A waqf also spelled wakf (Arabic: وقف‎, pronounced [ˈwɑqf]; plural Arabic: أوقاف‎, awqāf; Turkish: vakıf, Urdu: وقف)^[1]. It is under the context of 'sadaqah', a inalienable religious endowment in Islamic law, typically denoting a building or plot of land or even cash for Muslim religious or charitable purposes. The donated assets are held by a charitable trust. The grant is known as mushrut-ul-khidmat, while a person making such dedication is known as wakif.^[2][3]

Definitions[link]

This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (March 2011)

The term waqf literally means "confinement and prohibition" or causing a thing to stop or standstill^[4]. The legal meaning of Waqf according to Imam Abu Hanifa, is the detention of specific thing in the ownership of waqif and the devoting of its profit or products "in charity of poors or other good objects".

Imam Abu Yusuf and Imam Muhammad Says: Waqf signifies the extinction of the waqif's ownership in the thing dedicated and detention of all the thing in the implied ownership of God, in such a manner that its profits may revert to or be applied "for the benefit of Mankind".

There is no direct injunction of the Quran regarding Waqf, but there is a hadith which says "Ibn Umar reported, Umer-Ibn-Al- Khitab got land in khyber, so he came to the prophet Muhammad (peace be upon him) and asked him to advice him about it. The Prophet said, if you like, make the property inalienable, and give the profit from it to charity." Waqf means the permanent dedication by a Muslim of any property for any purpose recognized by the Muslim law as religious, pious or charitable.

Islamic texts[link]

The institution of waqf is not mentioned in the Qur'an, but is rather derived from a number of hadith (traditions of Muhammad).

In one hadith, Umar acquired some property and, after advice from Muhammad,

gave it away as alms [in the sense] that the land itself was not to be sold, inherited or donated. He gave it away as alms for the poor, the relatives, the slaves, the d̲j̲ihād , the travelers and the guests. And it will not be held against him who administers it if he consumes some of it(s yield) in an appropriate manner or feeds a friend who does not enrich himself by means of it.^[5]

In another hadith, Muhammad said, "When a man dies, only three deeds will survive him: continuing alms, profitable knowledge and a child praying for him."^[6]

Life cycle[link]

Founding[link]

Islamic law puts several legal conditions on the process of establishing a waqf.

Founder[link]

Like all contracts, founding a wakf is also treated as one. Therefore the founder (called al-wāqif or al-muḥabbis in Arabic) must be of capacity to produce a contract:

• be an adult
• be sound of mind
• capable of handling financial affairs
• not under interdiction for bankruptcy

Although waqf is an Islamic institution, being a Muslim is not required to establish a waqf, and dhimmis may establish a waqf. Finally if a person is fatally ill, the waqf is subject to the same restrictions as will in Islam.^[7]

Property[link]

The property (called al-mawqūf or al-muḥabbas) used to found a waqf must be objects of a valid contract. This means the founder must have control over the object; for example fish in the sea would not suffice. The objects should not be illegal in Islam (e.g. wine or pork). Finally these objects should already be in the public domains. Thus, public property can't be used to establish a waqf, the property must be the founder's own. The founder can't also have pledged the property previously to someone else. These conditions are generally true for contracts in Islam.^[7]

The property dedicated to waqf is generally immovable, such as estate. All movable goods can also form into waqf, according to most Islamic jurists. The Hanafis, however, also allow most movable goods to be deidcated to a waqf with some restrictions. Some jurists have argued that even gold and silver (or other currency) can be designated as waqf.^[7]

Beneficiaries[link]

The beneficiaries of the waqf can be persons and public utilities. The founder can specify which persons are eligible for benefit (such the founder's family, entire community, only the poor, travellers). Public utilities such as mosques, schools, bridges, graveyards and drinking fountains, can be the beneficiaries of a waḳf. Modern legislation divides the waqf as "charitable causes", in which the beneficiaries are the public or the poor) and "family" waqf, in which the founder makes the beneficiaries his relatives. There can also be multiple beneficiaries. For example the founder may stipulate that half the proceeds o for his family, while the other half go to the poor.^[7]

Valid beneficiaries must satisfy the following conditions:^[7]

• They must be identifiable. At least some of the beneficiaries must also exist at the time of the founding of the waqf. The Mālikīs, however, hold that a waqf may exist for some time without beneficiaries, whence the proceeds accumulate are given to beneficiaries once they come into existence. An example of a non-existent beneficiary is an unborn child.

