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Canada: Ramadan and Toronto: From 1927 till Date

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Canada: Ramadan and Toronto: From 1927 till Date
Canada: Ramadan and Toronto: From 1927 till Date

Source: The Muslim Times

In the Saturday, October 29, 1927 edition of the Toronto Daily Star, a list of trivia questions was put to readers to test their general knowledge. They ranged from “Why is yeast put in bread?” to “Which is the larger, Saskatchewan or Germany?” One of the questions referred to something not too many Torontonians would have been familiar with at the time: “What is Ramadan?”

The answer was given in fine print elsewhere on the same page: “Ninth month of the Mohammedan year”. [1] To Regip Assim—Toronto’s first known Muslim and, as far as we can tell, the only Muslim living in the city at the time—this answer may have come off as missing the point on the significance of Ramadan. The sacred month had started in mid-March in 1927, and the Star had briefly reported on its ending with ‘Īd al-Fitr—in the UK. [2]

It would take another three decades for a Toronto newspaper to find itself able to cover observance of Ramadan and ‘Īd al-Fitr in the city. On May 3, 1957, The Globe and Mail published an article titled “Moslems in Toronto bow to Mecca”. It appears to have been a report on the last night of Ramadan (or possibly the night before ‘Īdd, i.e. the first night of Shawwal). About 30 Muslims had gathered in the Kingsway Club, a dance hall, to pray in what was “probably the first congregational Moslem service held in the city”. [3]

The prayer was led by Mohammed Khalil, an engineering student from Lahore, Pakistan, who was wearing “eastern dress” and a fur hat. The reporter made note of many details about the “service”: the prayer area was lit with candles burning inside soft drink bottles; that those praying removed their shoes and many wore handkerchiefs over their heads; that only the men prayed, though women and children were in attendance; and that they enjoyed curried meat, Turkish delights and coffee after the prayer.

One of the organizers, Sami Kerim, estimated that more than 500 Muslims lived in Toronto at the time, mostly of Albanian, Serbian, Turkish or Pakistani origin. He said he hoped that this event would inspire Toronto’s Muslims to come together as a community, and “perhaps one day we shall have a mosque in Toronto”. [4]

Two years later, in 1959, the Toronto Daily Star reported that some progress had been made toward that goal of establishing a mosque. As Muslims once again gathered to mark ‘Īd al-Fitr in the Kingsway Club, about 50 joined the prayer. They “prayed in unison for guidance in struggling against temptation and ignorance”.

After diligently reporting that their shoes “lined the walls during the service”, the reporter also said that the Muslims were in the process of raising $30,000 to achieve their dream of having a mosque in the city. It would be the fourth mosque in Canada after those in Edmonton, Lac La Biche (Alberta) and London (Ontario). [5]

Fast forward to 1973. By then, Toronto’s newspapers had picked up on the significance of Ramadan itself, rather than just mentioning it in connection to ‘Īd al-Fitr. On Friday, September 28, the Toronto Star reported that during this month, “devout Moslems are expected to read the Quran—the bible of Islam, from cover to cover during the fast”. [6]

By the time that article was printed, Toronto’s Muslim community had boomed to an estimated population of 25,000. They had succeeded in organizing themselves into the Muslim Society of Toronto (MST) under the leadership of Regip Assim and, in 1961, purchasing a leather shop on Dundas Street, turning it into the city’s first mosque.

Solnaz Sahin, who lived in Hamilton, Ontario in the early 1960s, later described making the one-hour drive to Toronto every Sunday to be with the community. Ramadan was a particularly special occasion at this mosque. “We cooked here [at home] and take it there [to the Islamic Centre],” she vividly recalled. “We ate [Iftar] together. It was nice.” [7]

In 1974, the Toronto Star continued to report on the place of shoes in Muslims’ prayer services. “Nearly 1,000 pairs of shoes will be “parked” outside a hall at the Holiday Inn, Yorkdale, tomorrow,” the article says. Ayube Ally, an imam and chairman of the Ontario Muslim Association at the time, was interviewed. He said that about 500 or so Toronto’s 30,000 Muslims were born in Canada. He also told the reporter that Muslims fast from dawn to sunset in Ramadan, and are not allowed to “indulge in gossip or frivolous parties”. [8]

Although there were five mosques and around 50,000 Muslims in Toronto by 1977, the observance of Ramadan continued to be very much in-the-home. On August 17, the Star reported on a gathering of about 30 Muslims at the Spadina Ave. apartment of Qadeer Baig, a professor of Islamic Studies at the University of Toronto. His daughter, Ghazalah, was 10 years old and had completed her very first Ramadan fast. Friends from the community had come together to celebrate this and enjoy an Iftar together. [9]

“Here [in Canada] there is not the pressure to observe the fast — it is more a personal thing and we must rely on individual discipline,” said Baig. Because Toronto’s Muslims often lived quite a distance from the nearest mosque, they often broke the fast and prayed the nightly Ramadan prayers at home in small gatherings, though Baig said that on Fridays they tried to congregate in the mosques. The Star reported on one of these congregations—on the Night of Power (Laylatul Qadr)—on September 8, 1977. [10]

By 1979, with nearly 80,000 Muslims living in Toronto, Ramadan had started to become an event that received attention from beyond just the Muslim community. In that year, one of Toronto’s better-known Muslims, Sydney Zaidi, decided to bring an exhibition of 500 historical copies of the Qur’an from around the world to Toronto. The exhibition opened at the iconic Inn on the Park hotel overlooking Sunnybrook Park, with many political and religious leaders present. It was then on display for three days in Toronto’s Harbourfront. [11]

As the Muslim community in Toronto has continued to rapidly grow and diversify in the nearly 40 years since Zaidi’s exhibition, Ramadan in the city has come to be observed in many different ways, centred—as it always will be—around the daytime fast and reviving our relationship with the Qur’an.

And in the Qur’an we find a prayer (Du‘a) that reminds us to remember those who established these Islamic traditions in this land long before us:

 “Our Lord, forgive us and our fellow believers who preceded us in faith, and do not allow [any] resentment towards those who have believed. Our Lord, indeed You are Kind and Most Merciful” (59:10).

References

[1] “How Much Do You Know?”, Toronto Daily Star, October 20, 1927, p. 10.

[2] “British Have Biggest Submarine; Moslems End Fast of Ramadan,” Toronto Daily Star, April 20, 1927.

[3] “Moslems in Toronto Bow to Mecca”, The Globe and Mail, May 3, 1957, p. 17.

[4] Ibid.

[5] “Toronto Moslems Mark Feast of Ramadan”, Toronto Daily Star, April 13, 1959.

[6] “30-day fast starts today for Muslims”, Toronto Star, September 28, 1973, A7.

[7] Aziza Hirsi and Katherine Bullock, “Toronto’s Forgotten First Mosque”, Islamic Horizons (November/December 2010), p. 49

[8] “Muslims windup month-long fast”, Toronto Star, October 16, 1974, B2.

[9] “Fasts mark Moslem holy month”, Toronto Star, August 17, 1977, B2.

[10] “Moslems mark holiest day”, Toronto Star, September 8, 1977, Section B.

[11] Tom Harper, “You can learn about Islam at exhibition of holy books”, Toronto Star, August 4, 1979, F7.

UK: Mohamad Salah biggest legacy is off the pitch

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Source: The Muslim Times

Kieron Monks
Thursday 24 May 2018 20:04 UTC .. Stars such as Mohamed Salah portray favourable images of Muslims, helping to reduce stereotypes and break down barriers within communities

On the eve of the Champions League Final, Mo Salah’s greatest legacy may be off the pitch

On 6 May, around 3,000 people gathered outside the seat of government in London for what they called a “day of freedom”.

A succession of speakers from hard-right groups took turns denouncing a perceived threat to British values. One described Islam as a “filthy cult”; another called it “satanic”. A passing Asianfamily was heckled with racial abuse. A Muslim vlogger was punched several times before being removed by police.

The rally marked a new peak of an Islamophobic wave sweeping Britain. We have seen attacks on mosques double in the past year, the creation of “Punish a Muslim” day, and a barrage of dishonest attacks on Muslims from the largest national newspapers. A recent report found the majority of respondents believed “Islam poses a serious threat to Western civilisation”.

But while Muslims are demonised in the media, on the streets and in their places of worship, they are also icons of Britain’s national obsession – football.

Salahmania

A few days after the rally, a very different crowd gathered across town at the plush Landmark Hotel to watch Liverpool’s Mohamed Salah receive the Football Writers’ Association (FWA) Footballer of the Year award.

Salah had already won the Professional Footballers’ Association Player of the Year prize, and would go on to scoop the Golden Boot with a record-breaking 32 league goals. His dream season concludes with the Champions League final against Real Madrid on 26 May.

Millions of Britons cheer on Muslim players every weekend, and anti-racism campaigners and academics are hoping for a ripple effect on wider society

The Egyptian has rapidly earned legendary status at Anfield and in the famously progressive city of Liverpool, and that appreciation extends to his heritage. He is serenaded with a song that includes the line: “If he scores another few, then I’ll be Muslim too” – a sentiment that echoes around social media on match days. Young Scousers have taken to mimicking his goal celebration prostration.

http://www.middleeasteye.net/columns/muslim-football-superstars-challenge-islamophobia-1502482652

Salah is a bona fide phenomenon, but he is surrounded by a galaxy of Muslim stars that light up the Premier League. At Liverpool, he has fellow hitman Sadio Mané and midfielder Emre Can for company. Manchester United and Arsenal’s top talents are Paul Pogba and Mesut Ozil. The last two Player of the Year winners were Chelsea’s N’Golo Kanté and Leicester’s Riyad Mahrez.

Millions of Britons cheer on Muslim players every weekend, and anti-racism campaigners and academics are hoping for a ripple effect on wider society.

Changing perceptions

Muslim football stars can help to challenge prejudice, according to Omar Salha, a researcher studying the impact of sport on Muslim integration at the School of Oriental and African Studies (SOAS) in London.

