Page 3
100 Years Ago...
Introduction of the Jamaat to Princess Marie Louise and an Ahmadi lady’s lecture to women in Nairobi (1925)
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The crisis of attention and the Salat-centric lifestyle: Introducing the Salat app
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Pray for them, be gentle with them and build their confidence
Khuddam from USA’s Northeast Region meet Huzoor
Islamabad, Tilford, 6 September 2025: A delegation of khuddam from the Northeast Region of Majlis Khuddam-ul-Ahmadiyya USA had the honour of a mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa
The mulaqat commenced as Huzooraa arrived in the hall and conveyed his salaam The amir-e-qafilah introduced the delegation, explaining that the region comprised five majalis, spanning from Boston to Buffalo.
Following this, each khadim had the opportunity to introduce himself, stating his name, family background, academic pursuits and any services he was rendering for the Jamaat. A number of the khuddam were noted to be pursuing careers in medicine.
During the introductions, a young American man named Timothy, who had converted from Christianity a year prior, introduced himself. Huzooraa enquired about the meaning of his name. The khadim replied that it meant ‘honoured by God’. Huzooraa lovingly remarked that by accepting Islam Ahmadiyyat, God had indeed honoured him in practice and not just in name, which was a great blessing. Huzooraa asked what had led him to accept the truth of the Ahmadiyya Muslim Jamaat. The khadim explained that his journey began with an “Islam 101” course online, which connected him with the local Jamaat. He subsequently visited his local mosque, participated in the observance of Ramadan and ultimately accepted Islam Ahmadiyyat. Huzooraa advised
him that he should acquire religious knowledge, beginning with learning Surah al-Fatihah and reciting it in his daily prayers.
After the introductions, the khuddam were graciously granted permission to ask questions.
Guidance for a new convert
The first question was from the new convert, who sought guidance on how he could continue to progress on his spiritual path and become a better Ahmadi Muslim each day.
Huzooraa advised that the first and most fundamental step, as he had already mentioned, was the observance of the five daily prayers. He should strive to memorise Surah al-Fatihah in Arabic and also learn its meaning, as this would bring great blessings. Huzooraa counselled him to reflect upon its words and endeavour to live by its teachings. Furthermore, Huzooraa advised him to read the literature of the Ahmadiyya Jamaat, recommending that he begin with The Philosophy of the Teachings of Islam and Noah’s Ark These books, Huzooraa stated, would greatly help in increasing his religious knowledge and deepening his understanding of Islam.
Kindness and respect towards parents
A khadim of Ghanaian descent, currently pursuing a PhD, asked for Huzooraa advice on treating one’s parents with kindness, even when their wishes might sometimes seem unwise.
Huzooraa drew attention to the Quranic injunction to always be kind to one’s parents and to obey them, with the crucial exception of matters that contradict the commandments of Allah and the true teachings of Islam. Huzooraa explained that in all other matters, one should strive to respect and treat them with kindness and Allah would bestow His blessings for this conduct.
Huzooraa noted that a person, upon reaching a high level of education such as a PhD, might feel they are more knowledgeable or wiser than their parents, who may have had less formal education. Huzooraa emphatically counselled against this
Hadith-e-Rasul – Sayings of the Holy Prophet Muhammadsa
Completion of the Holy Quran in seven nights
Hazrat ‘Abdullah ibn ‘Amrra reported: “Allah’s Messengersa said to me, ‘Complete the recitation of the whole Quran in a month.’ I said, ‘I have the strength [to do more].’ He eventually said, ‘Then complete it in seven nights and do not do more than that [i.e., do not finish it in fewer than seven].”
(Sahih al-Bukhari, Kitab fada’il al-qur’an, Bab fi kam yuqra’u l-qur’an, Hadith 5054)
Hazrat Mirza Ghulam Ahmadas, In His Own Words
The Muslim Creed Fosters Bravery
The individual submitted: “These people are often hesitant because they feel that if others find out, they will take them to task.” The Promised Messiahas said: “The reason for this is because such people do not fully believe in
(There is none worthy of worship except Allah) and do not say these words in the true sense.” The Promised Messiahas went on to say: “As long as a person’s heart is fearful of a
���اَ certain person or other, the impress of (There is none worthy of worship except Allah) cannot be firmly established on the heart.”
The Promised Messiahas said: “When Muslims are encouraged and exhorted to proclaim the Muslim creed, it is for the very that without it, one can develop no courage at all. When a man says
(There is none worthy of worship except Allah), he deems the power and strength of all human beings and things, and of all rulers, officials, enemies and friends to be insignificant, and looks to Allah alone. Such a person deems all that is besides God to be worthless. And so, a person of this nature acts with bravery and courage, and nothing and no one is able to frighten them.”
(Malfuzat [English], Vol. 2, pp.
12 September
12 September 1902: On this day, the nikah of the son of the Promised Messiahas, Hazrat Sahibzada Mirza Bashir Ahmadra, was announced. After the Asr prayer, Hazrat Maulvi Nuruddinra led the nikah in the courtyard in front of the room of the Promised Messiahas, adjacent to Masjid Mubarak. The marriage took place in May 1906.
To know more about the life and works of Mirza Bashir Ahmadra, see: ahmadipedia.org
12 September 1959: On this day, the Noor Mosque in Frankfurt, Germany, was inaugurated by Hazrat Sir Ch. Muhammad Zafrulla Khanra. The foundation stone of this mosque
had been laid earlier by Chaudhry Abdul Latif Sahib, the In-Charge of the German Mission, on 8 May 1959. The opening of the mosque received coverage from the German press, including publications like Frankfurter Rundschau. The mosque’s design was created by Mr Zafrullah Knaak, and the construction was completed under the supervision of Mr Schmidt. This was the Jamaat’s second mosque in Germany and the fourth in Europe. (Tarikh-e-Ahmadiyyat, Vol. 20, p. 525)
This Week in History
A glimpse into the rich history of the Ahmadiyya Muslim Jamaat 12 - 18 September
13 - 14 September
13 September 1927: On this day, Al Fazl, published a detailed report compiled by Hazrat Sheikh Yaqub Ali Irfanira, which covered Hazrat Khalifatul Masih’sra, meeting with the Viceroy of India at the Viceregal Lodge.
their promised amounts to help initiate this project. (Majmu‘ahe-Ishtiharat [2019], Vol. 2, pp. 360-362)
17 September
harmony” at alhakam.org (10 February 2023, p. 9).
15 September 2006: On 12 September 2006, the then head of the Roman Catholic Church, Pope Benedict XVI, while speaking at the University of Regensburg, sparked controversy by quoting Byzantine Emperor Manuel II Palaiologos’s view of Islam, suggesting it had, God-forbid, contributed “only evil and inhuman” elements.
17 September 1927: The then Governor of Punjab, Sir William Malcolm Hailey, had a meeting with Hazrat Musleh-e-Maudra During this meeting, on this day, a discussion took place as to how the Hindu-Muslim unrest could be alleviated in the country. The meeting lasted for around an hour. (Al Fazl, Qadian, 30 September 1927, p. 5)
To read more about the engagements and meetings of Hazrat Musleh-e-Maudra, while staying in Shimla, a city during the British rule, served as the summer capital of the subcontinent due to the extreme heat in Delhi. See: “Coming from every distant track: Sarojini Naidu and other dignitaries meet with Hazrat Musleh-e-Maud in Shimla to promote peace and offered a silent , Vol. 4,
14 September 1988: On this day, during his tour of Africa, Hazrat Khalifatul Masih IV prayer at the grave of pioneer local Ahmadi, Amri Obaidi Sahib, in Tanzania. (Silsila Ahmadiyya p. 850)
To learn more about his life and works, see: ahmadipedia.org
14 September 2012: During his Friday sermon on this day, Hazrat Khalifatul Masih V
Muhammad Nawaz Sahib of Karachi, who was a police employee and was
martyred while on duty.
On this day,
school in Qadian for Ahmadi
his desire to establish a middle youth to inculcate in them the basic knowledge of Islam and safeguard them from worldly evils. He entitled this printed announcement Eik Zaruri Farz ki Tabligh. This indicates his among his followers.
desire to spread knowledge
During his Friday sermon on this day, Hazrat Khalifatul Masih Vaa mentioned the pope’s remarks and said they had no relation at all to the true Islamic teachings. Huzooraa said that it was not befitting for a person like the pope to falsely attribute such things to Islam.
17 September 2010: During his first tour of Ireland to lay the foundation of Maryam Mosque (Galway), the first Ahmadiyya mosque in Ireland, Hazrat Khalifatul Masih Vaa delivered a Friday sermon on this day. Huzooraa mentioned that from a geographical standpoint, Galway was a kind of corner of the world.
Huzooraa commented on the pope’s statement in detail and narrated the peaceful teachings of Islam to refute the false allegations. Huzooraa also presented the sayings of various orientalists in which they appreciate the Holy Prophet’ssa role in the establishment of peace.
18 September
16 September
18 September 1987: On this day, Hazrat Khalifatul Masih IVrh highlighted the persecution faced by the Ahmadis living in Bangladesh and announced an inspiring programme in response to oppression. Huzoorrh launched several initiatives, including the construction, renovation, and expansion of mosques, etc. (Khutbat-e-Tahir, Vol. 6, p. 591)
18 September 2009:
16 September 1914: On this day, Hazrat Musleh-e-Maudra sent a letter to the Begum of Bhopal, intending to propagate the message of Ahmadiyyat. Hajjah Nawab Begum Dame, Sultan Jahan GCSI (1858–1930) was a notable and progressive ruler of Bhopal who ruled from 1901 to 1926. (Tarikh-e-Ahmadiyyat, Vol. 4, p. 161)
To read more about this topic, see: “Power of preaching: Hazrat Musleh-e-Maud’s correspondence with world leaders” at alhakam. org (17 February 2023, pp. 14-15).
After providing the basic scheme, Huzoor the names of his devout followers and
16 September 2005: Hazrat Khalifatul Masih Vaa delivered an address at the first-ever combined Scandinavian Jalsa Salana that was also attended by the Khalifatul Masih from Gothenburg, Sweden. Huzooraa spoke about the ma‘rifat (recognition) of God Almighty and the ways to achieve it.
During his Friday sermon on this day, while mentioning the Jamaate-Ahmadiyya’s services for Hadith, Hazrat Khalifatul Masih Vaa said that Hazrat Musleh-e-Maudra had instructed Hazrat Syed Waliullah Shah Sahibra to collate the ahadith of Sahih al-Bukhari and to write its brief commentary as well. Some volumes of this work had been published in that era; however, there had been no further publication for a long time.
Now, Huzooraa had established the Nur Foundation, and books of Hadith were being published, and many volumes of Sahih al-Bukhari and Sahih Muslim, etc, had been published with translation.
To read these translations, see: new.alislam.org
Continued from page 1
mindset. Even if one were to become more educated or wiser than one’s parents, the duty to obey and respect them remains. He added that in African tradition, respecting one’s elders is a deeply ingrained value and such good traditions that align with Islamic teachings should be upheld. If parents were to ask for something contrary to Islamic teachings, one should kindly refuse but never be harsh with them.
On pondering and interpreting the Holy Quran
A khadim asked whether an Ahmadi Muslim, while pondering over the Holy Quran, could attempt to derive new meanings and interpretations from its verses.
Huzooraa affirmed that this was permissible. However, he provided an important guideline: if one’s new interpretation contradicts the established understanding of the Jamaat, then one should write to the Khalifatul Masih, present the interpretation and seek his view. If the Khalifa validates it, then it is acceptable.
Huzooraa gave the example of Dr Abdus Salam, who had presented his own scientific interpretations of hundreds of Quranic verses, which would not be possible for general commentators. Huzooraa also explained that the Promised Messiahas presented certain interpretations and the Khulafa have, at times, elaborated upon them in ways that might superficially seem different but are, in fact, not contradictory.