• The beneficiaries must not be at war with the Muslims. Scholars stress that non-Muslim citizens of the Islamic state (dhimmi) can definitely be beneficiaries.

• The beneficiaries may not use the waqf for a purpose in contradiction of Islamic principles.

There is dispute over whether the founder himself can reserve exclusive rights to use waqf. Most scholars agree that once the waqf is founded, it can't be taken back.

The Ḥanafīs hold that the list of beneficiaries include a perpetual element; the waqf must specify its beneficiaries in case.^[7]

Declaration of founding[link]

The declaration of founding is usually a written document, accompanied by a verbal declaration, though neither are required by most scholars. In some cases even, a waqf can be founded by committing actions that imply the intention of establishing a waqf. For example, if a person builds a mosque and allows other to pray in it regularly, or if someone builds a graveyard and allows others to bury their dead, then these actions are regarded tantamount to founding a waqf.^[7]

Whatever the declaration, most scholars (those of the Hanafi, Shafi'i, some of the Hambali and the Imami Shi'i schools) hold that it is not binding and irrevocable until actually delivered to the beneficiaries or put in their use. Once in their use, however, the waqf becomes an institution in its own right.^[7]

Administration[link]

Usually a waqf has a range of beneficiaries. Thus, the founder makes arrangements beforehand by appointing and administrator (called nāẓir or mutawallī or ḳayyim) and lays down the rules for appointing successive administrators. The founder, may himself choose to administer the waqf during his lifetime. In some cases, however, the number of beneficiaries are quite limited. Thus, there is no need for an administrator, and the beneficiaries themselves can take care of the waqf (since they are regarded the virtual owners).^[7]

The administrator, like other persons of responsibility under Islamic law, must have capacity to act and contract. In addition, trustworthiness and administration skills are required. Some scholars require that the administrator of this Islamic religious institution be a Muslim, though the Hanafis drop this requirement.^[7]

Extinction[link]

Awqaf are intended to be perpetual and last forever. Nevertheless, Islamic law envisages conditions under which the waqf may be terminated:^[7]

• If the goods of the waqf are destroyed or damaged. Scholars interpret this as the case where goods are no longer used in the manner intended by the founder. The remains of the goods are to be reverted to the founder or his/her heirs. Other scholars, however, hold that all possibilities must be examined to see if the goods of the waqf can be used at all, exhausting all methods of exploitation before the termination. Thus, land, according to such jurists, can never become extinguished.
• A waḳf can be declared null and void by the ḳāḍī, or religious judge, if its formation includes committing acts otherwise illegal in Islam, or it does not satisfy the conditions of validity, or if it is against the notion of philanthropy. Since waqf is an Islamic institution it becomes void if the founder converts to another religion.
• According to the Mālikī school of thought, the termination of the waqf may be specified in its founding declaration. As the waqf would expire whenever its termination conditions are fulfilled (e.g. the last beneficiary). The waqf property then returns to the founder, his/her heirs, or whoever is to receive it.

History and location[link]

The practices attributed to Muhammad, have promoted the institution of waqf from the earliest part of Islamic history.^[8]

Egypt[link]

The earliest pious foundations in Egypt were charitable gifts, and not in the form of a waqf. The first mosque built by 'Amr ibn al-'As is an example of this: the land was donated by Ḳaysaba b. Kult̲h̲ūm, and the mosque's expenses were then paid by the Bayt al-Māl (state treasury). The earliest known waqf, founded by financial official Abū Bakr Muḥammad b. ʿAlī al-Mād̲h̲arāʾī in 919 (during the Abbāsid period), is a pond called Birkat Ḥabas̲h̲ together with its surrounding orchards, whose revenue was to be used to operate a hydraulic complex and feed the poor.

