As I have indicated, however, this scheme requires time before it matures. It must await the years when the greater part of the world will have accepted Ahmadiyyat. Our present income is not adequate even for the efficient running of the centre. God, therefore, inspired me with the idea of the Tahrik-e-Jadid as a means of establishing a central fund which may be utilized towards the more intensive propagation of Ahmadiyyat. The Tahrik-e-Jadid, therefore, is a symbolic offering of faith to God indicating that, as time is not yet ripe for the universal establishment of the New Order based upon Al-Wasiyyat, we proceed to construct a humble model of it by means of the Tahrik-e-Jadid, so that pending the establishment of the system based upon Al-Wasiyyat we should be able to utilize the funds obtained through the Tahrik-e-Jadid for the spread of Ahmadiyyat, and this in turn should enable us to carry on into effect, on an ever wider scale, the objects of Al-Wasiyyat.
It is obvious that as Ahmadiyyat spreads, the system based upon Al-Wasiyyat will embrace wider and wider circles and the national fund will continue to grow. Things always move slowly at first, but soon gather speed and momentum. It is true that the funds collected by means of Wills are at present not very large, but as Ahmadiyyat goes on spreading faster and faster, these funds will also grow. By a natural process they will go on multiplying, so that the day of the complete establishment of the New Order will come nearer and nearer.
In short, though the Tahrik-e-Jadid had in point of time been inaugurated after Al-Wasiyyat, it is, in effect, its forerunner. In other words, it is an Elijah to the Messiah of the New Order, and it proclaims the ultimate supremacy of the message and principles of the Promised Messiah(as). Every person, who participates in the Tahrik-e-Jadid, helps to foster the system of Al-Wasiyyat, and every person, who does this, helps in the establishment of the New Order.
To sum up, the system of Al-Wasiyyat comprises within itself the whole social and economic system of Islam. They are mistaken who think that the fund established by Al-Wasiyyat can be used only for the verbal propagation of Islam. This is not correct. Al-Wasiyyat contemplates both verbal propagation and practical establishment. It no doubt includes missionary effort, but it equally includes the complete establishment of the system under which the needs of every human being should be looked after in a dignified manner. When this system attains maturity, it will provide not only for missionary work, but will also help to abolish want and distress by making adequate provision for the needs of all individuals. An orphan will not have to beg, nor will a widow have to ask for charity, nor a needy person to suffer anxiety. The system will be a mother to children, a father to youth and will afford security to women. Under this system, not by means of compulsion or coercion, but out of real affection and goodwill, a brother will be eager to help his brother. Nor will such sacrifice be in vain. Every giver will be recompensed many times over by God. The rich will not suffer loss nor will the poor suffer privation. Nation will not fight nation, nor class will contend against class. The system will put everyone under an obligation.