“Children! When you see an empty house, do not think that your father has left nothing for you. He has left behind for you a treasure of prayers…”
Hazrat Sayyida Nusrat Jahan Begum Sahibara uttered these famous words at the time of the founder of the Community, the Promised Messiah’sas death. But what is less well-known is that shortly before this, Hazrat Amman Janra sold much of her jewellery and a piece of land to pay off the debts that were owed by the Promised Messiahas. That is, she also sacrificed her own savings in the path of the Promised Messiahas. So, when Hazrat Amma Janra spoke these words, she not only knew that the house was empty, but had herself sacrificed many possessions in the way of God.
And the Promised Messiahas had also dedicated his orchard, in which all his children had a share, for the Bahishti Maqbarah (the graveyard associated with Al-Wasiyyat). This is a small example of the sacrifices made by the Promised Messiahas and his household in the way of God.
Whether it was the donation for the construction of Minarat-ul-Masih, or any financial scheme issued by the Promised Messiahas for any religious purpose, his respected wife, Ummul Momineen Hazrat Amman Janra is seen at the forefront. Once, it so happened that funds were short for a Jamaati undertaking. The Promised Messiahas saw no option but to take a loan. Hazrat Amman Janra presented her jewellery and part of her owned land to the Promised Messiahas, requesting not to take a loan but to sell these and fulfil the religious purpose. Huzooras accepted this gift as a loan, and brought it into written record as an agreement according to Islamic practice.
The children raised in the lap of such parents also remained at the forefront of those offering sacrifices in the way of their faith, and then, with time, the progeny of
the five children of the Promised Messiahas continued and spread throughout the world. In these descendants, too, a tremendous spirit of sacrifice in the way of faith has been evident and continues to this day.
Not only would the details of financial sacrifices become lengthy, but the writer would face the challenge that while some sacrifices of the Promised Messiah’sas family have become known, countless others were and are never made public and may perhaps never be known.
When we mention the troubles and hardships that befell Ahmadis, while every Ahmadi steadfastly faced the most difficult circumstances and gave precedence to their faith over everything else, the members of the family of the Promised Messiahas remained a practical example for all of them and stayed at the forefront in every type of sacrifice.
Recent attack on Ahmadi mosque in Rabwah
Recently, during the Friday prayers in Rabwah, terrorists opened fire on Masjid Mahdi. Among the innocent Ahmadis who came under fire was a young man named Muhammad Ahmad Sahib (great-grandson of Hazrat Musleh-e-Maudra) who was on duty. He was severely injured and suffered life-changing wounds. He was part of the team responsible for protecting the center and was on security rounds at that time. Other members of this team were also injured - Sabah-ud-Din Sahib and Imran Butt Sahib received severe wounds from the firing. Similarly, Arsalan Ahmad Sahib, Usama Saeed Sahib and Imran Shah Sahib were also injured in the firing. They reached the scene at such a moment that nothing remained between them and the terrorist’s
21 November
21 November 1902: The 19th century was an era that saw a rising tide of opposition to Islam. In particular, Christian clergymen, supported by their press, were running a malicious campaign. They were objecting to the teachings of the Holy Quran and attempting to malign the blessed character of the Holy Prophetsa.
One of the major debates they ignited was about the sinlessness (‘ismah) of the Prophets. On this day, The Nur Afshan quoted a Muslims’s article and wrote that “‘Muhammad was not sinless,’ ‘He was not faultless.’ ‘He had his drawbacks.’ Such are the admissions of this writer, and yet he says no one can prove that he sinned!”
(Vol. 6, No. 47, p. 1) It was only the Promised Messaihas who took up the task to combat this false accusation against his Holy Mastersa To learn more about this opposition and the defence presented by the Promised Messiahas, see: “Prophet Muhammad’s infallibility in Islam and Christian critiques – A historical overview” at www.alhakam.org (25
This Week in History
A glimpse into the rich history of the Ahmadiyya Muslim Jamaat 21-27 November
To learn more about their unique sacrifices, see: “Darweshane-Qadian” at alhakam.org (28 December 2018, pp. 12-13).