India[link]

Waqf Writing Room in Mevlana Museum

Early references to Wakf in India, can be found in 13th century CE work, Insba-i-Mahru by Aynul Mulk Mulltani, described by historian Ziauddin Barani as one of the officers of Jalal ud din Firuz Khilji (r. 1290-1296) first Indian ruler of the Delhi sultanate and the founder of the Khilji dynasty. According to the book, Sultan Muizuddin Sam Ghaor (f. 1195-95 A.D.) dedicated two villages in favour of Jama Masjid, Multan, and, handed its administration to the Shaikhul Islam (highest ecclesiastical officer of the Empire). In the coming years, several more wakfs were created, as the Delhi Sultanate flourished.^{[citation needed]}

As per Wakf Act 1954 (later Wakf Act 1993) enacted by Government of India, Wakfs are categorized as (a) Wakf by user such as Graveyards, Musafir Khanas (Sarai) and Chowltries etc., (b) Wakf under Mashrutul-khidmat (Service Inam) such as Khazi service, Nirkhi service, Pesh Imam service and Khateeb service etc., and (c) Wakf Alal-aulad is dedicated by the Donor (Wakif) for the benefit of their kith and kin and for any purpose recognised by Muslim law as pious, religious or charitable. After the enactment Wakf Act 1954, the Union government directed to all the states governments to implement the Act for administering the wakf institutions like Mosques, Dargah, Ashurkhanas, Graveyards, Takhiyas, Iddgahs, Imambara, Anjumans and various religious and charitable institutions.^[9]

In India, the management of Wakf is undertaken by the Central Wakf Council, India, a statutory body under Government of India, which also oversees State Wakf Boards.^[10] In turn the State Wakf Boards work towards management, regulation and protect the Wakf properties by constituting District Wakf Committees, Mandal Wakf Committees and Committees for the individual Wakf Institutions. ^[9] As per the report of Sachar Committee (2006) there are about 5 lakh registered Wakfs with 600,000 acres (2,400 km²) land in India, and Rs. 6,000 crore book value.^[11][12]

Other[link]

The waqf institutions weren't popular in all parts of the Muslim world. In West Africa, very few examples of the institution can be found, and were usually limited to the area around Timbuktu, Djenné and Masina. Instead, Islamic west African societies placed a much greater emphasis on non-permanent acts of charity. According to expert Illife, this can be explained by West Africa's tradition of "personal largesse." The imam would make himself the collection and distribution of charity, thus building his personal prestige.^[13]

Funding of schools and hospitals[link]

An Old Waqf Document

After the Islamic waqf law and madrassah foundations were firmly established by the 10th century, the number of Bimaristan hospitals multiplied throughout Islamic lands. In the 11th century, every Islamic city had at least several hospitals. The waqf trust institutions funded the hospitals for various expenses, including the wages of doctors, ophthalmologists, surgeons, chemists, pharmacists, domestics and all other staff, the purchase of foods and medicines; hospital equipment such as beds, mattresses, bowls and perfumes; and repairs to buildings. The waqf trusts also funded medical schools, and their revenues covered various expenses such as their maintenance and the payment of teachers and students.^[14]

Comparisons with trust law[link]

The waqf in Islamic law, which developed in the medieval Islamic world from the 7th to 9th centuries, bears a notable resemblance to the English trust law.^[15] Every waqf was required to have a waqif (founder), mutawillis (trustee), qadi (judge) and beneficiaries.^[16] Under both a waqf and a trust, "property is reserved, and its usufruct appropriated, for the benefit of specific individuals, or for a general charitable purpose; the corpus becomes inalienable; estates for life in favor of successive beneficiaries can be created" and "without regard to the law of inheritance or the rights of the heirs; and continuity is secured by the successive appointment of trustees or mutawillis."^[17]

The only significant distinction between the Islamic waqf and English trust was "the express or implied reversion of the waqf to charitable purposes when its specific object has ceased to exist",^[18] though this difference only applied to the waqf ahli (Islamic family trust) rather than the waqf khairi (devoted to a charitable purpose from its inception). Another difference was the English vesting of "legal estate" over the trust property in the trustee, though the "trustee was still bound to administer that property for the benefit of the beneficiaries." In this sense, the "role of the English trustee therefore does not differ significantly from that of the mutawalli."^[19]

The trust law developed in England at the time of the Crusades, during the 12th and 13th centuries. The trust was introduced by Crusaders who may have been influenced by the waqf institutions they came across in the Middle East.^[20][21]

See also[link]

• Habous
• Jerusalem Islamic Waqf
• Charitable trust
• Islamic economic jurisprudence
• Islamic economics in the world
• Trust law
• Vakuf
• Zakah

Further reading[link]

• Real property, mortgage and wakf according to Ottoman law, by D. Gatteschi. Pub. Wyman & Sons, 1884.
• Waqf in Central Asia: four hundred years in the history of a Muslim shrine, 1480-1889, by R. D. McChesney. Princeton University Press, 1991. ISBN 069105584X.
• Wakf administration in India: a socio-legal study, by Khalid Rashid. Vikas Pub., 1978. ISBN 0-7069-0690-X.

