Al Hakam - 19 September 2025

True spirit of service Khuddam from USA’s Midwest Region meet Huzoor

Islamabad, Tilford, 13 September 2025: A delegation from the Midwest Region of Majlis Khuddam-ul-Ahmadiyya USA had the honour of a mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa

The mulaqat began as Huzooraa arrived and graciously extended his salaam to the attendees. The amir-e-qafilah was invited to introduce the region, which he explained spans nine American states. He noted that Chicago is the largest majlis, with the region also comprising the majalis of Zion, Oshkosh, Milwaukee, Minnesota, Saint Louis and Kansas City, etc.

Following the introduction, each of the khuddam had the opportunity to introduce himself to Huzooraa, mentioning his family, studies or profession and any service he was rendering for the Jamaat.

After the round of introductions concluded, the khuddam were granted permission to ask questions on a range of matters.

On loyalty to a nation that persecutes

The first questioner asked for guidance regarding the Khuddam-ul-Ahmadiyya pledge, which calls for the sacrifice of one’s life, wealth and honour for one’s nation and country. He asked how this applied in the context of a country like Pakistan, where the state actively curtails the civil and religious rights of Ahmadis.

Huzooraa explained that as long as Ahmadis reside in any country, they must obey the law of the land, provided it does

Permissible envy in two cases

Hazrat ‘Abdullahra [Ibn Mas‘ud] narrated: “Allah’s Messengersa said, ‘Envy is not appropriate except in two cases: a man whom Allah has given wealth and has enabled him to spend it in what is right and another whom Allah has given wisdom, so he judges by it and teaches it.’”

(Sahih al-Bukhari, Kitab al-ahkam, Bab ajri mun qada bi l-hikmah, Hadith 7141)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

Insight

The Promised Messiahas said: “Insight is also a worthy quality. There is the example of the Jewish man who, upon seeing the Messenger of Allah, peace and blessings of Allah be upon him, instantly said: ‘I see the signs of prophethood in this man.’ Then, in the same manner, there were the Christians who chose not to come forth to contend with the Noble Messenger, peace and blessings of Allah be upon him, at the time of the prayerduel, because their advisor had told them: ‘I perceive such faces that if they tell the mountains to move, they shall move aside.’”

The Promised Messiahas said: “If a person has even a fraction of spirituality within them, they shall accept me.”

A

desire to write a book of teaching

The Promised Messiahas said: “It is my desire to write a book of teaching which Maulvi Muhammad Ali Sahib should then translate. This book will have three sections. The first section will be on our duties to Allah the Exalted, the second section will deal with the rights that we owe to our own souls, and the third section will provide an exposition on the rights that we owe to humanity at large.”

19 September

19 September 1932: On this day, Hazrat Musleh-e-Maudra stressed safeguarding the rights of the socalled Untouchables living in the Indian Subcontinent. (Al Fazl, 22 September 1932, p. 1)

19 September 1988: During his tour of Mauritius, Hazrat Khalifatul Masih IVrh met with the GovernorGeneral and Prime Minister of Mauritius on this day. Huzoorrh also visited the graves of pioneer Ahmadi missionaries Hazrat Hafiz Jamal Ahmadra and Hazrat Hafiz Obaidullahra and offered prayers. Huzoorrh also addressed a press conference and delivered a lecture at the University of Mauritius in the evening. (Silsila Ahmadiyya, Vol. 4, p. 850)

20 September

20 September 1948: The new Markaz of Ahmadiyyat in Pakistan, named Rabwah, was inaugurated on this day.

For more details, see “From Muhammad bin Qasim to Mirza

This Week in History

A glimpse into the rich history of the Ahmadiyya Muslim Jamaat 19 - 25 September

address at the 32nd ijtema of Majlis Ansarullah UK. During his address, Huzooraa referred to the fact that Majlis Ansarullah was celebrating its 75th anniversary in 2015 and said that the anniversary would only be worthy of celebration if it led to a moral and spiritual improvement amongst the members of the auxiliary organisation. (“33rd Majlis Ansarullah Ijtema UK concludes in London with Address by Head of Ahmadiyya Muslim Community”, pressahmadiyya.com)

21 September

21 September 2012: During his Friday sermon on this day, Hazrat Khalifatul Masih Vaa mentioned Naveed Ahmad Sahib of Karachi, Pakistan, who had been martyred on 14 September. Huzooraa also mentioned Muhammad Ahmad Siddiqui Sahib of Karachi, who had been martyred on 15 September. While mentioning the increasing persecution and martyrdoms of Ahmadis in Karachi and the Punjab province of Pakistan, Huzooraa urged the Jamaat to pray for those Ahmadis.

Muhammad Ali Jinnah, Mohandas Karamchand Gandhi, Maulana Abul Kalam Azad, Nawab Sahib Bhopal, Khwaja Nazimuddin, Sardar Abdur Rab Sahib, Feroz Khan Noon, Nawab Sir Ahmad Hameed Khan, Pandit Jawaharlal Nehru, and many more. (Tarikh-eAhmadiyyat, Vol. 9, pp. 319-331)

22 September 2013: Hazrat Khalifatul Masih Vaa arrived in Singapore on this day.

Huzooraa was greeted at Singapore’s Changi Airport by the delegates of the Jamaat from Singapore, Indonesia and Malaysia. Later in the day, Huzooraa travelled to the Taha Mosque, where he was greeted by Ahmadis and then led the Maghrib and Isha prayers. (“Head of Ahmadiyya Muslim Jamaat Arrives in Singapore”, pressahmadiyya. com)

23 September

Promised Messiahas first mentioned the prohibition of the inoculation in the opening pages of Noah’s Ark These pages were first published on this day in Al Hakam and were later republished in book form on 5 October 1902.

To learn more about this, see: “The plague inoculation: A divine command” at alhakam.org (30 August 2019)

24 September 2014: On this day, Hazrat Khalifatul Masih Vaa visited the National Parliament of Ireland, the Oireachtas, at Leinster House in Dublin. More than 20 parliamentarians welcomed Huzooraa to Ireland. Following his meeting with the parliamentarians, Huzooraa was escorted to the galleries of both the Lower and the Upper Houses of Parliament, where he observed the parliamentary proceedings. (“Head of Ahmadiyya Muslim Community Visits Irish National Parliament”, www.pressahmadiyya.com)

25 September

Mahmud Ahmad r.a.”, at alhakam. org (20 September 2019, pp. 16-18).

20 September 2015: On this day, Hazrat Khalifatul Masih V

way to Delhi, where he had many meetings with national political leaders to discuss and resolve crucial issues that were causing distress amongst the people of the 14 October.

remained there until

23 September 1983: During the tour of Fiji, on this day, Hazrat Khalifatul Masih IVrh delivered a lecture at the University of the South Pacific in Suva on “Ahmadiyyat and the Philosophy of Revival of Religions.” (Silsila Ahmadiyya, Vol. 4, p. 826) This lecture was later published in book form under the title: Revival of Religion.

of despair for Muslims, in particular,

The political atmosphere in the subcontinent at that time was one and for the people of the country in general. In this difficult time, Allah the Almighty informed Hazrat Musleh-e-Maud God had associated the solution of the problem with him.

As soon as Huzoor

reached Delhi, a series of meetings began. Meetings

23 September 2019: The 178-year-old travel service provider, Thomas Cook, collapsed on this day. All of its flights were grounded and travellers were left stranded at airports. Hazrat Mirza Bashiruddin Mahmud Ahmadra travelled all the way from India to England using the services of this company and delivered his historic lecture to the Conference on Some Living Religions on 23 September 1924. On the same date, 95 years later, Thomas Cook wrapped up its business.

25 September 1893: The Promised Messiahas replied to a letter of Hazrat Munshi Rustam Alira, assuring him that his post was being delivered from Qadian without any delays, but perhaps some other factors were delaying their prompt delivery. Huzooras also updated him regarding the publishing of new books: two in Arabic and one in Urdu. This letter’s envelope read: “Towards Montgomery at Sadar Kachehri; To my respected brother, Munshi Rustam Ali, Court Inspector Police.” This was the post where Hazrat Munshi Sahibra was transferred after the immense prayers of his beloved master, the Promised Messiahas

To read more about this interesting topic, see: “Thomas Cook – The travel agent of a Muslim Caliph” at alhakam.org (27 September 2019, p. 6).

24 September

24 September 1902: The

In those days, Montgomery District was an administrative district of the former Punjab Province of British India, in what is now Pakistan. Named after Sir Robert Montgomery, it lay in the tract between the Sutlej and the Ravi rivers. The administrative headquarters was the town of Montgomery, present-day Sahiwal. In 1978, the name of Montgomery District was changed to Sahiwal District. (Maktubat-e-Ahmad, Vol. 2, 2008, p. 594)

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not interfere with their fundamental religious duties. Huzooraa clarified that where a law restricts a core religious belief, it cannot be followed. For instance, if the law forbids the five daily prayers, Ahmadis will still offer them. If it forbids the recitation of the daclaration of faith, they will still recite it. If it forbids them from identifying as Muslims, they will continue to hold fast to their identity as Muslims.

However, Huzooraa stated, in all other matters, Ahmadis are and must be lawabiding. They do not disrupt the peace, harm any person, or usurp the rights of others. In this manner, they abide by the laws of the land. Huzooraa further explained that if the country requires the sacrifice of their lives for its defence, Ahmadis are ready to offer it. He noted that there are many Ahmadis currently serving Pakistan in various capacities and, historically, they have fought in wars on behalf of their country, thereby fulfilling their pledge.

On inviting guests to Jamaat events

Next, a khadim enquired about the policy of inviting external guests to Jamaat functions, particularly if those individuals are not known to advocate for justice and peace.

Huzooraa advised that if one has a close relationship with such a person, one can explain to them that our Jamaat’s teaching and practice is to help the needy and to establish peace and harmony in the world. This is not a mere slogan but a principle we strive to apply. If the person in question is not aligned with these values, they should not be invited.

Huzooraa stated that the Jamaat does not require any worldly help from such people. If someone is known to speak against Muslims or to disrespect the rights of others, they should not be invited to Jamaat functions and the administration should be informed. Huzooraa added that this policy is followed here in the UK; if he comes to know of an individual who disturbs the peace of society, he instructs the administration not to invite them. There have been several occasions where invitations have been withdrawn on this principle.

Teaching Urdu in Englishspeaking households

A khadim asked for the best way to teach Urdu to children in households where English is the primary language and the parents themselves may not be fluent in Urdu.

Huzooraa guided that parents should make a consistent effort to speak Urdu with their children, even if the children reply in English. He acknowledged the challenge in the Western world, where the environment, schooling and literature are all in English. Nonetheless, a persistent effort from parents will allow children to gradually learn the language. He also noted that language acquisition varies based on an individual’s capability.

For children who are part of the Waqfe-Nau scheme, Huzooraa advised that the Waqf-e-Nau Department should arrange dedicated Urdu classes for them. He observed that sometimes people are merely hesitant, even if they possess some ability to speak. Huzooraa added with a smile that just as non-native speakers make an effort to speak English, so too should others make an effort to speak Urdu.

Holy Prophet Muhammadsa: The most excellent model

A khadim requested Huzooraa to share a fond incident from the life of the Holy Prophet Muhammadsa

In his response, Huzooraa explained that there are countless such incidents and every single event from the life of the Holy Prophetsa contains a profound lesson for humanity. This, he noted, is why Allah the Almighty has declared his life to be the uswah-e-hasanah or most excellent model for all to follow. Huzooraa mentioned that he regularly narrates such incidents in his sermons, including in his most recent Friday sermon. He advised the khuddam to read about the Holy Prophet’ssa life, as every event is exemplary and singling out just one would not do justice to his blessed character.