“They play a massive role in framing and reframing public perceptions,” Salha said. “They have portrayed favourable images of Muslims and enabled more understanding of Muslims, which has reduced stereotypes and broken down barriers within communities.”

Salha added that the spectacular performances of players such as Salah, allied with the vast attention paid to football, have elevated the discourse around Islam and prejudice to a higher level than any scholar could have achieved.

https://www.facebook.com/plugins/video.php?href=https%3A%2F%2Fwww.facebook.com%2FMiddleEastEye%2Fvideos%2F1742976242434423%2F&show_text=0&width=560

But he noted that the nature of fandom is fickle and contingent on performances. Muslim players are enjoying a golden era, but would Mo Salah’s faith be celebrated if his goals dried up?

Sports fans can also compartmentalise their prejudices while enjoying a player’s performance, according to Piara Powar, head of Football Against Racism in Europe (FARE). “We see a lot of cognitive dissonance,” he said. “It is quite possible to feel suspicious of someone and appreciate them at the same time. We saw that with black players (in the 1980s) that were accepted in football but not in society – football was seen as their niche.”

Muslim ambassadors

British football has certainly moved on from the 1980s when black players were pelted with bananas and subjected to monkey chants. Powar suggests that where the game once lagged behind wider society, globalisation and a massive influx of players from around the world has normalised differences, along with a crackdown on racism inside stadiums.

This improvement in atmosphere has given players greater confidence to express their culture. Powar notes that where a player might have muttered a quiet pregame prayer in the late 2000s, at a time when Egyptian striker Mido was being taunted as a terrorist, we now see players like Ozil performing rituals openly.

‘Our son’: Mohamed Salah splashes cash to give home village a cleaner future

Some players have embraced an ambassadorial role. Striker Demba Ba introduced the prostration celebration to Newcastle United and often discussed his faith. He was fully embraced by Newcastle fans, who sang about his goals after Ramadan and attended a rally against Islamophobia in large numbers.

Former West Ham and Tottenham striker Frédéric Kanouté has been outspoken in defence of his community, criticising Donald Trump’s policies and lamenting that Muslims “have to prove or justify themselves that they are not terrorists before being allowed to talk”. Kanouté has also funded mosque restoration and supported Muslims in poverty.

Others shun the spotlight but still provide positive representations of their culture. “Some athletes are comfortable doing it, but they shouldn’t be in a position of having to be spokesman for more than a billion people,” said Rimla Akhtar, a board member of anti-racist group Kick it Out and chair of the Muslim Women’s Sports Foundation.

“Speaking at conferences or in the media is often not as powerful as how you carry yourself on a day-to-day basis. A lot of athletes carry themselves in a way that reflects their identity and how they need to live as a Muslim, whether it’s praying like Ozil, or Salah prostrating when he scores … or charitable giving without wanting attention.”

Empowering the next generation

The greatest social benefit of the current crop of Muslim superstars may be less to do with challenging prejudices, than with convincing young Muslims that they truly belong in today’s Britain.

Ahmadiyya Opens New Mosque In Nottingham, UK

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The Ahmadiyya Muslim Community is pleased to announce that on 13 May 2018, the World Head of the Ahmadiyya Muslim Community, the Fifth Khalifa (Caliph), His Holiness, Hazrat Mirza Masroor Ahmad inaugurated the Baitul Hafeez Mosque (House of the Protector) in Nottingham in the East Midlands region of England.

Upon arrival, His Holiness officially inaugurated the Mosque by unveiling a commemorative plaque and offering a silent prayer in thanks to God Almighty. Thereafter, His Holiness led the Zuhr and Asrprayers at the Mosque before addressing the local Ahmadi Muslims.

During his address, His Holiness advised those Ahmadi Muslims who had recently immigrated to the UK to learn the English language. He said learning English was an essential element of integration and would enable newly immigrated Ahmadi Muslims to better guide and morally train their children.

His Holiness also quoted extensively from the writings of the Founder of the Ahmadiyya Muslim Community, the Promised Messiah, His Holiness, Hazrat Mirza Ghulam Ahmad (peace be upon him) in which he spoke of the importance of the worship of Allah the Almighty and of serving mankind.

Hazrat Mirza Masroor Ahmad said:
“Alhamdolillah, Allah the Almighty has blessed you with this new Mosque in which you can join together to worship Him and also hold various activities and functions, which will Insha’Allah be a means of Tarbiyyat for you and your children. Upon attaining this huge blessing, you should all be extremely grateful to Allah the Almighty.”
Hazrat Mirza Masroor Ahmad continued:
“True gratitude requires you to constantly strive to fulfil the conditions of Bai’at as prescribed by the Promised Messiah (peace be upon him) and to act upon all that he taught and desired from his Jamaat. Above all, the Promised Messiah (peace be upon him) wanted for us to seek the nearness of Allah the Almighty and to fulfil the rights of mankind.”
His Holiness quoted the writings of the Promised Messiah, Hazrat Mirza Ghulam Ahmad (peace be upon him), who said:
“Inappropriate excuses for forsaking Namaz are nothing except a result of the weakness of one’s own conscience. Do not be guilty of negligence and injustice in the fulfilment of the rights of Allah and the rights of mankind. Be honest and manifest integrity in the fulfilment of your religious obligations.”
The Promised Messiah (peace be upon him) further said:
“Adopt brotherhood and love amongst yourselves. Leave entirely all forms of hatefulness and conflict. Forsake all forms of mockery and taunting because they take a person’s heart away from truthfulness and far beyond. Treat one another with respect and every person should prioritise the comfort of his brother above his own comfort. Sincerely devote yourselves to Allah the Almighty and return to His obedience.”
Concluding his address, Hazrat Mirza Masroor Ahmad said:
“Today the situation of the world is extremely grave and is becoming increasingly dangerous by the day and so to be saved from the devastating consequences of the wars and injustices prevalent in the world we must follow the guidance of the Promised Messiah (peace be upon him) at all times.”
Hazrat Mirza Masroor Ahmad continued:
“May Allah enable all of you to fulfil the rights of this Mosque and to manifest the true teachings of Islam at all times. May Allah the Almighty enable the members of the Jamaat to remove the misconceptions about Islam that exist in society and bring people towards their Creator.”
During his visit, His Holiness personally met with local members of the Ahmadiyya Muslim Community and also planted a tree to further mark the occasion.
Source: http://worldtopnewsng.com/

Rejoinder to Imam Suleiman aka. Mario Joseph who claimed the Holy Quran converted him to Christianity.

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BY ALH. M. M. GIWA

Imam Sulaiman a.k.a. Mario Joseph claimed the Holy Quran converted him to Christianity in a video that is viral in the social media online.  The video contained half truths, misrepresentations and lies about Jesus in the Holy Quran, Islam and the Holy Prophet Muhammad among others.

Let me give a brief introduction of Mario Joseph from the video.  He claimed his parents came from Turkey and settled in India in the South Kereland.  He said he was working in a Masjid (Mosque) as an Imam (as a parish priest).  According to him, somebody from his congregationasked: Who is Jesus?  And He then decided to go and read the Holy Quran from cover to cover to really know who Jesus was.  And so that was how the Quran converted him to Christianity as a result of his findings about Jesus Christ from the Holy Quran.

Now to the points raised by Mario Joseph.  I would try my best to answer the points raised point by point where possible.

  1. a) Firstly, he claimed, the Quran contained 6666 verses. This is not correct.  The Quran contains 6236 verses. This speaks volume, how a former Imam of a Mosque could not know the actual number of verses in the Quran.
  2. b) Secondly, he said the Quran gave preference to Jesus over Muhammad. It is not so.  He said Muhammad was mentioned 4 times by name and Jesus 25 times.  That was his reason for the above conclusion.  The fact of the matter is that the Quran was revealed to Muhammad.  Muhammad was with his people.  They knew about his childhood and adulthood, so the Quran does not need to tell us about this.  The Holy Quran told us mostly about previous prophets of God and their people so that we could learn from them.  The life and death of Christ was shrouded in mysteries and the Quran cleared these mysteries and that was why the name of Christ was mentioned 25 times.  For instance, the name of Joseph was mentioned 27 times, Abraham 69 times and Moses 136 times in the Holy Quran.  Did that make them superior to Jesus or Muhammad?  I am sure, no Christian would be ready to accept that Joseph, Abraham and Moses are superior to Jesus.  You could now see how mischievous and dishonest Mario Joseph was.  (If we follow his yardstick, it means Joseph, Abraham and Moses are superior to Jesus).

        I would like to itemize other points raised by Mario Joseph and try my level best to answer them point by point.

  1. c) Jesus was called Kalimatullah (or Word of God) in the Quran.
  2. d) Jesus was called Ruhullah (or Spirit of God)
  3. e) Jesus was called Isa Masih (or Jesus Christ)
  4. f) Jesus spoke in the cradle?
  5. g) Jesus created a life bird with mud?
  6. h) Jesus cured the night blind, leprous and gave life to the dead?
  7. i) Jesus went to Heaven;he is still alive and will come back according to Quran?
  8. j) Is Jesus Son of God or Slave of God?
  9. k) ‘If you have doubt concerning the Holy Quran, ask the people of Book’(Q10: 95).
  10. l) He said it is written in the Quran to fight and kill one who rejects Islam.

The Word of God andThe Spirit of God

I wonder why Mario Joseph and some Christians are confused about the ‘Word of God’ and ‘Spirit of God’.  He said Jesus is the ‘Word of God’ and ‘Spirit of God’ according to the Quran and Muhammad is not. Let me be honest and frank with you and I am emphasizing this that all prophets of God and righteous people are all the ‘Words of God’ and ‘Spirits of God’.  I, that I am addressing you, I am the ‘Word of God and the ‘Spirit of God’.  Let me explain myself.  God uses His word ‘Kunfayakun’ or ‘Be! and it is’ to decree whatever He desires to make.  You see millions of couples cohabit for several years without issues.  This is because God has not decreed that they should have children with His word ‘Kunfayakun’or ‘Be! and it is’.  When over 60 years ago, my father cohabited with my mother and it resulted in my pregnancy, it was because God had decreed it with His word ‘Kunfayakun’.  That is why I am the ‘Word of God’. And Almighty God decided later to breath His spirit into my embryo and I became the ‘Spirit of God’ (indicating that the soul now resides in my body).  It is not something out of the ordinary.  Even John, the Baptist was filled with the Holy Spirit (Spirit of God) from his mother’s womb (See Luke 1:15).  This is not said about Christ in the Bible.