Notes[link]

References[link]

• Arjomand, Said Amir; Feierman, Steven; Ilchman, Warren Frederick; Katz, Stanley Nider; Queen, Edward L. (1998), Philanthropy in the World's Traditions, Indiana University Press, ISBN 0-253-33392-X 
• Gaudiosi, Monica M. (April 1988), "The Influence of the Islamic Law of Waqf on the Development of the Trust in England: The Case of Merton College", University of Pennsylvania Law Review (University of Pennsylvania Law Review, Vol. 136, No. 4) 136 (4): 1231–1261, DOI:10.2307/3312162, JSTOR 3312162 
• Hudson, A. (2003), Equity and Trusts (3rd ed.), London: Cavendish Publishing, ISBN 1-85941-729-9 
• Morelon, Régis; Rashed, Roshdi (1996), Encyclopedia of the History of Arabic Science, 3, Routledge, ISBN 0-415-12410-7 

External links[link]

• Islamic Law of waqf according to Five Islamic schools of jurisprudence
• Islamic Law According to Five schools of jurisprudence
• Islamic law concerning waqf (Public Trust).[1]
• Encyclopaedia of the Orient article on waqf
• The Hoda Center in Gainesville, FL is also known (lovingly) as "The Waqf"
• Es Seyyid Osman Hulûsi Efendi Waqf in Darende, in Turkiye.
• Kuwait Awqaf Public Foundation [2]
• Waqfuna موقع " وقفنا "[3]
• Huge properties, little earnings: What ails the Waqf Boards in India?

Khalifatul Masih V Leader of the Faithful (Amir al-Mu'minin)
Khalifatul Masih V
Caliphate
April 22, 2003 to Present
Preceded by	Mirza Tahir Ahmad
Personal Information
Name	Mirza Masroor Ahmad
Born	(1950-09-15) September 15, 1950 (age 61) Rabwah, Pakistan
Spouse(s)	Sahibzadi Amatul Sabooh Begum (m. 1977)
Children	2
Residence	London, England
Alma mater	University of Agriculture, Faisalabad Talim-ul-Islam College
Parents	Mirza Mansoor Ahmad Sahibzadi Nasira Begum
Signature

Part of a series on:
Ahmadiyya
Beliefs & Practices
Five Pillars of Islam · Six articles of faith · Quran Sunnah · Hadith
Distinct views
Prophethood · Jesus Jihad · Evolution
Mirza Ghulam Ahmad
Prophecies · Claims Writings
Literature
Barahin-e-Ahmadiyya · The Philosophy of the Teachings of Islam · Jesus in India Noor-ul-Haq · Revelation, Rationality, Knowledge & Truth  · Victory of Islam Malfoozat · Tafseer-e-Kabeer  · Haqā’iq al-Furqān
Ahmadiyya Muslim Community
Successors of the Messiah: I · II · III · IV · V Jalsa Salana · Mosques · Jamia MTA International
Miscellaneous
Persecution · Lahore Ahmadiyya Movement · List of Ahmadis
See also
Ahmadiyya portal v t e

Mirza Masroor Ahmad (Arabic: ميرزا مسرور أحمد Urdu: مرزا مسرور احمد) (born September 15, 1950) is Khalifatul Masih V, the spiritual leader of the Ahmadiyya Muslim Community. He was elected as the fifth successor of Mirza Ghulam Ahmad on April 22, 2003, a few days after the death of his predecessor Mirza Tahir Ahmad, the fourth Caliph for the Ahmadiiya Muslim Community. As the current Khalifatul Masih, Mirza Masroor Ahmad is guiding the Community through a time of widespread skepticism and animosity^{[citation needed]}towards Islam.