The true spirit of the ‘alam-ein‘ami competition

A khadim noted that some people view the ‘alam-e-in‘ami as merely a “game of

numbers”. He asked how it could be ensured that the true purpose of the spiritual development of the youth is not lost.

Huzooraa affirmed that, in some cases, this observation is correct, as some people do treat it as a game of numbers and thus stray onto the wrong path. Recounting his own experience, Huzooraa stated that he was once a member of the committee that recommended the winner for the ‘alam-ein‘ami. He suspected that the performance numbers submitted by one majlis were not accurate. Upon reviewing their report from the previous year, he discovered that they had reset their data to zero for the current year, instead of continuing from where they had left off, in order to show an artificially inflated level of improvement.

Huzooraa stated that he recommended to the committee that this majlis be disqualified from the competition for their attempt to deceive. The foremost principle, Huzooraa stressed, is that all work should be done to please Allah the Almighty, not to score points or impress people with false slogans. Allah has no need for deceitful claims and they bring no benefit to those who make them. If a majlis has made a genuine effort and shown real improvement, that is commendable. However, to reset one’s data to show false progress is deception.

Huzooraa concluded by advising all khuddam to ensure that their actions are motivated solely by the desire to attain the love and pleasure of Allah.

On performing Hajj while in debt

A young man asked if he could perform the Hajj while having educational, home and car loans.

Huzooraa explained that the Hajj has certain conditions for it to be obligatory, such as a state of peace, safe travel, good health and the financial means to undertake it. This is why, unlike the five daily prayers or the annual fasts of Ramadan, Hajj is obligatory only once in a lifetime upon those who meet these requirements.

Huzooraa advised that if one is certain they can manage their loan repayments alongside the Hajj expenses without incurring any further financial burden, then it is permissible. However, it is always better to first clear one’s debts before proceeding

for Hajj or ‘umrah Huzooraa then narrated an incident about the importance of niyyah or intention. A poor man saved money for many years to perform Hajj. As he was about to leave, he smelled meat cooking from his neighbour’s house and sent his child to ask for some. The neighbours refused, saying the food was not permissible for them. The man went himself to enquire why. The neighbour explained that his family had been starving for seven days and he had found a dead donkey, the meat of which is forbidden but becomes permissible for one in a state of nearstarvation. It was permissible for his family, but not for the man who had food.

Hearing this, the man who had saved for Hajj was deeply moved that his neighbour was starving while he had been eating. He gave all the money he had saved for Hajj to his neighbour, telling him to discard the unclean meat and buy fresh, wholesome food for his family. It was later revealed to a righteous man of that era that of all the pilgrims who had gone for Hajj that year, Allah had not accepted their Hajj, but had accepted the Hajj of that one man who stayed home, on account of his sincere intention and selfless deed.

Huzooraa concluded that if one performs good deeds, cares for the poor, offers their salat properly and has a sincere intention to perform Hajj, Allah may grant them the opportunity. But even before that, if the intention is pure, Allah can accept one’s Hajj without it even being physically performed.

The most difficult time of his Khilafat

The final questioner asked Huzooraa what the most difficult time of his Khilafat had been and how Allah had helped him during it.

Huzooraa replied that the most difficult moment was the very moment he was elected as the Khalifatul Masih. After that point, Huzooraa stated, Allah the Almighty Himself made everything easy and has been running all affairs Himself.

The mulaqat concluded with the khuddam having the honour of a group photograph with Huzooraa

(Summary prepared by Al Hakam)

Answers to Everyday Issues

Dice-based board games, men wearing diamond rings and the concept of ummati Nabi

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.

Are dice-based board games allowed in Islam?

A lady from Canada wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, stating that she had heard a hadith about games played with dice and wished for advice and clarification on the matter.

In his letter dated 25 April 2023, Huzoor-e-Anwaraa provided the following guidance on this question:

“The hadith you have mentioned in your letter is narrated from Hazrat Abu Musa al-Ash‘arira in the famous Hadith collection, Sunan Abi Dawud. The Holy Prophetsa said, ‘Whoever plays with dice or their pieces [nard] has disobeyed Allah and His Messengersa.’ (Sunan Abi Dawud, Kitab al-adab, Bab fi n-nahyi ‘ani l-la‘ibi bi n-nard)

“The background to this saying of the Holy Prophetsa is that in the pre-Islamic era of ignorance, games of this nature were played as a form of gambling. Furthermore, such games are so engrossing that they make a person heedless of their essential duties and true purpose. It is for this reason that the Holy Prophetsa forbade such games. However, if these games are entirely devoid of any element of gambling and a person does not become heedless of their true purpose; and instead, during some leisure time or whilst travelling, they play a game such as chess, chausar, cards, Ludo, etc., for a short while, which is completely free from any trace of gambling, then there is no harm in it.

“The essential principle is:

“‘Verily, actions are judged by their intentions.’

“The meaning of this hadith is also precisely the same as the ruling regarding the use of arrows; they were permitted in warfare or for hunting, but when those very same arrows were used for gambling or for divination to ascertain one’s fate and shares, the Holy Quran and the Holy Prophetsa strictly forbade them. (Surah al-Ma’idah, Ch.5:V. 4, 91)

“Thus, the actual prohibition regarding games played with dice and the like is not merely the act of playing with dice, but rather the misuse of the game. Therefore, the command prohibiting such games does not apply only to those played with dice; rather, this injunction applies to every game

and every activity in which a command of the sharia is being disobeyed, or that game and activity makes a person heedless of their true purpose. Consequently, in the present age, computers and the various games played on them, as well as different social media platforms and so forth, are also subject to this same prohibition when a person’s inordinate engrossment in these things makes them heedless of their prayers and the remembrance of Allah, which is the true purpose of life.”

Is it permissible for Muslim men to wear diamond rings?

A lady, also from Canada, asked Hazrat Amirul Momineen, Khalifatul Masih Vaa, whether a man could wear a diamond ring.

In his letter dated 30 April 2023, Huzoore-Anwaraa gave the following instructions on this matter:

“There is no prohibition on men wearing a diamond ring, provided that the diamond is set as a gemstone in the ring and there is no intention of fashion, ostentation, or an expression of vanity.

“However, if a person wears it for the purpose of fashion, showing off and expressing arrogance, then it will also fall into the category of that which is forbidden, just as the Holy Prophetsa forbade men from wearing gold rings and silk garments, etc. (Sahih al-Bukhari, Kitab al-marda, Bab wujubi ‘iyadati l-marid)” [...]

What is the correct view regarding the concept of an ‘ummati Nabi’ (follower Prophet)?

Someone from the UK wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, concerning an answer given on the MTA programme “Rah-e-Huda” regarding a follower Prophet [ummati Nabi]. He stated that the answer contradicted the commentary given by Hazrat Musleh-eMaudra and requested guidance on the matter.

In his letter dated 6 May 2023, Huzoore-Anwaraa provided the following guidance in this regard:

“Your point is correct that the answer given on the ‘Rah-e-Huda’ programme causes confusion. Therefore, the relevant department is being instructed to issue the following correct clarification of this question in a future programme.

“The Promised Messiahas attained the station of a follower Prophet [ummati Nabi] solely and exclusively as a result of his perfect obedience to the Holy Prophet Muhammadsa and the latter’s conveying of spiritual excellence. Such conveying of spiritual excellence was never granted to any Prophet before the Holy Prophetsa. And the station of an ummati Nabi was never attained by any Prophet before the Promised Messiahas. Accordingly, the Promised Messiahas states:

“‘Keep in mind, quite a few people are misled when they come across the term ‘Prophet’ with reference to my claim. They think as if I have claimed the kind of Prophethood as was vouchsafed directly to the Prophets of old. But they are wrong in thinking so; I make no such claim. On the contrary, the wisdom and providence of God Almighty has bestowed this status in order to prove the excellence of the spiritual blessings of the Holy Prophet, may peace and blessings of Allah be upon him, that He took me to the station of Prophethood through the blessings of his (the Holy Prophet’s) grace. Therefore, I cannot be defined only as a Prophet. Rather, I am a Prophet in one respect and an ummati [follower of the Holy Prophetsa] in the other. My Prophethood is a reflection of the Holy Prophet, may peace and blessings of Allah be upon him, and not an independent Prophethood. This is why in the hadith as well as in the revelation vouchsafed to me, I have been named a Prophet, just as I have been named an ummati, so that it may be known that every excellence has been bestowed on me through following the Holy Prophet, may peace and blessings of Allah be upon him, and through his medium.’

(Haqiqat-ul-Wahi, Ruhani Khazain, Vol. 22, p. 154, footnote)

“Similarly, while explaining one of his revelations, ‘What a high design has been accomplished by God’s feeling and His Seal’, [Tadhkirah (English), India: 2019, p. 1906] the Promised Messiahas states:

“‘The divine revelation, ‘

[‘What a lofty design has been accomplished by God’s feeling and His Seal’] means that God felt that this age had become so corrupt that a grand reformer was needed. So the Seal of God performed this task that a follower of the Holy Prophet, may peace and blessings of Allah be upon him, reached the rank of being a follower on the one hand, and a Prophet on the other because Allah the Exalted bestowed the Seal upon the Holy Prophet, may peace and blessings of Allah be upon him; that is, he was bestowed the Seal for the purpose of conveying spiritual excellence, which had not been bestowed upon any other Prophet and that is why he was named the Seal of Prophets. This means that obedience to the Holy Prophet bestows the excellences of Prophethood and his spiritual attention carves out Prophets. No other Prophet has been granted this purifying power. This is the meaning of the hadith

, meaning that, the divines from among my ummah will be like the Prophets of the Children of Israel. There were many Prophets from among the Children of Israel, but their Prophethood was not because of their obedience to Musa; rather, it was a direct bounty from God. It had no trace of influence of the obedience to Hazrat Musa in it. That is why they were not designated Prophets in one aspect and the followers of a Prophet in another, but were called

independent Prophets and the office of Prophethood was bestowed directly upon them.’ (Haqiqat-ul-Wahi, Ruhani Khazain, Vol. 22, pp. 99-100, footnote)

“Hazrat Musleh-e-Maudra has also explained with great clarity that the manner in which the Promised Messiahas is a follower Prophet is a station that was never granted to anyone in previous nations. Accordingly, he states:

“‘Hazrat Ibrahimas is mentioned at the beginning of the account of Lutas because Hazrat Lutas was among those who believed in Hazrat Ibrahimas and was a subordinate Prophet to him, just as Ishaqas and Isma’ilas were subordinate to him, or Harunas was subordinate to Hazrat Musaas. They were not, however, follower Prophets [ummati], because at that time, prophethood was granted directly and not through the blessings of a master-Prophet [nabi-ematbu‘]. This type of prophethood, where a subordinate Prophet is a Prophet from one perspective and a follower from another, is established only in the ummah of the Holy Prophetsa.’ (Tafsir-e-Kabir, Vol. 4, UK: 2023, p. 308)

“Similarly, on another occasion, in the context of the killing of prophets, Hazrat Musleh-e-Maudra presents the advent of a follower prophet in the manner of a proof, stating:

“‘This is similar to a situation where we might say that no follower Prophet ever appeared before the Holy Prophetsa and someone were to seize upon these words and begin to claim that a plain admission has been made that a follower Prophet can never appear. Everyone would tell him that the statement here only mentions that no follower Prophet appeared before the Holy Prophetsa. Where did you deduce from this that no follower Prophet can come after him either? In the same way, it is written here that the killing of any Prophet by the Children of Israel is not established up to the time of Hazrat Musaas.’ (Daily Al Fazl, Qadian Darul-Aman, No. 203, Vol. 26, 3 September 1938, p. 12)”

(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.