Is Jesus the Messiah (Christ) according to the Holy Quran?

 Nobody is disputing the fact that Jesus is the Messiah.  He is the anointed prophet sent to the Israelites during his dispensation.  For the Holy Quran confirmed that Jesus is the Messiah (Isa Masih).See Q3:49.  But one of the meanings of‘Messiah’ in Arabicis a person who travels a lot.  For Jesus traversed a lot of distant lands in search of the lost 10 tribes of Israel to discharge his mission.  Hence he is called the ‘travelling prophet’ (vide Kanzul-Ummal and pages 63 and 64 of Jesus in India by HazratMirzaGulam Ahmad).

Did Jesus speak in the cradle ?

 The verse in reference is Q19:30 and it reads thus:

There upon she (Mary) pointed to him (Jesus).  They (Elders of the Jews) said‘How can we talk to one who is a child in the cradle?’

Let me give you a little background to the story that led to the above verse.  You see the Elders of the Jews accused Mary the mother of Jesus of committing adultery as a result of the virgin birth of Jesus.  I would like to give the commentary of the above verse from the Holy Quran with English Translation and Short Commentary edited by Malik GhulamFarid (Published under the auspices of HazratMirzaTahir Ahmad, Fourth successor of the PromisedMessiah and Head of Ahmadiyya Movement in Islam) page 649.  It goes thus:

“The words ‘she pointed to him’ indicate that Mary knew what answer Jesus would give if the Elders of the Jews addressed their questions to him. These words may also indicate that Mary knew that if she declared herself innocent nobody would believe her.  The only evidence of her innocence was her son.  She meant that such a holy and righteous son whom God had endowed with such noble qualities could not be the result of an immoral union that his virtues and good qualities by themselves constituted a sufficient vindication of her innocence.  When Mary, on being taunted by the elders of the Jews, directed their attention to Jesus, they disdained to talk to Him and contemptuously said, how could they talk to ‘a child in the cradle’ meaning a mere boy, who was born and brought up before their very eyes?  Elders of people are wont to talk like that when invited to learn wisdom from one who is much younger to them in age.  The words merely constitute an expression of contempt and disdain for Jesus”.

 If Jesus had actually spoken as an infant, history and the Bible would have recorded it, but they did not.  The Bible only reported that Jesus spoke with wisdom and intelligence in his youth with teachers in the temple (vide Luke 2:46-48).

Did Jesus create a life bird from clay, heal the sick, the night blind, the leprous, and did he actuallygive life to the dead?

Before proceeding, I would like to mention that the Holy Quran,unlike the Bible (or other Religious Books), is meant for the pure of heart and those endowed with spiritual insight to grasp its true and deeper meaning.  Now to the verse in question: Quran 3:50 goes thus:

“And will send him as a messenger to the children of Israel (to say) ‘I come to you with a sign from your Lord, which is, that I  will fashion out for you a creation out of clay after the manner of a bird, then I will breathe into it a new spirit and it will become a soaring being by the command of Allah; and I will heal the night blind and the leprous, and I will quicken the dead, by the command of Allah, and….”

I would like to give the commentary of the above verse from the Holy Quran with the English Translation and Short Commentary edited by GhulamFarid and (Published under the auspices of HazratMirzaTahir Ahmad, Fourth successor to the Promised Messiah and Head of Ahmaddiya Movement in Islam) page 140.

It goes thus:“If Jesus had really created birds, there is to be no reason why the Bible should have omitted to mention this, particularly when the creation of birds was a miracle the like of which had never been shown before by any Messenger of God… The whole clause, ‘I will fashion out for you a creation… become a soaring being’ would mean that if ordinary men of humble origin but possessing the inherent capacity for growth and development came into contact with him and accept his message, they would undergo a complete transformation in their lives.  From men groveling in the dust and not seeing beyond their material cares and mundane concerns, they would become converted into birds soaring high into the lofty regions of the spiritual firmament.  And this is exactly what happened.  The humble and despised fishermen of Galilee under the impact of the enabling precept and example of their master, began soaring high like birds, preaching to the world of Israel the word of God”.

“The prophets of God are spiritual physicians, they give eyes to those that have lost spiritual sight, and hearing to those who are spiritually deaf, and they restore to life, those who are spiritually dead (Matt. 13:15). In this case the word ‘Akmah’ (or night blind) would mean such a person as possesses the light of faith but being weak of resolve cannot stand trials… Similarly, the word ‘Abras’ (leprous) would, in the spiritual sense, mean one who is imperfect in faith, having particles of diseased skin among healthy ones.

The clause, ‘I will quicken the dead’, does not mean that Jesus actually brought the dead to life.  Those actually dead are never restored to life in this world.  Such a belief is diametrically opposed to the whole Quranic teaching (2:29; 23:100-101; 21:96; 39:59-60; 40:12; 45:27).  The marvelous moral transformation that God’s messengers bring about in the lives of their followers is termed “raising the dead to life”, in spiritual terminology.

Christ said, he would only give a sign or miracle from the Bible.According to the Bible Mathew 12:39-41, Christ promised to only perform the miracle of Prophet Jonah and no other miracle.

Mathew 12:39-41 goes thus:  “An evil and adulterous generation seeks for a sign; but no sign shall be given to it except the sign of the Prophet Jonah.  For as Jonah was three days and three nights, in the belly of the whale, so will the son of man be three days and three nights in the heart of the earth.”

From the above quotation, Christ promised not to perform any miracle except the miracle of Prophet Jonah.  In other words, all the purported miracles of Christ i.e. healing the sick, restoring the sight of the blind and raising the dead etc. did not take place.  That is exactly what the above quotation means.  Christ said he would only perform one miracle and that was the miracle of Prophet Jonah.

Was the Ascension (physical raising to heaven) of Jesus mentioned in the Holy Quran?

 No.  It was not.  Mario Joseph claimed Jesus ascension was mentioned in the Quran.  He quoted Q50:23.  On checking, nothing like ascension was mentioned there. He must have misquoted it. He must be referring to Q3:56.  It goes thus:

“O Jesus, I will cause you to die (a natural death) and will exalt you (your soul) to Myself….” 

From the above quotation the death of Jesus comes first before exaltation to Allah and so where was Jesus physical raising up to heaven mentioned.  Therefore there is nothing like Jesus ascension to Heaven in the Holy Quran.  Besides, God is immaterial and has no fixed point.  Where is the direction of God if I may ask?

Jesus Christ is Dead

If Jesus Christ is not in heaven, where is he?

According to the Holy Quran Jesus Christ is dead and is no more (1) See Quran 3:145.  It goes thus

“Muhammad is only a messenger. Surely all messengers before him have all passed away (i.e. were all dead).

God did not say except Jesus or any other prophet for that matter.  (2) See also Quran 5:117.  It goes thus:

“And when Allah will say, ‘O Jesus son of Mary, did you say to men, ‘Take me and my mother for two gods besides Allah’.  He will answer ‘Holy are you, I could never say that to which I had no right.  If I had said it, you would have surely known it.  You know what is in my mind and I know not what is in your mind.  It is only you who are the knower of hidden things.

‘I said nothing to them except that which you did command me – Worship Allah, my Lord and your Lord and I was a witness over them as long as I remained among them, but since you did cause me to die, you have been the watcher over them and you are witness over all things” 

The above Quranic verse proved the death of Jesus as well as that Jesus did not claim to be God.  But Mario Joseph cleverly ignored this as well as Q3:45 stated above.

 Even according to the Bible, Mathew 19:16-17, Jesus denied he was God:  “One came and said to him, Good master, what good thing shall I do, that I may have eternal life?  And Jesus said to him, why do you call me good?  There is none that is good but one, that is God…”  Here Jesus denied being God.  He said he was not good.  And that only God is good.  Thus Jesus is only a humble prophet of God.

Jesus, Son of God or Slave of God according to the Quran?

        Mario Joseph said according to the Quran,Muhammad and Muslims are slaves of God but that Jesus is son of God and has the power to turn Christians to children of God.  Mario Joseph is being mischievous and dishonest.  For it is clearly stated in the Holy Quran too that Jesus is a slave of God.  See Quran 4:173.

‘Surely, the messiah (Jesus) will never disdain to be a slave of Allah nor will the angels near (unto God)’. 

In other words, Jesus will never feel ashamed to be a slave of God, and the Angels who are near to Him.  Mario Joseph knew this but pretended as if nothing like that existed in the Holy Quran.  Therefore all human creatures of God including Jesus, Moses, and Muhammad are all slaves of God.

Is Muhammad in doubt about the Quran or Islam?

According to Mario Joseph, he said Quran 10:94 says ‘If Muhammad is in doubt about the Quran or his religion, he should ask those who have been reading the scriptures (i.e. Jews and Christians).  No, it is not so.  Mario Joseph and other Christians are reading the verse out of context.  If you read the verse in context, you will understand it to mean, ‘if you (or any reader of the Quran) are in doubt about the Jewish scriptures, ask those who have been reading the scriptures.  The passage is talking about Pharaoh, Moses and Israelites.  How would Muhammad be in doubt when God has assured him in Quran 5:4 thus:

This day have I perfected your religion for you and completed my favour upon you and have chosen for you Islam (Peace) as your religion;

also Quran 3:86 proclaims thus:

‘And whoso seeks a religion other than Islam, it shall not be accepted from him, and in the hereafter he shall be among the losers’

Is it commandedin the Holy Quran to fight and kill one who rejects Islam?