Early life[link]

Mirza Masroor Ahmad was born on September 15, 1950 in Rabwah, Pakistan, the global headquarters of the Ahmadiyya Muslim Community at the time. Masroor Ahmad attended and graduated from Talim-ul-Islam High School and obtained his BA from Talim-ul-Islam College, both located in Rabwah. In 1976, Masroor earned his Master of Science degree in Agricultural Economics from the University of Agriculture, Faisalabad, Pakistan.

Ghana[link]

Having served the Ahmadiyya Muslim Community in various capacities, Masroor Ahmad served in Ghana for over 8 years.^[1] He established the Ahmadiyya Secondary School in Salaga, a school in the northern region of Ghana, where he served as principal for 2 years. His success with the school in Salaga made him an obvious choice as principal of the Ahmadiyya Secondary School in Essarkyir, located in the centreal region of Ghana. There he served as principle for 4 years.^[1]

After his tenure as principal, Masroor Ahmad was appointed as the manager of the Ahmadiyya Agricultural Farm in Depali located in the northern region of Ghana where he served for two years. He successfully planted and nurtured wheat for the first time in Ghana. The experiment of planting, growing and nurturing wheat as an economic crop in Ghana was exhibited at an international trade fair and the results were submitted to the Ministry of Agriculture of Ghana.^[1][2]

Pakistan[link]

Shortly after serving in Ghana, Masroor Ahmad returned to Pakistan and was made responsible for finances on March 17, 1985. He also served as the Director of Education within the Community in Pakistan and on December 10, 1997 he was appointed as Nazir A'ala (Principle Director) and local president until his election as Khalifatul Masih.^[1]

Imprisonment[link]

In 1999, a resolution was presented in the Provincial Assembly of the Punjab which demanded that the name of Rabwah be changed because that name appeared in the Qur'an. The resolution passed without much debate and the name of Rabwah was officially changed to Chenab Nagar. Signage was placed in prominent parts of Rabwah which bore the new name. A few days later, a F.I.R. (criminal complaint) was filed accusing certain members of the Ahmadiyya Muslim Community for erasing a sign which bore the new name as well a passage from the Qur'an. Though the complaint didn't mention any names, a case was registered, resulting in the arrest of Masroor Ahmad and a few other senior members of the Ahmadiyya Muslim Community. They were imprisoned for 11 days with their bails being rejected but were eventually released on May 10, 1999.^[1]

Caliphate[link]

Masroor Ahmad was elected as Khalifatul Masih V on April 22, 2003 at 11:40pm GMT, a few short days after the demise of his predecessor Mirza Tahir Ahmad. Imam Ataul Mujeeb Rashed, Secretary Majlis-e-Shura announced the results of the election that night as follows:

It is announced for the information of all members of the worldwide Ahmadiyya Muslim Community that following the Maghrib and Isha prayers, the Majlis Intikhab Khilafat (the Electoral College) established by Hadrat Khalifatul Masih II, Musleh Maud (the Promised Reformer) convened at the Fazl Mosque London today, Tuesday 22nd April 2003, under the chairmanship of Respected Chaudhry Hameed Ullah Sahib. Pursuant to the rules and regulations, each member took an oath of allegiance to Khilafat-i-Ahmadiyya. After this, they elected the most respected Sahibzada Mirza Masroor Ahmad as Khalifatul Masih V. The members of the Majlis Intikhab Khilafat immediately had the honour of taking the pledge of initiation at the blessed hand of Hadhrat Amir al-Mu'minin Khalifatul Masih V, may Allah assist him with His Mighty help and Allah grant him a long life, and have also had the honour of meeting Hadhrat Amir al-Mu'minin.