Faith and patriotism: An Islamic response to the ‘Unite the Kingdom’ flag protests

Usman Dean United Kingdom

Across continents, protests and counterprotests have become a familiar sight, often fuelled by populist rhetoric and amplified by social media. The United Kingdom has not been immune to this trend. We have seen movements like “Raise the Flag” attempt to capture a sense of patriotism, while at the same time creating deepening divisions between communities.

It is in this atmosphere that on 13 September 2025, an estimated 100,000150,000 protestors gathered in central London as Tommy Robinson and his supporters staged what they called a “freedom of speech festival”. Streets were blocked, bottles were thrown at police, and litter and broken glass left behind in the aftermath. Elon Musk himself endorsed and spoke at the event, adding weight to the cause. Among the names invoked by the protestors was that of American commentator Charlie Kirk, who was recently killed Counter-protestors also mobilised, carrying placards and chanting in support of diversity and inclusion. Social media was flooded with both sides of the debate, reflecting the deep divisions that have become characteristic of Britain’s political landscape. For now, these far-right sentiments seem to be part of a minority of the population, with many people, including influential politicians such as the Prime

Minister himself declaring that there is no place in Britain for such division.

A British Muslims perspective

Against this backdrop, questions about freedom of expression, patriotism and the contribution of Muslims and immigrants to this country have been raised.

Being a British Muslim, it can be hard navigating this landscape, with accusations levelled at Muslims of being disloyal and the idea that immigrants and minorities in general cannot truly belong to Britain. Yet Islam’s teachings are clear on this matter.

The Quran commands Muslims to remain faithful not only to Allah and the Prophet Muhammadsa, but also to the authority they live under:

“O ye who believe! obey Allah, and obey [His] Messenger and those who are in authority among you. (Holy Quran, Ch.4: V.60).”

Love and loyalty for one’s country are not conditional; they are part of faith itself. The verse above highlights the loyalty a Muslim must show to the authority of their homeland. These words are a clear reminder that faith and patriotism are not in tension. Rather, they are inseparably linked. Furthermore, the Prophet Muhammadsa said that love for one’s nation is a part of faith.

This statement is not merely a reminder of sentiment, but a directive to serve societies, protect homelands and embody a

form of citizenship that is both faithful and patriotic.

The Ahmadiyya Muslim Community has embodied the principle of loyalty to one’s nation. Hazrat Mirza Masroor Ahmadaa, Khalifatul Masih V, has also consistently emphasised this point. In an address at the military headquarters in Koblenz, Germany, in 2012, Huzooraa stated:

“To truly love God and Islam requires a person to love his nation. It is quite clear, therefore, that there can be no conflict of interest between a person’s love for God, and love for his country. As love for one’s country has been made a part of Islam, it is quite clear that a Muslim must remain completely loyal to his homeland.”

This commitment is highlighted in the pledge of Majlis Khuddam-ul-Ahmadiyya, in which Ahmadi youth affirm: “I shall always be ready to sacrifice my life, wealth, time and honour for the sake of my faith, country and nation.”

When Ahmadi youth across the world stand and recite this pledge, they are not repeating empty words but expressing a lifelong commitment to service; demonstrated through countless acts of volunteering and civic participation. This pledge is also reflected symbolically at the annual Khuddam ijtema (gathering), where the Union Jack is raised annually. Unlike Robinson’s “Raise the Flag” campaign, which seeks to create division, this act embodies unity and the true Islamic spirit

of patriotism.

Contributions of Muslims & minorities

In reality, Britain’s prosperity owes much to the contribution of Muslims and immigrants. The National Health Service is perhaps the clearest example: 47.5% of doctors and 33.6% of nurses come from minority backgrounds. Far from being a burden, immigrants as a whole contribute billions more in taxes than they take in benefits.

From education to technology, from community support to entrepreneurship, immigrants and Muslims are deeply woven into the fabric of British life. In addition, in 2023 alone, Ahmadi youth provided 1.8 million meals to those most vulnerable in our society, donated over 13,000 kg of food to foodbanks, and raised £208,000 for British charities. This is true patriotism in action, living out Islamic principles through service, sacrifice, and compassion for one’s fellow citizens. The rhetoric of “remigration” ignores this reality, seeking to reduce human beings to political slogans.

For Muslims, the answer is found in the timeless guidance of Islam: to speak with wisdom, to serve society with sincerity, and to show unwavering loyalty to the country we call home. In living these principles, we not only refute false accusations but also demonstrate that true faith is inseparable from true patriotism.

A dialogue between a Damascene scholar and a Companion of the Promised Messiah (1925)

Hazrat Qazi Muhammad Nazirra of Lyallpur, Faisalabad, was an eminent religious scholar, researcher and writer. He wrote extensively and added many valuable books to the literature of Jamaat-e-Ahmadiyya.

He was born on 3 September 1898. In 1938, he dedicated his life to the service of Ahmadiyyat. Initially, he was appointed as a teacher of oriental studies and later as a teacher of Arabic Literature at Jamia Ahmadiyya. He also served as a lecturer in theology, Urdu and Persian at Talim-ul-Islam College, Qadian. In May 1955, he was appointed as the principal of Jamia Ahmadiyya. In 1965, he was appointed as nazir islah-o-irshad.

He delivered durus of the Holy Quran and Hadith for many years. He had a deep study of many fields of theology. For many years, he would deliver speeches at Jalsa Salana. His speech was so eloquent that his addresses would be listened to with great interest. Hazrat Qazi Muhammad Nazirra passed away on 15 September 1980.

Hazrat Qazi Muhammad Nazirra (1898-1980)

A dialogue on the truth of the Promised Messiah

A scholar from Damascus once asked: “If you believe that Jesusas, son of Mary, has passed away, then how do you regard Mirza Ghulam Ahmad[as] as the Promised Messiah?”

I replied that the ahadith contain prophecies about the advent of a Messiah. Concerning this awaited figure, the Holy Prophet Muhammad, peace be upon him, clearly stated: مکنم مکماما “Your Imam will be from among you” (Sahih al-Bukhari), and مکنم مکماف “Your Imam will be from among yourselves” (Sahih Muslim). In other words, he would be from among the Muslim ummah. Since Hazrat Mirza Ghulam Ahmadas claimed to be the Muhammadan Messiah, and the ahadith specify that the Promised Messiah would arise from the followers of the Holy Prophetsa, we are compelled – after finding his claim truthful – to accept him as the Promised Messiah in accordance with these authentic ahadith

What if the ahadith are rejected?

The Damascene scholar then asked: “If someone does not consider these ahadith reliable, how would you then establish the truth of his claim to being the Messiah?”

I answered if an individual rejects the ahadith, we would present evidence from the Holy Quran and from rational arguments to demonstrate the truth of the Promised Messiah’sas claim. And, if that person were to deny even the Holy Quran, we would then present before him the supporting signs that Allah the Almighty has manifested to establish the truthfulness of the Promised Messiahas

Benefits derived from the Promised Messiah

The scholar further inquired: “What benefit have you gained from the personage of Mirza Ghulam Ahmad Sahib[as] – was it political or religious?”

Damascus

1857 Artist: Francis Frith

I responded: As far as political benefit is concerned, we have been safeguarded –under the guidance of his teachings – from many of the tribulations of this turbulent age to a far greater degree than other nations. As for religious benefits, they are innumerable and beyond measure.

A global Jamaat

Through the advent of the Promised Messiahas, a Community has been established which has now spread across the world. This is a Jamaat in which every individual has been instilled with a passion, zeal, and fervour for the tabligh [preaching] of Islam and the exaltation of the name of Allah the Almighty.

Remarkably, this spiritual awakening was kindled at a time when people had become utterly indifferent and lifeless in this respect. Even the rulers and leaders of the Muslims had become heedless of this obligation, and the religious scholars were so preoccupied in quarrelling amongst themselves that they remained entirely oblivious to the dangerous preparations and vigilance of the opponents of Islam.

The Promised Messiahas gathered for his Jamaat a treasury of arguments, with which we have been armed to prevail over false religions. Our missionaries are now spread across the globe, and this once-poor but spiritually passionate Community has raised the call of Allahu Akbar in lands of disbelievers by constructing mosques therein.

In short, we had been heedless of the obligation mentioned in the Holy Quran:

“[You are the best people raised for the good of mankind; you enjoin what is good and forbid evil. (Ch.3: V.111)]”

However, the Promised Messiahas conferred upon us the great favour of awakening those who were asleep. Through him, life was breathed into the spiritually dead. He directed us towards the higher purpose of life, and through the signs manifested in his favour, we attained the firm conviction that God exists, what He desires of us, and how we may please Him.

Revival of the Quran’s true understanding

Through the Promised Messiahas, we were granted profound insight into the subtleties and deeper meanings of the Holy Quran, and we perceived within our hearts the miraculous nature of God’s wisdom-filled revelation. At this point, the Damascene scholar asked:

“Can a man from Punjab truly comprehend and expound upon the Quran better those to whom [Arabic] language is native?”

I replied, Why not! The Holy Quran is the Book of God and it is meant for the entire world. Allah the Almighty declares:

“[Then We gave the Book for an inheritance to those of Our servants whom We chose. (Ch.35: V.33)]”

This means that the inheritors of this Book have always been His chosen servants. Therefore, if the existence of such chosen ones were confined only to Arabia, then your claim – that no one can understand the Quran better than its native speakers – would hold true. But if the Holy Quran is for all of humanity, then through the quwwat-e-qudsiya [spiritual strength] of the Holy Prophetsa, such individuals can arise in every corner of the world who, receiving knowledge from God, become the inheritors of the Quran. Thus, if a non-Arab claims that, having God as his Teacher, he has been granted deeper knowledge of the Quran than all others, his claim stands valid – because his Teacher is the One who is the Knower of All-Knowledge. The Promised Messiahas provided practical proof of this claim. He wrote, in Arabic, a commentary on Surah al-Fatihah, producing a scholarly work and inviting all scholars to respond in kind. Yet all attempts collapsed, hearts were humbled, and not a single person was able to produce a work in comparison.

A question on Quranic interpretation

The Damascene scholar asked: “May I enquire from you the commentary of a particular verse?” I replied: “You are most welcome to ask.”

He said: “Allah the Almighty states:

“‘[Allah never enjoins evil (Ch.7: V.29)],’ i.e., God does not command evil deeds. Yet, in another place He states:

“‘[Before We decide to destroy a township, We command the affluent section of its people to adopt the ways of righteousness, whereupon they decide on disobedience (Ch.17: V.17)],’ i.e., when God intends to destroy a township, He commands its affluent ones to commit sin, and they commit it. Here, there seems to be a contradiction between the two verses. How can this be resolved?”

I responded: There is absolutely no contradiction between these verses. In the first, Allah declares as a general principle that He does not command evil. In the second, the same principle is illustrated in practice. When Allah intends to bring about the downfall of a people, He conveys His commandments to their affluent ones. But instead of obeying Him, they disobey and rebel. Nowhere in this verse does it say that Allah the Almighty commands them to commit sin. Since Allah has already stated His law – that He never commands evil – it is certain that the meaning of “command” here is that Allah enjoins righteousness, but the people defy Him.