According to Mario Joseph, the Quran said Muslims should kill one who rejects Islam and that was why his father tried to kill him when he converted to Christianity.  This is far from the truth.  There is no place in the Holy Quran where a Muslim is asked to kill a non-Muslim (whether he rejects Islam or not).  Mario Joseph did not quote any verse of the Quran to support his view but Bible Thumpers usually quote Quran 2:192 (in part) ‘And kill them wherever you meet them…’ to support their false statement.  But this is part of a sentence and is quoted out of context.  Let’s examine Quran 2:191 and 192 for better understanding

 ‘And fight in the cause of Allah against those who fight against you, but do not transgress.  Surely, Allah loves not the transgressors.    

 And kill them wherever you meet them and drive them out from where they have driven you out, for persecution is worse than killing….

 

  ‘And kill them’ from above refers to transgressors and not  non-Muslims.  And it refers to a war situation (battle field).  In the battle field or war front, if you don’t kill your enemy, your enemy will surely kill you.  And so, God commanded Prophet Muhammad to ensure freedom of worship so that persecution will be eliminated.

 Furthermore, the Quran 2:257 says:

‘There should be no compulsion in religion.  Surely, Truth is distinct from Falsehood’ to remove any doubt remaining.

Jesus did not die on the cross

From my above write-up, I mentioned that according to the Holy Quran, Jesus is dead.  According to the Bible too, Jesus survived the crucifixion.  He escaped and travelled to the Indian subcontinent in search of the 10 lost tribes of Israel, who had been enslaved by Nebucadnesa and taken to India where they settled.  Christ met and preached amongst them. They accepted him and he died in their midst.  (See Jesus in India by MirzaGulam Ahmad.Link Al-islam.org).  Modern research has discovered the tomb of Jesus in Kanyar Street, Srinagar, Kashmir India. And so Christ is dead like other prophets of God and is no more.  If you want to read more about Christ’s escape from the cross, his journey to India and pictures of his Tomb, see this link https//www.alislam.org/topics/Jesus.

My intention is not to prove the superiority of the Holy Prophet Muhammad over Jesus Christ in this rejoinder but I would like to quote 2 or 3 renowned Christian Historians expressing their views about Muhammad.

  1. a) Thomas Carlyle in Heroes and Hero worship and Heroic in History said ‘The lies which well-meaning zeal has heaped round this man (i.e. Muhammad) are disgraceful to ourselves only’. It is the same lies Mario Joseph is spreading round.
  2. b) Michael Harth in the 100 -Ranking of the Most Influential Persons in History, New York 1978said:

 ‘My choice of Muhammad to lead the list of world’s most influential persons in history may surprise some readers and may be questioned by others.  But he was the only man in history who was supremely successful in both the secular and religious level.  It is probable that the relative influence of Muhammad and Islam has been larger than the combined influence of Jesus Christ and Saint Paul in Christianity.  It is this unparalleled combination of secular and religious influence which I feel entitle Muhammad to be considered the most influential single figure in human history’.

  1. c) Alphonso de La Martaine in Historic de la Tuque Paris 1854said ‘If greatness of purpose, smallness of means and astonishing result are the three criteria of a human genius, who could dare compare any great man in history with Muhammad?

Philosopher, Orator, Apostle, Legislator, Conqueror of ideas, Restorer of Rational beliefs.The Founder of twenty terrestrial empires and one spiritual empire.  That is Muhammad.  As regards all standards by which human greatness may be measured, we may well ask is there any man greater than he?’

No, indeed there is no man greater than him.

Mario Joseph claimed the Holy Quran converted him (from Islam) to Christianity.  The Holy Quran was revealed to the Holy Prophet Muhammad but it did not convert him to Christianity.  Rather Muhammad was able to convert hundreds of thousands of Christians to Islam before his demise and millions of Christians were converted to Islam by Muhammad’s followers after his demise and it is still ongoing.  For Islam is said to be the World’s fastest growing religion, (vide http://edition.cnn.com/2017/03/16/world/Islam.fastestgrowing-religion/tmd/).

        In the end, all praise is due to Allah, Lord, Cherisher and Sustainer of all the worlds.

Thousands of UK doctors rally behind Nigerian doctor stripped of her licence

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In an unusual show of support, Doctors in the United Kingdom are planning a protest outside the London offices of the General Medical Council (GMC) after a Nigerian-born paediatrician, Dr Hadiza Bawa-Garba, was stripped of her medical licence.

Bawa-Garba was barred by the GMC for making fatal errors while caring for six-year-old Jack Adcock, who had sepsis, at Leicester Royal Infirmary in 2011.

The doctor was convicted of manslaughter through gross negligence in 2015 but was suspended from practising for just 12 months, which the General Medical Council appealed against. Now, the GMC won a legal bid to strike her from its register.

But a leading professional body claims the decision was partly motivated by racism.

The British Association of Physicians of Indian Origin, which represents 5,000 doctors, said a white doctor in the same circumstances would have been treated more leniently.

Earlier, thousands of doctors have signed a letter protesting against the decision to strike off a doctor whose mistakes led a six-year-old boy to die from sepsis.

In the run-up to the appeal, around 800 doctors signed a letter supporting her. It was claimed she was being shielded by her peers after doctors last year said the pursuit of Bawa-Garba was ‘perpetuating an injustice’ against her.

Last week, despite their protestations, the initial decision by the Medical Practitioners Tribunal Service not to strike Bawa-Garba off, but to give her a year’s suspension instead, was overturned.
However, 7,500 doctors have now signed a further petition, with the signatures collected over 24 hours following the overturned decision claiming it could put doctors off admitting mistakes in future.

Bawa-Garba made a catalogue of errors leading up to Jack’s death at Leicester Royal Infirmary in 2011. She had wrongly diagnosed him with gastroenteritis, when he had sepsis. She took three hours to examine X-rays revealing he had a chest infection, and then ignored blood tests showing signs of kidney problems.

But the new letter signed by doctors across the UK defends the 40-year-old paediatrician and expresses ‘deep-seated concerns’ about the consequences of her conviction and striking off.

It states: ‘The use against Dr Bawa-Garba of her recorded reflections on this event in a legal process will frighten doctors of all grades away from honest self-appraisal. In one move, this undoes years of positive cultural change within medical training.’

The doctors’ letter added: ‘Dr Bawa-Garba made mistakes, but to properly learn from these they must be viewed in the context in which she was working.

‘If we allow Jack Adcock’s death to be explained by the culpability of a single individual we can only lessen our chances of preventing a similar death in the future.’

However, Charlie Massey, chief executive of the GMC, defended its decision. He said: ‘It is really important that we differentiate between this case, where a doctor was convicted of gross negligence manslaughter, and everyday mistakes.

Dr Ramesh Mehta, president British Association of Physicians of Indian Origin, who is also a paediatrician, said the GMC may have been partly influenced by the fact that Bawa-Garba, a Muslim who moved to Britain from her native Nigeria in 1994, wears a headscarf.

He said: “We are saying that racism is one of the parts of it, it’s not the only part.

“If it was a white doctor who was affected, we believe that the whole system and their approach to the case would have been different.”

The case has angered doctors and many are threatening to boycott their appraisals for fear of suffering the same fate.

The evaluations, which are submitted to doctors’ employers on a yearly basis, contain medics’ assessments of their own errors.

They are then used by each employer as a basis for submitting revalidation requests to the GMC that allow the respective practitioner to continue operating.

Many health staff have expressed fears they could face legal action if they admit making mistakes after it was reported that reflective statements submitted by Bawa-Garba as part of her appraisal, contributed to the loss of her medical licence.

Dr Alan Woodall, who chairs the 8,000 strong General Practice Survival (GPS) pressure group, told The Independent doctors would be ”frightened to reflect” on their own practice, following the GMC’s successful efforts to strike Dr Bawa-Garba from the register.

Jack, who had Down’s Syndrome and a heart condition, died of septic shock, hours after being admitted with sickness and vomiting.

He was seen by Bawa-Garba, the most senior doctor on the shift, who had just returned from 13 months of maternity leave.

She initially diagnosed him with a stomach bug, when he, in fact, had the life-threatening condition sepsis. Later, she failed to act on blood test results which showed he had a kidney infection.

On that shift, however, she was performing the roles of three doctors and overseeing six wards because the hospital was so understaffed.

Bawa-Garba, now 40, was initially handed a 12-month suspension by an independent panel, the Medical Practitioners Tribunal Service, last June. But in an unprecedented move, the GMC overturned the ruling and Bawa-Garba was struck off on January 25.

London’s High Court heard there was a “catalogue” of errors in Jack’s care, that staff had missed signs of his infection and mistakenly thought he was under a do-not-resuscitate order.

Dr Bawa-Garba’s supporters have warned that she was being scapegoated for systemic problems in the NHS.

A crowdfunding campaign has raised more than £260,000 for a civil appeal against the High Court decision that allowed the GMC to strike her off the medical register.

In a letter to the British Medical Association, Dr Woodall said he had been contacted by “hundreds” of doctors who warned they would no longer take part in “meaningful written appraisal” after the High Court ruling.

He also called on the British Medical Association (BMA) to press the House of Commons health select committee to investigate whether the GMC was fit for purpose.

Source: http://cityvoiceng.com

Ways of seeking Allah’s Protection

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After reciting the Tashahhud, Ta’wwuz, and Surah Al-Fatihah, Hazrat Khalifatul Masih V (aba) stated: (Arabic)

The translation of these verses is as follows: “In the name of Allah, the Gracious, the Merciful. The Praiseworthy, the Lord of Honour. The revelation of the Book is from Allah, the Mighty, the All-Knowing, The Forgiver of sin and the Acceptor of repentance, Severe in punishment, the Possessor of bounty. There is no God but He. Towards Him is the final return.” (40:1-4)

The second verse is Ayatul Kursi (2:256). Its translation is as follows: “Allah — there is no God but He, the Living, the Self-Subsisting and All-Sustaining. Slumber seizes Him not, nor sleep. To Him belongs whatsoever is in the heavens and whatsoever is in the earth. Who is he that will intercede with Him except by His permission? He knows what is before them and what is behind them; and they encompass nothing of His knowledge except what He pleases. His knowledge extends over the heavens and the earth; and the care of them burdens Him not; and He is the High, the Great.”

