Late last year, in response to a journalist asking whether the economic fallout of COVID-19 could lead to military conflict, the head of Britain’s military said “Yes, I think we are living at a moment in time where the world is a very uncertain and anxious place”. The alarm bells were rung. As this threat flickers and flares, we must remember that war affects us all. Conflict extends beyond the bombs, bullets and battlelines. Those displaced by violence and chaos will seek out a better life and a new home; as we meet the wearied faces of immigrants, migrants and refugees, we will be called to act.
But should our actions be of compassion or concern? As the world lurches towards further uncertainty, we must be ready with our answer.
Immigration has become a dirty word, muddied by racism and lazy xenophobia, yet it raises justified security concerns. From the Latin verb immigrare, meaning ‘to remove, go into, and move in’, the word immigrant captures the journey: removal from a homeland, entering into foreign land and eventually settling in. It’s the entering and settling that some people snarl and seethe at. People are quick to label those who do not support the welfare of migrants as right-wing or racist. However, there are a number of concerns that are legitimate:
The Economic Concerns
Why must the public’s hard-earned cash be put towards something other than themselves? Why must the taxpayer pay for the support and welfare of foreigners?
These are honest questions. At a time when our economic growth is blunted by record levels of unemployment and the general public is living in narrower margins of comfortability, concerns over where our money goes is rightly justified. Underlying this concern is the fear that opening-up our borders will dry us out. That those who come here for a better life will leech the social benefits we might offer, abuse the system, and leave very little for those that remain in need. Ultimately, the cost of welcoming immigrants will come at our own personal expense.
However, a 2018 report on the economic realities and social impact of migration found that “migrants consume fewer benefits and receive less from the public purse in comparison to natives in similar circumstances.” Non-refugee immigrants in Canada for example “use less unemployment benefits, social security and housing support than domestic residents, despite the employment rate for migrants being lower”.
But public money is still being spent. If there are more people dependent on welfare, there’s little left to go around, right? Well, no.
Professor Ian Goldin, lead author of the report, found that “If immigration had been frozen in 1990 […], the [UK] economy would be at least 9 per cent smaller than it is now. That is equivalent to a real loss in GDP of more than £175 billion over 15 years”.
This is least surprising when we consider that immigrants are twice as likely to start their own businesses than British-born individuals in the UK. It’s a similar story in the US, where 30% of businesses are founded by migrants, and 40% of Fortune 500 companies belong to immigrants. In other words, immigrants do generate wealth—they’re an economic strength, not a burden. They can be vectors of growth and prosperity.
This does not promise the goodwill of all immigrants however. It is therefore important for immigrants to be responsible citizens and aspire for self-sufficiency. In equal measure, host-nations should not prevent the paths to progress in society, and for their own economic benefit, encourage the professional development of immigrants. Thus, the lessons remain clear: there is economic value for all when opening up our borders.
But there is a growing disconnect between the positive economic impact and the increasing negative perceptions of immigration.
The Social Disconnect
The narrative surrounding immigrants strikes fear and mistrust. One example is the racialisation of child grooming gangs. Whether it was the controversial claim that 84% of grooming gang offenders were Asians, or Labour’s resigned shadow equalities minister writing that Britain “Has a problem with British Pakistani men raping white girls” — the media has been saturated with a negative view of foreigners and their actions towards society.
However, a new Home Office report published in December 2020 found that the link between Pakistani-heritage men and child abuse is untrue. The report states:
“Research has found that group-based child sexual exploitation offenders are most commonly white. Some studies suggest an overrepresentation of black and Asian offenders relative to the demographics of national populations. However, it is not possible to conclude that this is representative”
The idea that such depraved behaviour is a feature of Pakistani character, or of any ethnicity, is a modern racial myth — a dishonest representation and smearing of minority communities. Criminality does not belong to one ethnicity; it is not the result of culture or religion, but the moral collapse of human nature which we all share.
The distrust of immigrants is rooted in the idea that foreigners have certain values and aspects of culture that should be unwelcomed in any modern democratic society. Current Prime Minister Boris Johnson has said in the past that Islam has caused the Muslim world to be “centuries behind the West” and has a “fatal religious conservatism”. Such language presents Islam and Muslim migrants as a threat to civilised society. It is unsurprising then that a 2016 poll found that nearly two thirds of Britons think Islam is incompatible with British values.