Those translators who have taken this verse to mean that [God forbid], Allah the Almighty commands sin have fallen into grave error.

Claim of prophethood

The Damascene scholar then remarked: “I accept Mirza Ghulam Ahmad Sahib[as] as a great reformer, but I am not prepared to acknowledge his claim to prophethood.”

I replied: “The reason for this is that you have not yet thoroughly investigated the claim of the Promised Messiahas. Since you are the one asking questions, allow me in turn to ask you about the meaning of a verse.”

The scholar responded, “You may ask without hesitation.”

I asked him that Allah the Almighty declares in Surah al-Haqqah:

“[If he had fabricated any saying and attributed it to Us, We would surely have seized him by the right hand, and then surely We would have severed his large artery. (Ch.69: V.45-47)]”

Please tell me, what is the meaning of this verse?

The Damascene scholar replied: “The

literal meaning is this: if Muhammadsa had fabricated anything and falsely attributed it to God, then Allah states that He would have seized him by the right hand and cut off his life-artery. Wateen refers to a vein in the throat. These are the literal meanings; as for the deeper interpretation, I do not know.”

The true meaning of the verse in Surah al-Haqqah

I said: “Allow me, sir, to share with you the actual meaning of this verse, as taught to us by the Promised Messiahas. Through this verse, Allah the Almighty has provided proof that the Holy Quran is His revealed Word and Divine revelation. He explains that if Muhammad, peace be upon him, had fabricated anything, he would have been slain. Yet, the fact that he was granted a long span of 23 years after the commencement of

his revelation shows beyond doubt that he had not forged the Holy Quran. Rather, it was Allah Himself who revealed it, and his claim was entirely in accordance with the will of God.

Sound reason also affirms this argument; it is inconceivable that God would grant such a lengthy reprieve to one who fabricated lies against Him.”

The Damascene scholar responded: “Very well – may Allah reward you.”

Proof of the truth of the Promised Messiah

I continued: “On this very basis, the Promised Messiahas also established the truth of his own claim. He explained that just as the Holy Prophetsa could not have been granted 23 years after his claim if he had been fabricating revelations, so too it is

impossible that I, who have lived for more than 23 years after proclaiming the claim of divine revelation, could be considered a liar against Allah. Just as Prophet Muhammad’ssa twenty-three years after his claim served as proof of his truthfulness, likewise, my extended life span after my claim is itself proof of my truth.”

A challenge to the critics “Therefore, in light of this Quranic verse, if anyone were to reject the claims of the Promised Messiahas and denounce him, such a person would have no right to then present this very verse as proof of the Prophet Muhammad’ssa truthfulness before the deniers of the Quran. For the opponents could retort: ‘When you deny Mirza Ghulam Ahmad[as] despite his having been granted more than twenty-three years after

Why betrayal stings deeper in Muslim history

Masood Ashraf USA

Throughout Islamic history, some of the most tragic downfalls have not come merely from external enemies but from within – from betrayal. From the fall of Baghdad to the collapse of the Ottoman Caliphate, from the betrayal of Salahuddin Ayyubi to the resistance against Tipu Sultan, Muslim history is marked by painful moments when unity was shattered not by superior foreign strength but by internal treachery. While betrayal exists in all civilisations, why does it sting deeper in the Muslim world? The answer lies in the spiritual, historical, and ideological fabric of Islam – a faith that calls for unity, loyalty, and collective purpose.

One of the earliest and clearest examples of betrayal within the Muslim community came from Abdullah ibn Ubayy, the leader of the Munafiqun (hypocrites) in Medina. Though he outwardly accepted Islam after the Prophet Muhammadsa migrated to Medina, he secretly resented the Prophet’ssa leadership. His duplicity was exposed during the Battle of Uhud (625 CE) when he and about a third of the Muslim army withdrew from the battlefield, undermining the unity and morale of the Muslims at a critical moment.

Another deeply painful episode occurred during the caliphate of Hazrat Uthman ibn Affanra. Despite his generosity, piety, and closeness to the Prophetsa, Hazrat Uthmanra faced growing unrest fuelled by false propaganda and political ambition. Some among the rebels who pledged to protect him turned against him. Ultimately, he was assassinated in his own home while reciting the Holy Quran – a victim of betrayal from within the Muslim ummah. This tragedy not only ended his righteous rule but also triggered the first major civil strife in Islamic history – the fitnah – that led to enduring divisions.

Salahuddin Ayyubi, the liberator of Jerusalem and the embodiment of Islamic chivalry, faced betrayal not just from Christian crusaders but from Muslim rulers themselves. As he tried to unify the Muslim world against the Crusader states, certain

Muslim factions aligned with the enemy or refused to support him. His efforts were repeatedly hindered by internal rivalries, showcasing that treachery from within can often do more damage than a declared enemy.

One of the darkest chapters in Islamic history is the fall of Baghdad at the hands of the Mongols. However, this catastrophe was facilitated by betrayal. Ibn al-Alqami, a high-ranking Shia minister in the Abbasid court, is often cited as a traitor who conspired with the Mongols and weakened the city’s defences from within. Though historians debate his motives and actions, the perception of betrayal magnified the pain of the event. Baghdad’s destruction was not just a military loss; it was a spiritual wound.

Tipu Sultan of Mysore was one of the few Muslim rulers in India who fiercely resisted British colonialism. Yet, his downfall was not solely due to British might. He was betrayed by fellow Indian rulers, including the Marathas and the Nizam of Hyderabad, who sided with the British for their own political gain. It was this betrayal, not just military defeat, that led to the end of his brave resistance. The sting lies in knowing that unity could have changed the course of history.

Another figure etched in infamy is Mir Sadiq, who played a pivotal role in the downfall of Tipu Sultan. During the Fourth Anglo-Mysore War, as British troops launched a decisive assault on the fortress of Srirangapatna, Mir Sadiq deliberately withdrew his troops and opened a side gate to the British, sabotaging Tipu Sultan’s defence from within. This act of treachery ensured that Tipu Sultan was left vulnerable and ultimately martyred in battle. Much like Mir Jafar, Mir Sadiq’s betrayal wasn’t just a tactical error – it was a conscious sellout of his own people.

Perhaps no figure embodies the Muslim world’s anguish over betrayal more than Mir Jafar. In 1757, during the Battle of Plassey, he sided with the British East India Company against the Nawab of Bengal, Siraj ud-Daulah. In exchange for British support in his claim to the throne, Jafar withdrew his forces at a critical moment, leading to

Siraj’s defeat. This single act paved the way for nearly two centuries of British rule in the Indian subcontinent. Once again, a lust for power overrode loyalty to faith and nation.

In the early 20th century, the Ottoman Caliphate – symbolic of Muslim unity –was dismantled following World War I. Arab leaders, notably influenced by British promises of independence, rebelled against the Ottoman authority during the Arab Revolt. T.E. Lawrence (Lawrence of Arabia) played a key role in mobilising Arab tribes against the Ottomans. The betrayal of a shared Islamic identity for the mirage of Western support led to fragmentation that echoes to this day.

One particularly painful betrayal came from Meccan leaders, notably Sharif Hussein of Mecca, who was swayed by British promises of Arab independence. He led the Arab Revolt against the Ottomans, encouraging tribes across the Arabian Peninsula to rise up. Instead of gaining sovereignty, these regions were carved into British and French mandates, marking one of the most geopolitically consequential betrayals in modern Muslim history.

In the 21st century, the story of betrayal continues. In Afghanistan, foreign invasions were made easier by divisions among various factions. The fall of Kabul in both 2001 and 2021 was facilitated not merely by external force but by internal power struggles and a lack of unified resistance. The repeated inability of Muslims to unite under a single leadership has led to suffering, displacement, and chaos. While betrayal in Muslim history is often seen through the lens of imperial conquests and colonialism, its echoes are tragically heard even today. In the face of aggression against Gaza, where innocent civilians, including women and children, face relentless bombardment and siege, many Muslim-majority governments remain silent or inactive. Rather than standing in unified moral opposition, some have chosen political expediency or selfinterest, repeating the same patterns that have plagued Muslim unity for centuries.

Similarly, when Iran was targeted in recent escalations, the lack of a cohesive and principled response from the broader

his claim, then on what grounds do you use the same reasoning for Muhammad[sa], who likewise lived twenty-three years after his claim, as proof of his truthfulness?’”

Closing of the dialogue

The Damascene scholar replied: “Let us leave aside further theological discussion for now. But if I am granted the opportunity, I shall visit Qadian and stay there for two or three months.”

The respected scholar gave me his address and then departed.

Qazi Muhammad Nazir (Maulvi Fazil and Munshi Fazil), President of Anjuman Ahmadiyya Lyallpur.

(Translated by Al Hakam from the original Urdu, published in the 19 September 1925 issue of Al Fazl)

Muslim world once again revealed deep fractures. These moments of silence, when words and action were most needed, reinforce the enduring legacy of betrayal, not just by individuals, but by institutions and governments that fail to uphold the values of justice and solidarity.

Of course, betrayal is not unique to Muslims. In British history, the infamous case of Guy Fawkes (1605) is remembered for his attempt to betray the Protestant English crown. Similarly, Julius Caesar’s assassination by Brutus in Roman history is a classical symbol of betrayal. In more recent history, Benedict Arnold’s treason against the American revolutionaries during the U.S. War of Independence shows that no society is immune. Yet, these betrayals are remembered more as political acts, while Muslim betrayals often feel like a betrayal of faith and collective identity.

The reason betrayal cuts deeper in Muslim societies is that Islam places a profound emphasis on ummah – the idea of a united global Muslim community. The Quran instructs believers: “And hold fast, all together, by the rope of Allah and be not divided.” (Surah Aal-e-Imran, 3:104) The Prophet Muhammadsa warned against division and urged believers to obey righteous leadership. Therefore, betrayal is not just political treachery – it is a spiritual deviation, a violation of divine trust.

In light of these painful chapters of Muslim history – marked by betrayal, disunity, and foreign domination – Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, the current Caliph of the Ahmadiyya Muslim Community, has repeatedly warned Muslims to unite. In his Friday sermon on 13 June 2025, he declared: “Muslim nations must wake up and unite!”

This statement encapsulates the lesson history has been shouting for centuries. Unity is not optional – it is survival. Huzooraa has emphasised that without internal reform and collective solidarity, Muslim nations will continue to be manipulated and defeated by external powers. His warning echoes the Quranic message and the lived experience of Muslim history.

In that sermon, Huzooraa further elaborated: “If Muslims do not abandon their disputes and if Muslim governments

Continued on page 9

Charlie Kirk has been killed

As a Muslim, how should I react?

Jazib Mehmood Ghana

Charlie Kirk, a 31-year-old political activist, was shot dead in Utah on 10 September 2025 in broad daylight. He was a close ally of Donald Trump and was frequently seen galvanising support for the Republican Party among young American university students, with whom he often engaged.

Kirk was known for holding strong opinions on topics like race, gender, and immigration. He often engaged in culturewar debates and was accused of holding racist, Islamophobic and misogynistic positions.

It is worth noting that Kirk was a vocal supporter of the Second Amendment of the US Constitution, which grants Americans the right to bear arms. In an interview in 2023 that has often been quoted since his death, he said, “I think it’s worth to have a cost of, unfortunately, some gun deaths every single year so that we can have the Second Amendment to protect our other God-given rights.”

Despite his controversial record, his death prompted many to express condolences over his passing, most notably President Trump and Israeli Prime Minister Benjamin Netanyahu. Even his ideological and political rivals expressed sorrow at his passing, reaffirming their support for free speech and condemning this act of political violence.