22 November
22 November 1923: On this day, a prominent French writer, M Pierre Mille (1864-1941) wrote: “A new Messiah has just appeared; let it be said! […]
“He is the Messiah and Mahdi at the same time, in the European sense that we give to this word, because he does not limit his propaganda, as the others did, to the Muslim countries. […] He has missionaries, whom he sends everywhere and one of them has just preached in Paris and then in Marseille.
“Ghulam Ahmad[as]” has “made a thousand predictions, all of which, it seems, have come true. I readily believe that the predictions always come true. In this regard, it is enough to draw a little on the prophecy, on the one hand and on the facts, on the other.” (La Dépêche Coloniale et Maritime, p.
2) This article was also published in Excelsior on 23 November 1923.
24 November
24 November 1950: Maulvi Ghulam Hussain Ayaz Sahib left Qadian, India, for Singapore on 6 May 1935 and returned to Rabwah, Pakistan (as the headquarters of the Jamaat had moved to Pakistan following the partition) 15 years later, on this day.
To read his faith-inspiring story, see: “Pioneer Missionaries: Part 3 –Enduring murder attempts, assault and torture” at www.alhakam.org (14 October 2022, pp. 10-11).
24 November 1989: On this day, Hazrat Khalifatul Masih IVrh instructed the Jamaat members to adopt these five basic characteristics:
1. The habit of speaking the truth
2. The use of a soft, humble and respectful way of speaking
3. Control over one’s feelings in a balanced manner
4. Sympathy for the poor and removing their misery
5. To be courageous and resolute in the way of Allah (Silsila Ahmadiyya, Vol. 4, p. 861)
Bait-ul-Hamd Mosque in Wittlich – was laid. (Silsila Ahmadiyya, Vol. 4, p. 896)
26 November
26 November 1948: On this day, during his Friday sermon, Hazrat Musleh-e-Maudra narrated the faithinspiring sentiments of missionaries in foreign missions across Europe, like those of France and Spain. Due to the financial burden caused by the Indian partition, the Jamaat was forced to stop the funding of some foreign missions; however, some missionaries responded by saying that they would carry the missions on and make ends meet themselves, without the help of the Markaz. (Khutbat-e-Mahmud, Vol. 29, pp. 399-413)
27 November
December 2024)
21 November 2014: On this day, during his Friday sermon, Hazrat Khalifatul Masih V the memories of three recently deceased darweshan of Qadian. Huzoor members to remember these devoted individuals and their progeny in prayers, acknowledging their immense sacrifices for the Jamaat.
To read more about this media coverage, see: “Message of Islam Ahmadiyyat echoes in early 1900s French periodicals” (15 September 2023, pp. 14-15).
22 November 1931:
org On this day,
Hazrat Musleh-e-Maud to attend an important session of the Kashmir Committee. ( , Vol. 4, p. 462)
23 November
23 November 2015:
Tarikh-eOn this day,
Hazrat Khalifatul Masih V the keynote address at a special reception held in his honour at the Hilton Hotel on the island of Odaiba, Tokyo. More than 60 guests attended the reception, during which Huzoor reflected on the consequences of the atomic bombings of Hiroshima and Nagasaki in 1945 and described them as “attacks that shamed Head of Ahmadiyya Muslim Community delivers a historic address in Tokyo, Japan pressahmadiyya.com
25 November
27 November 1914: During the Promised Messiah’sas life, the minaret at Masjid Aqsa Qadian was six feet off the ground. The construction of Minarat-ul-Masih resumed on this day, after a ceremonial brick was placed by Hazrat Khalifatul Masih IIra. Hazrat Qazi Abdur Rahim Bhattira oversaw the construction.
To learn more about this minaret, see: “A brief history of the construction of Minarat-ul-Masih Qadian” www.alhakam.org (6 January 2023, pp. 10-11).
25 November 1921: On this day, Hazrat Musleh-e-Maudra, whilst advising members of the Jamaat, said in his Friday sermon: “[…] I strongly advise you to develop such intellect and understanding in yourselves that your mind is not drawn towards irrationality and ignorance, but to direct your mind and intellect towards good things. People of a nation that [desire to] develop are not such that every little thing should be explained to them and only then will they understand; rather, there is a substance inside them that they automatically understand such things and act accordingly.”