But we mustn’t be swayed by sensationalist rhetoric. It is vital to seek an honest understanding when assessing the people at our borders. Since the Muslim population in Europe could double by 2050, depending on migration, it is important to know their principles and beliefs when assessing their entry.
Islamic values: Who is the Muslim migrant?
In a fractious early Arab society, Islam provided a collective identity, defined not by tribal differences, but rather unified in the recognition of the responsibility Muslims had to create peace in society.
اِنَّمَا الۡمُؤۡمِنُوۡنَ اِخۡوَۃٌ فَاَصۡلِحُوۡا بَیۡنَ اَخَوَیۡکُمۡ وَ اتَّقُوا اللّٰہَ لَعَلَّکُمۡ تُرۡحَمُوۡنَ
“Surely all believers are brothers. So make peace between brothers, and fear Allah, that mercy may be shown to you.” [Holy Qur’an, 49:11]
… وَ لَا یَجۡرِمَنَّکُمۡ شَنَاٰنُ قَوۡمٍ عَلٰۤی اَلَّا تَعۡدِلُوۡا ؕ اِعۡدِلُوۡا ہُوَ اَقۡرَبُ لِلتَّقۡوٰی …
“… And let not a people’s enmity incite you to act otherwise than with justice. Be always just, that is nearer to righteousness…” [Holy Qur’an, 5:9]
Far from stifling societal progress, Islam gives impetus to pluralism, anchored not just in sentiment but also in jurisdiction. After 13 years of viperous attacks and persecution, the Holy Prophetsa was given divine permission to migrate to Medina. Upon arrival, the Prophet of Islamsa drafted the Charter of Medina, a document establishing the law of the land and recognising the city as a multi-religious state. It bound all people—be they Muslims, Jews or pagans—as being equal citizens of the same city-state. It respected the religious sensibilities of all and established collective responsibility towards peace in a city that had been previously mired in tribal warfare.
The Holy Prophetsa was a Muslim migrant himself. He had entered a new society and established principles of cohesion and integration. These are the true teachings of Islam. Thus, a Muslim migrant who follows Islam sincerely, will carry the values of interfaith harmony, community and integration — in reverence to the Holy Prophetsa.
On the concept of charity, the Holy Prophetsa had advised Muslims that “the upper hand is better than the lower hand”. Meaning, giving charity is far better than taking it. This simple saying captures the essence of self-determination and dignity that Islam inspires in Muslims: to establish themselves in a position that betters those around them. Hence, the notion of Muslim migrants, entering this country, threatening societal peace, and being unmindful of others, is an imagination that goes against the teachings of Islam.
Unfortunately, these principles are not practised by some. In committing acts of violence and terror, those who claim to follow the teachings of Islam, do the most to subvert it. To protect society from extremism, terrorism, and radicalisation, security measures are justified. In a 2018 address at the annual convention in Germany, Hazrat Mirza Masroor Ahmad – Khalifatul-Masih Vaba said:
“If there is any doubt or suspicion raised about the character or backgrounds of certain immigrants, the authorities should be vigilant and monitor them until they are satisfied that they do not pose a risk to society. Some may consider this an intrusive policy, yet protecting society from danger and maintaining the peace and security of the nation are paramount objectives for any government.”
Commenting on the German government’s policy to make community service mandatory to asylum seekers, His Holinessaba said “It instils a belief that it is the duty of each person to serve their society and to help the members of the community. Accordingly, the German Government deserves praise rather than criticism for this policy.”
Thus, we shouldn’t shy away from justified policies that ensure integration of immigrants and the safety of society in general. Ultimately, the values of loyalty to one’s nation, respect for others, and the desire to contribute to society, is an expression of a Muslim’s faith. If governments wish to implement such measures, it should not be a cause of concern to any Muslim.
A Place to Call Home
Early this month, a high court ruling heard of the squalid and cramped conditions asylum seekers were placed in at the Napier army barracks in Kent during the pandemic. It was only after a fire broke out that the situation was brought to light. The asylum seekers spoke of the dire conditions: being left without electricity, heating and drinking water since the fire; sharing rooms with 14 other people, having food poisoning from eating raw food. It brings back thoughts of the Windrush scandal three years ago, where people were detained, denied legal rights and threatened with deportation — despite many of the immigrants having arrived in the UK before 1973.
