord, make my entry a good entryand then make me come forth with a good forthcoming.The Holy Qur’ān Chapter 17 Bani Isra'il Verse 81

Hadrat Mirza Masroor AhmadKhalīfatul Masīh V aa

‏َرَ‏ نَ‏ْ َ احَ‏Calendarا ٓ ءً‏ ‏َّا ‏و قَ‏ ‏لْم نُوْرًا‏ھ نَ‏ ‏عَلَ‏ ا ‏ل‏ ‏مْ‏ س قَ‏ شَّ‏قْس ‏وَا ‏لس ‏ل‏ نَ‏ نَ‏‏لَ‏ قَ‏ ‏ْعلَم ‏ُوْا ‏عَدَ‏ دَ‏ ارَہُ‏ َ ‏م‏ ن نَ‏ ا نَر ‏لَ‏َ نَ‏ ّ َ‏ُوَ‏ ا ‏لَّ‏ نَیْ‏ َّ‏َّق نَدHe it is Who made the sun radiate a brilliant light and the moon reflect a lustre,and ordained for it stages, that you might know the number of years and the reckoning of time. (10:6)SHAMSI (2011) / HIJRI-SHAMSI (1390) / HIJRI (1432-33)‏وقمن ا ‏سم لّٰ‏ ہ ا ‏ل ر ‏حم‏ ا ن ا ‏ل ر ح Compliments of Ahmadiyya Gazette Canadawww.AhmadiyyaGazette.ca