Khutbat-e-Mahmud, Vol. 7, p. 147)
25 November 1998: The noble project of building 100 mosques in Germany was introduced by Hazrat Khalifatul Masih IVrh. On this day, the foundation stone of the first mosque of this project –
27 November 1942: Hazrat Musleh Maudra had been suffering from gout for many weeks and this severe condition had rendered Huzoorra bedridden. On this day, Huzoorra came to Masjid Aqsa in Qadian, seated on a chair, which was carried by some of his followers and announced the commencement of the new fiscal year of Tahrik-e-Jadid. He narrated to the audience how many army generals had been reported in history books to have commanded their forces while lying in palanquins and, in such a state, had defeated their opponents. (Al Fazl, Qadian, 2 December 1942, pp. 1-11)
Tarbiyat amid challenges of this age: Khuddam from Sweden meet Huzoor From the markaz
Islamabad, Tilford, 9 November 2025: A delegation of khuddam from Sweden, representing the three large majalis of Malmo, Stockholm and Gothenburg, had the blessed opportunity of a mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa
The meeting commenced as Huzooraa graced the hall with his presence and extended his salaam. The amir-e-qafilah introduced the delegation, noting that many of the attendees were meeting Huzooraa after a long time. Huzooraa remarked that Sweden is not very far from the UK. Following this, each of the khuddam had the opportunity to introduce himself. After the introductions, the khuddam were graciously granted permission to ask questions for their spiritual guidance.
Huzoor’saa childhood inspirations
A khadim asked Huzooraa if, during his childhood or youth, he had any particular teacher who was a special source of spiritual guidance or inspiration for him.
Huzooraa replied that his entire environment in Rabwah served as a teacher. He explained that the atmosphere of Rabwah at that time was unique; everyone was engaged in moral training and tarbiyat The teachers were pious and religious and within the Jamaat’s system – in Atfal-ulAhmadiyya and Khuddam-ul-Ahmadiyya –everyone offered sincere counsel. Huzooraa noted that, unlike the city life the khuddam might be accustomed to, the environment of Rabwah was spiritually enriching and everyone he encountered was a source of inspiration.
The impact of dual-income households on children’s tarbiyat
A khadim sought guidance on the modern trend where both husband and wife work
to meet household expenses and whether this negatively impacts the upbringing of children.
Huzooraa stated that every individual knows their own circumstances best regarding their expenses and needs. However, his advice would be to adopt contentment or qana‘at if basic expenses can be met. The moral training of children is the primary duty and responsibility of parents given by Allah and this should not be compromised for the sake of work.
Huzooraa clarified that if a mother is in a profession that benefits humanity, such as a doctor or a teacher, it is good for her to work. However, she must organise her time effectively. While young children require time, once they start school, it is crucial that at least one parent is present at home when they return. Otherwise, children will come home to an empty house, find something to eat on their own and without supervision, may wander out and fall into bad company.
Therefore, if both parents must work, they should organise their schedules so that one of them is available for the children after school. Huzooraa advised cutting down expenses rather than letting worldly desires grow without limit. He quoted the hadith, which teaches that in worldly matters, one should look at those less fortunate to be grateful, but in spiritual matters, one should look at those above to be inspired to progress. (Sahih al-Bukhari, Kitab arriqaq, Hadith 6490) This mindset helps keep worldly desires in check.
Service as a missionary or a scientist?
A young man asked what a khadim should do if he has to choose between serving the Jamaat as a missionary or serving humanity as a scientist.
Huzooraa explained that one can
The Prophetic manner of praying for rain
serve the Jamaat as a scientist and serve humanity as a missionary; both paths offer opportunities for service. He advised the khadim to pursue whichever field he has a greater interest in. If he has a passion for science, he should become a scientist and strive to excel in that field until he reaches a level where people are influenced by him. At that height, opportunities for tabligh will open up, allowing him to serve the Jamaat and humanity simultaneously. However, he must continue to acquire religious knowledge alongside his secular studies.
Similarly, a missionary serves humanity by conveying the true message of Islam and training the Jamaat members. Huzooraa emphasised that whether one becomes a scientist or a missionary, the core motivation for a true Ahmadi should be to act upon Allah’s commands and serve the faith with passion. He gave the example of Dr Abdus Salam, the only scientist of such stature the Jamaat has produced so far, who was a deeply religious man, regular in Tahajjud and who found guidance for his scientific work in the Holy Quran. Both a missionary and a scientist must read the Quran and maintain a relationship with Allah.