In this country, immigrants, asylum seekers and refugees, are far too often met with hostility and banishment. Though we must remain vigilant against terrorism and other external threats, we don’t have to abandon a moral conscience to do so. Most are simply looking to escape violence, find a home and make a better future for themselves and the ones they love.
As the threat of war rattles on, we need to recognise our past failures to those who reach our shores. We need to understand that mass immigration and refugees is a direct consequence of our involvement in wars and supplying weapons. We need to recognise the work of immigrants and their value to society. Immigrant doctors, nurses and others in healthcare are especially risking their lives to heal this country back to health; if we trust them in moments of our own vulnerability, we should trust them in theirs.
Hazrat Khalifatul-Masih Graces Khuddamul Ahmadiyya UK Games
Mercy For Mankind MKA Games – The Full Report
On Sunday 4 July 2021 Khuddamul Ahmadiyya UK organised the first in-person event after lockdown as a charity fundraiser. The Mercy4Mankind event took place on the school fields of Waverly Abbey Primary School adjacent to Islamabad.
A total of 14 sporting competitions were organised as part of the day from a slow bike race to tug-of-war with Khuddam participating in them throughout the day. This was the first in-person event of this size since the beginning of the pandemic and saw a registered attendance of 268.
A live stream for viewers at home was organised from Aiwan-e-Mahmood with reporting live from the field also taking place—walking the viewers through the various competitions on offer.
A total of £23,000 was raised under the Mercy4Mankind Charity Challenge which was setup in Khuddamul Ahmadiyya with M4M celebrating the teachings of love and mercy presented by the Holy Prophet Muhammadsa.
By far the highlight of the day was when Hazrat Khalifatul-Masih Vaba graced the occasion with 3 exhibition competitions taking place before Huzooraba. This was the first time most Khuddam had seen Huzoor in person since the lockdown began and many were overjoyed at the opportunity. The finals of the Bike Race, Slow Bike Race and Tug-of-War took place before Huzooraba, as well as an exhibition match between National Amla and Regional Qaideen. Huzooraba remained with Khuddam until the end of the competitions and led everyone into silent prayer.
The pandemic has been difficult for many, this event was described by many as a much needed gathering to re-kindle the Khuddam spirit of brotherhood. Of course, seeing Huzooraba brought a whole new feeling to the event.
Inspirational Accounts of Pioneering Life Devotees of Ahmadiyyat
When the Holy Prophetsa declared his prophethood to the people of Arabia, they turned against him. Those who were once his dear friends became thirsty for his blood, so much so that they set a bounty for his capture. On the other hand, there were some who supported him and stood by his side like in the battle of Badr [the first battle fought in Islam]. There were some who, despite having only the very basic necessities of life, opted to go on preaching campaigns. This was merely because of the level of trust that they had in God Almighty, that whatever should happen to them, God would not waste their faith.
One of the moving incidents found in the history of Islam is Hazrat Imranra, whose entire family was martyred in front of his eyes but he did not let go of his trust in God, and as a result the Holy Prophetsa gave him the glad tidings that his family are in paradise.
The dedication of life at that time required the person to lay his life down for the propagation of Islam through defensive wars and other confrontations but as time elapsed, there became a change in the nature of dedication. Once the Holy Prophetsa assigned companions to teach the Holy Qur’an to some people of a certain tribe, and seventy huffaz [people who have memorised the entire Qur’an] were appointed for this task. They had no idea of what the future held for them. They presented their lives for the pleasure of God Almighty. Later there was a conflict and many were martyred.
The meaning of dedicating one’s life in accordance to the custom of the Ahmadiyya Jama’at is to serve the Jama’at whilst leaving behind all worldly desires and to take the service of the Jama’at as one’s prime objective keeping only the pleasure of God Almighty in mind. After dedication, there remains no room for personal desires or preferences, rather the life of the devotee becomes the property of the Jama’at. The following is a verse from the Holy Qur’an:
قُلْ اِنَّ صَلَاتِيْ وَ نُسُکِيْ وَ مَحْيَايَ وَ مَمَاتِيْ لِلّٰہِ رَبِّ الْعٰلَمِيْنَ
“Say, ‘My Prayer and my sacrifice and my life and my death are all for Allah, the Lord of the worlds.” [6:163]
In accordance with this verse, the first devotee in the Ahmadiyya Jama’at was Hazrat Hakeem Maulana Nooruddinra, who moved to Qadian at the instruction of the Promised Messiahas.