These four verses, including the Bismala, are from Surah al-Mu’min and the other verse, as I have already alluded to, is Ayatul Kursi, which is a verse from Surah al-Baqarah. It is narrated by Hazrat Abu Hurairah (ra) that the Messenger of Allah (sa) said, “Whoever recites from “Ha Mim” – up to – “ilaihil maser” of Surah Al-Mu’min and Ayatul Kursi in the morning, he will be protected as a result of it until he enters the evening. And whoever recites them in the evening, he will be protected until the morning as a result of it.” “Ha Mim” is the second verse of Surah al-Mu’min, the first one being bi-smi llāhi r-Raḥmāni r-Raḥīm, “Ha Mim” stands for the words “Hameed” and “Majeed”. Hameed means the Praiseworthy, Who alone is deserving of true praise. In other words, it is only God the Exalted, Who is the Praiseworthy.

The Promised Messiah (as), elucidating the word ‘Hamd’ states: “It should be clear that Hamd is praise which is offered in appreciation of commendable action of one worthy of praise…. The true reality of Hamdis that it is only for the Being Who is the source of all Grace and Light and exercises Beneficence intentionally and not in ignorance or under compulsion.” The Promised Messiah (as) further states: “All these meanings of the word Hamd are found only in Allah, the All-Knowing, the All-Seeing.”

Further elucidating the term Hamd, the Promised Messiah (as) states: “Hamd is verbal praise which is offered to honour a mighty and noble being for His acts of beneficence.” It means that those, worthy of praise are all occupied with His praise. All glory and all praise or all features worthy of praise are found in Him. Thus, it is this comprehension of the attribute of Praiseworthiness of Allah the Exalted, that we must achieve, so that we may comprehend His other attribute too.

Then, Allah the Exalted states that He is “Majeed“, the Lord of Honour and the Noble. Allah the Exalted is the most Praiseworthy and Exalted, the height of which cannot be reached by any person. That Being, Who has no limits to His blessings. He gives and continues to do so and does not fatigue. Thus, whilst reciting this verse, these meanings of Allah the Exalted being the Lord of Honour should be kept in mind; firstly the meaning of Hamd [praise], followed by the meaning of Him being the Lord of Honour.

Following this, He states that He is Aziz, the Mighty. In other words, He possesses powers and is mightier than all mighty ones. It is impossible to defeat Him. Every honour belongs to Him. His worth and value is immeasurable. He is dominant over all things and no one can be like Him. This is the meaning of ‘Aziz, i.e the Mighty.

Following this, He states that He is Aleem, the All-Knowing. He possesses knowledge of all things; those that have come to pass and those that are yet to occur in the future. Nothing is hidden from Him and His knowledge completely encompasses everything.

God Almighty is the Ghafiruz zumb, Forgiver of sin i.e. He forgives sins. Hence, one should submit to Him and seek forgiveness for his sins. The Promised Messiah (as) stated: “The light, which a person acquires, is temporary. In order to keep and maintain it forever, Istighfar, seeking forgiveness, is required.”

Formal prayer is also an aspect of acquiring forgiveness and attaining this light. The reason for this is that during prayer, a person repents, begs to be pardoned and seeks forgiveness from Allah the Exalted. The Promised Messiah (as) states: “This is in order for a person to open up his heart and beseech God Almighty every day. A person with insight and understanding is aware of the fact that the formal prayer is a ladder and that it is the supplications, which are offered with fervour and devotion during the formal prayer, through which he is able to be cured from these ailments.”

In other words, supplications are essential for every form of spiritual and physical ailments. Furthermore, one should seek forgiveness during supplications and the formal prayer is also a part thereof. Thus, when the Holy Prophet (sa) instructed us to recite these verses, a mere recitation will not be of any benefit. Rather, we must also transform our practical state and pay attention towards ourselves as to how we are to offer Istighfar, seeking forgiveness, and how we are to protect our prayers in order to be safeguarded ourselves. Further elaborating on Istighfar, seeking forgiveness, the Promised Messiah (as) explained that the purpose of offering Istighfar is to be safeguarded from the capacity and circumstances that lead to sin and be forgiven sins. In other words, the occasion which may lead a person to commit a sin should not occur and nor should that capacity develop.

The Promised Messiah (as) states: “However, Istighfar, seeking forgiveness, does not mean to repeat the words of Astaghfirullah, Astaghfirullah, I seek forgiveness from Allah. … If offering Istighfar, seeking forgiveness, does not develop tenderness, fervour, passion and the fear of Allah the Almighty within the heart, it is of no benefit…Remember that only those words reach God, which are uttered from the heart. One should offer many supplications to God Almighty in his own tongue. … If a person continuously prays to God Almighty and offers Istighfar, seeks forgiveness, within his heart prior to the time of tribulations, those tribulations are removed by the most Gracious and Merciful God.”

Thus, one should continuously offer supplications and Istighfar, seeking forgiveness, prior to facing tribulations. If a person does so, God protects him at the time of trials. Hence, there is a need to do Istighfar, seek forgiveness, and to obtain the understanding of its spirit and essence. Prayers and various ways of remembering God are beneficial when it’s coupled with consistent effort towards improvement. Mere words will not benefit anyone.

Then the attribute of Allah Almighty that has been mentioned is that he is Qabil Taubh, one who accepts repentance. Taubah means to turn towards Allah Almighty whilst seeking forgiveness for one’s sins. Therefore, when a person presents himself before Allah the Almighty whilst taking an oath to never sin again and to always strive to safeguard oneself from evil deeds. Then Allah Almighty accepts the repentance of such a person who turn towards Him with this level of passion and [pure] intention.

The Promised Messiah (as) says, “As Allah Almighty states: (Arabic) ‘Allah loves those who turn to Him and loves those who keep themselves clean‘ (2:222). There is no doubt that Allah the Almighty befriends those who turn towards Him with repentance and He love those who seek virtue. … we also learn that sincere repentance is conditional to true purity and cleanliness.”

Sincere repentance has to be coupled with true purity. One should have a firm intention to not commit a sin in the future. Repentance will only be accepted when this happens and there is virtue and purity.

The Promised Messiah (as) continues to say: “.., I say again that one should tread on this path with true purity and virtue. This repentance should not be mere lip service, rather it should be supported with actions. It is not an insignificant matter when the sins of a person are forgiven. Rather it is something extraordinary.”

Thus, this is true repentance which then administers protection. If not, then God Almighty states that we should also bear in mind that He is Shadeedul Iqaab, Severe in punishment. In other words when man remains heedless to the commandments of God Almighty the He can also punish him.

The Promised Messiah (as) further states: “He is also Zit Taul, the Possessor of Bounty, the One Who gives abundantly and the One Who goes beyond limits in giving benefit. His giving has no bounds as He has all power, He can give whatever He pleases because His treasures are limitless.”

We must return to Him in this world and also after death. So when there is the awareness that eventually we must return to God then there will be more attention paid to doing good deeds and acting upon His commandments. Furthermore, when one’s state is such then surely God Almighty will keep him in His protection.

Then there is the second verse to which the Holy Prophet (sa) drew attention towards on one occasion, which was regarding Ayatul Kursi. Hadrat Abu Hurairah (ra) that the Holy Prophet (sa) said, “everything has a pinnacle and the pinnacle of the Holy Quran is Surah Al Baqarah. It comprises of such a verse which is the chief of all the verses of the Holy Quran and that verse is Ayatul Kursi.”

Elaborating on this, the Promised Messiah (as) states: “Allah — … He is the One Who is the life of each soul and the support of every being. The literal meaning of this verse is He alone is the Living God and He alone is the Self-Subsisting and All-Sustaining God. …One must know that the Holy Quran has presented two names of God Almighty – Al Hayyee, the Living, and Al Qayyum, the Self-Subsisting. Al Hayyee means God is Living and gives life to others. Al Qayyum means He is Self-Subsisting and is the true means of subsistence of others. .. Hence, the word Hayyee requires that He be worshipped. … Its illustration in Surah Fatihah is iyyaka na’budu, Thee alone do we worship. Al Qayyum requires that we beseech support from Him. It is expressed in the words iyyaka nasta’in, Thee alone do we implore for help. … However, man’s need for God remains in all circumstances, which is why it is necessary for man to continuously ask Him for help and this is istighfar, seeking forgiveness.”

Then in regard to the matter of intercession in Ayatul Kursi, the Promised Messiah (as) states: “when man prays for others then this is also a kind of intercession and this should be the attribute of a believer which he should continue to act upon. …It is the command of God Almighty that the one who submits most before Him should pray for his weaker brother that he also attain that rank. This in essence is true shifa’at. So, without a doubt we do pray for our brothers for God Almighty to grant them strength and to remove their troubles and this is also an aspect of sympathy.”

Then the Promised Messiah (as) states: “Since all of mankind is like one body, God Almighty has taught us over and again that .., we must busy ourselves in interceding for our brothers, i.e. to continue to pray for them in a sympathetic manner for we all have rights over one another.”

There must be tremendous sympathy for one another. In fact, the Promised Messiah (as) states: “faith has two perfect branches. One is love of God and the other is to love of mankind to such an extent where one deems the troubles of others his own and to pray for them, which in other words is intercession.”

If we keep this point in mind when we recite Ayatul Kursi then the feelings of sympathy for mankind will further develop. When the Holy Prophet (sa) encouraged us to recite this, it was especially to establish relationships between the believers and also to develop sympathy in the hearts for mankind in general.

At the end of Ayatul Kursi, two attributes of God Almighty have been mentioned; He is the Aly, High and none is loftier than Him in status, He is the Sovereign of the heavens and the earth and the Most Great. No one can reach His greatness, grandeur and lofty status. His greatness encompasses everything, and nothing remains outside it. The attribute of ‘Azeem signifies His great status which no one can match. Azeem also means that He encompasses everything. Such is His greatness.

Expounding on this last part of Ayatul Kursi, the Promised Messiah (as) states: “God’s Sovereignty encompasses all that which is in the heavens and the earth, He carries them all and this burdens Him not. He is High and no one can reach the depths of His knowledge. He is the Greatest and all else is inferior before Him. This is the mention of His throne which has been used as a metaphor in order to illustrate that the heavens and the earth are in the control of God and He is superior to them all and His greatness is boundless.”