Alhamdulillah. May Allah the Exalted in approval make this election most blessed. Ameen. Our Merciful and Gracious God! O our Noble and Loving Lord, we are grateful to You that You have bestowed us with Your Grace and the Second Manifestation and have once again changed our state of fear to that of peace. O our Possessor of Power and Authority and Self-Subsisting and All-Sustaining God, we bear witness that once again Your Messiah and Mahdi’s prophecy as stated in the journal Al-Wasiyyathas materialised with full glory and magnificence.^[1]

— Ataul Mujeeb Rashed, Secretary Majlis-e-Shura, After the election of Khalifatul Masih V on April 22, 2003

Today he frequently tours around the world, visiting countries for the Community's Jalsa Salanas (annual gatherings). Masroor Ahmad also regularly leads prayers at Fazl Mosque in London, England, the current global headquarters for the Ahmadiyya Muslim Community as well Friday prayers from Baitul Futuh Mosque, in Morden, London.^[1]

The Prime Minister of Canada, Stephen Harper (left), sits next to Mirza Masroor Ahmad at the grand opening to the public of Baitun Nur, the largest mosque in Canada, on July 5, 2008

Caliphate Centenary[link]

On May 27, 2008, members of the Ahmadiyya Muslim Community celebrated the centenary anniversary of the establishment of Khilafat.^[3] Mirza Masroor Ahmad spoke at a large gathering of community members in the Excel Center in London, England and performed the International Bai'at with Ahmadis worldwide.^[4] This was relayed around the world via the Community's television channel, MTA with a live link up to Ahmadiyya, India, the birthplace of Mirza Ghulam Ahmad and original global headquarters before the partition of India in 1947.^[5][6][7]

A Jalsa Salana celebrating the centenary anniversary of Khalifat was planned in Qadian for December, 2008. This gathering was to mark the end of celebrations of the centenary. However, due to the Mumbai bomb-blasts and the resulting security situation, Masroor Ahmad canceled his participation in the gathering at Qadian and returned to London.^[8]

Message of Peace to Pope Benedict XVI[link]

On December 6, 2011, Mirza Masroor Ahmad sent a direct message to Pope Benedict XVI calling for the Pope to use his influence to encourage religious tolerance and the establishment of human values throughout the world.^[9]

Advising Ahmadis of the harms of Facebook[link]

He in many of his sermons has cautioned Ahmadis against Facebook.^[10][11][12]

However in his own words, addressing a question by an Ahmadi girl about Facebook, he has stated that:

I have never forbidden Facebook for any Ahmadi. I have only stated that it should be utilized, if needed at all, with common sense and proper use that doesn't go against the teachings of Islam. It has more bad things in it than benefits. Those who want to hear my advice should act upon it as it is better for them, and those who choose to refuse it can refuse it if they wish.^[13]

— Mirza Masroor Ahmad

Warning of World War III and Message to Israel[link]

On March 5, 2012, Mirza Masroor Ahmad wrote letters to Israeli Prime minister Benjamin Netanyahu and Iranian President Mahmoud Ahmadinejad to avoid war between their countries and warning both the leaders that if this tension escalates it may turn toward World War III and involve nuclear weapons.^[14]

Discussion about a possible third world war is a repeated subject in his Friday Sermons of late 2011 and 2012, whereupon he went as far as to advise the worldwide Ahmadiyya Muslim Community to stockpile food for a month because he feels the war is imminent.^[15][16]

He also said in his epistle to Pope Benedict XVI on December 6, 2011 that:

Many small wars are going on in the world today and there is a need to stop them otherwise these could lead to a world war which could bring untold destruction. It is with regret that if we now observe the current circumstances of the world closely, we find that the foundation for another world war has already been laid. As a consequence of so many countries having nuclear weapons, grudges and enmities are increasing and the world sits on the precipice of destruction.^[17][18]

— Mirza Masroor Ahmad

Warnings to Iran, USA and Canada[link]

He later sent messages to President Barack Obama of the USA, Prime Minister Stephen Harper of Canada, and President Mahmoud Ahmadinejad of Iran warning them of the destruction and ramifications of nuclear warfare, on March 25, 2012.^[19][20]

Condemning of Grand Mufti of Saudi Arabia's Anti-Church Edict[link]

Khalifa of Islam condemning Grand Mufti of Saudi Arabia's fatwa

On April 8, 2012, Mirza Masroor Ahmad condemned the fatwa (edict) of Abdul Aziz al-Shaikh, Grand Mufti of Saudi Arabia calling for the destruction of all churches in Saudi Arabia and surrounding Arab states.