In contrast, since some of his stances had made him into a bit of a hate figure, quite a few have celebrated his death online. Many left-wing Americans and liberals have expressed no empathy for the incident, particularly because of his views on gun laws in America, abortion, and gender, among others.

Many Muslims have also not expressed much sympathy for his death. Kirk was quite vocal in his condemnation of Islam, which he believed was being used to “slit the throat of America.” An account on X called Kirk “an enemy of Islam” because of his antiIslamic views, and many Muslims suggested that a wrong had been righted by his killing.

Many Muslims and non-Muslims were particularly unsympathetic towards Kirk’s death due to his views on Palestine and Israel’s role in the Gaza genocide. They said that since he did not care for the lives lost in Palestine, he deserved no sympathy.

But as a Muslim, how should I react? Do I celebrate his death or condemn it? Has the world gained anything from his passing?

The teaching of the Holy Quran on suppressing anger Islam tells us that it is best to show patience when someone hurts us. As a rule, Allah the Almighty tells believers clearly:

“You shall surely hear many hurtful things from those who were given the Book before you and from those who set up equals [to God]. But if you show fortitude and act righteously, that indeed is [a matter] of strong determination.” (Surah Aal-e-‘Imran, Ch.3: V.187)

This clearly means that, regardless of what Kirk said against Islam, no matter how he hurt the sentiments of Muslims or others, Muslims could never think of silencing him. Muslims are also taught to suppress their anger. Allah states:

“And those who suppress anger and pardon men; and Allah loves those who do good.” (Surah Aal-e-‘Imran, Ch.3: V.135)

Thus, Islam preaches peace, regardless of hurt sentiments. In fact, when a Muslim is insulted or taunted by an ignorant person, the Holy Quran instructs Muslims:

“And when they hear vain talk, they turn away from it and say, ‘Unto us our works and unto you your works. Peace be to you. We seek not the ignorant.’” (Surah al-Qasas, Ch.28: V.56)

Where man is silent, the angels reply

Once, Hazrat Abu Bakrra, who would later become the first Khalifa of Islam, was being inflicted with intense verbal abuse from a non-Muslim. The Holy Prophetsa was seated nearby. Hazrat Abu Bakrra bore this abuse patiently and in silence. Observing this, the Holy Prophetsa smiled.

Eventually, Hazrat Abu Bakrra began to reply, at which point the Holy Prophetsa stood up and walked away. Later, Hazrat Abu Bakrra asked the Holy Prophetsa why he walked away when he began to reply to the abuse. The Holy Prophetsa replied, “While you remained quiet, the angels were replying on your behalf, but when you spoke, the angels went away and Satan appeared instead. Therefore, how could I have remained present?”

He continued, “O Abu Bakr, [...] if a person is wronged and he forbears it (without seeking revenge) just for the sake of Allah the Almighty, Allah will honour him and give him the upper hand with His help.” (Mishkat al-Masabih [Arabic], 1985, Vol. 3, p. 1411, Narration 5102)

This remarkable incident reminds us of the statement of the Promised Messiahas, who was the greatest follower of the Holy Prophetsa. One day, Huzooras said: “I possess such control over myself, and God Almighty has made my soul so true a Muslim, that if someone were to sit before me and went on uttering – for an entire year – the most filthy and obscene profanities that one could imagine, ultimately, they would be embarrassed themselves and would have no choice but to concede that they were unable to weaken my patience.” (Life of the Promised Messiahas by Hazrat Maulvi Abdul-Karim, p. 88)

Both these incidents prove that no matter what sort of abuse one has to bear, patience and fortitude is the highest moral excellence.

How Islam teaches us to respect the dead

Charlie Kirk’s death prompted many people to outline his bigotry, and use his words against him to somehow justify his death. But Islam teaches us to respect the dead. The

Promised Messiahas states:

“Even if an enemy of yours meets their death, so what? And if he remains alive, then what? To cause benefit or harm lies within the power and control of God Almighty. No human being can cause harm to another.

“Sa’di has written an anecdote in his Gulistan that someone brought the good news to Nusherwan that a certain enemy of his had been killed, and that his country and fortress had been taken over by Nusherwan’s forces. Nusherwan gave a marvellous response:

memes and jokes have been made of Kirk about his death. But a true Muslim cannot take part in such mockery. Hazrat Khalifatul Masih Vaa has provided the following guidance on this issue:

“After the death of a human being, their case rests with God alone who can deal with them however He desires. No one else has the right to form a judgment about them. The Promised Messiahas, explaining this, says:

“‘Every person has a separate account with God. Thus, everyone should examine and reform his actions. The death of others should serve as a lesson for you lest you stumble instead of causing you to spend that time in laughter and mockery and thereby becoming more oblivious to God Almighty.’ (Malfuzat, Vol. 3, p. 217)

“[…] Islam does not teach hatred towards any human being but expresses dislike towards certain actions. Therefore, in the Holy Quran, Hazrat Lutas, while addressing his opponents, said, ‘Certainly I hate your practice.’ (Surah ash-Shu‘ara, Ch.26: V.169) Similarly, Allah has commanded the believers that when they hear the Signs of Allah being mocked at, not to sit with the mocking people as long as they are engaged in such mockery. (Surah an-Nisa, Ch.4: V.141) In other words, we have been instructed not to hate people but rather to express disgust about their actions.

[The death of my enemy brings me no joy; for even our own life is not forever.]

A person ought to reflect, what benefit and happiness can be reaped from such schemes and conspiracies? This train of thought is extremely dangerous and its cure is repentance, seeking forgiveness from God, reciting la hawl, and studying the Book of God. (Malfuzat [English], Vol. 2, pp. 74-75)

“La hawl,” or “La hawla wa la quwwata illa billah,” means that there is no power and no strength except with Allah. This is recited as a prayer to seek God’s protection and assistance.

We also see a magnificent example from the life of the Holy Prophetsa. When a Jewish person’s funeral took place and his coffin passed by the Holy Prophetsa, he stood up out of respect. When the Companionsra of the Holy Prophetsa reminded him that this was the coffin of a Jewish person, who were at the time quite opposed to Islam, the Holy Prophetsa asked, “Was he not a person?”

The Holy Prophetsa also promoted freedom of speech so that the oppressed could have their say. Not only did he give freedom of speech as a right, in fact he even made it a great virtuous deed by classing it as jihad: “The word of truth in front of an unjust king [is jihad].” (Sunan an-Nasa’i, Kitab al-bay’ah, Hadith 4209)

Perhaps one of the greatest examples of the Holy Prophet’ssa treatment of the death of an enemy is Abdullah bin Ubayy bin Sulul, also known in early Islamic history as “chief of the hypocrites.” He caused great pain to the Holy Prophetsa on many occasions, and left no stone unturned when it came to persecuting him and his followers. And yet, when he died, the Holy Prophetsa led his funeral prayer himself and treated him with respect. (Sahih al-Bukhari, Kitab al-janaiz, Hadith 1366)

How should Muslims react to an opponent’s death?

As we live in the age of the internet, many

“Thus, the teaching of Islam is complete and beautiful in every respect. Islam does not teach to rejoice in the death of even the most hostile enemy. Rather, a true believer is saddened even by such a person’s death because he wishes he had been guided.”

Pandit Lekhram and Zia-ul-Haq:

The right reaction Lekhram was a great enemy of Islam. It was precisely because of his enmity that the Promised Messiahas stood against him. And yet, when he died in accordance with the prophecy of the Promised Messiahas, his reaction was very telling. Hazrat Khalifatul Masih Vaa presents this magnificent example of the Promised Messiahas and writes:

“Islam does not teach to rejoice in the death of even the most hostile enemy. Rather, a true believer is saddened even by such a person’s death because he wishes he had been guided. Pandit Lekhram was an enemy of Islam and the most belligerent foe of Ahmadiyyat. He had slandered the most sacred being of our Master and Guide, the Holy Prophet Muhammadsa, the Chosen One. When he was killed in accordance to divine prophecies, the Promised Messiahas expressed his sympathy with the people of his nation over his death and said:

“‘We are saddened by the loss of a human’s life but also pleased by the fulfilment of a prophecy of God. Why are we pleased? Only for the good of nations: Would that they contemplated and understood that it is not man’s work to prophecy many years in advance with this high level of accuracy and clarity. Our heart is in a strange state at the moment; there is pain as well as happiness. There is pain because had Lekhram turned [to God]; if not much then had he only desisted cursing, then I swear by Allah the Exalted that I would have prayed for him and I hoped that even if he had been cut to pieces, he would still have come to life.’

(Siraj-e-Munir, Ruhani Khazain, Vol. 12, p. 28)

“As far as praying for a person who dies while opposing Islam is concerned, Islam only forbids praying for forgiveness for a mushrik who is openly hostile to God Almighty. It does not forbid praying for anyone else. (Surah at-Taubah, Ch.9: V.114)”

This is exactly what happened at the time Zia-ul-Haq died. It was a sign of the help of Allah for the Ahmadiyya Muslim Community, and yet, Hazrat Mirza Tahir Ahmadrh, Khalifatul Masih IV, sent his family a message of condolence. He stated:

“Without any hesitation, I can say that I have compassion in my heart for their sorrow. There is no mockery, no ridicule, no arrogance in my heart whatsoever. And this is the attitude I wish to see in the Ahmadiyya Community – and indeed, this is the attitude I believe the Community holds.

“There is happiness as well, and we cannot deny it, because a believer cannot lie merely for the sake of appeasement. The truth is that today, the hearts of Ahmadis all over the world are content and very happy. Why are they happy? Not because X died or Y perished – but because, by the help of Allah, they have seen with their own eyes the Divine support descending. The support which they had long awaited and counted the days for, they have seen it descend from the heavens, bright as the sun.

“This is the historic era through which we are now passing. To live through such a time is a rare blessing – a fortune that is granted to nations only by destiny. A sign has manifested so momentous that the generations of those who have witnessed it will forever take pride in saying that in the time of our ancestors, such a magnificent sign of God’s help appeared.

“Thus, our joy is in no way tied to anyone’s death or suffering. Even in this happiness, we are fully conscious of their pain, and we feel sorrow for it. Unlike the believer, those who are not acquainted with the sweetness of faith, who have not received proper training from the Quran and the Sunnah, their reactions are quite different. They beat drums, dance, and mock even over a small grief of their enemy. And at the slightest joy of their opponent, they become so overwhelmed, it’s as if death itself has come upon them. The situation of the enemies of Ahmadiyyat is entirely opposite to ours.” (Friday Sermon, 19 August 1988, Khutbat-e-Tahir, Vol. 7, pp. 559-560)

Thus, Kirk’s death is in no way a chance to rejoice. Instead, the teachings of Islam, as elaborated by the Promised Messiahas and his Khulafa, make it clear that regardless of what Kirk stood for, regardless of what he preached, regardless of what he believed, Muslims cannot rejoice over his death.

Instead, just like the Holy Prophetsa would feel sorrow over the passing of an opponent because he died without accepting Islam, just like the Promised Messiahas felt sorrow over the death of Lekhram, just as Hazrat Khalifatul Masih IVrh felt sorrow for Zia, we too feel sorrow that Kirk died in a state of disbelief.

Even if Kirk did not care for Palestinian lives or the lives of innocents everywhere, we cannot ridicule his death or rejoice over it. As mentioned earlier, our most perfect master, the Holy Prophetsa, reacted with great dignity over the death of Ubayy bin Sulul, who cared little about Muslim lives. Our reaction must seek to emulate his; otherwise, how can we call ourselves his followers?