Upon receiving a letter from Batala (a city in India), which read “Come and tend to a patient”, he replied “I am no longer the owner of my decisions, rather without the permission of the Promised Messiahas I cannot leave my position”. Therefore the sender acquired the permission of the Promised Messiahas to accompany Hazrat Hakeem Maulana Nooruddinra with him to Batala which was graciously granted.
On another occasion it has been reported that Hazrat Hakeem Maulana Nooruddinra said that “After coming to Qadian, I never thought of my hometown and thought of Qadian as my final destination.”
In September 1907, the Promised Messiahas initiated the “Life devotee” campaign and 13 people signed up for it in the early stages. On mentioning the qualities of Life devotes, Huzooras said “They should be content and wealth should not bother them, when the Holy Prophetsa sent someone for a Tabligh campaign, the appointee would prepare himself instantly for the task without demanding any allowance for the journey, nor making an excuse of longing for their families. This work can only be undertaken by such a person who dedicates himself for Allah the Almighty. God helps righteous people from Himself, as they take on a life of hardship for His sake.”
Expanding further on the qualities of life devotees, the Promised Messiahas stated that “They should be those who are patient and steadfast. There should be no negative enthusiasm in their nature. They should have the power to answer all hate speech with love. If they feel at risk of facing dishonesty or being deceived then they should leave such company or environment. They should keep doing their appointed tasks quietly and willingly”.
These are some of the qualities that the life devotees of this era should always keep in mind and act in accordance with to be counted as the successful. Some faith inspiring incidents of early life devotees are laid out below that show how they all manifest the qualities which were expected of a true life devotee.
Firstly, we begin with the account of Mubarak Ahmad Nazir, Missionary of Canada. On relating an interesting incident of his father when Mubarak Ahmad Nazir was eleven years of age, he said that “My father, Al Hajj Maulavi Nazir Ahmad Alira was a pioneering Missionary of Islam Ahmadiyyat. In 1945, I accompanied my father to Sierra Leone on a ship through a perilous journey. It took about three months from Qadian (India) to go to Sierra Leone and during this time I became seriously ill because of that long journey. I remember when we were about to board the ship, every passenger had to be checked by a doctor to make sure that they are fit to travel. When I went for my check up, the doctor looked at me, took my temperature, assessed me and evaluated my condition, and he told my father (Maulavi Nazir Ahmad Alira) ‘This boy I cannot carry… because he is at the point of death and in our ship we don’t have a cold storage room. I will only carry him under one condition that you sign on this paper that if he dies on the way, you will allow us to throw him overboard.’ I was the only son and I remember my mother started crying and said ‘Let’s take another ship.’ My father said ‘Don’t worry about him! Nothing is going to happen.’ He said ‘I don’t know when I will get another ship, I’m a Missionary, and I’ve been assigned a duty by His Holiness.’ I faintly remember he held my hand and he asked the doctor ‘Where do I have to sign?’ and whilst signing he jokingly or quiet sternly also said ‘If he dies throw him into the sea, but nothing will happen to him!’ Mubarak Ahmad Nazir ends on the note that the eleven year old child [pointing to himself] now is Alhamdulillah eighty five years old.”
This incident expresses that if you put your trust in God, for His cause, then He will also help you in your trials and tribulations. The fact of the matter is you should not lose hope at the first sign of difficulty. Zahoor Hussainra of Bukhara was another missionary, who travelled to Russia and faced trial and persecution. He reports that whilst in prison he saw the second Khalifara in a vision and Hazrat Musleh Maudra scolded him saying that “I have sent you to preach and you are quiet.” Upon this, he felt ashamed, and started to learn Russian with some of the inmates who knew the language. He was later freed and returned to India.
The lesson to be learnt here is that regardless of the circumstances, one should not get hopeless, rather he should make the best of what he is confronted with, like in this example of imprisonment where learning a language was the last thing anyone could have thought of, yet Maulana Zahoor Hussainra took this time and made use of it. He learnt the language by talking to others and not worrying about what would happen to him in that state of capture. Only he who trusts in God has the strength to carry out these tasks despite such overwhelming tribulation.