When to dedicate one’s life (waqf)
A khadim asked at what stage in life a person should take the step of doing waqf, i.e., dedicating one’s life.
Huzooraa advised that one should do so whenever they feel ready to offer their life as a life-devotee (waqif-e-zindagi). He mentioned that he advises waqifeen-enau to renew their bond at the age of 15, when they have some maturity and again after completing their education. This ensures they make the decision with full understanding and personal desire.
Huzooraa shared that he himself offered his life after completing his education. There
Abbad bin Tamim narrated from his uncle, [Hazrat Abdullah bin Zaydra], who said: “The Prophetsa went out to pray for rain. He turned towards the qiblah, supplicating and then turned his cloak around [inside out]. After that, he performed two rak‘ahs and recited aloud in both of them.”
(Sahih al-Bukhari, Kitab al-istisqa’, Bab al-jahri bi l-qira’ati fi l-istisqa’, Hadith 1024)
Hazrat Mirza Ghulam Ahmadas, In His Own Words
A speech or sermon must be for the sake of God alone
The Promised Messiahas states: “Would all the gentlemen listen attentively. I wish and desire for my community, and even for my own person and soul, that we must not be pleased with empty words and expressions that are to be found in lectures. Our entire aim and focus must not culminate merely on the spell-binding nature of a certain individual’s speech and the power of their words. This does not please me. What pleases me—and not by any pretence or affectation, but rather as a natural and inherent demand of my soul—is that everything be done for the sake of Allah, and to serve God. If the pleasure of Allah and obedience to His commands had not been my objective, Allah the Exalted knows well that I have always preferred to remain in seclusion and I feel such pleasure in solitude that is beyond me to explain— delivering speeches and sermons is quite another matter. But what am I to do? My sympathy for mankind draws and pulls me out into the public, and then, I am also bound by the command of Allah Almighty, who has appointed me to convey His message.
The reason that I have mentioned that we must not be pleased with hollow words and expressions is because even in all things that are good, Satan has a part. Hence, when a person stands up to exhort the people, there is no doubt that enjoining goodness and forbidding evil is a most excellent deed; but the one who stands in this place ought to be fearful, for in this deed, Satan seeks to have his share. A part of this relates to the one who delivers the address, and a part relates to the audience. The reality of this is that when speakers stand up to deliver their addresses, it is observed that their purpose and heartfelt desire is nothing more than to deliver a speech
Hadith-e-Rasul – Sayings of the Holy Prophet Muhammadsa
is no specific age limit; one can do it at 16 if they are mature enough, or later, after finishing their studies. The decision depends on when one’s heart is truly ready to accept the responsibilities and sacrifices of waqf
Metaphorical language in the Holy Quran
A khadim asked why certain parts of the Holy Quran were revealed in metaphorical language.
Huzooraa explained that Allah states in the Holy Quran that there are verses which are decisive (muhkamat) and others which are allegorical and susceptible to different interpretations (mutashabihat). (Surah Aale-Imran, Ch.3: V.8) The priority should be to act upon the clear, decisive commandments: prayer, fasting, good morals, caring for orphans and the poor, obeying the law of the land and obedience in religious matters.
Huzooraa narrated the incident of a man who came to the Holy Prophetsa and asked about the obligatory duties. After hearing them, he swore he would do no more and no less. The Holy Prophetsa remarked that if he fulfilled these obligations truly, he would enter Paradise. (Sahih al-Bukhari, Kitab azZakat, Bab wujubi z-zakat, Hadith 1397) Therefore, Huzooraa advised not to worry excessively about why metaphors exist, as understanding them comes with advanced knowledge. The focus should be on fulfilling the clear duties: “Am I offering my prayers properly? Am I fasting? Am I giving charity? Am I treating my family with kindness?”
Huzooraa explained that as one’s spirituality and knowledge grow, the understanding of the metaphorical verses naturally follows. However, he warned against using allegorical verses to create wrong interpretations that suit one’s own desires or to evade religious obligations, as some sects have done. The fundamental path to salvation lies in the clear commandments; Allah has not made salvation conditional on understanding every metaphor.
Attaining khushu‘ in salat
A khadim asked how he could attain khushu‘, i.e., humility and focus in his daily prayers.