Continued from page 7

do not unite under a common voice and purpose, then they should remember that they will continue to suffer humiliation and hardship. Islam is a religion of peace and unity, but the world cannot see this when Muslims themselves are divided and fighting. Only when the Muslim world is united can it earn the respect of others and bring about true reform.” (Friday Sermon, 13 June 2025, alislam.org)

This echoes the earlier message of the Promised Messiah, Hazrat Mirza Ghulam Ahmadas, who taught that until those who are divided in Islam do not accept the

Promised Messiah, they cannot be saved and they cannot be united. Allah the Almighty revealed to the Promised Messiahas that he should “gather together all Muslims who are on the earth in one religion.” (Friday Sermon, 28 August 2020, alislam.org)

While betrayal is a universal phenomenon, its consequences in Muslim history have been especially severe due to the loss of unity and spiritual cohesion.

Each historical case of this nature illustrates how internal betrayal – motivated by ambition, fear, or sectarianism – devastated Muslim political and spiritual integrity.

The pain of betrayal in Muslim history stems from a deep sense of what could have

Beyond the flag: Rethinking what true loyalty means

Malik Fraz Ahmad Law student, Bradford

Recently, across the UK, the widespread raising of the British Flags has become a focal point for fierce debate. The groups draping the national colours from lampposts brand their actions as an organic expression of patriotism, whilst critics accuse them of intimidation, with some flags being cut down or defaced.

This cycle of hoisting, removing, and replacing flags highlights how fragile and superficial our understanding of loyalty has become. More pertinently, this tension points to a larger debate. It raises the question of what it truly means to be loyal to one’s country. And, more pointedly, whether Islam, which is so often cast into this debate, is really at odds with such loyalty in Britain.

Many would argue that those who make their home in a new country carry a duty to be loyal citizens. Indeed, Islam takes this duty further, making it a moral and spiritual imperative, and emphasising the importance of contributing positively to society and upholding the law of the land. The Holy Prophet Muhammadsa himself taught that the love for one’s nation is a part of faith. For Muslims, this means that patriotism is not an optional virtue, but an act of religious devotion.

Yet at present, proponents of “Operation Raise the Colours” seem to have declared the litmus test of loyalty to one’s country to be the single, symbolic, and perhaps performative act of publicly raising a British flag.

This is dangerously simplistic, a distortion of the true meaning of patriotism and a great disservice to those citizens whose loyalty is demonstrated through daily humble acts of service rather than one-off gestures It is the nurses and doctors serving patients through the night, the teachers guiding children in the classroom, and the shopkeepers keeping doors open for their community. It is this constancy that truly holds a nation together, not a piece of fabric on a pole.

been – of victories turned to defeat not by the sword of the enemy, but by the dagger of a brother. While the West also has its share of traitors, the centrality of unity in Islam, both doctrinally and historically, makes betrayal not just a loss but a spiritual wound. Learning from history, Muslim nations today must heed the call of unity and spiritual brotherhood. Only then can they escape the repeating cycle of betrayal and rise with dignity. These are not merely theological statements but calls to heal centuries of division, reminding the ummah that without unity, based on righteousness and leadership rooted in divine guidance, history may tragically repeat itself.

promotes understanding rather than hatred. Words matter. Narratives matter. And if they descend into careless generalisations or antagonistic rhetoric, the consequences can be both dangerous and real.

This is not to downplay the significance of flags symbolically. There is no doubt that the flag holds emotional power. It is simple, visible, and immediate. People rally beneath it in moments of triumph and tragedy. In fact, the UK’s largest annual Muslim convention, the Jalsa Salana in Hampshire, which gathers over 40,000 Muslims to promote peace, proudly hoists the Union Flag as a symbol of loyalty to Britain. But ceremony without the substance of actions to back it up is hollow, and risks turning patriotism into performance rather than principle.

The Ahmadiyya Muslim Community has consistently championed this deeper vision of loyalty. The vast majority of Ahmadi Muslims are dedicated and positive contributors to British society. My own family sought asylum here, fleeing religious persecution abroad. We arrived with no financial security, no familial connections and no knowledge of the language or culture, only a deep belief in the values of justice, freedom and tolerance that Britain represents.

Hence, growing up, I never found there to be any conflict between my faith and my loyalty to Britain. In fact, Islam gave me both the incentive and the motivation to integrate, contribute and serve. From a young age, I was taught that loyalty to one’s country is part of my faith, and that service to others is not just a civic duty, but a religious obligation. In my family, this contribution manifests in three generations of healthcare service, and it’s why I chose to study law, to help uphold the principles of fairness, justice and freedom that allowed my family to build a life here. True loyalty then, is not about abandoning one’s faith or identity, or merely hoisting a flag, but about fulfilling one’s duties as a citizen.

This is not merely anecdotal. These are the values and actions that define the majority, yet rarely garner sufficient media coverage. It is more critical than ever for the media and public figures to act responsibly and to hold themselves to a higher standard of discourse, one that

Following patently false claims peddled online last summer, hundreds of violent protestors targeted my local mosque in Hartlepool. Police were attacked with bottles, cars were set alight, and shops and houses were attacked. (“Community rallies around mosque after disorder”, www.bbc. co.uk) And all the while, flags were waved in the supposed defence of Britain.

But what could be more quintessentially British than the work of that very mosque? This is the same mosque which, in recent years, has donated more than 35,000 meals to a local Church’s foodbank and raised £25,000 for the Royal British Legion’s Poppy Appeal. It even hosted a garden party to mark the King’s Coronation. The mob that night may have carried the English flag, but their actions mocked the very values those flags were meant to symbolise.

Yet I still believe in the decency and integrity of the majority of the British public, to see through these divisive narratives and recognise them as attempts to exploit people’s legitimate concerns. This is not borne out of some baseless, unrealistic utopian ideal, but is proven by lived experience. In Southport, we saw how the community rallied round to clean up after protestors, whilst in Hartlepool, a local fundraiser raised £13,000 for the mosque. And in a gesture that speaks louder than raising any flag, the mosque chose to donate every penny of those funds back to local charities.

The local community’s response in Hartlepool last summer is a microcosm of the Britain we should aspire to be: resilient, compassionate, and always united. The Ahmadiyya Muslim Community’s slogan of “Love for all, hatred for none” is a timely one and has never been more relevant, more necessary or more urgently needed.

So put up a flag, or don’t, but either way, we must collectively recognise and acknowledge that this is never exclusively the litmus test of one’s loyalty to their country. We must embrace a more comprehensive vision of civic duty and patriotism, one which is rooted in every individual striving for the prosperity and progress of their nation, using whichever faculties God has bestowed upon them.

Anyone can raise a flag in a moment. True loyalty is less easily attainable, proven in the quiet, sincere service of a lifetime.

Holy Quran exhibition held in New Zealand

Majlis Ansarullah New Zealand held a Quran Exhibition at the Pukekohe Library on 12 July 2025.

The exhibition featured a display of copies of the Holy Quran, with translations into over 50 different languages, including the Maori translation titled Kur’anu Tapu Visitors also explored pull-up banners highlighting Quranic messages on peace, humanity, interfaith and science and had access to a book stall offering literature on Islam and the Holy Quran.

Holy Quran exhibition held in Australia

Naosheyrvaan Nasir

MASQ, Australia

On 2 August 2025, Jamaat-e-Ahmadiyya Parramatta, Australia, held its first-ever Holy Quran exhibition. The event displayed the Holy Quran translated into numerous languages and a bookstall.

This exhibition showcased the connection between the Holy Quran and our understanding of the world through modern science. The event attracted more than 70 attendees from across the Greater Sydney area, from different backgrounds and walks of life.

A digital station was set up for the audience to engage with the Holy Quran and Ayat Search apps on the Alislam website. To make the event memorable for participants, a “Write your Name in Arabic” booth was organised, which proved to be very popular. Despite the unfavourable weather on the day, the event drew more than 30 guests and more than 40 members of the Jamaat, with feedback being very positive; the format was very engaging, the content was very informative and the youth attendees found the event to be inspiring and educational.

The President of the Parramatta Jamaat expressed his gratitude to Allah the Almighty for enabling his team to plan and organise an event of this scale.

Guests of all walks of life gave their feedback, with a select few being highlighted as standout examples.

A Muslim woman of Afghan

23rd Jalsa Salana Ireland held in Galway NEWS

Approximately 25 people attended the exhibition throughout the day. The event was formally opened by Andrew Kay and Alan Cole, respected members of the local council. During the opening, they had an informal conversation with Sadr Majlis, while the National President of Jamaat New Zealand delivered a brief introduction to the Ahmadiyya Muslim Jamaat and its mission of peace, education and service to humanity.

As a gesture of goodwill, both guests were presented with a copy of the Holy Quran with Maori translation, along with the book World Crisis and the Pathway to Peace

Throughout the event, visitors engaged with the exhibits, browsed the various translations and had meaningful discussions with the missionary. One guest, who described himself as spiritual but not religious, spent nearly an hour at the exhibition, describing it as a valuable firsthand experience of the Quranic message.

background, who now lives in Sydney after recently migrating from New Zealand, shared that just the day prior, she had prayed for Allah to guide her to a spiritually fulfilling community. She unexpectedly saw our volunteers carrying the exhibition welcome signs and was drawn to the programme. She felt spiritually connected and uplifted and expressed her desire to stay in touch with the Lajna members.

A Muslim woman who had distanced herself from Islam and explored many other faiths came specifically looking for Quranic evidence about the death of Jesusas. The missionary provided her with the relevant references and she left deeply inspired and eager to learn more. She requested a Japanese translation of the Holy Quran, which has been arranged for her.

A Turkish Muslim woman requested that this exhibition be organised regularly so she could invite her non-Muslim friends. She asked for a copy of the slideshow so that she could share it with her social network.

A family visiting from Queensland discovered the event through online promotions and attended despite never having heard of the Ahmadiyya Muslim Community before. They left with a meaningful introduction to Islam, the Holy Quran and Islamic beliefs.

Atta-ur-Rahman Khalid Missionary, Ireland

Jamaat-e-Ahmadiyya Ireland held its 23rd Jalsa Salana on 23-24 August 2025 in Galway. The theme this year was “The Holy Quran.”

Preparations began months earlier, which culminated in a formal session with all dedicated volunteers at the jalsa gah on the evening of Friday, 22 August. The National President, Dr Muhammad Anwar Malik Sahib, met with all the volunteers and imparted valuable advice. During his address, he drew the attention of all volunteers to act upon the constant guidance of Hazrat Khalifatul Masih Vaa, which he had given to volunteers and the Jamaat in his Friday sermon just a few weeks earlier on the occasion of Jalsa Salana UK.

Saturday morning began with congregational Tahajjud prayer at the Maryam Mosque. Breakfast was served to all the volunteers promptly after Fajr prayer and Darsul Quran.

Jalsa Salana formally began with the flag-hoisting ceremony. Thereafter, the first session began with a recitation from the Holy Quran, followed by a poem and reading out of Huzoor’saa special message by the Missionary-in-Charge, Ibrahim Noonan Sahib.

The first speech of the session was delivered in English by Yusuf Pender Sahib, Secretary Nau-Mubai‘een, on “The Holy Prophet: A Mercy for Mankind.” The second speech was delivered in Urdu by Sadr Majlis Ansarullah Ireland, Shahzad Malik Sahib, on “It is constantly in my heart to kiss Thy Scriptures – To go around the Quran – this surely is my Ka‘bah.” The third speech was delivered in English by Missionary Mutaraf Ahmad Sahib on “Faith in the Age of Doubt – Holding on to Allah in a Secular World.”