A similar incident is found when, on 15 February 1920, Dr. Mufti Muhammad Sadiqra, arrived at the port of Philadelphia by ship from London as the first Missionary. As soon as he arrived, the immigration officer interviewed him and asked the reason for his arrival. He said that he had come to this region as a preacher of Ahmadiyyat, the true Islam. At that time, it was not customary to obtain a visa before coming to the United States. The immigration officer admitted people and allowed them to enter, but sometimes some people were barred from entering and were sent back.
A long interview was conducted with Dr. Mufti Muhammad Sadiqra in which he was asked if he believes in polygamy like other Muslims. Dr. Mufti Muhammad Sadiqra replied with full confidence that yes I have the same belief as what Hazrat Jibrailra revealed to the Holy Prophet Muhammadsa, the Messenger of God, in our Holy Book, the Holy Qur’an. The immigration officer asked, “Will you also preach this polygamy here?” To which he replied, “Of course I will.” The immigration officer said “You know, it’s against our law.” To this he replied that we Ahmadi Muslims do not do anything against the law, but these laws are made by human beings based on mutual understanding and they also change. On this the immigration officer denied him entry to America saying that if he spread his teachings and changed the environment, he would make a mess in America. Dr. Mufti Muhammad Sadiqra politely asked the immigration officer if there was another option available to him. The immigration officer said you would be arrested and brought before a judge and they will prosecute you for refusing to obey the officer. He replied, “I accept this second option.” He was arrested that evening and sent to prison.
Dr. Mufti Muhammad Sadiqra waited for the trial in jail and spent this time preaching to other prisoners, and sent the report to Hazrat Musleh Maudra. Almost every day he would write a letter to Huzoorra and send a report of his preaching by post. During his time in prison, according to some reports, he had converted between seventeen and twenty-two people to Ahmadiyyat.
When he was brought before the judge, the judge was very impressed with his personality and the way he dressed and after an interesting conversation, the judge allowed him to enter the United States legally. Meanwhile, he also received enthusiastic replies through letters from Hazrat Musleh Maudra, in which it was announced that no power in the world could stop him from entering the United States. Henceforth, he established the first mission in Philadelphia.
This was again the level of trust and honesty with God Almighty that led to him entering a land legally where preaching was against the law. He not only preached but converted many people to Ahmadiyyat before even stepping onto US soil.
The last account presented in this piece is the account of a Missionary had who travelled to Spain. Due to the lack of financial resources of the community, Hazrat Musleh Maudra requested many of the missionaries stationed in Europe, to return home. Maulana Qamar Ilahi Zafar, having read the message from the Khalifahra, wrote back requesting permission to continue to work as a self-financed missionary. After receiving permission from Huzoorra, he worked as a street vendor selling homemade perfumes, primarily in El Rastro, an open-air market in Madrid. He often used his stalls as an opportunity to introduce the Islamic faith. For example, he reportedly used to chant,
“Huelan esta fragancia tan agradable, sin embargo esta fragancia no durará
mucho tiempo entre vosotros, pero yo conozco un aroma que es permanente y eterno.
Si lo desean, pueden tomar mi tarjeta y contactarme”
Meaning that “The pleasant fragrance that you are smelling does not last long, but I know of a scent that is permanent and eternal [i.e. Islamic teachings]. If you wish, you can take my card and contact me.” Under the rule of Francisco Franco, non-Catholic missionary work was banned and as a result Maulana Qamar Ilahi Zafar faced several arrests by the state police. Often, his perfume stall was subjected to vandalism from members of the general public. In spite of this, he managed to publish a number of books in Spanish during the Franco era.
Thus, we learn what the true essence of devotion means and what it takes to fulfil it, looking up on several key pioneering Missionaries, to understand how they stepped outside their comfort zones to spread the teaching of the true Islam. They have set the bar for all to follow. They have laid out the guide posts in which we can shape our lives and try to become devotees of the same calibre.
May Allah bless these souls and enable us to follow their footsteps. Ameen.
Waqf-E-Nau Highlights From The Year
Waqf-e-Nau retreat and a virtual mulaqat
The National Waqf-e-Nau Retreat held by MKA UK
MKA UK’s Waqf-e-Nau Retreat was streamed live on YouTube on 27 February 2021, and at the time of writing, it has been viewed over 13,400 times.