Thus, this is the great God Whose greatness is limitless. He encompasses everything and has no bounds, He encompasses everything. When one develops an understanding of these matters only then can one attain nearness to God Almighty and receive His protection. When one strives to seek the protection of God Almighty then one will, and should, also fulfil the rights of God Almighty and His creation. When these rights are being discharged then God Almighty will also grant His protection.

We should keep this subject in view and also that the Holy Prophet (sa) has stated that one who recites these verses shall remain in God Almighty’s protection. It is not sufficient to simply recite these verses, in fact one should also ponder over them and adhere to them. One should also try and develop and deeper comprehension and understanding of these verses which has been granted by the Holy Prophet (sa) and mentioned in many places of the Holy Quran and have also been expounded by the Promised Messiah (as). If one acts accordingly then one shall remain in the protection of God Almighty through His Grace. May God Almighty enable us to lead our lives according to this.

After the prayers I will lead a funeral prayer in absentia of Abidah Begum Sahiba, a resident of Nawabshah and was the wife of Professor Abdul Qadir Darhi Sahib. She passed away on 22nd January at the age of seventy five. [Arabic] To Allah we belong and to Him shall we return. May Allah the Almighty bestow his forgiveness and have mercy on her. May He elevate her status and enable her children to continue her virtuous deeds.

Sahibzada Mirza Ghulam Ahmad – True Servant of Allah

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After reciting the Tashahhud, Ta’wwuz, and Surah Al-Fatihah, Hazrat Khalifatul Masih V (aba) stated: Hazrat Ayesha (ra) narrates that (the Holy Prophet (sa) said,) “A deceased person, for whom a hundred Muslims observe the funeral prayer and all of whom intercede with Allah and ask Him for forgiveness for the deceased, will have their intercession accepted.” There is a further narration that once when a funeral passed by and the deceased was praised by people, and the Holy Prophet (sa) said, “Paradise has become certain for him.”

As you are aware, a few day ago, Respected Sahibzadah Mirza Ghulam Ahmad Sahib, son of Hazrat Sahibzada Mirza Aziz Ahmad Sahib (ra) passed away because of heart attack at the age of 78. Innaa Lillahi Wa Innaa Ilaihi Raji’oon (Surely, to Allah we belong and to Him shall we return). Respected Mirza Ghulam Ahmad Sahib was the paternal great-grandson of the Promised Messiah (as). He was the grandson of Hazrat Mirza Sultan Ahmad Sahib, the eldest son of the Promised Messiah (as). He was the son of Hazrat Mirza Aziz Ahmad Sahib (ra). He was the maternal great-grandson of Hazrat Mir Muhammad Ishaq Sahib. He was also my brother-in-law. His mother, Sahibzadi Naseerah Begum, was the eldest daughter of Hazrat Mir Muhammad Ishaq Sahib. These physical relationships are of no value on their own, what makes these relationships valuable are his attributes and characteristics, which I will relate.

He was a servant of the Faith and a life-devotee (Waqf-e-Zindagi). Recently, when I appointed him to the post of Nazir-e-Aala, despite his frailty and illness, as well as recent bereavement of his brother, he fulfilled all his duties diligently and worked exceptionally hard. So much so that even on the day of his demise, he visited many sick people at their homes. He also offered all the five prayers at Masjid Mubarak. His life as a Waqf-e-Zindagi (life devotee) commenced in May 1962. He completed his MA in political science from Government College, Lahore. Following this, he passed the demanding exam for public service commission – CSS, in flying colours. He wished to prove his abilities independently before devoting his life for the services of Islam, lest anyone said that he only devoted his life as he was not good at anything else.

After devoting his life in 1962, he was appointed by Hazrat Khalifat-ul-Masih II (ra) as the managing editor of The Review of Religions. Furthermore, Hazrat Khalifat-ul-Masih II (ra) instructed him to enhance his religious knowledge, so he studied Hadith and religious matters from Hazrat Sayyid Mir Daud Ahmad Sahib. Hazrat Sayyid Mir Daud Ahmad Sahib was the editor of The Review of Religions as well as his maternal uncle.

Initially he was named Mirza Sa’eed Ahmad. Hazrat Musleh Mau’ud (ra) later named him Mirza Ghulam Ahmad upon the request of his mother. In 1964, he was marriage was settled with my sister and Maulana Jalal-ud-Din Shams Sahib led their Nikah [marriage contract) as Hazrat Khalifat-ul-Masih II (ra) was ill in those days. He has three sons and two daughters. Two sons are life-devotees. Mirza Fazl Ahmad is the Nazir Ta’leem (director of education) in Rabwah, whereas Mirza Nasir Inam is the principal in the Jamia here in UK. Mirza Ihsan Ahmad is in America. Even though he has a secular job, he is also serving the Jama’at there as the finance secretary in the national ‘Amila (administrative body) as well as the Officer Jalsa Gah. One of his daughters is married to Mir Mahmood Ahmad Sahib, son of Mir Mas’ood Ahmad Sahib. He is also a life-devotee and currently serving as the Nazir Sehat (director of health).

Mirza Ghulam Ahmad Sahib had an illustrious career in the services of the community, serving in high and influential positions such as Nazir Taleem (director of education), additional Nazir Islah-o-Irshad Muqamifor several years and he also served as the Nazir Diwan. Furthermore, he also served as the Sadr Majlis Karpardaz (president of the committee for the Bahishti Maqbarah) from 2012 until 2018. Then, following the demise of Mirza Khurshid Ahmad Sahib, I appointed him as the Nazir-e-Aala [executive director), the local president as well as the Sadr, Sadr Anjuman Ahmadiyya. He was a member of the committee for Waqf-e-Jadid and served as the president of the committee for Waqf-e-Jadid. He served as the president of Ansarullah Pakistan, the vice president and the president of Khuddam-ul-Ahmadiyya Markaziyya. He also served as the editor of the Review of Religions after Mir Daud Ahmad Sahib. He rendered his services as the private secretary for Hazrat Khalifat-ul-Masih III (rh). He was the president of the committee for the Khilafat library as well as the president of the Buyoot-ul-Hamd Society, Rabwah. He also served as the director of the Fazl ‘Umar Foundation. Similarly, he was enabled to render his services and offer duties during Jalsa Salanas for many years. As long as Jalsas were held in Rabwah, he served as the vice Officer Jalsa Salana as well as the Nazim Mehnat(supervisor of diligent work). The task of the Nazim Mehnat (supervisor of diligent work) demands great effort, where they have to deal with labourers who are non-Ahmadis, such as those who prepare the roti, naan (bread) and dough and they also have to deal with ill-mannered people. To supervise them properly is a great task during the Jalsa. By the grace of Allah the Exalted, he was enabled to render this service in a most dignified manner. He was the president of the committee of Tabarrukat (relics). He was a member of the committee of the register of the narrations of the companions of the Promised Messiah (as). He was a member of the board of jurisprudence. He was a member of the committee of the history of Ahmadiyyat. He was the secretary of the Khilafat committee. He also served as the supervising managing director of Al-Sharikat-ul-Islamiyah. He was entrusted with many responsibilities, such as overseeing these committees, alongside the tasks of his department. In 1989, he, along with Mirza Khurshid Ahmad Sahib and two other workers in the Anjuman had the honour of being imprisoned for a few days in the cause of Allah under the article 298c.

Following the tragedy that occurred in Lahore on 28th May 2010, where many Ahmadis were martyred, Mirza Ghulam Ahmad Sahib served as the Amir of the delegation that was immediately sent to Lahore at that time by Nazir-e-Aala Sahib (executive director) to console and reassure the Jama’at, to visit the families of those martyred and to visit those that were injured. He stayed in Lahore for the following two weeks. Furthermore, he would personally supervise the arrangements that were made for (the Jama’at in) Lahore. This delegation went to Dar-uz-Zikr(name of the mosque that was attacked by the terrorist)) and fulfilled its responsibilities with great awareness and diligence. He called a meeting of the ‘Amila (administrative body) in Dar-uz-Zikr (name of the mosque that was attacked by the terrorists) on the very same day and also announced the election of the new Amir (Amir sahib was martyred in the terror attack). He led the Maghrib and ‘Isha prayers in that very mosque so that the people would develop resolves that the mosque was not going to be abandoned following the terror attack.

Mirza Ghulam Ahmad Sahib was courageous and during a hospital visit, he brought it to the attention of Governor Punjab, Salman Taseer Sahib, that the attack on the Ahmadiyya Mosque was a result of hate-filled propaganda being spread against the Jama’at and that as the governor, it is his duty to pay attention towards this. Similarly, the provincial minister for minorities, Javaid Michael, also came to express his condolence. Mirza Ghulam Ahmad Sahib thanked him for his kindness and showed great resolve by saying that we do not at all consider ourselves to be a minority. We are Muslims!’ On 29th and 30th May, they also held a press conference there. On 2nd June, they participated in a live programme on Express News, called “Point Blank”, from eleven o’clock until twelve o’clock in the evening. They gave interviews for the Swiss National TV, BBC and other services such as Voice of America, Sahara TV, Channel Five and Dunya TV etc. Nevertheless, this delegation remained there until 12th June and returned following this. During this trip he clearly told them that we are Muslims, and no one can usurp our right of being Muslims.

In one of his sermons, Hazrat Khalifatul Masih IV (rh) said that Mirza Ghulam Ahmad Sahib used to offer good advice. Once, Hazrat Khalifatul Masih IV (rh) wrote a letter to Mirza Ghulam Ahmad Sahib saying, “God Almighty has instilled honesty and felicity in your nature and He never lets such a human perish. May Allah Almighty continue to bless you with continued spiritual progress and may He grant you the paradise of obtaining peace of mind.” He was an ardent devotee of Khilafat and served the Khalifa of the time diligently, when the community was facing persecution in 1974. Hazrat Khalifatul Masih IV (rh) stated about two individuals that they are loyal to every Khilafat, these were Mirza Ghulam Ahmad and Mirza Khurshid Ahmad sahib. His wife says: “He would offer his Tahajjud (mid-night voluntary prayers)with immense pathos supplicating for the Khalifah of the time, the entire Jama’at, his parents and siblings, his children and relatives”. He maintained a balance in all his relationships. He was a kind and caring husband and generous and doting father. He was diligent in his Chanda payments and made all the payments before bringing any money home. He expressed gratitude upon receiving the smallest gifts. He would either return the favour by sending a gift to the sender or go the sender’s house and thank them in person or write to them.