Therefore, Huzooraa stated, one may form new interpretations, but before publishing them, one must seek the consent and approval of the Khalifatul Masih. For mere personal understanding, this approval is not necessary. Huzooraa also mentioned that the Holy Prophetsa stated that the Holy Quran has many layers of meaning (butun), which are revealed at their appointed times. (Al-Tabarani, al-Mu‘jam al-Kabir, Vol. 10, Hadith 10107 [from Ibn Mas‘udra], pp. 105106)
Engaging youth in the modern age
The local missionary serving the khuddam expressed his concern regarding the challenge of engaging some youth who seem to be drifting away from faith but are attracted to sports and recreational activities. He asked to what extent such activities could be used to bring them closer to their religion.
Huzooraa explained that some form of attraction is necessary to first bring them into the fold. Through these activities, they will at least begin to form an attachment to the Jamaat. Once they are closer, they will naturally start to learn from the good examples around them. Huzooraa advised the murabbiyan and other office-bearers that if they are regular in their prayers, including Tahajjud, possess a firm faith in Allah and have practical experiences of their relationship with God, then sharing these experiences with the youth will inevitably spark an interest in their hearts, gradually drawing them closer.
Huzooraa warned against a harsh approach, as this would only drive them further away. The Holy Quran speaks of the gentle disposition of the Holy Prophetsa, stating, “If thou hadst been rough and hard-hearted, they would surely have dispersed from around thee.” (Surah Aal-e-
‘Imran, Ch.3: V.160). It is Allah Who has placed love for religion in their hearts; the task of office-bearers is to nurture and bring out that inherent love.
Huzooraa instructed the murabbi to pray for the youth, suggesting he offer two nawafil daily for them. If the youth see that their murabbi has a living connection with Allah, they will naturally be drawn to him. If sports and other activities serve as the means to bring them closer, this is still a positive outcome. Through this association, they may at least offer their Maghrib or Isha prayers, spend time in good company and hear some words of Allah and His Messengersa
Huzooraa emphasised the need to explore new and innovative methods beyond traditional approaches. He advised the office-bearers to engage these youth in conversation, asking for their suggestions on how the Jamaat can collectively achieve the objectives set by the Promised Messiahas and the Khalifatul Masih. This should be done in a consultative manner, not a dictatorial one. By involving them and seeking their advice, they will feel a sense of ownership and confidence. Huzooraa cautioned against making them feel inadequate, which can happen through a sanctimonious attitude and stressed this inclusive approach for both youth and new converts.
The true essence of forgiveness
Another khadim asked how one can completely purify their heart towards someone after forgiving them.
Huzooraa gave a profound reply, stating that if the heart is not cleansed, then one has not truly forgiven. After forgiving someone, the relationship should grow in love. The Holy Quran speaks of forgiving and then going a step further to do ihsan (benevolence). This benevolence could be expressed by giving a gift to the person, maintaining good relations with them and praying for them as well as for oneself, asking Allah to purify both hearts. Huzooraa quoted the saying of the Holy Prophetsa that giving gifts increases mutual love. (Al-Adab al-Mufrad, Hadith 594) A small gift can reassure the other person that the forgiveness was sincere and it serves as a reminder to the forgiver to not harbour any hypocrisy or vindictiveness. Thus, forgiveness requires both prayer and corresponding action.
Huzooraa acknowledged that forgiveness is indeed very difficult. He narrated an incident, previously mentioned in his sermons, regarding Hazrat Alirh [bin Al-Hus-
sain] to illustrate the high standard of forgiveness in Islam. A servant accidentally spilled hot water on him. Seeing his master’s anger, the servant, who was knowledgeable of the Quran, recited the verse, “…and those who suppress anger…” (Surah Aal-e-Imran, Ch.3: V.135). Hazrat Alirh immediately calmed himself. The servant then recited the next part, “…and pardon men.” Hazrat Alirh forgave him. Finally, the servant recited the culmination of the verse, “…and Allah loves the doers of good.” Upon hearing this, Hazrat Alirh granted the servant his freedom. (Al-Bayhaqi, Shu‘ab al-Iman, No. 7964) Huzooraa remarked that this incident demonstrates the beautiful standard of forgiveness taught by Islam.
Bodies of martyrs
A khadim enquired about the belief that a martyr’s body does not decompose and that their blood remains fresh, asking if this was a physical reality.
Huzooraa clarified that notions of a martyr’s body remaining physically fresh in the grave are contrary to the natural laws established by God. The natural process of decomposition occurs for everyone.
The true meaning, Huzooraa explained, is metaphorical. The status of a martyr is so high in the sight of Allah that their memory is eternally preserved. When their loved ones pray for them, their memory is refreshed and their sacrifice inspires others to bring about a positive change in their own lives. A martyr leaves behind a profound
Aisha Academy Canada held its 12th Graduation
Ceremony
Syed Mukarram Nazeer Canada Correspondent
Aisha Academy Canada celebrated its 12th graduation ceremony on 23 June 2025. The opening session was presided over by the Vice Principal, Aysha Khalid Sahiba. It commenced with a recitation from the Holy Quran, followed by the annual report, highlighting the remarkable progress of the Academy.
The chief guest at the event was former
lesson of sacrifice for the sake of faith and this is what is meant by their memory and blood remaining “fresh.” Their sacrifice continually reminds others of the great purpose for which they gave their life.
The “fragrance” of a martyr spreading is also a metaphor for their good deeds and legacy continuing to inspire. In the Hereafter, Allah grants their soul a new form and a place in paradise, where they are surrounded by spiritual fragrance. This is why the Holy Quran states, “Say not of those who are killed in the cause of Allah that they are dead; they are not dead but alive; only you perceive it not.” (Surah al-Baqarah, Ch.2: V.155). This means that Allah keeps their memory alive on earth and grants them a lofty station with Him.
Conclusion
As the mulaqat drew to a close, Huzooraa graciously advised the khuddam that if they had any further questions, they could send them in writing. He stated that the answers would be sent back to them, which could then be read out for the benefit of others.
Before taking his leave, Huzooraa kindly enquired about the group’s lodging and food arrangements, asking if the meals were to their liking, which they affirmed. The mulaqat concluded with the khuddam having the honour of a group photograph with their beloved Imamaa
(Summary prepared by Al Hakam)
Sadr Lajna Imaillah Canada and honorary member of the National Majlis-e-Amila Canada, Amatul Rafiq Zafar Sahiba. She also distributed certificates to the students.
A heartfelt acknowledgement segment was presented by the Principal of Aisha Academy Canada, Amatul Hai Shah Sahiba, who recognised the efforts of Amir Jamaat Canada, Lal Khan Malik Sahib, National Talim Secretary, Dr Tauseef Khan Sahib and the administrative and teaching staff of the Academy.
Closing remarks were delivered by the chief guest, who eloquently highlighted the role of education in Islam, especially in empowering women and reminded attendees of the sacred responsibility of seeking and spreading knowledge. The ceremony concluded with a silent prayer. The total attendance was 220, including 89 guests.
Answers to Everyday Issues
Tarawih, i‘tikaf of the Promised Messiah, parentage, join-
ing
congregational salat, Nabi and Rasul, Ahmadiyya fiqh, ‘aqiqah, walimah, buying a car on finance
Guidance regarding basic Islamic issues that Hazrat Amirul Momineen, Khalifatul Masih Vaa, has given on various occasions in his written correspondence and during MTA programmes is being published officially below for everyone’s benefit.
Is it permissible to deliver a dars or an exhortation during the rest breaks of Tarawih prayers in Ramadan?
The President of Jamaat-e-Ahmadiyya Egypt wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, stating: “Here in Egypt, after praying four rak‘at of the Tarawih prayer, a short rest is taken, during which a brief exhortation is delivered. Is it correct to do so?
“It is mentioned in the book Fiqh-ulMasih that the Promised Messiahas never performed i‘tikaf in his life, upon which some non-Ahmadis raise an objection. We have offered the reasoning that his entire life was, in fact, in a state of i‘tikaf, because his whole time was spent engrossed in the service of the faith. Is our reasoning correct?”
In his letter dated 16 April 2023, Huzoor-e-Anwaraa provided the following reply:
“The Tarawih prayer, which is offered during the blessed month of Ramadan, is in fact a more accessible form of the Tahajjud prayer. Regarding the Tahajjud prayer of the Holy Prophetsa, there is a narration from Hazrat Aishahra that the Holy Prophetsa would offer four rak‘at at night and then rest. He would then prolong the prayer to such an extent that I would feel compassion for him and say, ‘May my father and mother be your ransom; Allah the Exalted has forgiven all past and future shortcomings attributed to you (so why do you undergo such exertion?)’. To this, he would reply, ‘Should I not be a grateful servant of Allah?’ (AlBayhaqi, As-Sunan al-Kubra, Kitab as-salat, Bab ma ruwiya fi ‘adadi raka‘ati l-qiyami fi shahri ramadan)
“Explaining the etymology of the word ‘tarawih’, the commentator of Sahih alBukhari, Hazrat Ibn Hajar al-Asqalanirh, writes that ‘tarawih’ is the plural of ‘tarwihah’ and a ‘tarwihah’ is a single instance of taking rest. The reason for naming the prayer offered in congregation on the nights of Ramadan ‘Tarawih’ is that when the noble Companions first gathered to offer this prayer, they would pause for a ‘tarwihah’, that is, a period of rest, after every two sets of salams [four rak‘at]. (Fath al-Bari, Kitab salati t-tarawih]
“Thus, while there is mention of taking
a short pause after praying four rak‘at during the Tarawih prayer, there is no mention of delivering an exhortation during this interval. The purpose of this pause is, firstly, to allow the imam some rest after a long recitation of the Holy Quran and, secondly, to allow any among the congregation who may need to drink water or use the lavatory to avail themselves of this interval.”
Did the Promised Messiahas perform i‘tikaf?
“As for the matter of the Promised Messiahas performing i‘tikaf, your reasoning in this regard is absolutely correct. On the one hand, in defence of Islam, he wrote powerful rebuttals with his pen against the multi-pronged attacks of its opponents and he became so engrossed with painstaking diligence in this scholarly jihad that Allah the Exalted informed him by way of revelation, ‘Your deeds are more exalted than your Prayers.’ (Tadhkirah, Fourth Edition, 2004, p. 685) On the other hand, acting upon the tradition of the family of the Holy Prophetsa, he observed continuous fasts for many months. Furthermore, to prove the truth of Islam and the veracity of the Holy Prophetsa, he undertook a forty-day spiritual retreat. All these acts of worship were a form of i‘tikaf
“Moreover, during the month of Ramadan, he used to engage in prayers with great abundance day and night. Accordingly, to reassure the members of the Jamaat who were ever eager to be blessed by his company, the Promised Messiahas once stated, ‘These days, I sit less with friends and spend a greater portion of my time alone. This is of the utmost benefit for the members. In solitude, I supplicate with great freedom and a significant part of the night is spent in prayers.’ (Malfuzat, Vol. 1, UK: 2022, p. 424)
“Similarly, to pray with complete concentration, he had the Bait-ud-Dua, a prayer room, built in a part of his home, in which he would engage in supplication with earnest and tearful entreaty before Allah the Exalted for the progress of Islam throughout the entire year. All these works of his were, in fact, a lifelong i‘tikaf.”
Can a person remove their father’s name from their own due to his abusive behaviour?
A lady wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, mentioning the cruelty and oppression her father inflicted upon her mother and the sacrifices her mother made and wrote that for these reasons, she wished for permission not to use her father’s name with her own.
In his letter dated 16 April 2023, Huzoor-e-Anwaraa provided the following guidance on this matter:
“Both the father and the mother have an equal share in the birth and upbringing of a child. It is for this reason that the Holy Quran has attributed a child to both the father and the mother. As Allah the Exalted states:
“‘No mother shall be made to suffer on account of her child, and no father shall be made to suffer on account of his child.’ (Surah al-Baqarah, Ch.2: V.234)
“In this verse, the child has been attributed to both the mother and the father. However, where the matter of calling a child by someone’s name is concerned, the Holy Quran has clearly stated:
“‘Call them by [the names of] their fathers. That is more equitable in the sight of Allah.’ (Surah al-Ahzab, Ch.33: V.6)
“Thus, although your father may have taken no part in your upbringing and, in your view, he inflicted a great deal of cruelty and oppression upon your mother, if he has indeed been guilty of this, then he will certainly be held accountable before Allah the Exalted. However, as far as worldly matters are concerned, you will be known as his child. Therefore, from a Shariah perspective, your father’s name will be recorded as your parentage in your documents.