Huzooraa explained that when one stands for prayer, they should reflect on the fact that everything they have is from Allah, the Lord of all worlds (Rabb-ul-Alamin). He has provided everything and given humans a fertile mind to seek His love. If one counts the countless blessings of Allah upon them, they will naturally feel immense gratitude. This gratitude and praise for the Benefactor will evoke emotions, making one reflect deeper on His existence and leading to humility. When these emotions arise, one will naturally cry and seek Allah’s help to increase this state. This state of heartfelt gratitude and humility, Huzooraa explained, is khushu‘
The impact of AI on jobs and the future
A khadim raised the concern that Artificial Intelligence (AI) might replace many jobs in the next 5 to 10 years and asked for advice.
Huzooraa acknowledged that this is a widely discussed issue, with concerns that governments may face economic collapse due to a lack of tax revenue from
employment, potentially leading to a backlash against AI. When asked by the khadim which fields young people should pursue in this scenario, Huzooraa remarked that AI will likely permeate every field.
His advice was to cultivate contentment or qana‘at. With a gentle smile, he warned that if the current trend continues, humanity might be forced back to a primitive state of ploughing fields for survival, while a few wealthy individuals control everything until economies collapse. Behind his calm tone was a clear warning: this path leads to ruin unless humanity turns to Allah and recognises its Creator.
Balancing humility and selfrespect
A khadim asked how Ahmadis can maintain a balance between humility and self-respect, especially to avoid damaging the Jamaat’s name in situations of conflict.
Huzooraa clarified that dignity is different from arrogance. Allah forbids boasting and arrogance, but He does not forbid maintaining one’s dignity. A person can be extremely humble and yet command great respect; in fact, humility often earns respect.
Huzooraa advised that, where appropriate, one should state the truth for the sake of Allah without getting into a quarrel. However, being stubborn, showing arrogance and challenging others with a sense of superiority contradicts humility and does not grant self-respect; rather, it drives people away.
He cited the example of the Promised Messiahas, who was praised by Allah for his humble ways because he avoided disputes for the sake of Allah. (Tadhkirah [English], Qadian, 2019, p.961; Life of Ahmad, UK, 2008, pp. 54-55) Yet, he had immense selfrespect. When it came to defending the honour of Islam against Aryas, Christians, or atheists, he spoke openly and powerfully. Similarly, the Holy Prophetsa showed the utmost humility to children and the poor, but when the honour of Islam was challenged, he was fearless. True self-respect lies in defending the truth with dignity, not in arrogance.
Some of the biggest moral challenges facing humanity
The final questioner asked what the biggest moral challenge facing humanity is today.
Huzooraa identified social media, TV shows and the misuse of technologies like AI as the primary challenges fuelling immorality. The solution, he guided, is not to abandon these tools but to use them correctly and lawfully. Ahmadis should use these very platforms to promote morality, discuss religion and convey the message of Allah. By filling these spaces with goodness and Islamic teachings, one can counter the flood of immorality. This, Huzooraa stated, is the only way to break the force of these challenges: to use the same tools to spread righteousness and create awareness.
The mulaqat concluded with the khuddam having the honour of a group photograph with Huzooraa and each attendee was graciously gifted a pen.
(Summary prepared by Al Hakam)
Prayers for Palestine and Ahmadis of Bangladesh, Pakistan and Africa
During his Friday sermon, delivered on 14 November 2025, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, urged the Jamaat to intensify prayers due to heightened threats against Ahmadis in Bangladesh and Pakistan, noting the continued suffering of the Palestinians and instances of persecution in Africa. He said:
“Regarding Bangladesh, I have previously called for prayers. There, the clerical class, or in other words, the antiAhmadiyya elements, are making quite an uproar. They even have a gathering scheduled for tomorrow, it seems. So pray especially in this regard. May Allah the Exalted keep every Ahmadi safe and protect them from their mischief.
“Likewise, pray for the Ahmadis of Pakistan as well. May Allah the Exalted keep them safe too. And now there is an
that pleases the audience. They aim to use such words and expressions so that sounds of praise and acclaim can be heard from all directions. I find that this is the only purpose of such speakers, just as the main effort of entertainers, actors, qawwali performers and singers is to receive praise from their audience.