I was shocked and very saddened to learn that Saudi Arabia’s Grand Mufti has called for all Churches in the region to be destroyed. What he has said is completely against the teachings of Islam and must be condemned absolutely. We find that the Holy Prophet (peace be upon him) spent his entire life preaching peace, tolerance and justice. Thus there can be no other conclusion than to say that what the Grand Mufti has said is completely wrong and displays a complete lack of understanding of Islam on his part.^[21]

— Mirza Masroor Ahmad

He further quoted the Qur'an to justify his condemnation of the edict:

الَّذِينَ أُخْرِجُوا مِنْ دِيَارِهِمْ بِغَيْرِ حَقٍّ إِلَّا أَنْ يَقُولُوا رَبُّنَا اللَّهُ وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَهُدِّمَتْ صَوَامِعُ وَبِيَعٌ وَصَلَوَاتٌ وَمَسَاجِدُ يُذْكَرُ فِيهَا اسْمُ اللَّهِ كَثِيرًا وَلَيَنْصُرَنَّ اللَّهُ مَنْ يَنْصُرُهُ إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ

Those who have been driven out from their homes unjustly only because they said, ‘Our Lord is God’ — And if Allah did not repel some men by means of others, there would surely have been pulled down monasteries and churches and synagogues and mosques, wherein the name of God is oft commemorated. And Allah will surely help one who helps Him. Allah is indeed Powerful, Mighty

— ^{[Quran 22:40]}

Inauguration of Darul Amaan Mosque (Abode of Peace) in Manchester, UK[link]

Darul Amaan Mosque, Manchester, UK

On 27th April, 2012, Mirza Masroor Ahmad inaugurated Darul Amaan mosque in Manchester, UK, with the full support of the Manchester City Council.

The mosque is reportedly the second largest in Western Europe and can accommodate up to 2,000 worshippers.^[22]

Controversies[link]

Pope Benedict XVI Islam controversy[link]

On September 12, 2006, while Pope Benedict XVI was lecturing at the University of Regensburg, he quoted the opinion of Byzantine Emperor Manuel II Palaiologos, "Show me just what Muhammad brought that was new and there you will find things only evil and inhuman, such as his command to spread by the sword the faith he preached".^[23] The quotation drew criticism from a number of individual governmental representatives and Muslim religious leaders including Khalifatul Masih V Mirza Masroor Ahmad.

As the leader of the Ahmadiyya Muslim Community, Masroor Ahmad disapproved of the Pope's view on Islam, stating that the Pope had been irresponsible and lacked knowledge of Islam. He explicated the 'inherent peaceful teachings of Islam' and the Qur'an and sought to remove misconceptions regarding Jihad and the Islamic Prophet Muhammad, in light of references made by European writers in his Friday Sermon on September 15, 2006.^[24]

2010 Quran-burning controversy[link]

The plan to burn the Qur'an by the Dove World Outreach Center on the 9th anniversary of 9/11 attacks was highly condemned by Masroor Ahmad at the Baitul Futuh mosque in London, England. He stated that "religious extremism, be it Christian extremism, Muslim extremism or any other kind, is never a true reflection of the religion".^[25][26] The Ahmadiyya Muslim Community also held a "Faith Day" with representatives of other faiths as a response to the Qur'an burning.

2010 Ground Zero mosque controversy[link]

In 2010, plans were being made to build a 13-story Muslim community center located two blocks from the World Trade Center site in Lower Manhattan, New York. Although the Park51 building would not be visible from the World Trade Center site,^[27] opponents of the project have said that establishing a mosque so close to Ground Zero would be offensive since the hijackers in the September 11, 2001 attacks were Islamic terrorists.

Mirza Masroor Ahmad commented on the plan to build a mosque near ground zero where he stated:

If a mosque is built at the proposed site, then the Ahmadiyya Muslim Community would like to see churches, synagogues, Hindu places of worship and places of worship of all other religions also built near Ground Zero. That would be a good example of how from an act of evil and terror has emerged unity and peace.^[28][29]

— Mirza Masroor Ahmad

Geert Wilders controversy[link]

Addressing Wilders directly, Mirza Masroor Ahmad said:

Listen carefully – You, your party and every other person like you will ultimately be destroyed. But the religion of Islam and the message of the Holy Prophet Muhammad (peace be upon him) will remain forever. No worldly power, no matter how powerful and no matter how much hatred they bear towards Islam, will ever succeed in erasing our religion.^[30]