“However, alongside this, it is not necessary for a child to have their mother’s or father’s name written as a prefix or suffix to their own. If you wish to change your name to the extent that your father’s name does not appear before or after your name, there is no religious prohibition on doing so; you may do so. But wherever your
parentage is mentioned, or when it comes to writing your parentage in documents, it is your father’s name that will be written and spoken. Your parentage cannot be attributed to any other name, because the Holy Prophetsa has given a very stern warning in this regard. Accordingly, Hazrat Wathilah ibn al-Asqa‘ra narrates that the Holy Prophetsa said, ‘Whoever knowingly attributes himself to someone other than his own father has committed an act of disbelief. And whoever claims to belong to a people to whom he does not belong, let him prepare his seat in the Hellfire.’ (Sahih al-Bukhari, Kitab al-manaqib, Bab nisbati l-yamani ila isma‘il)”
How can a person join someone already praying to form a congregation without speaking?
Someone from Indonesia wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa: “If a person is offering their prayer and another person arrives, can the second person tap them on the shoulder, make them the imam and pray in congregation?”
In his letter dated 16 April 2023, Huzoor-e-Anwaraa provided the following answer to this matter:
“There is no need to tap the shoulder, as this would be an act that needlessly disturbs a worshipper’s prayer. Yes, if the person who arrives later stands to the right of the first worshipper and begins to follow his movements and pauses, the first worshipper will himself understand that the second person has made him his imam and in this way, the congregational prayer of both will take place. An incident of this nature is also found in the hadith, from which the permissibility of this method can be derived. Accordingly, Hazrat Abdullah ibn Abbasra narrates that one night he stayed at the house of his maternal aunt, Hazrat Maymunahra, the wife of the Holy Prophetsa The Holy Prophetsa was also in that house that night. When a portion of the night had passed, the Holy Prophetsa arose, performed ablutions and stood for prayer. Hazrat Ibn Abbasra narrates, ‘I too performed ablutions just as the Holy Prophetsa had done and joined the prayer with the Holy Prophetsa on his left side. But the Holy Prophetsa took hold of me and moved me to his right side and then the Holy Prophetsa prayed as much as Allah willed.’ (Sahih al-Bukhari, Kitab alwudu’, Bab at-takhfifi fi l-wudu’)
“In such a situation, the Islamic jurists have held discussions concerning the intention [niyyah] of the imam and the follower. However, in my view, the prayer of the person who arrives later will be counted in accordance with the intention of the first
worshipper, because one prayer cannot be offered with two different intentions.”
What is the difference between a Nabi [Prophet] and a Rasul [Messenger] in Islam?
Someone from Canada asked Hazrat Amirul Momineen, Khalifatul Masih Vaa: “When we mention all the prophets, we use the word ‘Nabi,’ whereas with the name of the Holy Prophetsa, the word ‘Rasul’ comes to mind. What is the reason for this?”
In his letter dated 16 April 2023, Huzoore-Anwaraa gave the following answer to this question:
“If it comes to your mind, you should correct it yourself. No such thought comes to us, because in our view, there is no difference between a Rasul [Messenger] and a Nabi [Prophet]. These are two titles bestowed by Allah the Exalted upon the same personage in view of his two separate functions. A being who receives news from Allah the Exalted and conveys it to the people is called a Nabi and the word Rasul is used for a being whom Allah the Exalted sends for the guidance and direction of mankind. And both these functions and offices are granted to every prophet and messenger. Accordingly, the title of Rasul has also been used in the Holy Quran for Hazrat Nuhas, Hazrat Hudas, Hazrat Salihas, Hazrat Lutas, Hazrat Shu‘aibas, Hazrat Musaas, Hazrat Harunas and Hazrat ‘Isaas, among others. And for the Holy Prophetsa, the word Nabi has been used in some places in the Holy Quran, the word Rasul in other places and, in some places, both titles, Rasul and Nabi, have appeared together.
“Furthermore, the word Nabi has also appeared for Hazrat Ibrahimas, Hazrat Isma’ilas, Hazrat Ishaqas, Hazrat Ya‘qubas, Hazrat Idrisas, Hazrat Musaas and Hazrat ‘Isaas, among others. And with some of these prophets, both titles, Rasul and Nabi, have also appeared.
“The reason the word Rasul comes to your mind with the name of the Holy Prophetsa may be that the word Rasul appears with the name of the Holy Prophetsa in the phrase ‘Muhammad-ur-Rasulullah’ in the Kalimah-e-Tayyibah [i.e., the Shahadah], which we hear and recite in great abundance and in the following verse of the Holy Quran, which we frequently use in our scholastic theology:
ﻞسُرلا
“‘And Muhammad is only a Messenger. Verily, [all] Messengers have passed away before him.’ (Surah Aal-e-‘Imran, Ch.3: V.145)
“Otherwise, for the blessed personage of the Holy Prophetsa, both titles, Rasul and Nabi, have been used in the Holy Quran and the Prophetic traditions. Likewise, for other prophets as well, the word Rasul has appeared alongside Nabi in the Quran and Hadith.”
What are the sources of Ahmadiyya fiqh?
Regarding the use of ‘aqiqah meat for a walimah feast and the performance of ‘aqiqah for a deceased child, the respected Mufti-e-Silsilah issued two fatwas, writing that he had not yet been able to find any hadith concerning them. Hazrat Amirul Momineen, Khalifatul Masih Vaa, in his
letter dated 19 April 2023, gave the following principal guidance concerning fatwas and the foundational sources of Ahmadiyya jurisprudence:
“The Promised Messiahas has also stated among the sources of jurisprudence [fiqh] that if a matter is not found in the Quran, sunnah and ahadith, then the Hanafi school of jurisprudence should be consulted. Therefore, if no guidance is found in the ahadith on a particular matter and similarly, no specific reference is found in the literature of the Promised Messiahas and his Khulafa’, then there is no harm in consulting the opinions of the jurists. If they have written something good on the matter, you may also issue a fatwa in accordance with it. However, in such a situation, it should be kept in view that the true spirit of Islamic teachings is not overlooked.
“In my view, there is no harm in holding a walimah with the meat of the ‘aqiqah, because a person can also eat the ‘aqiqah meat themselves.
“Regarding the ‘aqiqah for a deceased child, your fatwa is correct, because the ‘aqiqah is a charity in exchange for a life, the concept of which is not possible after death. As for the rest, if someone performs such an ‘aqiqah voluntarily as a good deed or to convey reward to the deceased and feeds the poor and needy or sends them the meat of this ‘aqiqah, then it certainly cannot be denied that this good deed of theirs will be rewarded in the sight of Allah.”
Is it permissible to buy a car on finance if the total price is higher than the cash price?
A lady from Germany asked Hazrat Amirul Momineen, Khalifatul Masih Vaa: “I am trying to buy my first car and would like to ask if a car can be purchased on interest?”
In his letter dated 25 April 2023, Huzoor-e-Anwaraa provided the following guidance on this question:
“Allah the Exalted and His Messengersa have strictly forbidden the taking and giving of interest. As it is stated:
“‘O ye who believe! fear Allah and relinquish what remains of interest, if you are believers. But if you do it not, then beware of war from the side of Allah and His Messenger.’ (Surah al-Baqarah, Ch.2: V.279-280)
“Describing the severity of the prohibition of interest, the Promised Messiahas states:
“‘If a person acts with frugality, they suffer no loss at all. It is a matter of great regret that people displease God the Exalted for the sake of their carnal desires and transient pleasures, which becomes a cause of their destruction. Look! Do they not know how grave a sin interest is? The eating of pork has been permitted in a state of extreme necessity. Thus, He states [about the one who is driven by necessity]:
“‘That is, a person who is neither rebellious nor exceeds the limit, for them there is no sin. Allah is Forgiving, Merciful. [Surah al-Baqarah, Ch.2: V.174] However, regarding interest, He did not say that it is permissible in a state of extreme necessity.
Rather, for it, the divine command is:
“‘That is, if you do not desist from the transaction of interest, then it is a declaration of war from Allah and His Messenger. [Surah al-Baqarah, Ch.2: V.279280] Our belief is that one who places their trust in God the Exalted does not even face such a need. If Muslims are in this trial, it is a result of their own misdeeds.’ (Badr, No. 5, Vol. 7, 6 February 1908, p. 6)
“Therefore, any sale, purchase, or financial transaction that is mixed with interest is, categorically, forbidden. However, several methods for the sale and purchase of goods on instalments are prevalent in the world under names such as Hire Purchase (HP) and Personal Contract Purchase (PCP), in which goods can be bought by paying a somewhat higher amount in instalments compared to a lumpsum payment. This method does not fall into the category of interest. Accordingly, a question of this nature was presented to the Promised Messiahas and its answer was published in the Badr newspaper of Qadian in the following words:
“‘The smooth running of the newspaper would be facilitated if the subscription price
were received in advance. Among those who do not pay in advance and make promises of later payment, some simply delay on the basis of promises alone, while for others, the recovery of payments involves such difficulty – through repeated correspondence and the keeping of records to collect the payments from them – that in order to mitigate this additional labour and loss to some extent and also to receive compensation for it, the price of the Badr newspaper for postpayment has been increased by one rupee; that is, from those who pay afterwards, the price of the newspaper would be collected as four rupees instead of three.
“‘Upon this, a friend from Lyallpur enquired whether this arrangement constituted interest. As this was a matter pertaining to Islamic law, it was presented to the Promised Messiahas with the aforementioned reasons. The reply that he wrote is reproduced below:
“‘‘
As-salamu ‘alaykum. In my view, this has no connection to interest. The owner has the right to ask for whatever price he wishes, especially as there is also an inconvenience involved in collecting payment later. If a person wishes to receive the newspaper, they can also pay beforehand. This matter lies within his own choice. Wassalam. Mirza Ghulam Ahmad.’’ (Badr, Qadian, No. 7, Vol. 6, 14 February 1907, p. 4)
“Therefore, if you wish to buy a car on instalments through this method, in which you would have to pay a somewhat higher amount than the lump-sum price, this is not considered interest and it is permissible. The exception is if the one receiving the payment has named it interest.”
(Compiled by Zaheer Ahmad Khan, Head of Records Department, Private Secretariat, London and translated by Al Hakam)
Assistance for needy patients
An announcement by Additional Wakil-ul-Maal
Across the world, there are patients who cannot afford the costs of their medical treatment. By the grace of Allah the Almighty, the Jamaat assists them according to its means and the number of such underprivileged and deserving patients is increasing year by year. Those sincere members who wish to take part in this service to humanity are requested to make contributions, through their local jamaats, under the “Aid for Needy Patients [Imdaad Nadaar Marizaan]” fund, seeking the pleasure of Allah.
years ago...
Introduction of the Jamaat to Princess Marie Louise and an Ahmadi lady’s lecture to women in Nairobi (1925)
Hazrat Maulana Abdur Rahim Dardra (1894-1955)
Debate at Hyde Park with Christians
This week, a debate was held at Hyde Park with a group of Christians. Representing our side was the esteemed Babu Azizuddin Sahib, while the opposing side was represented by a member of the Protestant Society. The subject of discussion was the status of women in Islam and Christianity.
Islamic perspective on women
Babu Azizuddin Sahib opened the debate with a thirty-minute address in which he demonstrated, through references from the Holy Quran, that men and women are accorded equal status in spiritual matters. He highlighted [the Islam teachings] on the honour and respect due to mothers – so much so that paradise is described as lying under a mother’s feet [Sunan an-Nasa‘i, Kitab al-jihad, Hadith 3104] – and that even an expression of impatience such as ‘uff’ is forbidden towards one’s parents.
Christian perspective on women
In contrast, it was pointed out that the Christian Gospels records an incident where Jesus addressed his mother in the following words, “[…] What have I to do with thee.” [John 2:4]
Furthermore, the Bible is virtually silent on the rights of women. Where women are mentioned, it is often in negative terms – for instance, Eve is accused of having misled Adam, resulting in the downfall of the entire human race. And [Christian scholars have] described women as the “devil’s gateway.” [Tertullian]
Response to objections on polygamy
In rebuttal, the opposing side raised objections regarding polygamy, criticising the Holy Prophet Muhammadsa. These objections were answered from our side by showing that the Bible does not oppose polygamy; rather, it explicitly permits it, even allowing men to have hundreds of wives.