Hence, when a person has a large audience before them, which comprises people of all dispositions and levels, the eye with which one perceives God is shut, except in the case of whom God wills. Otherwise, the objective of most people is simply to garner praise and acclaim, and to be applauded and given cheers of appreciation. In short, this is Satan’s part as it relates to a preacher or speaker.
The share of Satan, as it relates to the audience that listens to an address, is for them to appreciate and praise a speaker for their eloquence, articulate speech, mastery of the language, powerful expression, and for their apt use of poetic verses and stories and jokes that spur laughter, only so that they may be deemed as ones who have an understanding of poetry and prose. In other words, their purpose is far distanced from God, while the speaker has his own motives. The speaker speaks, but not for the sake of God; the audience listens, but does not give these words a place in their hearts because they do not listen for the sake of God. Why does this happen? Only so that they can feel pleasure. Remember! Human beings experience two forms of pleasure: a pleasure of the soul and a pleasure of the baser self.
Spiritual pleasure is a fine and profound secret. If someone were to learn about it or if a person was to experience this pleasure and delight even once in their life, this would be enough to intoxicate them and they would lose their senses.
even greater need for prayers. Whenever the opponents are suppressed in any way and particularly when they are restrained by law, they end up turning their hostility upon the Ahmadis. Therefore, Ahmadis must pay even greater attention both to prayer and to exercising caution.
“Similarly, pray for the Palestinians; despite agreements, despite the ‘ceasefire’, they are still being massacred. May Allah the Exalted have mercy on them.
“Likewise, pray for the Ahmadis in Africa, for in some places governments are committing injustices against them. Then there are terrorists who are carrying out attacks in various regions and at times Ahmadis are also affected by these.
“May Allah the Exalted establish peace and security throughout the world.” [Amin.]
Carnal pleasures are always short-lived and temporary. Carnal pleasures refer to the pleasure, for example, with which a harlot dances in the streets, and from whom people also derive a pleasure. For example, when a Muslim cleric sings as he admonishes an audience, this pleases the people who sit before him. In the same manner, people are pleased when they hear a harlot sing. This clearly demonstrates that a person’s baser self attains the same pleasure from the address of a preacher, as it does from the singing of a prostitute. Despite knowing full well that the woman before them is a prostitute, whose morals and way of life are extremely despicable, if a person feels a pleasure in her words and songs, and is not averse, or does not perceive a foul smell, then know for certain that this is a carnal pleasure. Otherwise, the soul would never be pleased with such a disgusting and foetid thing. In the example I have just mentioned, the pitiful preacher does not know that he is bereft of purity, just as these members of the audience, who wrong their souls, do not realise that they experience nothing but a baser pleasure that has nothing to do with God.
Hence, I seek refuge with God Almighty and pray that may He keep our speeches and speakers, and those who listen to them, free from this foul and impure spirit, and may He fill them with a nature that is wholly devoted to God. Whatever we say, may we say for the sake of God and to attain His pleasure; and whatever we hear, may we hear as the words of God and so that we may act upon them; may the share that we partake from a gathering in which an exhortation is made, not be limited to us merely saying that today a most wonderful speech was delivered.
(Malfuzat [English], Vol. 2, pp.110-112)
Continued from page 1
bullets. They received these wounds out of love for the Ahmadiyya Community and the people of Rabwah. The wounds were complex, but they faced them with bravery and, by the grace of Allah, are recovering.
The example of this young man connected to the family of the Promised Messiahas brought to mind the sacrifices of other family members. To fully encompass these sacrifices would be impossible, but let us try to take a brief look through the windows of history, as these glimpses are also very faith-inspiring.
Incidents involving the Promised Messiah’s family
When Allah the Almighty began bestowing progress upon the Jamaat, it was natural for the envy of the opponents to rise. When the envious ones were defeated at the level of arguments, failed in their attempts to surpass the Jamaat and show it down, and failed in debates and discussions, they resorted to a series of vile and disgusting accusations against the head of the Community. These accusations were levelled against the character of Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra, al-Musleh al-Maud, and were extremely hurtful – so distressing that they could break the back of even the
strongest person.
However, Hazrat Musleh-e-Maudra always responded to all accusations and continued to fulfil the God-given responsibility of leading his Jamaat with complete dedication.