Translation was provided for all of the speeches.

This year, a number of dignitaries attended the Jalsa Salana, including Paula

Hillman, Assistant Commissioner for An Garda Síochána; Éamon Ó Cuív, recently retired member of parliament for Galway West; John Connally, newly elected member of parliament for the constituency; and Alan Cheevers, Deputy Mayor of Galway City. A special video introducing the Ahmadiyya Muslim Community was played, which, alongside highlighting its global efforts, also provided a snapshot of the activities the Jamaat has been doing in Ireland, including various charitable programmes. Some of the dignitaries were given the opportunity to say a few words, and those who could not attend also sent video messages, which were played on the screen.

The various dignitaries addressed the attendees, sharing their appreciation for the work of the Jamaat globally as well as our commitment to peace and integration on the Island of Ireland.

The third session of Jalsa Salana Ireland began with a recitation from the Holy Quran, followed by a poem and two speeches. The first speech was delivered in English by Dr Rizwan Ahmad Sahib, Sadr Majlis Khuddam-ul-Ahmadiyya Ireland, on “The Role of Youth in the Revival of Islam.”

The second speech was delivered in Urdu by my humble self on “The Promised Messiahas as King of the Pen.”

Meetings were then held by the Irish chapters of the Ahmadiyya Muslim Medical Association and the Ahmadiyya Muslim Research Association. The first day of Jalsa ended with dinner being served to the attendees.

Day two of Jalsa also began with Tahajjud prayer, Fajr and Dars-ul-Quran.

The Lajna session was held in the morning. A speech was delivered by Shaista Pender Sahiba, Naib Sadr Lajna Imaillah Ireland, on “All Goodness is in the Quran.”

In the final session, two more speeches were delivered. Dr Hamid Khan Sahib, National Secretary Tabligh & Officer Jalsa Salana, delivered a speech on “It Is Fire, but All Those Shall Be Saved from This Fire Who Possess Love for the God of Great Wonders.”

The next speech was delivered in English by Ibrahim Noonan Sahib on “The Quran –The Divinely Revealed Word of Allah Sent Down Upon the Heart of Muhammadsa for the Guidance of Humanity.”

Thereafter, academic awards were presented to those students who excelled in their education or in their field of research.

This was followed by the concluding address by the National President of Jamaat Ireland, Dr Muhammad Anwar Malik Sahib. The Jalsa concluded with a silent prayer.

Friday Sermon

Mubarak Mosque, Islamabad, Tilford, UK

22 August 2025

Muhammadsa: The great exemplar

After reciting the tashahhud, ta’awwuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa said:

In relation to the life of the Holy Prophetsa, some battles and expeditions were being discussed. In this regard, today, I will discuss the Battle of Hunain. This battle took place in Shawwal [the tenth month of the Islamic calendar] in the eighth year after Hijra [the migration of the Holy Prophetsa from Mecca to Medina]. Why is it called the Battle of Hunain? The reason for this is that Hunain is the name of a village between Mecca and Ta’if, located approximately 26 kilometres from Mecca. This battle took place at this location, and it is known as the Battle of Hunain for this reason. The main tribe that took part in this battle was the Hawazin tribe, and therefore, it is also known as the Battle of Hawazin. Some people have also named it the Battle of Autas, because a section of the opposing army had fled from Hunain and went to the valley of Autas. The Muslims followed them and defeated the enemy there. Owing to this, some people have referred to it as such. However, most authors have mentioned the Battle of Autas as a separate account. (Al-Sirah al-Halabiyyah, Vol. 3, Dar al-Kotob al-Ilmiyah, Beirut; Alamah Burhanuddin Halabi, Ghazwat al-Nabisa (Urdu translation), p. 623, p. 151; Da’irah Ma’arif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, p. 221; Al-Tabaqat al-Kubra, Vol. 2, Dar al-Kotob al-Ilmiyah, Beirut, p. 114)

The Battle of Hunain has been mentioned in the Holy Quran as follows:

did they reject obeying [the Holy Prophetsa], but their leaders gathered together and said that Muhammad[sa] had subjugated the tribes of Arabia, including those in Mecca. They will most certainly advance towards us now. Therefore, it would be better if we attacked them before they start advancing towards us. They drew this conclusion themselves, and they also said that thus far, Muhammad[sa] had only encountered inept people and that he had not yet faced someone like us. All the combatants from the tribes of Thaqif, Nasr and Jusham joined the Banu Hawazin. Some individuals from the tribes of Sa’d bin Bakr and Banu Hilal also joined. (Subul al-Huda wa al-Rashad, Vol. 5, Dar al-Kotob al-Ilmiyah, Beirut, p. 310)

Some narrations indicate that the Banu Hawazin had, in fact, begun preparations to confront the Muslims much earlier. When they saw that Muhammadsa was gradually bringing other tribes – including the Jews –under his influence, they became concerned that idol-worship might come to an end and that Muhammadsa, along with his Companions, would gain dominance over all. Therefore, they deemed it necessary to block his path and began their preparations. Under the leadership of Urwah bin Mas’ud, they sent a delegation to the city of Jerash, located in [present-day] Jordan, to procure weapons and military equipment.

bin Auf – a 30-year-old youth and chief of the Hawazin – as their commander. A force of 20,000 was mobilised and began advancing towards Hunain.

The chief of the Banu Hawazin, Malik bin Auf, took a step in preparing for this battle that perhaps no one in the history of Arabia had ever taken before. The commander ordered that not a single man from any tribe should go out to fight alone; rather, each one must take along his wife, children, and even his livestock and possessions. His purpose in this was that every soldier in his army would fight with all his might and the utmost bravery, for in his mind, he would know that there was no way to flee since his wife, children, and livestock were all with him.

In this battle, there is also mention of an old chieftain, Duraid bin al-Simmah, who tried to dissuade them from fighting. He was with the Hawazin. It is written that among the Banu Jusham, there was a man named Duraid bin al-Simmah, who was more than one hundred years old. He was a frail old man who had lost his eyesight. He no longer had the strength to fight, but he was experienced in the art of war. In earlier times, he had been renowned for his bravery and horsemanship. They took him along so they could benefit from his experience and expertise.

that will benefit you are a man’s spear and his sword. But if the outcome of the battle turns against you, you will lose your wives, children, and all your wealth.

O Malik, why did you not place the horses and fighters in front and send the Hawazin’s women and wealth to their fortresses? Then ride your horses and fight, while the infantry supports them from within the lines. If victory comes your way, then your families and wealth will return to you. And if you fail, at least you will be able to go back to them. This way, all your families and livestock will be saved.”

But Malik bin Auf replied, “By Allah, I will not do this, nor will I change my decision. You have grown old, and your judgement has become impaired.”

Duraid said, “O people of Hawazin, by Allah, this opinion is not correct. This man will bring disgrace upon your women, and he will hand you over to the enemy, while he himself will go hide in the forts of Thaqif. So return and leave him.” In this way, he advised them not to fight.

At this, Malik – who had been appointed as the commander – drew his sword and said, “O people of Hawazin, by Allah, you must obey me, otherwise I will place the full weight of this sword upon myself and drive it through my chest” – meaning, I will take my own life.

“Surely, Allah had helped you on many a battlefield, and on the Day of Hunain, when your great numbers made you proud, but they availed you nought; and the earth, with  all its vastness, became straitened for you,  and then you turned your backs retreating. Then Allah sent down His peace upon His Messenger and upon the believers, and He sent down hosts which you did not see, and He punished those who disbelieved. And this is the reward of the disbelievers. Then will Allah, after that, turn with compassion to whomsoever He pleases; and Allah is Most Forgiving, Merciful.” (Surah at-Taybah, Ch.9: V.25-27)

The cause of this battle was that when Mecca was conquered, most major tribes of Arabia had either entered the fold of Islam, or agreed to obey the Holy Prophetsa However, the Banu Hawazin and the Banu Thaqif, who lived close to Mecca, were extremely rebellious and hostile. Not only

How did the news of the Banu Hawazin’s preparations reach the Holy Prophetsa? When he set out from Medina with the intention of conquering Mecca, he dispatched an advance unit to march ahead of the army. This advance unit captured a man from the Hawazin who was a spy sent by the Hawazin to gather information about the Muslims. When the Holy Prophetsa questioned him and investigated thoroughly, he disclosed that the Banu Hawazin had gathered a large army and had also enlisted the support of the Banu Thaqif. They had sent a delegation to Jerash to acquire heavy arms and weaponry. (Tarikh al-Tabari, Vol. 2, Dar alKotob al-Ilmiyah, Beirut, pp. 166-167; ‘Imta’ al-Asma’, Vol. 1, Dar al-Kotob al-Ilmiyah, Beirut, p. 356; Bashmil, Ghazwah Hunain, Nafis Academy, Karachi, pp. 83-85; Al-lu’lu’ al-Maknun Sirat Encyclopaedia, Vol. 9, Dar al-Salam, p. 240)

While the Banu Hawazin were still engaged in these preparations, Mecca was conquered with ease and without any significant resistance. This conquest emboldened the Hawazin, and in their arrogance, they resolved that they themselves would march out to confront Muhammadsa and his Companions. They believed that they were the ones who could overpower the Muslims and wipe them out.

Thus, all these tribes appointed Malik

When Malik bin Auf agreed with the people to march against the Holy Prophetsa, the people brought their wealth, their women, and their children until they reached the valley of Autas, where they encamped.

The aged Duraid bin al-Simmah dismounted and placed his hand on the ground. He asked, “Which valley are we in?” They said, “In the valley of Autas.” He replied, “This is a good place for horses to run – [the land] is not so hard that it causes harm, nor so soft that hooves sink. But why do I hear the cries of children and the sounds of camels, donkeys, goats, and cattle?”

The people answered, “By the command of Malik bin Auf, everyone has brought along their children, women, and livestock.” Duraid then said to Malik, “You are the chief of your people. The outcome of this day will leave its mark on the days to come. Why have you brought along children, camels, donkeys, goats, and cattle?” Malik bin Auf replied, “I want to place every man’s family behind him so that he will fight the enemy with full bravery.”

Duraid said, “This is a most misguided opinion. By Allah, you only know how to herd sheep” – meaning, you have no understanding of battle, nor do you know anything about fighting. He continued, “Tell me, can a defeated army ever recover anything? Listen – in battle, the only things

The Hawazin consulted among themselves and said, “By Allah, if we disobey Malik, he will kill himself, and though he is a young man only about thirty years old, if he dies, we will be left with Duraid. And since he is an old man, we cannot fight relying on him. So, we should agree with Malik.” Thus, they followed Malik’s decision.

Then Malik asked Duraid, “Do you have any other opinion besides this?”

Duraid replied, “Yes. Station your men in ambush points, where they will serve as reinforcements. If the enemy attacks you, they will strike from behind, and you will be able to attack again with your main force. Once you charge, not even one of them will be able to turn back.”