Lectures
At present, no society lectures are being held here, but preparations are underway for the upcoming season. Through correspondence with various societies, we have thus far secured 10 lectures. Three of these societies have also promised to bear the costs of travel. Correspondence continues with several other organisations, and, God willing, many more lectures will soon be arranged in different locations. [Al Fazl, 22 August 1925]
A conversation with a German Professor on prophethood
During my recent visit to Berlin, I had the opportunity to meet several distinguished individuals. Among them was a professor at a Berlin college who teaches the Holy Quran and Hadith, is well-versed in Arabic, and also edits a journal published in ArabicGerman. I had a religious discussion with him. I introduced him to the Ahmadiyya Muslim Jamaat and conveyed Islam’s message.
Since I do not know German, our conversation was held in Arabic. I asked him: “As you teach the Quran and Hadith, could you – setting aside your personal beliefs – tell me whether prophethood continues after the Holy Prophetsa or not?” He replied: “Hiya jariyah wa wajibah,” i.e., it certainly continues.
Need for the Promised Messiah’s Arabic works
Just as the British Museum and Library in London are the largest in that country, Berlin also possesses a major library. Together with Maulvi Mubarak Ali Sahib[ra], I visited the library to ascertain whether the works of our Jamaat were available there. We met with the librarian, who was also a university professor of Arabic, and conversed with him in Arabic. After introducing the Ahmadiyya Jamaat and conveying the message of Islam, I enquired about our books. He confirmed they had some materials and produced a catalogue. I discovered that the only items held were two periodicals previously published against our Jamaat in Berlin – none of our own works were present. I remarked that if literature opposing our Jamaat was available, then fairness demanded that our own works also be included. He requested that we send
them. I suggested that he submit a written request, which he did following my visit.
Unfortunately, due to budgetary constraints, neither have these books yet been dispatched to him, nor has his request been answered. The aforementioned professor had also expressed a keen interest in seeing our books.
As Berlin is a major centre of learning, I appeal to my friends: those who are willing to contribute copies of the Promised Messiah’sas works in Arabic for this noble cause should kindly send them to me, so that they may be forwarded to both individuals. For the library, the entire set of Arabic works is required.
Free distribution of The Review of Religions
I would also like to make the following announcement: a friend here has pledged to bear the subscription cost for 20 readers of The Review of Religions. Thus, those members who cannot afford to purchase the magazine themselves, but are eager to read it, should submit their applications through their local jamaat’s secretary to me. Priority will be given to deserving non-Ahmadi friends who apply, though all requests must be forwarded via the local secretary to the following address: Abdur Rahim MA, The Mosque, 63 Melrose Road, London, SW18. [Al Fazl, 29 August 1925]
Damascus
Preaching is being carried out gradually here. Broadly speaking, there are four categories of people: (1) Sufi-minded elders – they respond positively upon hearing about the Promised Messiahas, acknowledging [the message]; (2) other scholars – comparable to the Indian mullahs, they are less receptive; (3) contemporary educated youth – they listen with great attention, show readiness to accept, yet most of them are preoccupied with politics. There also exists a degree of tension between them and the clerical class. (4) The uneducated masses – at present, they remain largely inattentive.
At this time, our preaching efforts are directed primarily towards the third group. These young people are, by and large, neglectful of religion, and only a small number among them observe prayer and other Islamic injunctions.
Encounters in Damascus
One of Syed Waliullah Shah Sahib’s[ra] acquaintances is the editor of a newspaper. He had previously seen some of the Jamaat’s books. Shah Sahib[ra] conveyed him the message again and shared teachings from Kashti-e-Nuh (Noah’s Ark) and other works. Upon this, he expressed his wish to join the Jamaat but added, “I cannot yet observe prayer regularly; I only perform the morning prayer.”
He was advised to reflect further, and the conditions of Bai‘at were presented to him and it was explained to him that only one who endeavours to live by this teaching can truly be considered an Ahmadi.
Similarly, one of Shah Sahib’s[ra] students, who had studied in Germany, stated, “I accept all your teachings, but I need some time to remove the older beliefs inherited from my parents.” He has since departed for Egypt, and the address of Sheikh Mahmood
Ahmad Sahib, our missionary in Egypt, has been provided to him.
In light of these circumstances, we request the prayers of the entire Jamaat for the success of this mission. [Al Fazl, 29 August 1925]
Africa
An Ahmadi lady’s lecture to women in Nairobi
A few months ago, the wife of Muhammad Hussain Sahib Butt of Qadian, Darul Aman, arrived in Nairobi. Having lived in Qadian, this respected lady had been blessed with a remarkable zeal for tabligh [preaching] and religious benefits.
Upon her arrival, she contributed a most insightful article on women’s education in Al-Balagh (Issue No. 4). In that article, she highlighted the importance of religious education for the nation, drew attention to the educational institutions of other faiths, and generously offered her services free of charge for the education of girls.
It is a matter of great joy that this religious fervour and commitment of the respected lady was duly appreciated by the community. Several members expressed the desire that she deliver a lecture to the women.
Accordingly, brother Sher Muhammad Sahib and brother Dost Muhammad Sahib Ahmadi, on the occasion of their daughter’s Amin [completion of the first full reading of the Holy Quran], invited the women of the region to a tea gathering. On this occasion, the respected lady was also requested to deliver a lecture. More than forty women, both Ahmadi and non-Ahmadi, attended the gathering.
The session commenced with the recitation of the Holy Quran by the wife of Abdul Rahman Sahib Ahmadi. This was followed by a poem recited by the wife of Dr Umaruddin Ahmadi. Thereafter, the wife
Maulana Abdul Rahim Dard welcomes Prince Ibne Saud of Saudi Arabia to the Fazal Mosque, London
Hazrat Maulana Jalal-ud-Din Shamsra (1901-1966)
of Muhammad Hussain Sahib Butt recited verses of the Holy Quran in a pleasant tone with great eloquence, and for nearly three-quarters of an hour presented their commentary. She vividly explained, through Quranic evidence, the distinguishing features of believers and disbelievers. The audience of women listened with deep attention, and the address left a highly positive impression.
Women’s rights in Islam In addition, the respected speaker presented a comparative summary of the position of women in other religions. With clarity and excellence, she established that Islam is the only religion that not only instituted
the rights of women but also ensured their complete protection. She elaborated upon the reciprocal rights of men over women and women over men, in a detailed and persuasive manner.
Finally, the Ameen was carried out jointly by the respected lady and the wife of Dr Umaruddin Ahmadi, which was heard with great interest by the gathering.
We pray that Allah the Almighty may bring forth favourable outcomes and grant the respected lady even greater opportunities to serve the cause of faith, amin thumma amin. – Umaruddin Ahmadi, President, Anjuman Ahmadiyya Nairobi. [Al Fazl, 29 August 1925]
Gold Coast
charged their responsibilities satisfactorily. All praise belongs to Allah the Almighty.
Thirty new converts
Gifts to the Governor and Princess Marie Louise
On 13 June [1925], the Governor of the Gold Coast, accompanied by Princess Marie Louise – sister of His Majesty King George V – passed through here during her visit to the Gold Coast for sightseeing and hunting expeditions.
On this occasion, I presented, through the Honourable District Commissioner, a copy of the London Conference address of Hazrat [Khalifatul Masih IIra] Sahib, and a copy of A Present to the Prince of Wales Along with this, I sent a letter of welcome to the Governor and Princess, briefly describing the state of our Jamaat in the Gold Coast and expressing gratitude for the assistance the District Officer has from time to time extended to me.
The following reply was received from the Governor’s Private Secretary:
“Dear Sir, I am directed by His Excellency the Governor to acknowledge receipt of your letter of the 12th of this month [July], together with the two books enclosed therein. These have been duly presented to Her Royal Highness Princess Marie Louise, who has instructed me to convey her thanks. His Excellency deeply values the spirit reflected in your letter and wishes you success in all your undertakings. [Signed] Private Secretary”
Eid al-Adha
On Thursday, 2 July 1925, the Eid al-Adha prayer was offered in this region. As per established practice, I led the prayer in a village of Ekroful, with a congregation of around four hundred men and women. In the sermon, I spoke on the subject of becoming a true Muslim in its fullest meaning and the acquisition of righteousness.
Imams at other places
Since last year, it has become my practice to prepare several schoolboys to lead Tarawih prayers during Ramadan and to send them to different places to lead congregational prayers on Eids.
This year as well, 10 such imams were sent to various localities, from where reports have been received confirming that they dis-
10 ingredients for a successful marriage
Ibrahim Nkrumah
Jamia Ahmadiyya International Ghana
During the period under report – that is, from Eid al-Adha until today – 30 individuals have entered the Jamaat, alhamdulillah
Among them is the independent chief of a region. May Allah the Almighty grant them all steadfastness and sincerity. Members of the Jamaat are requested to pray for them. Their Islamic names are as follows:
(1) Chief Yunus; (2) Yusuf; (3) Saeed; (4) Yaqub; (5) Sarah; (6) Ayesha; (7) Amina; (8) Maryam; (9) Fatimah; (10) Maryam; (11) Usman; (12) Muhammad; (13) Adam; (14) Ahmad; (15) Muhammad; (16) Ayyub; (17) Siddiq; (18) Yunus; (19) Abdullah; (20) Ibrahim; (21) Isa; (22) Muhammad; (23) Isa; (24) Abdullah; (25) Adam; (26) Abdullah; (27) Adam; (28) Abdullah; (29) Ibrahim; (30) Saeed.
Madrasa Ahmadiyya Saltpond
At present, the school is closed for a month due to seasonal holidays. Friends may have seen in the June issue of The Review of Religions (English) the photograph of the students.
I request prayers for all of them – that Allah the Gracious may make them righteous and devoted servants of Islam.
Former King of Ashanti
To the north of the Gold Coast lies a region known as Ashanti, which was completely subdued by the British in 1896. At that time, its king, Prempeh, ruler of a most courageous and warlike nation, was exiled. Now, after twenty-eight years in exile, he has been permitted to return to Ashanti. When he was taken into exile, he and his people were idolaters. However, during his years of exile, under the influence of a new environment, he adopted Christianity. Upon his return, he gathered his people and proclaimed to them the message of Christianity. I have written him a detailed letter, explaining the death of Jesus of Nazareth, the advent of the Promised Messiah, and the call to embrace Islam. May Allah the Almighty bless this effort with fruitful results, amin. [Al Fazl, 1 September 1925]
(Translated by Al Hakam from the original Urdu, published in the 22, 25 & 29 August and 1 September 1925 issue of Al Fazl)
As humans, we are not perfect; we have flaws. Due to different environments and exposure, we have different opinions and mindsets. Hence, there cannot be perfect compatibility between married couples. Marriage is a union of two different people who come together due to shared values. In an ideal marriage, both husband and wife play their roles, help each other, enjoy the good times and endure the rough times together.
Some spouses are fortunate to have a good marriage; however, some marriages have problems which disrupt the health of the marriage and its success. Even though, outwardly, they may seem good, the partners keep growing apart. This may lead to divorce. Although divorce is halal in Islam, the Holy Prophetsa states:
“The most detestable of lawful things to Allah is divorce.” (Sunan Ibn Majah, Bab at-talaq, Hadith 3)
The issues in these marriages can be solved in order to have a good marriage life. So, it is essential that we understand some of these issues and know how to approach them to salvage our marriages.
On a spiritual level, the most potent solution for problems in the marriage is taqwa – righteousness. And constant prayer to God Almighty to guide the hearts of couples to the right path for a successful marriage. And these are the most important values for compatibility. However, on a relationship level, there are some things we need to do as humans to keep our marriage on its right course.
Childhood
This is an essential part of everyone’s life and has an effect on marriage. Wrongful exposure leads to the wrong mentality.
A boy who grew up seeing his mum disregarded and disrespected in the home might disregard and disrespect his wife.