Amid this storm of indecency, Fakhruddin Multani, an opponent of the Jamaat, was murdered. An accusation was made that the attacker was incited by a sermon of Hazrat Musleh-e-Maudra to fatally attack, resulting in Fakhruddin Multani’s death. In this connection, law enforcement agencies summoned Hazrat Musleh-e-Maudra to appear at the police station. Although this matter caused severe distress to the entire Jamaat, in respect of
the law, Hazrat Musleh-e-Maudra presented himself before the police and resolved the matter by informing them of the true facts.
During these tumultuous days, when a series of lowly and disrespectful accusations against the Imam of the Jamaat were ongoing, and even false accusations of intent to murder were easily thrown around, another way was found to cause pain to the family of the Promised Messiahas
In July 1935, Hazrat Sahibzada Mirza Sharif Ahmadra Sahib was returning home from the office on his bicycle in Qadian. As he passed through the streets, an attempt was made to fatally attack him, which, by the grace of Allah, failed. The attacker’s staff did not hit the target as he had aimed, and Allah the Almighty protected Hazrat Sahibzada Sahib.
During these dangerous days, Hazrat Musleh-e-Maudra had established a department called Nizamat-e-Khas for the purpose of protecting the sacred places and the residents of Qadian, and had appointed Hazrat Sahibzada Mirza Sharif Ahmadra Sahib as its supervisor.
The attacker wanted to target the supervisor of the center’s protection so that the security of all of Qadian would be at stake. Thus, this conspiracy made Hazrat Sahibzada Mirza Sharif Ahmadra Sahib the one who offered this sacrifice, and by himself receiving the blows, he earned the honor of keeping the center of Ahmadiyyat safe.
Staying back for Qadian – family was the first line of fire
The blood-soaked incident of the Partition of India subjected individuals living in the subcontinent – from racial and linguistic groups to religious and political communities, families and tribes – to a painful experience. The Ahmadiyya Muslim Jamaat was no exception. Members of the Jamaat, like other victims, not only became homeless but also had to bid farewell to their holy headquarters, Qadian.
In this situation, selected individuals were ordered to remain in Qadian under extremely perilous circumstances to fulfil the responsibility of protecting the markaz of Ahmadiyyat. Among these, Hazrat Muslehe-Maudra first entrusted this responsibility to members of his own family.
Hazrat Mirza Bashir Ahmadra Sahib was appointed as the ameer-e-muqami (acting ameer of the markaz), who became the supervisor of all security measures for Qadian. Morning and evening, clouds of riots and disturbances would hover. Sometimes groups upon groups would attack; sometimes the police and army would conduct unlawful raids, trying to seize Qadian’s sacred buildings and locations. In these unfavourable circumstances, Hazrat Mirza Bashir Ahmadra – the second of three sons of the Promised Messiahas – continued to fulfil the responsibility of protecting Qadian by putting himself in the line of fire.
The heart-wrenching details of the circumstances of those days are revealed in two of his letters that he wrote from Qadian to Hazrat Musleh-e-Maudra on 2 September 1947, and 22 September 1947, informing him of the ever-changing situation. Similarly, a daily journal was also sent to Huzoorra in which details of extremely dangerous circumstances were recorded.
Thus, one son of the Promised Messiahas received the opportunity to remain in the front ranks of the protectors of the heart of the Jamaat, putting his life at risk and handling unprecedented and delicate matters.
When Hazrat Mirza Bashir Ahmadra received instructions to migrate from Qadian, Hazrat Musleh-e-Maudra appointed Hazrat Mirza Aziz Ahmad Sahib as the local Amir of Qadian. Thus, in these challenging circumstances, the place of the Promised Messiah’sas son was taken by his grandson – that is, Hazrat Mirza Aziz Ahmad Sahib (son of Sahibzada Mirza Sultan Ahmad Sahib) – and he stood firm against the ferocious storms facing Qadian.