Many people have written to me, and I have been a witness to this myself that these two brothers (Mirza Ghulam Ahmad and Mirza Khursid Ahmad) always remained together. At the time of every crisis they would act with great forbearance, understanding and wisdom. He was very obedient to Khilafat. Despite being very frail he attended the Jalsa here. When I suggested to him to use a walking stick, he began using a walking stick straight away. A few years ago, I instructed the Naziraan that they should visit different Jamaats and convey my message of greetings in every house. The province of Sindh was allocated to him. He travelled to Sindh and did his duty despite being in pain from a fractured bone in his foot.

His elder son writes that after the migration of Hazrat Khalifatul Masih IV (rh), the cassette for his sermons came to Ahmad Sahib first. He would gather everyone in a very organised manner and relay the sermon before them. Even after the sermons were shown on MTA, he would especially listen to them again and would ensure that all the members of the house would listen to the sermons, including the house workers. Furthermore, he would arrange for loudspeakers or even a TV for those working outside to listen to the sermon.

His son narrates that after the terror attack on the Mosque in Lahore, he reassured the families that the Sadr Anjuman Ahmadiyya has planned to transport all the burials in Rabwah. He also said that those who wish to take the bodies of their loved ones to their ancestral homes, they have the permission to do so. At the time, he was aware of many death threats and facing all these courageously, he personally led the Friday prayers in Daruz Zikr the following week to promote resolve and courage in the jama’at.

He would take great care of the poor and his old friends. In 1989, he was arrested, and the reason was that Khuddamul Ahmadiyya were holding an Ijtema (gathering) Mian Khurshid Ahmad Sahib was Nazir Umoor-e-Aama. At the time he was outside of Rabwah and the magistrate called him while Mian Ghulam Ahmad Sahib was serving as his deputy. The magistrate told him to close down the Ijtema. He replied by saying ‘since you gave us written permission to hold the Ijtema, so we will end it only when you give it in writing.’ He declined and was arrested and put in prison. His daughter writes: “Our father strived to the utmost to remain loyal to Khilafat and also advised us to do the same.”.

Then when Hadrat Khalifatul Masih IV (rh) migrated, his mother Sayyeda Naseera Begum Sahiba was terminally ill and seemed to be breathing her last. Despite this, he remained busy in the affairs of the Jama’at and the migration, so he was unable to even go to her room. He had an immense bond of obedience with the current Khilafat. His son writes that whatever letter he and his wife would receive from his mother and from the Khalifa he would copy them and place them in a file. Then he would entrust them to all his children telling them that these are the valuable assets of our time so keep these letters with you.

Mirza Anas Sahib relates that the standard of his prayers was very high, he was extremely intelligent and responsible. He was enabled to attend all five prayers in the mosque, help the poor and exert all his strengths in spending in the way of Allah.

Chaudhary Hameedullah Sahib wrote that “he possessed great insight in all matters, a man of great advice and often his suggestions proved to be decisive in all consultations. He possessed deep understanding of the literature of the Community and its history. During the turmoil of 1974, for several months he fully assisted Hazrat Khalifatul Masih III (rh). He was present in all the international trips of Hadrat Khalifatul Masih III (rh).

One of his workers in Qadian, Akram Sahib writes: “Whenever he would travel to Qadian, he would visit the homes of the Darwesh (those appointed to safeguard Qadian during the partition). Similarly, he would strive to serve the widows and orphaned children of the Darwesh. He had great knowledge of the sacred sites around Qadian. Akram Sahib writes that “whenever he would reach Qadian he would offer Nawafil (voluntary) prayers where the Promised Messiah (as) used to pray and would advise me to do the same.

Gondal Sahib wrote that “Mian Ahmad Sahib once went to visit Sindh to a remote town, which can be only reached on foot. He went on foot through the jungles to reach the Khuddam, which deeply impressed the Khuddam and even now they remember that. Asfandyar Muneeb Sahib, the Department of History in-charge writes that he was of special benefit for the history of Ahmadiyyat. He would look at the historical manuscripts with great attention and would give very valuable guidance and advice. He was well-versed in the background and minute details of the events of the Community. Mirza Ghulam Ahmad was kind, caring and took personal trouble to serve the members of his team working for him. He was conscientious, carried out his tasks dutifully and was very compassionate. He was kind to patients and helped their free treatments.

Imam of the Fazl Mosque, Atual Mujeeb Rashid Sahib states: “Towards the end of 1973, when Hazrat Khalifatul Messiah III (rh) appointed me as the National President of Khuddam-ul-Ahmadiyya after seeking consultation from the Majlis Shura of Khuddam-ul-Ahmadiyya. Owing to his vast experience, I recommended his name to serve as Deputy President in my executive committee. Mirza Ghulam Ahmad Sahib was senior to me in respect to knowledge, experience, age and status, however when he was appointed as Deputy President, he worked with great humility and extended his co-operation in every task. At no point did he ever express his seniority over me.”

Shahid Abbas Sahib from Malaysia writes: “I performed the Bai’at (oath of initiation) in 2005 and went to visit the headquarters. Mirza Ghulam Ahmad Sahib was going to his office and the Mualim [local preacher), Daniyal Sahib who was with me said, ‘he is a very close relative of the Khlaifa of the time. You should request him for prayers.’ I approached him and told him that I have accepted Ahmadiyyat from a sect among the Shia and request you to pray for me. He embraced me and then firmly gripped my hand and said with a very passionate voice, ‘should I not inform you of a person whom I also request for prayers?’ I enquired who that is? He replied, ‘The Khalifa of the time. You should write to him for prayers’. This had a lasting impact on the new convert.

He discharged every responsibility and his many roles in an excellent manner. He would show compassion as much as he possibly could to those who were facing difficulty, suffering from grief and the needy, and he would seek to alleviate their difficulties. He had a very fine understating of matters and had such God-given faculties that he would very quickly get to the core of the matter and solve the issue.

He would listen to anyone, if they had any grievance and try to resolve the matter. He would help his administrative staff if they were busy. If for administrative reasons, he had to admonish someone, he used to apologise for any hurt it caused. He was strict about budgeting and was very careful to spend the money of the Jama’at. He trained others to do so. He also had a great bond with Khilafat. He would never argue about any instructions from the Khalifa of the time. He would broker peace among the members of the community, even if it meant travelling though difficult terranes on foot, he was kind and caring to his attended to their needs. He worked harder and faster than his team and was extremely efficient. If need be, he would stay up all night to get the job done. He would personally visit the families of the missionaries and attend to their needs. He helped his work colleagues from his personal account at the times of their needs and was kind and generous. Hafiz sahib has states: “He had a special connection with Khilafat which was visible on all occasions. When he was made Nazir-e-Aala, in his first address to the Naziran (Directors) of the Anjuman he said ‘I do not need to request you for your cooperation, as you are all serving in your capacities. However, since Hazrat Khalifatul Masih (aba) has appointed me, I am in urgent need of your prayers.”

May Allah the Almighty elevate his status. He has departed to go to a place where each one of us will go at the appointed time. However, fortunate are those who spend their lives striving to attain the pleasure of God Almighty. May Allah the Almighty elevate his status and enable his children to continue his virtuous deeds. Also, all the Waqfeen(devotees of life) and office bearers should strive to fulfil their Waqf[pledge for devoting one’s life) with sincerity, just as he did and also to continue their services. May Allah grant everyone the opportunity to fulfil their pledges. May Allah continue to grant the Jamaat pious and righteous workers who serve with sincerity and passion in the future as well.

The second funeral that I will lead today is of Debaanu Farakhut Sahiba, who passed away on 26th January at the age of forty-seven. (Arabic) To Him we belong and to Him shall we return. She was suffering from long term illnesses. She was ill for quite some time and when she was fifteen, both her kidneys stopped functioning properly. Despite this, from the time she accepted Ahmadiyyat, she would offer her prayers on time as well as offering the tahajjud (pre-dawn voluntary) prayers. She would regularly recite the Holy Qur’an. She accepted Islam in 2004 and since then she was regular in her obligatory prayers, recitation of the Qur’an and also tahajjud prayers. Before accepting Ahmadiyyat she developed Hepatitis C, however, having performed the Bai’at, God Almighty granted her a miraculous recovery. She would mention her miraculous healing to members of her family. She has met me on two occasions and always exhibited sincerity and loyalty. Ameer Sahib (National President) writes: “When I went to meet her a few days ago she has prepared a meal for me. When I expressed to her that there was no need to go to all this trouble she said that it was the first time I had come to her house, and that I had come as a representative of the Khalifah. In her home she would always have MTA on the TV. May Allah the Almighty elevate her status and forgive her by showering his mercy on her. May Allah fulfil her wish and desire, which was for her family to accept Ahmadiyyat.

Perspectives on Comparative Religion

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Alhaji Giwa, Lagos

Jesus said that the killing of prophets ended with the killing of Zacharias (Matthew 23:35-36). How was it, therefore, that the Jews had succeeded in killing another prophets?

Crucifixion was meant to be an accursed death (Deuteronomy 21:23). If Jesus was crucified, did that mean he also suffered an accursed death?

Why was it that a Roman soldier was so readily prepared to allow Joseph (a subjected citizen) to take down Jesus’s body from the cross without checking and without Joseph having any apparent lawful authority?

Why is there no direct account by Joseph of Arimathea or Nicodemus that Jesus was dead when he was taken down from the cross? Surely, this eye-witness account would have settled the matter beyond dispute?

Why should Joseph of Arimathea and Nicodemus take so much trouble to recover the body Jesus when this would have been the duty of the nearest relative?