A girl who sees her mother disrespect her father and publicise her father’s faults may grow to treat her husband similarly. Certain flaws of parents may influence our marriage badly. So, if parents exhibited some unhealthy traits during marriage, then we must not adopt them. To dwell overly on some bad experiences and use them against our spouses may lead to unnecessary distrust and suspicion in our marriage.
Attention
This cannot be overemphasised. Spouses
require attention from each other during marriage. Sometimes, due to our jobs, it becomes difficult to make time for our spouses; hence, we tend to disregard it. However, the constant neglect of attention has very detrimental effects on the marriage. Both parties should understand the situation. Busy spouses must find time for their spouses because when you truly care for something, you make time for it. The other spouses must also acknowledge the busy schedule of their spouses and not give unnecessary pressure for attention. This ensures the smooth running of the marriage.
Sometimes when spouses have children, they tend to focus more on the children, leaving little or no regard for their marital connections. There is no problem when both spouses allow it. However, when a spouse has more regard for marital connection, it becomes necessary to make time to rebuild the connection.
Communication
This is very crucial in a marriage. It is essential that spouses communicate with each other adequately. And the needs and expectations of one spouse must be communicated to the other. It is necessary to address a spouse with the utmost respect during communication. Lies and falsehoods should also be avoided, as this is not only sinful in God’s eyes but also critically affects the marriage.
Disagreements should be resolved adequately. Disagreement is not enmity, so spouses should not begin to resent each other. The husband should take counsel from his wife and consider her opinions as well in decision-making. Spouses must think about what benefits the marriage brings. And whatever final decision is made, both spouses must stand by it. This makes the spouses a stronger family unit. And this also has a good influence on child training. Some spouses may be naturally very quiet and avoidant; hence, they may be unable to communicate well. The other spouses must understand this and adjust their communication with them appropriately; come forward or give some space appropriately.
Roles
In Islam, the husband is the provider for the family, while the wife is the nurturer of the home. In some marriages, the wives temporarily take care of the provision for the home due to unforeseen circumstances against the husband’s ability to provide. Continued on
Hakeem Fazl-ur-Rahman Sahib (1901-1955)
Although this is based upon the willingness of the wife, however, the husband must strive to make a living to take on his responsibility again. Similarly, in some marriages, the husband ensures the nurturing of the home due to dire circumstances against the wife. However, when things are normal, she should return to her responsibilities. Hence, a man’s role is to provide financial safety and security. And a woman’s role is to support the man and nurture the home and nourish the family. Spouses may help each other appropriately.
Intimacy is also very crucial in marriage, as both spouses must be intentional towards intimacy. It should not be disregarded unnecessarily. A spouse may be more active than the other and they may have different desires, yet there should be a common ground in executing and improving this role of intimacy.
It is also necessary for spouses to create a balance in their lives by adjusting their worldly life and religious duties appropriately. As this also positively impacts the children.
Sacrifice
Sacrifice is a core component of marriage and until one is ready and willing to make sacrifices, especially outside of one’s roles, one is not ready for marriage yet. People have their own desires, dreams and aspirations. And they try to achieve their objectives in life. Self-worth is good and it’s necessary to strive for oneself. However, in marriages, it is not about one spouse alone and what he or she wants. When a spouse takes on a path or career, it must not affect the stability of the marriage and the well-being of the family. Sometimes there is the need to just postpone it to a more appropriate time and spouses must not act selfishly. Being selfish and inconsiderate undermines the wellbeing of the marriage. Every marriage has its own circumstances and spouses must be willing to compromise in order to make the marriage work.
Appreciations
Contentment is very necessary in marriage. Spouses must acknowledge favours in their marriage. And they should not compare the bounties of other marriages to theirs just to belittle their marriage, as this leads to unnecessary complaints. When people are not content, they become excessively desirous and desperate to take wrong paths just to achieve their desires. So, contentment enables one to understand that he is more favoured in his current situation than others and this enables him to endure the hard times. However, this does not mean that there is no room for progress. Rather, it is being appreciative of what you have and taking the right steps at the right time to achieve more.
Compliments are essential for marriage. Spouses deserve compliments from each other, especially wives. Spouses are garments for each other and hence, when your garment is adorned, then it is not out of place to give compliments. Unfortunately, some spouses don’t give compliments. Sometimes it is due to the failure of spouses to keep themselves adorned. These spouses may feel too comfortable with the marriage
and neglect their maintenance, which keeps their marital connection fresh. This should be corrected. Because through compliments, spouses complement each other. Generally, appreciation leaves a lasting impression on the marriage. Appreciation should be shown when a commendable deed is done. Sometimes spouses don’t acknowledge everyday deeds. You never know the worth of what you have until you lose it. So, spouses must show appreciation appropriately. Moreover, when a spouse does a good deed and is appreciated, they feel good. And this is very significant because spouses can then influence each other positively. When spouses get appreciated, a connection is created naturally. So, when they do something wrong and you admonish them, they feel obliged to pay heed.
Accountability
First of all, both spouses must be ready to accept the flaws and weaknesses of each other. Because where there is room for error, there is room for improvement.
A very important approach to accountability is introspection. Spouses must scrutinise themselves well and ponder and reflect on their speech, actions and inactions which affected the marriage. During reflection, spouses should not deflect and blame each other. However, they should only identify their wrongs sincerely.
It is wrong for one to deny, justify or minimise his wrong. Also, it is wrong to coerce the other spouse to accept his or her faults rather than being apologetic about them. They should apologise and make amends appropriately. And the other spouse should help the wrongdoer to amend his or her ways. Also, sometimes it is advisable not to demand an apology immediately when things are flared up, but later when things cool down.
Saying sorry is a form of apology. However, some people take advantage of this without reforming their wrong ways. The best form of apology is reformation. When a spouse commits a wrong, criticise the action and don’t humiliate the person. Also, we must not publicise the weaknesses of our partners or mock them for their weaknesses.
Self-control
This is essential in a marriage as both husband and wife need to control themselves regarding their relationship. Today, due to some corrupt Western ideologies and social media, the youth, especially, are swayed by having friends from the opposite sex. Knowing someone and befriending someone are two different things. Coworkers, schoolmates, family associates and Jamaat members of the opposite sex are not friends because friendship involves affection and enjoying one’s company. Some marriages have faced issues with immorality because the spouses entertained the notion of having friends of the opposite sex and connecting with them. Even when a partner requests distancing from friends of the same gender who are a bad influence, then it should be considered and respected. Setting boundaries for oneself is not a weakness but rather a strength. Because it requires strength for someone to realise his weaknesses and build a wall around himself to safeguard himself from stumbling. Hence, spouses should not entertain things that will
lead to the disruption of the marriage. People may have false opinions and think they can entertain befriending the opposite sex. They may not see the problem with ogling, shaking hands, flirting, hugging and sharing close spaces alone. However, this is sinful, absurd and ludicrous because it can easily lead to further immorality. Hence, Islam admonishes us to abstain from all the ways that lead to immorality. Some spouses may also have bad habits they must control during the marriage. For instance, extravagance. Some people like to spend way above their capacity and budget and always try to justify it. Anger also affects people’s relations with their spouses and they must recognise when they are angry and take steps to prevent them from overreacting.
A proposition
This is for marriages which need to enhance connections between spouses. A mutually accepted routine should be set. Spouses should make time as feasible for both and decide on mutually interesting or competitive activities. If spouses have different interests, then they can do both interests one after the other. There should be no disagreements whatsoever and no interference, only positivity during the activity. For instance, 10 minutes of 3-4 days a week for playing card games while appreciating each other for the roles they play in the family or sharing interesting things they witnessed during the week. Also, casual things like telling jokes, laughing and hugging enhance the marriage. Some spouses are just naturally funny and make others smile easily, whereas others are different. The most important thing is to use one’s strengths and capacities to light up the marriage.
9th
annual ijtema held by Lajna Imaillah Finland
Rehana Kokab
Sadr Lajna Imaillah Finland
The 9th annual ijtema of Lajna Imaillah and Nasirat-ul-Ahmadiyya Finland was held on 9-10 August 2025, at the Nur Mosque in Helsinki. Competitions for children aged 4 to 6 were organised one week prior to the main event.
Preparations for the ijtema began in April. The syllabus for Lajna members, nasirat and younger children under seven years of age was prepared by the national Talim and Nasirat departments. The syllabus was published on the Lajna Imaillah website four months in advance.
Balancing some differences
Both men and women have emotions and operate on logic, but generally, women are more emotional than men, who are more logical. So, when things happen and women tend to be affected more emotionally, the men should understand and help navigate their emotions rightly. And the women should help themselves and ease the control of their emotions.
This also helps in approaching each other. When a wife approaches her husband directly and softly, giving regard to him, it gives her the best results. Because men are more straightforward and they enjoy status and position. Similarly, when a man approaches a woman with an attachment of emotions, it yields the best results.
Men, due to their standing, do not like to share vulnerabilities, so women should understand this and allow their husbands some space appropriately. Men should also try and open up about things to their wives to get the necessary emotional support from them. Women like to emotionally connect and open up to their husbands. So, the men should understand this and give them a listening ear when needed.
In conclusion, marriage requires the virtuousness of both parties. Hence, the Holy Prophetsa states:
“A woman is married for four things, i.e., her wealth, her family status, her beauty, and her din. So, you should marry the one with din [otherwise] you will lose.” (Sahih al-Bukhari, Kitab an-nikah, Bab al-ikfa’u fi d-din, hadith 28)
Here, din refers to the entire way of life. The mindset and practices of the woman in terms of her religious duties and moral values. This also means the man seeking should also excel in the din, for only those who have concern for the din will choose din before anything else.
Learn from the experiences of long marriages. Love may increase and decrease, but virtues always remain in marriage. However, different marriages may have different dynamics, so whatever works best must be done accordingly.
The ijtema formally commenced on the morning of 9 August with a recitation from the Holy Quran, Lajna pledge, a poem and an opening address by my humble self. This was followed by academic competitions. On 10 August, the remaining competitions were held. During the afternoon break, elections for Shura representatives from Helsinki and Espoo were held. Elections for office bearers of the Ahmadiyya Muslim Students Association for Women (AMSAW) were also conducted. In the concluding session, the National General Secretary presented the annual report of last year’s activities. Afterwards, my humble self addressed the members, followed by the prize distribution.
Members from all five majalis – Espoo, Helsinki, Tampere, Turku and Vaasa – participated in this ijtema. The total attendance included 74 Lajna members, eight guests, 25 Nasirat, 44 younger children and four atfal
Friday Sermon
Mubarak Mosque, Islamabad, Tilford, UK
15
August 2025
Muhammadsa: The great exemplar
After reciting the tashahhud, ta’awwuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa said:
In the previous sermon, I mentioned the destruction of three major idols. Further details in this regard have been recorded in the following manner:
There was an expedition of Hazrat Sa’d bin Zaid Ash’halira, which was dispatched towards Manat in the month of Ramadan in 8 AH. On 24 Ramadan, the Holy Prophetsa dispatched Hazrat Sa’d bin Zaidra in order to destroy the idol Manat. The idol was erected near Qudaid on the shore of the Red Sea, at a place called Mushallal. For this reason, it is also known as the Expedition of Mushallal. (Sharah Zurqani, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 490-491; Sahih alBukhari, Kitab at-tafsir, Hadith 4861; Min Ma’ark-ul-Islam Al-Faasilah, Vol. 9, AlMaktabat-ul-Shamilah, p. 12)
Hazrat Sa’d bin Zaid Ash’halira set off along with 20 horsemen. When he reached the destination, he encountered a caretaker. The caretaker asked Hazrat Sa’dra what he had come to do. He replied that he had come to destroy Manat. The caretaker said: “You and such a task?” In other words, it is impossible for someone like you to do this. However, Hazrat Sa’dra advanced towards the idol. It is not known what the reality behind this is, as at times certain accounts have exaggerated, but he states that at that moment, a naked woman who had a dark complexion and dishevelled hair came out of the room. The caretaker then said to his idol: “O Manat! Send down your wrath.”