At this, Malik ordered his men to conceal themselves in the ravines and at the foothills of the valleys and said, “Launch the very first strike in one overwhelming attack so that you can defeat the Muslim army.” (Sirat Ibn Hisham, Dar al-Kotob al-Ilmiyah, Beirut, pp. 761-762; Al-Sirah al-Halabiyyah, Vol. 3, Dar al-Kotob al-Ilmiyah, Beirut, pp. 151-152; Tarikh al-Khamis, Vol. 2, Dar al-Kotob al-Ilmiyahh, Beirut, pp. 508-509; Subul al-Huda wa al-Rashad, Vol. 5, Dar al-Kotob al-Ilmiyah, Beirut, pp. 311-312; Bashmil, Ghazwah Hunain, Nafis Academy, Karachi, p. 78)

The Holy Prophetsa also received news of the preparations of the Banu Hawazin. The

details, some of which have been mentioned previously, are as follows:

The Messengersa of Allah had already been informed of some reports, and news of these events had reached Mecca. So the Holy Prophetsa had sent Hazrat Abdullah bin Abi Hadrad Aslami to gather intelligence about the army of the Hawazin tribes. Earlier, a spy had reported that only weapons were being collected.

Now that the preparations were complete, the Holy Prophetsa once again sent one of his men – Hazrat Abdullah bin Abu Hadrad Aslami – to bring back information. He infiltrated the army of the Hawazin, moved among them, and gathered all kinds of intelligence. He stayed among them for one or two days, until he even heard Malik himself speaking. In order to raise the morale of his men, Malik was saying:

“Never before has Muhammadsa fought against a people who are skilled in the art of war. He has only fought against the youths of those tribes who had no knowledge of battle, and thus he prevailed over them.”

“In the morning, arrange your livestock and your women in rows behind you. Then, attack all at once and break the sheaths for your swords and fight with 20,000 unsheathed swords and strike all together as though you are a single person. Know that victory is achieved by the one who strikes first.” Then, Abdullah bin Abu Hadrad went to the Holy Prophetsa and informed him of everything. The Holy Prophetsa had no choice but to prepare for battle. (Sharh Alamah Zurqani, Vol. 3, Ghazwah Hunain, Dar al-Kotob al-Ilmiyah, Beirut, pp. 500501; Alamah Shibli Naumani, Sirat al-Nabi, Vol. 1, Dar al-Isha’at, Karachi, p. 355)

Before departing from Mecca to face the Banu Hawazin, the Holy Prophetsa took stock and found that the Muslim army had very limited resources for battle as compared to the expected scale of the war. To make up for this shortage, the Holy Prophetsa approached Safwan bin Umayyah, a wealthy chieftain of Mecca who was still an idolator at the time and asked him for some weaponry as a loan. Safwan asked the Holy Prophetsa if he wished to borrow his wealth or usurp it. The Holy Prophetsa said, “No, we are only seeking to borrow it and I assure you that it will be returned.” Upon this, Safwan agreed and gave 100 chainmail, which came with helmets and shields. According to some narrations, Safwan also provided camels to transport the weaponry. After the battle, when the chainmail was being collected in order to return it to Safwan, there were a few pieces that were missing. Since the Holy Prophetsa had guaranteed that the chainmail would be returned, he told Safwan that he would pay him their equivalent price. However, this Safwan was no longer the same Safwan from the time when he gave this chainmail. Safwan was present at the Battle of Hunain even though he was an idolator at the time, and after the Battle of Hunain, he accepted Islam. He did participate in the battle despite being an idolator, and after the battle, he accepted Islam. Hence, when the Holy Prophetsa offered to pay the price of the chainmail, Safwan said:

“No, O Messengersa of Allah, because the state of my heart today is not the same as it was on that day.”

Thus, he refused to take any amount. Similarly, the Holy Prophetsa also borrowed 3,000 spears from his cousin Nawfal bin Harith and said, “I see your spears piercing the backs of the enemy.” This statement of the Holy Prophetsa foretold that the enemy would be defeated and would flee, incurring a heavy loss of life. Similarly, the Holy Prophetsa borrowed some weaponry from Ibn Abi Rabi’ah. This glimpse into the Holy Prophet’ssa esteemed morals is noteworthy; the Holy Prophetsa had achieved victory over Mecca, and its people were now conquered. According to the rules and traditions of war, the victor controlled the wealth of the defeated. However, in this instance where weaponry was needed for a battle, every single weapon was obtained as a loan with the promise that the same number of weapons which were borrowed would be returned. The Holy Prophetsa also took a loan of about 30 to 40 thousand dirhams from Abdullah bin Abi Rabi’ah, the stepbrother of Abu Jahl. It is narrated that he accepted Islam on the day of the Conquest of Mecca.

According to another narration, the Holy Prophetsa took a loan from three people from the Quraish: 50,000 dirhams from Safwan bin Umayyah, 40,000 dirhams from Abdullah bin Abi Rabi’ah, and 40,000 dirhams from Huwaitab bin Abdul Uzza. This totalled 130,000 dirhams. According to some narrations, the Holy Prophetsa took these loans on the occasion of the Conquest of Mecca to help those Companions who were in need and distributed them among them. Every person was given approximately 50 dirhams. According to another narration, this amount was taken as a loan in order to pay the blood money of those who were killed from the Banu Jazimah. It is possible that the Holy Prophetsa took this loan for various purposes, including financial aid and paying blood money. Allah knows best.

(Da’irah Ma’arif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, pp. 236-238; Al-Sirah al-Halabiyyah, Vol. 3, Dar al-Kotob al-Ilmiyah, Beirut, p. 153; Sunan Abu Dawud, Kitab al-Buyu’, Bab fi Tadmin…, Hadith 3563; Musnad Ahmad bin Hanbal, Vol. 5, Hadith 16524, Alam al-Kutub, Beirut, pp. 614-615; Al-Isti’ab, Vol. 3, Dar al-Kotob al-Ilmiyah, Beirut, pp. 896-897; Subul al-Huda wa al-Rashad, Vol. 5, Dar al-Kotob al-Ilmiyah, Beirut, p. 258; Bashmil, Ghazwah Hunain, Nafis Academy, Karachi, p. 43)

I will mention the remaining details in the future, insha-Allah

After the Friday prayer, I will lead two funeral prayers in absentia. One is of the respected Khawaja Mukhtar Ahmad Butt Sahib, son of Khawaja Abdur Rahman Sahib of Sialkot. He recently passed away at the age of 92.

[Surely, to Allah we belong and to Him shall we return.]

He was born in Sialkot. He studied law and then joined the Air Force and obtained

his training from Risalpur. He rendered remarkable service in the Pakistani Air Force as a legal officer until 1974. In that same year, he was discharged from his post along with other Ahmadi officers. During the sensitive period of riots against the Ahmadiyya Jamaat in 1974, he served in the Jamaat’s legal commission under the instructions of Hazrat Khalifatul Masih IIIrh, and as part of the Jamaat’s efforts, he met with Hanif Ramay, the Chief Minister of Punjab.

He had a close connection with Hazrat Mirza Bashir Ahmad Sahibra and Hazrat Chaudhry Zafrulla Khan Sahibra. He also had the opportunity of helping Hazrat Chaudhry Zafrulla Khan Sahib in preparing the first volume of The Essence of Islam. At the central level, he served as the Director of the Fazl-e-Umar Foundation and also served as a Qadhi in Darul Qadha Rabwah for many years. I also worked with him in Qadha for some time; he was a very wise and humble person. He always had a connection with Khilafat, and later, he also maintained a close connection with me. He moved to Canada in 2002, where he served as a Regional President. He was regular in offering prayers and reciting the Holy Quran. He was at the forefront of making financial sacrifices and was a sincere and loyal Ahmadi. His life was an excellent example of loyalty to Khilafat, humility and sincerity.

He is survived by his wife, a daughter, two sons, and many grandchildren.

His wife, Amatul Qayyum Sahiba, is the daughter of the late Ghulam Ahmad Akhtar Sahib. Ghulam Ahmad Akhtar Sahib served in the Railways as a Director – he held a high-ranking position. After retirement, during the era of Hazrat Khalifatul Masih IIra, he also served as  Nazir-e-A‘la for some time. At times, he was also assigned duty on the stage alongside Hazrat Khalifatul Masih IIra during speeches, assisting in security. In any case, he belonged to a devoted family.

Khawaja Iftikhar Sahib was the fatherin-law of Dr Zahid Khan Sahib, the current Sadr Qaza Board UK.

Khawaja Sahib’s daughter, Aisha Khan, writes:

“I always found him to be an obedient servant of Khilafat. He raised all three of his children on this very foundation, impressing upon us that aside from obedience to the Jamaat and Khilafat, our lives should have no other purpose. That is what he told us. Even when he suddenly lost his job in the Air Force in 1974 and later found limited success in his private law practice, he never gave up patience or abandoned trust in Allah the Almighty. Never once did he extend his hand to another human being for assistance; he always presented his needs solely before Allah the Almighty.”

She continues:

“Ever since my childhood, I have seen him as a devout worshipper, consistently engaged in virtuous deeds. He would always pay his  chanda [alms] at the beginning of each month, and if he had the means, he would even offer it in advance. He went above and beyond in maintaining relationships. His loyalty to Khilafat, as I mentioned, was exceptional. He was also deeply committed to the system of the Jamaat, and in fact, all his brothers share a

profound bond of sincerity with both the Jamaat and Khilafat, as well as their father. He was the one who instilled this spirit in them. By Allah’s grace, the entire family has a deep bond of loyalty.

His wife, as mentioned earlier, is the daughter of Akhtar Sahib – she also belongs to a devoted family. Because of the upbringing provided by both husband and wife, their children, too, have developed a sincere bond with the Jamaat and are actively serving. May Allah enable them to continue their good deeds, and may He treat the deceased with forgiveness and mercy.

The second funeral prayer is of Saeeda Begum Sahiba, wife of Nazeer Ahmad Sahib of India, who also passed away in recent days at the age of 75.

[Surely, to Allah we belong and to Him shall we return.]

By the grace of Allah the Almighty, she was a  musia [part of the Al-Wasiyyat Scheme]. She is survived by her husband, three daughters and four sons.

She was the mother of Tahir Ahmad Tariq Sahib, Naib Nazir Islah-o-Irshad in Qadian. He had come to the UK as a representative, and while he was here, his mother passed away back home. As a result, he was unable to attend her funeral. He also belongs to a devoted household. Tahir Sahib’s younger brother, Shabbir Ahmad Sahib, is also a  mu’allim [religious teacher] of the Jamaat. One of her daughters [of the deceased] is married to a missionary, Jabbar Sahib. The remaining two sons are also serving the Community. It is a family deeply involved in service. May Allah treat her with forgiveness and mercy.

Tahir Ahmad Tariq Sahib writes:

“For the past twenty-five years, she suffered from breathing difficulties, but she endured her illness with immense patience and dignity. She never uttered a word of complaint. Her family hailed from Charkot Rajouri, Jammu and Kashmir. Ahmadiyyat entered the family through Hazrat Qazi Muhammad Akbar Bhatti Sahibra, a Companion of the Promised Messiahas, and thereafter, it spread throughout the family.

She was a deeply religious woman, devoted to prayer and fasting. Though only modestly educated, in our childhood, every evening she would recite Quranic prayers, poems of the Promised Messiahas, Ahadith, and stories of the prophets. She had a refined personality, and she was very sociable – always dealing with her relatives and loved ones with affection and compassion. She had great love for Khilafat and the administrative system of the Jamaat. She voluntarily dedicated our lives [to God] and constantly reminded us to uphold the responsibilities of our devotion. She would prepare us daily to go and learn the Holy Quran and also placed great emphasis on secular education. She ensured all her children received a proper education.”

May Allah the Almighty treat her with forgiveness and mercy.

(Official Urdu transcript published in the Daily Al Fazl International, 12 September 2025, pp. 2-5. Translated by The Review of Religions.)