Throughout the day various important topics were covered including emphasising the importance of listening to Huzoor’saba Friday Sermons as well as presenting specific instructions for Waqifeen-e-Nau given by Huzooraba.
A live discussion was held where a few young Waqifeen-e-Nau discussed the importance of having a strong relationship with Khilafat and the Jama’at as well as requesting Huzooraba for guidance every step of the way. A similar segment was arranged to educate Waqifeen on the history of Jamia and to answer questions regarding studying in Jamia.
A particularly enjoyable session was held with Omair Aleem, in-charge of Makhzan-e-Tasaweer, in which he spoke about Waqf and his many precious memories with Huzooraba formed through accompanying him on numerous tours.
Other key highlights included informative careers workshops where three Waqifeen-e-Nau described their areas of work and how Hazrat Khalifatul-Masihaba guided them with respect to their area of expertise. An interactive quiz was also held where approximately 800 people participated. It comprised of questions about general knowledge, history of Islam, history of the Jama’at and the scheme of Waqf-e-Nau.
To conclude the programme, a keynote address was delivered by Sadr Majlis Khuddamul Ahmadiyya UK from the MTA Studios in Islamabad. The subject of his speech was the famous announcement of Hazrat Musleh Maudra, “A servant of God is looking for you”. He also mentioned some incidents of Hazrat Amirul Mumineenaba from when Huzooraba was serving as a Waqf-e-Zindagi in Ghana.
Waqf-e-Nau university students Mulaqat with Huzooraba
In what proved to be a blessed weekend for Waqifeen-e-Nau in the UK, on 28 February 2021, Waqf-e-Nau university students from Majlis Khuddamul Ahmadiyya UK were blessed with an opportunity to have a virtual mulaqat with Hazrat Khalifatul-Masih Vaba.
The students were seated in the Baitul Futuh Mosque, London and a live stream connected them with Hazrat Amirul Mumineenaba in Islamabad, UK.
After a short video presentation showcasing highlights of the Waqf-e-Nau Virtual Retreat that took place the previous day, Huzooraba opened the floor to the Waqf-e-Nau students to ask questions.
Question: What can a Waqf-e-Nau medical student do to ensure that he becomes the best doctor for the Jama’at? (By Hamaad Muin Ahmad)
Answer: Huzooraba said:
“A medical student should study regardless of whether he is a Waqf-e-Nau or not. If you do not study well then you will not attain a degree. Therefore, whether one is a medical student or studying in any other field, they should concentrate on their studies and secondly, they should focus on their prayers and in strengthening their relationship with Allah. They should offer their five daily prayers at their appointed times. If an atheist studies diligently and works hard whilst not believing in God, it does not matter; he will still be granted the reward by Allah the Almighty for his hard work that he puts in his studies. But an Ahmadi Muslim is someone who claims that he believes in Islam, in the existence of Allah the Almighty and has conviction that Allah the Almighty grants him His help. So along with his studies, he will also have to prove that he has a strong relationship with Allah. Therefore, when prayer will be accompanied with the hard work of an Ahmadi, it is then that they will attain true success. Do not think that just because an atheist attains success, therefore, you should attain success too [without prayer]. There is a difference between the two and you have to consider this difference. There is a very subtle difference between the two which ought to be remembered. If you keep this in mind, then you will develop a relationship with Allah the Almighty and you will pay attention towards your studies as well. In this way, you will be able to achieve your targets.”
Question: Should a Waqf-e-Nau, who is studying and also has a responsibility in the Jama’at, prioritise their studies or Jama’at work? (By Abdul Bari Mughal)
Answer: Huzooraba said:
“If they are studying, then they should examine whether they can be just with their Jama’at responsibilities along with their studies or not. If they cannot do justice then let the [Jama’at] authorities know, especially in the exam period, that I have exams going on so I cannot give full time to the duties. Then at that time, focus on your studies. After exams, on weekends or during any such spare time, one should give time to the Jama’at, instead of wasting it. But you should not use study as an excuse that you cannot do Jama’at work and not even study at that time. Give first preference to studies but give service to Jama’at in your spare time. When your studies are complete, you should write [to the Jama’at] and say that you are ready to fulfil your Waqf [life dedication] and that you are giving your complete time for the service of the Jama’at. Then without any greed or ulterior motive, fulfil your Waqf too.”
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