The narrator says that Hazrat Sa’d bin Ash’alira killed the caretaker. If this narration of killing him is correct, then it may be that the caretaker tried to confront him and was killed in the skirmish. To kill him merely on account of his evil prayer is not in accordance with the Islamic teachings, and it does not seem to be authentic. It is also in contradiction with the general guidance of the Holy Prophetsa. In any case, Hazrat Sa’dra and his comrades turned towards the idol and destroyed it. Following this, he came to the Holy Prophetsa along with his comrades. (Al-Tabqat Al-Kubra, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 111-112; Sharah
Zurqani, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, 1996, pp. 490-491)
Ibn Hisham has written that the Holy Prophetsa dispatched Abu Sufyan bin Harb towards Manat. It is also said that Hazrat Alira carried out this task. Nevertheless, according to Waqidi and Ibn Sa’d, Hazrat Sa’d bin Zaidra destroyed it. (Al-Lu’ Lu’ AlMaknun Sirat Encyclopaedia, Vol. 9, Dar-ulIslam, p. 208)
And if the remaining narration is attributed to Waqidi as well, then it may be that he added some details of his own accord.
Then, there is the Expedition of Khalid bin Walid towards Nakhlah. This took place on 25 Ramadan in 8 AH, or January 629 CE. On 25 Ramadan, the Holy Prophetsa dispatched a contingent of 30 individuals under the leadership of Khalid bin Walid towards Nakhlah, in order to topple the well-known idol of the Quraish called Uzza. The valley of Nakhlah is located a day’s journey towards the east of Mecca and is situated between Mecca and Ta’if. There was a house in Nakhlah, which was guarded and looked after by the Banu Shayban, who were allies of the Banu Hashim. Uzza was the most revered idol of the Quraish. Imam Bayhaqi relates that this house consisted of three acacia trees. That is, it was surrounded by Acacia trees, and the house was in the middle. Ibn Ishaq says that when the caretaker of Uzza came to know of the arrival of Hazrat Khalidra, he hung a sword around the idol, climbed up a mountain himself and recited these couplets. The translation is:
“O Uzza! Attack Khalid in such a fierce manner that nothing is left of him. Clad yourself in armour and be prepared. O Uzza! Even if you do not kill this person, Khalid, make him responsible for the sin that is soon to be committed, or punish him for this.”
As soon as Hazrat Khalidra reached Nakhlah, he cut down the acacia trees and demolished the house in which the idol of Uzza was kept. Then he returned to Mecca and presented his report to the Holy
Prophetsa. The Holy Prophetsa asked, “Did you see anything special there?” Hazrat Khalidra replied in the negative. The Holy Prophetsa said, “Then you have not yet destroyed Uzza. Go back and completely eradicate it.” Upon hearing this command, Hazrat Khalidra immediately set out again to carry out the order.
When the custodians saw Hazrat Khalidra returning, they climbed up the mountain. They began saying, “O Uzza, destroy them!” From that idol-house emerged a dishevelledhaired woman of dark complexion (they perhaps kept women here as well). At that time, Hazrat Khalidra recited this couplet. The Arabic of the couplet is as follows:
“O Uzza! I reject you. I do not declare your purity. I have seen that Allah has humiliated you.”
Afterwards, upon returning, he presented this account to the Holy Prophetsa, who said:
“Yes, this was Uzza, and she has now despaired of ever being worshipped in your lands again.” (Al-Sirah Al-Nabawiyyah, ibn Hisham, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 760-761; Furhang-e-Sirat, Zawar Academy, p. 299; Sharah Zurqani, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 487-490; Al-Lu’ Lu’ Al-Maknun Sirat Encyclopaedia, Vol. 9, Dar-ul-Islam, pp. 203-208)
Then there is mention of the expedition of Hazrat Amr bin al-Aasra towards Suwa’ – this too took place in Ramadan 8 AH. At the same time as the expedition to destroy the idol Uzza, the Holy Prophetsa sent Hazrat Amr bin al-Aasra to destroy the idol Suwa’. He was accompanied by some people; however, their number has not been recorded. (Al-Tabqat Al-Kubra, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 111; Sharah Zurqani, Vol. 3, Dar Al-Kotob Al-Ilmiyah,
Beirut, pp. 490)
Suwa’ was located West of Medina by the seashore in Ruhat and was an idol of the Banu Huzail. This place was at a distance of three miles from Mecca. This idol resembled a woman, and along with honouring it, people would circle around it. Its caretakers were the Banu Lihyan, a branch of the Huzail tribe. (Furhang-e-Sirat, Zawar Academy, p. 136; Sharah Zurqani, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 490; Al-Lu’ Lu’ AlMaknun Sirat Encyclopaedia, Vol. 9, Dar-ulIslam, p. 210)
Some idols have been mentioned by name in the Holy Quran, among which is this idol. In Surah Nuh, it is mentioned:
“And they say to one another, ‘Forsake not your gods under any circumstances. And forsake neither Wadd, nor Suwa‘, nor Yaghuth and Ya‘uq and Nasr.’” (71:24) Hazrat Ibn Abbasra relates that these idols, which were among the people of Noahas, later came among the Arabs. The idol Wadd belonged to the Kalb tribe, who lived in Dumat al-Jandal; Suwa’ belonged to the Huzail tribe; Yaghuth was of the Murad tribe and later came into the possession of the Banu Ghutaif, who lived near the city of Saba close to Juruf; Ya‘uq belonged to the Hamadan tribe; and Nasr belonged to the Himyar tribe, who were descendants of Dhi al-Qila‘.
In fact, these were the names of certain righteous men from among the people of Noahas. When they passed away, Satan suggested to their people that idols be erected in the places where they used to sit and that these idols be named after them. They did so, and these idols were venerated; the people themselves were not worshipped. But when they [that generation] perished and knowledge of the matter was lost, people began to worship these idols – or made their images and began worshipping them under their names. (Sahih al-Bukhari, Kitab-ul-Tafsir, Hadith 4920, Translated
by Hazrat Syed Zain-ul-Abideen Waliullah Shah Sahibra, Vol. 12, pp. 293-294)
When Hazrat Amr bin al-Aasra reached the place of Ruhat, where Suwa’ was, he found its custodian there, whom he told that he had come to destroy this idol upon the instruction of the Holy Prophetsa. The caretaker responded, “You will certainly not be able to destroy the idol.” When Hazrat Amrra asked why, the custodian responded, “You will certainly be stopped.” Hazrat Amrra said, “Woe unto you. Can this idol hear and see?” Then Hazrat Amrra advanced and broke the idol and also instructed his comrades to destroy the chamber that had been built beside it, and so they destroyed it. Then, Hazrat Amrra asked the custodian what his thoughts were now. Upon seeing that his deity had been destroyed, he said, “I obey Allah and accept Islam.” (Al-Tabqat Al-Kubra, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 111; Sharah Zurqani, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, 1996, p. 490; Al-Lu’ Lu’ Al-Maknun Sirat Encyclopaedia, Vol. 9, Dar-ul-Islam, p. 210)
With regard to this, it also testifies to the fact that the story of killing the caretaker or someone else is doubtful.
The expedition of Hazrat Khalid bin Walidra towards Banu Jazimah also took place in Shawwal of 8 AH. After the conquest of Mecca, when Hazrat Khalid bin Walidra returned from demolishing the idol of ‘Uzza, the Holy Prophetsa sent him towards Banu Jazimah. This tribe was a branch of Banu Kinana, settled in the direction of Yalamlam near Mecca. The Holy Prophetsa instructed Hazrat Khalidra to invite this tribe to Islam and also said that they must not be fought against. This was a principal directive of the Holy Prophetsa from the beginning: that it must always be remembered that fighting was not to be undertaken.
Hazrat Khalid bin Walidra departed accompanied by 350 men from among the Muhajirin, the Ansar, and Banu Sulaim. (AlTabqat Al-Kubra, Vol. 2, Dar Al-Kotob AlIlmiyah, Beirut, p. 112)
When Hazrat Khalidra reached there, he saw that the people had taken up arms, as though preparing for an attack. Hazrat Khalidra told them to put down their weapons, as the people had already accepted Islam. Upon hearing Khalid’sra words, one man among them, named Jahdam, stood up and addressed his people, saying: “O Banu Jazimah, do not lay down your arms. This is Khalid. Once you put down your arms, you will face arrest and death. This is why I will not put down my weapon.” At this, the rest of the people tried to advise Jahdam, saying: “Why are you insistent on shedding our blood? Put down your weapon.” They continued to advise him until they took the weapon from him.
After throwing away their weapons, these people were taken captive; this is also mentioned in the narration, and each Muslim was given one or two captives. They remained imprisoned for the whole night. (Al-Sirah Al-Nabawiyyah, ibn Hisham, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 755; Sirat Encyclopaedia, Vol. 9, Dar-ul-Islam, p. 215)
Perhaps they were imprisoned because they had taken up arms, and their intentions were unknown.
Nevertheless, according to one narration, when Hazrat Khalidra arrived and invited them to Islam, instead of saying,
“We have accepted Islam”
began saying,
; “We have abandoned our faith; we have abandoned our faith”. Upon this, Hazrat Khalidra was led to the misunderstanding that they were not Muslims, and thus he issued the command for their execution. (Sahih al-Bukhari, Kitab al-maghazi, Hadith 4339)
This is the reasoning that is presented as an explanation. Ibn Sa’d has narrated that when Khalid reached them, he asked the people: “Which religion do you follow?” They replied: “We are Muslims; we perform prayers, etc.” Hazrat Khalidra asked: “Then why have you taken up arms?” They said: “There has been enmity between us and a certain Arab tribe. We feared it was that hostile tribe, and so we took up arms.” (AlTabqat Al-Kubra, Vol. 2, Dar Al-Kotob AlIlmiyah, Beirut, p. 112)
It appears that from this situation, Khalidra became cautious, and certain doubts and misgivings arose in his heart regarding them. Even if some justification is presented for this, nonetheless, the narrations indicate that these captives performed prayers and appeared to be Muslims. However, it is entirely possible that among these captives were some, such as Jahdam himself and those who agreed with him, who displayed rebellion, and Hazrat Khalidra was not satisfied with them. Furthermore, the saying of انَأْبَصَ
[“We have abandoned our faith, we have abandoned our faith”] had made Hazrat Khalidra more uncertain.
This is why he issued an edict in the last part of the night that killing the prisoners seems to be the best course of action. Hearing this, some Muslims ended up killing their prisoners, but the Muhajirin and Ansar, who had been Muslims for a longer time, did not agree with Khalid’sra opinion and so did not kill their prisoners. The chief of the Ansar, Hazrat Abu Usaid Sa’idira, went to Hazrat Khalid bin Walidra to reason that these people are Muslims and that killing them is not right. Hazrat Abdullah bin Umarra and Hazrat Salim Maula Abi Hudhaifahra also disagreed with Hazrat Khalid’sra view and stopped their own friends from killing those in their custody as well.
One of these prisoners who was freed reached Medina and informed the Holy Prophetsa, who in turn asked, “Did nobody disagree with Khalid? Did nobody try to stop him?” He replied that there was a man of average height and light complexion, and also a taller man. Both of them spoke to Khalid – one of them with a stronger tone than the other. Hazrat Umarra was present in this gathering. He informed the Holy Prophetsa: “Your Holiness, one of them was my son Abdullah (referring to Hazrat Abdullah bin Umarra) – the tall one – and the other was Hazrat Salim Maula Abu Hudhaifahra.’” (Al-Lu’ Lu’ Al-Maknun, Sirat Encyclopaedia, Vol. 9, Dar-ul-Islam, p. 210; Al-Sirah Al-Nabawiyyah, ibn Hisham, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 756)
When the Holy Prophetsa learned about this entire ordeal, he was deeply perturbed and grieved. He explained that “I never instructed Khalid to execute them. I had only directed him to invite them to Islam.” Then the Messengersa of Allah raised both his hands and twice supplicated:
The Holy Prophetsa also expressed great displeasure toward Hazrat Khalidra for rushing to make such a rash decision without due consideration. He should have evaluated the situation carefully. (Al-Lu’ Lu’ Al-Maknun Sirat Encyclopaedia, Vol. 9, Darul-Islam, p. 217; Sahih al-Bukhari, Kitab-ulMaghazi, Hadith 4339)
The Holy Prophetsa then sent Hazrat Alira to go to the Banu Jazimah to pay the blood money of those who had been killed and to thoroughly investigate the issue.