— Mirza Masroor Ahmad

In reply to the statement, Wilders asked Piet Hein Donner, Interior Minister of Holland if the government considered this a threat and if they would take any action against Ahmad. Donner replied that he saw no threat as Ahmad only threatened the destruction of Wilders through peaceful prayer and not violence, and that the Ahmadiyya Muslim Community worldwide are known to be peaceful.^[31]

Response to persecution[link]

Lahore Massacre[link]

On May 28, 2010, two Ahmadi mosques in Lahore, Pakistan came under attack from the Tehrik-i-Taliban Pakistan Punjab wing. The attacks were carried out nearly simultaneously at Darul Al Zikr Mosque in Garhi Shahu and Bait Al Noor Mosque in Model Town, both 15 km apart. Ninety-four people were killed^[32] in the incident (including one attacker) with 108 injured.^[33] Another attacker was captured by the worshippers.

Mirza Masroor Ahmad issued two press releases urging members of the Community to exercise patience and prayers and that in response, 'no inappropriate action would be shown by any Ahmadi'.^[34] He subsequently delivered a Sermon giving details of the two attacks followed by a series of sermons^[35] in which he paid tribute to each of the martyrs, detailing their services to the Community.

Muslim Television Ahmadiyya[link]

Following the achievements of his predecessor Khalifatul Masih IV, Mirza Masroor Ahmad launched an additional two channels on Muslim Television Ahmadiyya: MTA 2 directs special programmes in European languages such as English and German while MTA Al Arabiya broadcasts to the Arabic speaking communities in Middle East, North Africa and North America.^[36]

Writings and speeches[link]

Several speeches delivered by Mirza Masroor Ahmad in the form of Friday Sermons or speeches given at Jalsa Salanas or other conferences have been compiled into book format. One such book is the "Conditions of Bai'at and Responsibilities of an Ahmadi" which details the importance of the Ten Conditions of Bai'at in reference to the teachings of the Qur'an and the practices of Islamic Prophet Muhammad.^[37]

Family, marriage and children[link]

Masroor Ahmad is the son of Mirza Mansoor Ahmad and the grandson of Mirza Shareef Ahmad, the son of Mirza Ghulam Ahmad. His mother is Sahibzadi Nasira Begum, the eldest daughter of Mirza Basheer-ud-Din Mahmood Ahmad, the second Caliph of the Ahmadiyya Muslim Community. Masroor Ahmad has two brothers: Mirza Idrees Ahmad (deceased) and Mirza Maghfoor Ahmad and two sisters: Amatul Qudoos and Amatul Raoof.

He married Sahibzadi Amatul Sabooh Begum, the daughter of Syed Daud Muzaffar Shah and Amtul Hakeem Begum (daughter of Mirza Basheer-ud-Din Mahmood Ahmad) on January 31, 1977. He has a daughter Amtul Waris Fateh and a son Mirza Waqas Ahmad.

References[link]

External links[link]

Wikimedia Commons has media related to: Mirza Masroor Ahmad

• Preaching peace and tolerance in the face of persecution
• Ahmadiyya Muslim Community International

Published sermons[link]

The following is a list of sermons of Khaliftul Masih V that have been published in book form:

• The Conditions of Bay'ah and the Responsibilities of an Ahmadi
• A Response to the Pope's Remarks about Islam
• The Blessed Model of Prophet Muhammad and the Caricatures
• Islam - A Peaceful Religion
• Exemplary Compassion of Prophet Muhammad
• Speeches and Articles in the Review of Religions

v t e Ahmadiyya topics Beliefs and practices Five Pillars of Islam Six articles of faith Qur'an Hadith Sunnah Distinct views Prophethood Jesus Jihad Evolution Mirza Ghulam Ahmad Prophecies Claims Writings Death Literature Barahin-e-Ahmadiyya The Philosophy of the Teachings of Islam Jesus in India Noor-ul-Haq Victory of Islam Malfoozat Tafseer-e-Kabeer Ahmadiyya Muslim Community Successors of the Messiah: I II III IV V Jalsa Salana Mosques MTA International Miscellaneous Persecution Lahore Ahmadiyya Movement Category:Ahmadiyya Portal:Ahmadiyya