Why did Pilate agree to release the ‘body’ to Joseph of Arimathea (a known Jew and follower of Jesus) if he was not sympathetic to Jesus?

Crucifixion was a slow death. It usually lasted several days. Death followed from exhaustion, inability to respire properly as a result of being in an upright position or attacks by wild animals. Why did Jesus, who was a fit and healthy man used to walking the country-side for long distances, die so quickly in only a matter of a few hours?

If Jesus really was expected to die in such a short time, why did Pilate express surprise at Jesus’s death? (Mark 15:42-44)

Why would the Jews bribe the soldiers to say that Jesus’s disciples had stolen the corpse whilst they (the soldiers) were asleep? If the soldiers had truly related this story, they might have been asked how they knew that the disciples had stolen the corpse if they were asleep?

Why did the Jews not go and check the tomb themselves? They had put much effort into getting Jesus crucified. A friend of Jesus had been allowed to take the body away. Why did they not visit the tomb before Mary Magdalene and Mary the mother of Jesus did?

Why did Joseph of Arimathea and Nicodemus not stay with Jesus in the tomb after taking down his body from the cross to witness the resurrection? Jesus had apparently told his followers that he would die and rise after three days (Matthew 16:21, 17:23, 20:17-19). This report had even reached the Jews (Matthew 27:63). Why did not Joseph and Nicodemus remain with Jesus to witness the event?

Did the Jews really believe that Jesus had died? If so, why did they ask the Romans for a guard to be placed outside the sepulcher? Matthew says the Jews explained this by saying that Jesus’s disciples could spread false rumours about him rising from the dead. However, if the Jews really believed this to be the reason for the request, why could they not have asked the disciples to produce the risen Christ as proof? If the disciples had then done so, the Jews could then presumably re-arrest Jesus.

Why were the Roman authorities so disinterested about the apparent removal of the body if this is what the Jews were claiming?

Why was the stone moved from the tomb (Matthew 28:2) if it was a supernatural rising?

When Mary Magdalene and Mary the Mother of Jesus saw him, he was wearing gardener’s clothing (John 20:15). Where did Jesus get these clothes from? His own clothes had been taken by the soldiers who had divided them drawing lots (John 19:23). It was not through Joseph of Arimathea or Nicodemus because they are only reported of having taken in herbs, aloes and a linen shroud (John 19:39,40). What was the significance of Jesus wearing gardener’s clothing (as opposed to normal clothing)? Was it meant to be a disguise? If so, for what purpose?

Why were the women who visited the tomb terrified if Jesus was dead (Mark 16:8)? What did they have to be terrified of if the Jews had succeeded in killing Jesus?

If Jesus could conquer death and rise from the dead, why did he fear seeing the Jews after the crucifixion? Particularly as death had no more power over him? (Romans 6:9).

Why did Jesus disguise himself after the resurrection and appear only to the disciples? Surely, this was the great manifestation of his power and the fulfillment of purpose of his creation. What was the purpose in keeping it all a secret now?

If Jesus was the risen Christ, why did he meet his disciples behind closed doors and not in the open as he used to?  (John 20:19)

How many times did Jesus ascend to Heaven? Luke (23:43) states that Jesus told one of those crucified with him that he would be in Heaven that day with him. Does that mean that Jesus went up to Heaven after his death, came back to earth and then ascended to Heaven once more? According to John there appears to be yet another Ascension. When Mary Magdalene asked to touch him, Jesus forbade her saying that he had not yet ascended to the Father (John 20:17). Later Jesus appears to the disciples and actually invites Thomas to touch him, (John 20:27) which must mean that Jesus had ascended and returned. Thus, is it possible that there were three Ascensions?

If Jesus was God and Jesus was dead for three days, does that means also that God (heaven forbid) was also dead for three days?

Why is it that there is not a single direct account of Jesus’s life by any of the twelve disciples or anyone who knew him personally? Can the word of those who did not know him or have the opportunity to hear him personally vouch for the accuracy of some of the reported remarks?

How was it that the Gospel writers were able to report accurately Jesus’s words without committing them to memory or putting them on paper, some thirty to thirty five years after his death before the first Gospel was written? Furthermore, given that:

(a) Those writing the Gospels did not hear the words directly from Jesus and it cannot, therefore, be said that the words left a lasting impression.

(b) They would have been passed on by word of mouth and therefore risked personal comment being added.

(c ) There is no written record of Jesus’s words in Aramaic (his spoken language) thus necessitating a translation at some stage. In the light of this, what weight can be placed on the reliability of some of the reported speeches? (Note this question does not relate to stories or parables since these can be more easily remembered).

Why is it that Mark (the first written Gospel) is the shortest account when one would expect it to be the longest? Did the memories of later authors (e.g. John – written some 30-50 years later) became clearer with the passage of time?

If the Gospels are the word of God and the authors of the Gospels were divinely inspired, why are there so many contradictions in them? For example, why should God tell Mark that it was the third hour when Jesus was crucified (Mark 19:14) but tell John it was the sixth hour? (John 19:14). Why should God tell Matthew and Mark that the two who were crucified with Jesus reviled him (Matthew 27:44, Mark15:32) but tell Luke that Jesus told one of them that he would be rewarded by being in Heaven with him that day? (Luke 23:39,43) Why should God tell Matthew that the first ones to visit the sepulcher after the crucifixion were Mary Magdalene and the ‘other’ Mary (Matthew 28:1) but tell Luke it was Mary Magdalene,  Joanna, Mary the Mother of James and the  other women (Luke 24:10) and tell John that it was only Mary Magdalene? (John 20:1)

Why is it that there is so much confusion and disagreement between the Gospel writers over the account of the crucifixion and resurrection? Is it fair to say that nobody was entirely sure of what actually happened?

The author of Mark assert that Jesus was taken up to heaven and sat on the right of God (Mark 16:19).This remarks could only come from Jesus himself or an eyewitness account. Since it was not Jesus who reported it, does that mean that the eyewitness actually went to heaven and saw Jesus sitting at the right side of God? If so, was that person also taken to heaven and then brought back to report the incident?

The disciples are said to have witnessed the Ascension (Mark 16:19, Luke 24:50).This must have been the most incredible experience of their lives. Why is it that not one of them wrote a single word concerning it afterwards? Why is that the only accounts related are by others who had no direct knowledge of the incidents?

TO BE CONTINUED

Improving Media Skills for The Truth Newspapers Online

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Samshudeen Olayinka, Lagos.

 

The nineteen individuals who participated in a 2-day training on New Media, at the Ahmadiyya Muslim Jama’at Nigeria (AMJN) headquarters, Ojokoro, Lagos, South-west, Nigeria were full of praise for the leadership of the organization, defining a new direction of publishing online for the Truth Newspaper. Established in 1951.

Each of the participants, drawn from different walks of life, who spoke with our correspondent at the end of the program expressed happiness recanting their experiences.

Of specific advantage is the fact that the program exposed them to the variety of human capabilities, consciousness for opportunities for role-play, emergence of entrepreneurship in Online Publishing among others.

The Convener of the program, Dr Qasim Akinreti, who equally stood in for the National President (Amir Sahib) AMJN, Dr. Mash’hud Adenrele Fashola while interacting with the participants listed the expectation from the training.

“AMJN is set to engage capable hands for volunteers for ‘The Truth newspaper’ and enlisting the media team into a chapel of the Lagos state Chapter of the Nigeria Union of Journalists,NUJ  “.

He therefore charged each one of the participants to take ‘The Truth newspaper’ to the enviable position of the early days of the newspaper when Maulana Naseem Saifi was in the driver’s seat.

One of the resource persons, Mr Jumu’ah Abiodun, inspired the participants with series of his works as he took them on New Media techniques. Abiodun who is a media expert started the lecture by relating his experience as a journalist.

Earlier, an ECOWAS Media Consultant, Mr Adiamoh AbdulGaniyy, took the participants on a 2 hours training on page planning.

An Accounting Consultant, Mr Ismail Adegbola firm, encouraged participants to embrace the new communication marketing methods. To him, Nigerian prints are terribly deficient for the teeming populace.

Embrace Entrepreneurial Skills

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Ariyo Samshudeen, Lagos.

“The right time to combine Entrepreneurial, Technical and Secular knowledge is today, the days when parents concentrate on academics alone for their children is gone forever “.

These were part of the words of encouragement to the Nigerian youths and parents by Engineer Abdul Waheed Adeoye , The Head of Ahmadiyya Muslim Elders (Sadr Majlis Ansarullah, Nigeria), during the Foundation Laying ceremony for the Garri Factory at Awe, Oyo State recently .

He recalled his early life when all members of a family have opportunities of learning one vocational skills or another but today, everyone is looking for white collar jobs, which was a product of western education.

He earlier thanked the stakeholders in the project, calling on all to spare no effort in making it not only fruitful but equally enduring.

The traditional rulers of the town, the Alawe represented by Ekeji of Awe, praised the Ahmadiyya Elders for citing the Garri Processing factory in his domain, as the project has boosted employment opportunities for indigenes, market for farm produce, among others.

He equally noted his readiness to help resolve the challenges the Ahmadiyya Muslim Jama’at is facing in some adjacent communities under Awe kingdom.

While welcoming the audience earlier, the Oyo Circuit President , Comrade Tajudeen Abdus-Salam, took time off to request that head of Ahmadiyya elders group should favour Oyo area with hosting rights of 2020 (Majlis Ijtema) convention of the group.

Other dignitaries who graced the occasion included Maulvi Hashim Badmus, Oyo Central Missionary, Alhaji Yusuf, and other principal officers of the group from Lagos including Alhaji Idris, Alhaji Dauda Raji, the Coordinator Zone 5-Alhaji Raheem, the Coordinator Zone 2 Uncle Taoheed Shoboyede and Abdul Gani Babalola, brother Adebisi.

The Business Committee Chairman, Alhaji Ogunmola, said that the Garri processing project would great assist the propagation of Islam and Ahmadiyya in Awe town. He prayed for more successful projects for the Business Committee.

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