Hazrat Alira went there and paid the blood money for all those who had been killed and returned to them all the wealth that the Muslims had acquired from them, down to the wooden drinking bowl of a dog. After paying the blood money to each of them, Hazrat Alira had some leftover money and so asked the people of Banu Jazima if there was anyone left who had not received remuneration, to which they responded in the negative.
Hazrat Alira still gave the leftover wealth to them, saying, “I am giving this last part of the wealth sent by the Holy Prophetsa out of precaution lest there was some damage incurred that neither you nor the Messengersa of Allah was aware of.”
Hazrat Alira returned to the Holy Prophetsa and presented a report with details of his journey, explaining that even the most minor belongings have been returned to the victims, and even the leftover wealth has been given to them. The Holy Prophetsa was very pleased to hear this and said to Hazrat Alira, “You did right and you did well.”
Before this incident, the Holy Prophetsa had also seen a dream which is mentioned in the biography of Ibn Hisham. The Holy Prophetsa explained, “I saw in a dream a food made from Hais (which is made from date, cheese and ghee). When I took a bite of it, it tasted delicious, but when I tried to swallow it, a piece of it got stuck in my throat, which Ali removed with his hand.”
While interpreting this dream, Hazrat Abu Bakrra submitted: “O Messengersa of Allah, this [dream] refers to one of the expeditions that you shall dispatch. Some aspects of it will please you, while others may displease you. Thereafter, you will appoint Ali, who will bring ease to the matter,” meaning he will rectify the situation. (AlSirah Al-Nabawiyyah, ibn Hisham, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 756; Sahih Muslim, Translated by Wahid-ul-Zaman, Vol. 3, p. 152)
Subsequently, this dream was fulfilled in the events of that expedition.
Hazrat Syed Zainul Abideen Waliullah Shah Sahibra, a renowned elder of the Ahmadiyya Jamaat and commentator of Sahih Bukhari, while analysing the details of this incident and related narrations, writes:
In both Al-Tabaqat by Ibn Sa‘d and Sirat Ibn Hisham, mention is made of this campaign, which took place after the Victory of Mecca, whereby the Holy Prophetsa, in order to assess the inclinations of various tribes towards Islam, dispatched several contingents (not to compel them, but to understand their willingness). Among these was the dispatching of Hazrat Khalid bin Walidra towards the tribe of Banu Jazimah.
Tabaqat Ibn Sa‘d has explained this in the following words:
Khalid bin Walidra in Shawwal, 8 AH, along with 350 Muhajirin and Ansar, to the tribe of Banu Jazimah, a sub-tribe of Banu Kinanah residing near Yalamlam, close to Mecca. Their purpose was not to engage in any fighting but to invite them towards Islam. The tribe had shown signs of inclining toward Islam. This expedition is also known as “Yawm al-Ghumaisah”, the term Ghumaisah referring to a flowing spring. It was the name of a location in the desert area near Mecca where Banu Jazimah resided.
Hazrat Abdullah bin Umarra, who narrates this incident, was himself present during this expedition. His narration is brief, but Ibn Ishaq provides further detail. According to his account, only a specific faction of Banu Jazimah refused to accept Islam, while the majority of them had embraced Islam. Those who refused armed themselves and engaged in battle, which compelled Hazrat Khalid bin Walidra to confront them. Upon their defeat, many were taken prisoner.
Some of them, seeing themselves surrounded, began to utter the words “Saba’na Saba’na” to express their acceptance of Islam. The term Saba’na literally means “we have become Sabi’” (i.e., have left our former religion and adopted a new one). During the early days in Mecca, the disbelievers would mockingly refer to the Holy Prophetsa as a Sabi’, a term used disparagingly to denote someone who had abandoned their [ancestral] faith.
However, these individuals who were fighting did not clearly or wholeheartedly profess Islam but merely used the word “Saba’na” in an ambiguous manner, likely as a means to evade death during the conflict. Nevertheless, they were not spared.
Hazrat Abdullah bin Umarra states that he himself refrained from killing any captives under Hazrat Khalid bin Walid’sra orders and later informed the Holy Prophetsa of the entire episode. Upon hearing the account, the Holy Prophetsa raised his hands and expressed his disapproval and displeasure at the actions of Hazrat Khalidra
According to the reports of Ibn Ishaq and Ibn Sa‘d, among the Muslim fighters were members of the Banu Sulaym and Mudlij tribes, who, like Banu Jazimah, were sub-tribes of Banu Kinanah. In previous combats, these tribes had inflicted harm upon Banu Jazimah. Hence, when Banu Jazimah saw the Banu Sulaym and Mudlij tribes among the Muslim army, they armed themselves in preparation for combat.
Hazrat Khalidra attempted to pacify them, saying: “The people have embraced Islam – why then do you seek battle? Lay down your arms.” As mentioned earlier, a chieftain named Jahdam advised his people not to disarm, warning that they would otherwise be captured or killed. Some among the tribe tried to restrain him, asking: “Why do you invite bloodshed?”
they
“O Allah, I absolve myself from whatever Khalid has done!”
That is, the Holy Prophetsa sent Hazrat
According to the narration of Ibn Hisham, it is found that among the tribes of Banu Kinanah, there also existed longstanding matters of blood vengeance, owing to which some individuals fought, were killed, or taken captive. It appears that some of the combatants of Banu Sulaym, relying on the judgement of Hazrat Khalid bin Walidra, executed certain captives as part of an old retaliation and interpreted their expression of Islam as hypocrisy. However,
the Muhajirin and Ansar did not accept Khalid’sra verdict, and upon hearing the above declaration of Islam, they released their captives rather than kill them. The verdict of the Holy Prophetsa on this matter is quite clear.
This is further confirmed by a narration of Hazrat Abdullah bin Umarra, from which it becomes evident that the command to kill the captives was not a direct order from Hazrat Khalid bin Walidra but an edict with which most of the Companions disagreed. Had it been a command, all would have complied, and no one would have differed. However, in giving this fatwa, Khalidra erred due to certain factors. The Holy Prophetsa was deeply grieved by Khalid’sra mistake, and to make amends, he sent Hazrat Alira, who paid blood money for each slain child, even compensating for the dogs that had been killed. This is recorded in Sirat Ibn Hisham
Beyond the prescribed blood money, additional sums were also paid. Imam Baqir too has mentioned that the responsibility of compensating for the losses was entrusted to Hazrat Alira. Hazrat Khalidra, during the encounter, began killing and imprisoning people, not meaning that he executed those who surrendered their weapons. Among the narrations cited by Ibn Sa’d on this issue is one attributed to Ibn Ishaq, quoting Hazrat Ibn Abi Hadrad Aslamira, who was part of that campaign. According to Ibn Sa‘d, while some did engage in combat, it is also recorded that when Hazrat Khalidra saw the Banu Jazimah armed, he asked them:
“Why are you bearing arms?” They replied, “Due to our old hostilities with certain Arab tribes, we feared you might be among them, and so we armed ourselves.”
Hazrat Khalidra then ordered that they be taken captive. Their hands were bound, and they were distributed among the Companions.
Imam Ibn Hajar, after quoting this incident, wrote that those who fought surrendered after the fighting. Imam Bukhari’s version is brief, and even in the narrations from Kitab al-Maghazi, there is no clearly connected narrative. However, it is generally understood that the skirmish during this expedition to propagate Islam was at least partially driven by lingering tribal vendettas from the Era of Ignorance. To assume that captives were executed merely because of a disagreement over the word “Saba’na” [we have adopted a new faith] seems unreasonable – especially when the Muhajirin and Ansar openly opposed the ruling that was given.
Khattabi states that the statement of the Holy Prophetsa:
[“O Allah, I disavow what Khalid has done.”] affirms that he disapproved of Khalid’s haste in judgement and his lack of investigation regarding the meaning of the word “Saba’na.” It was incumbent upon Hazrat Khalidra to ascertain precisely what those who uttered “Saba’na” meant by it. According to a narration of Imam Baqir, the Holy Prophetsa summoned Hazrat Alira and instructed him: “Go to these people and stamp out the traces of the Era of Ignorance.” Hazrat Alira went and paid blood money to each and every victim. This
narration clearly demonstrates that the root cause of the conflict was deep-seated enmity and vengeance. When the Holy Prophetsa said, “Crush the vestiges of the past,” he had discerned that old grudges lingered in their hearts and were the true cause of the killings.
Whenever the Holy Prophetsa dispatched an expedition, he always instructed them not to rush into combat. They were to act with deliberation and gentleness and not to fight until they had first invited the people to Islam, clearly communicated the commandments, and established concrete proof for Islam’s truth. He also instructed that no attack should be launched where the call to prayer could be heard.
In the incident described above, the tribe of Banu Jazimah had themselves sent word that they had accepted Islam. Thus, the campaign was explicitly dispatched with the purpose of preaching Islam, not engaging in warfare.
According to Tabaqat Ibn Sa‘d, when Hazrat Khalid bin Walidra reached the Banu Jazimah, he asked, “Who are you?” They replied, “We are Muslims. We offer prayers, believe in Muhammadsa as the truthful one, and have built mosques in our courtyards where we call the Adhan.” Hazrat Khalidra asked, “Then why are you armed?” They answered, “Due to enmity with certain Arab tribes, we feared you might be among them.” After such a clarification, engaging them in battle was absolutely unjustifiable.
It appears that in the regions around Yalamlam, some old sparks of tribal animosity were reignited, which led one faction to engage in combat. Later, when those same warriors professed their Islam by saying “Saba’na,” their lives were not spared. Being the commander of the army, Hazrat Khalid bin Walidra became the target of reproach.
Ibn Hisham also records the conflict and estrangement between Hazrat Khalidra and Hazrat Abdur Rahman bin Aufra that occurred on this occasion. Hazrat Abdur Rahmanra said to him,
“You have acted with the conduct of the Era of Ignorance after accepting Islam.”
Hazrat Khalidra replied:
“(By saying this), you are only taking vengeance for your father!”
Hazrat Abdur Rahmanra retorted, “That is false. I already avenged my father’s killer. But it is you who have avenged your uncle Fakihah bin Mughirah.” This altercation escalated to the point of bitterness between the two, and when the Holy Prophetsa became aware of it, he said to Khalid, “Do not speak ill of my Companions (he was a pioneer Companion). By God, even if you were to spend gold equal to Mount Uhud in the way of Allah, you would not attain the rank of any one of my Companions, whose hearts are filled with remembrance of Allah morning and evening.”
Ibn Ishaq’s narration in Sirat Ibn Hisham also mentions that Fakihah bin Mughira Makhzumi, Auf bin Abdur Rahman Zuhri, and Affan bin Abu al-Aas went to Yemen on a trade expedition. On their return, they carried property belonging to a man from Jazimah who had died in Yemen, intending to return it to his heirs.
A man from Banu Jazimah named Khalid bin Hisham met them along the way. When he learned of the man’s death, he claimed a right to the property. They refused to hand it over, which led to a quarrel and eventually a fight. In the fight, both Auf bin Abd Auf and Faqih bin Mughirah were killed. Affan bin Abi al-Aas and his son Uthman escaped and took the belongings of the slain.
Abdur Rahman bin Auf, seizing the opportunity, killed Khalid bin Hisham to avenge his father’s death.
This incident enraged the Quraish, and they attacked in an attempt to avenge their slain and reclaim their property. However, Banu Jazimah responded by saying: “The killing of your men was an individual act. We had no part in it, nor were we aware of it. We are willing to pay compensation for both the lives lost and the financial damages.”
The Quraish accepted their apology and proposal for reparations. This account is narrated in Sirat Ibn Hisham
In any case, these incidents provide context for certain things and why there were rivalries. This is another incident that is recorded and gives insight into why they became enemies, and this gives context to the incident which led to Hazrat Khalid bin Walidra being scrutinised and was the very reason for the Companions being discontent with Hazrat Khalid’sra decision. In any case, there is no justification that can be made for Hazrat Khalidra, because he had only been sent for the purpose of inviting people to Islam, for which the use of any sort of force was impermissible. The majority of the Companions gave him good advice, which he did not accept, and the Banu Sulaim took the opportunity to kill their captives in the cover of the night.
In a narration of Ibn Ishaq, a justification that has been written for Hazrat Khalid bin Walidra is that, upon seeing people’s refusal to accept Islam, he waged war against them on the advice of Hazrat Abdullah bin Huzafah Sahmira. In this regard, Ibn Ishaq says that some who deem Hazrat Khalid bin Walidra to be excused for killing those people state that Abdullah bin Huzafah Sahmi was the one who told him that the Holy Prophetsa had instructed him to kill those people if they refused to accept Islam. This justification is not correct because the leader was Khalidra, not Abudllah bin Huzafah Sahmi. Regardless of whether this mistake was made knowingly or as a misjudgment, the leader of the army was responsible for the mistake. Especially given the fact that after conducting an investigation, the Holy Prophetsa expressed extreme displeasure towards Khalidra and declared his disapproval, then regardless, we must accept the Holy Prophet’ssa decision. This was no insignificant incident, and given that the Holy Prophetsa has issued his verdict on this, there is no need to search for justifications of whether Khalidra was right or wrong in what he did. The Holy Prophetsa said that what he did was wrong and expressed his disapproval; this is enough for us. In any case, if we search for justifications, then it would contradict Islam’s fundamental teachings regarding the freedom of religion. The Holy Prophetsa only allowed fighting against combatants and instructed to show kindness whilst spreading Islam.
After the Conquest of Mecca, the Holy Prophetsa commissioned numerous expeditions towards the tribes of Arabia in
order to preach the message of Islam. The leaders of these expeditions were given explicit instructions to avoid fighting. The books on expeditions and history clearly state that these delegations were sent solely to invite towards Islam. Statements from Sirat Ibn Hisham and Tabaqat Ibn Sa’d in this regard have already been mentioned. Allamah Tabari has also expounded upon this in the following words: “The Holy Prophetsa sent expeditions around Mecca in order to steer people away from idol worship and invite them instead to the worship of Allah the Exalted. These expeditions were certainly not given orders to fight.”
These days, extremist clerics use these things as justifications for killings and fighting. However, the teachings of the Holy Prophetsa are quite clear in saying that unless someone wages an attack, one must not fight them; otherwise, it would be a crime. The above-stated narration of Imam Bukhari attests that Hazrat Khalid bin Walidra was sent to the Banu Jazimah in order to invite them to Islam:
“And in accordance with what was instructed, he invited them to Islam.”
The people were unable to properly articulate their acceptance of Islam, and due to their anxiety, they simply said, “We have changed our faith.” This statement did not apply to the entire tribe, because the majority of them were already Muslims. In fact, it was only the people hailing from a certain lineage who thought that revenge would be exacted against them, which is why they took up arms and started to fight. Upon realising their defeat in battle, they expressed their acceptance of Islam by saying “Saba’na”. The narration of Imam Bukhari is very brief, and he only accepted that narration which met his standard of authenticity. Jahdam advised his people not to lay down their arms but to fight. This also demonstrates that he was apprehensive due to the prior bloodshed. In the initial narration of Ibn Ishaq, his words have been recorded as follows: “O Banu Jazimah, remember that this is Khalid. After you lay down your arms you will be captured and imprisoned followed by execution.” Some from among his people took hold of him and said, “You desire bloodshed. People have already accepted Islam and have laid down their arms. The war is over and now there is peace.” The people kept trying to explain this to him and took his weapons. Upon Hazrat Khalid’sra instruction, everyone else also laid down their arms. This has been recorded in Sirat Ibn Hisham
This statement shows that Jahdam’s apprehensions were not unfounded. It appears that Companions lived among the tribe for some time in order to teach the religion of Islam to the new Muslims, as is evident from the words of the narration:
[“Until, on a certain day, Khalid instructed] and during their stay, unfavourable circumstances arose due to which there was a battle with some people in the tribe and upon being defeated, the tribespeople were imprisoned. When the prisoners were handed over to the soldiers, it is not improbable that some people would have found an opportunity to act on old grudges and kill them.
In this regard, Ibn Hisham has written on the authority of Ibrahim bin Ja’far Mahmudi with reference to the dream seen by the Holy Prophetsa and Hazrat Abu Bakr’sra interpretation, which I mentioned earlier, that [in the dream] the Holy Prophetsa took a few bites from a dish made of dates, barley and clarified butter, which were quite delicious; however, he began choking on one of the last bites. Hazrat Alira placed his hand in the Holy Prophet’ssa mouth and removed it. Hazrat Abu Bakr Siddiqra interpreted this as referring to a preaching delegation and suggested that Hazrat Alira should be sent to fix Khalid’s mistake. This dream also indicates that this incident pertained to a limited portion of the Banu Jazimah and was specifically regarding the prisoners. It was not that all the prisoners were killed simply on account of saying “Saba’na”. In fact, these people had not accepted Islam, and the fear and despair of previous retribution were so dominant in their minds that they began fighting in order to protect themselves. Some people from Sulaim bin Mansur and Mudlaj bin Mura, who were a part of Hazrat Khalid’sra army, feared that revenge would be taken against them, and so it was only the people from the Tribe of Sulaim who killed their
prisoners at night and took their revenge. No one from the Muhajirin and the Ansar killed their prisoners; in fact, they acted upon the instructions and excellent example of the Holy Prophetsa and freed them. (Sahih al-Bukhari, Translation & Commentary by Hazrat Syed Zain-ul-Abideen Waliullah Shah Sahibra, Vol. 9, pp. 193-199)
This explanation of Bukhari has been written by Hazrat Waliullah Shah Sahibra, and he further writes in a very scholarly note: “It becomes abundantly clear that Hazrat Khalid bin Walidra did not have any ill intentions. He made an error in judgment and made a decision in haste. The events that subsequently transpired were his responsibility as leader of the army. Due to this, the Holy Prophetsa became displeased with Hazrat Khalidra and expressed his disapproval before God. When the Holy Prophetsa investigated the entire matter, it was established that these killings were the result of a misunderstanding. Hence, rather than ordering just retribution, the Holy Prophetsa decided that the blood money should be paid. After Hazrat Khalid bin Walidra presented his pleas and apologies, not only did the Holy Prophetsa forgive him…” It is wrong to say that the Holy Prophetsa punished him, prayed against him,
or remained upset with him. Shah Sahibra writes that not only did the Holy Prophetsa forgive him, “[…] but only a few days later he was appointed as the commander of the vanguard and cavalry unit in preparation for the Battle of Hunain.” (Al-Lu’ Lu’ AlMaknun Sirat Encyclopaedia, Vol. 9, Darul-Islam, pp. 212-224; Ghazwah Hunain, Muhammad Ahmad Bashmeel, Nafees Academy, Karachi, p. 48)
If the Holy Prophetsa was so displeased with him, he would not have appointed him as the commander of another battalion. However, the Holy Prophetsa did appoint him as the commander.
In addition, there is also a brief mention of two more expeditions. The Expedition of Yalamlam: The Holy Prophetsa sent this expedition of 200 men under the leadership of Hazrat Hisham bin Aas to Yalamlamra, towards the Southeast of Mecca, located between Mecca and Ta’if, at a distance of a two-night journey.
The Expedition of Uranah: This is a valley in front of Arafat. It is recorded that the Holy Prophetsa appointed Hazrat Khalid bin Sa’id bin Aasra as the commander over an army of 300 men and sent them to Uranah. These expeditions have been mentioned by Muhammad bin Umar Waqidi, and no other
The crisis of attention and the Salat-centric lifestyle: Introducing the Salat app
Dr Nasim Rehmatullah
Naib
Amir USA & Chairman Markazi Al Islam Team
In the modern world, we face a profound yet often unnoticed crisis – the crisis of attention. The human mind is being assaulted continuously by digital stimuli: social media notifications, endless streams of entertainment and a constant demand to remain connected.
Life in a digital age has accelerated our access to information, but at the same time, it has eroded our ability to focus, reflect, and connect in meaningful ways. We acquire more data but less wisdom, more noise but less clarity. This relentless barrage of distractions generates worry, anxiety and a fatigue of the soul.
The result is that our relationships suffer, our work loses depth and our time – our most precious asset – is dissipated in trivial pursuits. Digital life promises connection but often results in isolation; it offers choice but creates confusion. As we spread our attention thin, we lose the ability to cultivate the morality of time – using each moment
purposefully and responsibly.
What is urgently needed is a return to an analogue rhythm of life, one that emphasises presence over dispersion and depth over distraction. For the believer, this rhythm finds its truest expression in the practice of Salat. By building a life oriented around the five daily prayers, we return attention to its rightful axis – God. Salat punctuates our day with sacred intervals that demand stillness, mindfulness, and submission. Instead of being ruled by the endless notifications of our devices, we allow ourselves to be guided by the timeless call of prayer.
Here, a helpful analogy emerges from the sciences: that of the signal-to-noise ratio. In communication theory, the effectiveness of a signal depends both on its strength and the reduction of background noise. A weak signal buried in excessive static is lost. Similarly, in life, our work, relationships and spiritual aspirations are the signal, i.e., what truly matters, while distractions, anxieties, and digital overload constitute the noise. The higher the noise, the more our signal is drowned out. Yet when we live a Salatcentric lifestyle, each prayer slices through
renowned historian has mentioned them; therefore, it must be considered whether this is even accurate or not, as no further details are mentioned either. However, one historian has written that, “According to our knowledge, there is no historian who has written about the undertakings of this military company which was led by Khalid bin Sa’id bin Aas to Uranah. There is, however, no dispute in the fact that it was sent to the Huzail tribe, which resided in Uranah.” (Al-Lu’ Lu’ Al-Maknun Sirat Encyclopaedia, Vol. 9, Dar-ul-Islam, p. 224; Ghazwah Hunain, Muhammad Ahmad Bashmeel, Nafees Academy, Karachi, pp. 35-37)
In any case, this clearly exhibits from the life of the Holy Prophetsa that he never acted with harshness. As for the wrongful allegation levelled by the opponents of Islam that the Holy Prophetsa ordered killings in battle, the Holy Prophetsa in fact expressed displeasure even when something like this was done, even by mistake.
The remaining battles and expeditions from the life of the Holy Prophetsa will be mentioned in the future, insha-Allah
(Official Urdu transcript published in the Daily Al Fazl International, 5 September 2025, pp. 2-6. Translated by The Review of Religions.)
the haze of worldly distractions, lowering the volume of noise and allowing the clarity of the signal to shine through.
In this way, Salat not only strengthens focus but also reorganises our time. By aligning our daily schedule with divine intervals, we become more productive, not less. Prayer breaks become moments of mental reset, allowing us to return to our duties with renewed clarity. When we live around Salat, work is not diminished but purified; effort is not scattered but concentrated. We accomplish more in less time because our inner state is less agitated.
Moreover, Salat addresses the deeper root of worry and anxiety. By bowing down in complete dependence upon God, the believer acknowledges that outcomes lie not within human control, but in divine wisdom. This surrender relieves the soul from the burden of constant stress. Fears are calmed, ambitions are purified, and the heart finds rest.
In the Holy Quran, this is expressed in these words: “Aye! it is in the remembrance of Allah that hearts can find comfort.” (Surah ar-Ra‘d, Ch.13: V.29)
Thus, the Salat-centric lifestyle becomes the cure for the crisis of attention. It quiets the static of worldly noise, strengthens the clarity of our signal, and fills life with meaning and balance. With such an orientation, the believer experiences contentment, satisfaction, and a greater sense of control. In place of scattered attention, one gains deliberate purpose; where there was anxiety, there is serenity.
In a world drowning in distractions, the path forward is not to abandon technology altogether, but to anchor life on a timeless axis that cannot be disrupted, no matter the era: the five daily prayers. In that alignment – amidst all the noise of modern existence – we rediscover the calm, disciplined and focused life that leads to both worldly accomplishment and spiritual fulfilment. Now, with the Salat app launched by the Al Islam team, you can endeavour to pray regularly and on time! The app keeps you on schedule and reminds you when it’s time to stand before Allah. It is available on iOS and on Android.