Heartfelt letters reveal sacrifices of women from the family
During this entire period, Hazrat Muslehe-Maudra entrusted the responsibility of the safe evacuation of Ahmadis from Qadian to his eldest son, Hazrat Sahibzada Mirza Nasir Ahmadrh Sahib. He fulfilled this heavily demanding responsibility of safely transporting Ahmadis across the border to Pakistan during this most challenging phase of the Partition of India – from August 1947 to November 1947 – by putting his own life at risk. In a letter to his wife, Sayyida Mansoora Begum (who had migrated to Pakistan), he wrote:
“The circumstances are not good. When all stratagems are exhausted, nothing remains except reliance on God, the most Merciful. Four to five thousand women and children are trapped in Qadian. Arrangements must be made to evacuate them. It seems like a very difficult task... We are having to fight many fires simultaneously. However, ‘fire is our slave, rather the slave of slaves.’ Therefore, there is no reason to panic...”
Similarly, in another letter he wrote:
“God Almighty will never let us be wasted. These are temporary trials. Time will pass, but these circumstances will be remembered forever in the Jamaat’s history. There is not an iota of burden on my heart... Huzoor’s weakness of health, however, does keep me in sorrow. May God protect you all. Tyranny has reached its peak. God’s help is also near. Do not worry at all.”
Later, while recalling those days, Hazrat Mirza Nasir Ahmadrh Sahib narrated an astonishing incident. Those who came to seek refuge in Qadian were not only men but also women. These were impoverished people who had barely enough clothes to cover themselves. From where could clothes be immediately arranged for these poor women? Cities upon cities and towns upon towns were in the grip of riots.
“I thought, what should I do? In my own house were Mansoora Begum’s dowry clothes that Nawab Muhammad Ali Khan Sahib had given as very expensive outfits at the time of our marriage. Each outfit would have been worth one and a half to two thousand rupees. I thought I am responsible – if I don’t first open my own trunks, there will be a valid objection against me. So I had all the trunks of women’s clothes from my household opened and sent the clothes for the women, not keeping even a single outfit. I knew there would still be more demand
because only a small need had been fulfilled so far, and many women were still in the same condition. Then I thought that my conscience is clear and I moved on to have the locks of my sisters’ belongings opened. The trunks of my brothers’ wives, even my mothers and aunts – all the trunks were laid open and the clothes were given to the needy women, and thus their bodies were covered...”
This incident not only reveals the spirit of sacrifice of Hazrat Mirza Nasir Ahmadrh Sahib but also highlights the sacrifices of the women in the family of the Promised Messiahas. All these women of the Promised Messiah’sas family had also migrated with minimal belongings. The possessions they had left behind in the hope that they might reach them someday all came to use for the afflicted women, and thus this sacrifice was also included among the very great sacrifices of the family of the Promised Messiahas
During those days, Sahibzada Mirza Munawar Ahmad Sahib was also blessed with the opportunity to offer sacrifices. And when these family members migrated to Pakistan, Hazrat Musleh-e-Maudra permanently sent another of his sons, Sahibzada Mirza Waseem Ahmad Sahib, to Qadian, who handled all kinds of delicate circumstances and remained in Qadian until his death.
Movement for dismissal of Pakistan’s Foreign Minister and Ahmadis declared non-Muslim
When Pakistan came into existence, the treatment the Ahmadiyya Jamaat received there and continues to receive to this day needs no mention. Everyone knows. The movements based on malice and enmity that had been simmering on a low heat were now brought to a full flame. The reins of this newborn state were placed in the hands of mullahs, and these self-appointed custodians of religion began to exert their full force to ensure that no Ahmadi could ever reach a key position in the state. This was at the time when Hazrat Chaudhry Zafrulla Khanra was Foreign Minister.
The foundation of this movement was based on the point that Sir Zafrulla Khanra was a “Qadiani” and should be immediately dismissed. But along with this, a demand was also made that Ahmadis should be declared non-Muslim.
This demand, which arose with the establishment of Pakistan, took the form of a regular movement by 1953, and violent demonstrations against Ahmadis erupted. The looting and burning of Ahmadi homes and businesses became rampant, and, along with it, a wave of fabricated accusations and lawsuits saw a sudden rise.
Baseless accusations and imprisonments
An incident from those very days works as a sample. The establishment of Rabwah had already taken place. Hazrat Sahibzada Mirza Nasir Ahmadrh Sahib and Hazrat Sahibzada Mirza Sharif Ahmadra Sahib were residing in Lahore when they were arrested on a baseless accusation. Their case was tried in a military court, which sentenced both gentlemen to five years of rigorous imprisonment and a fine of five thousand rupees each. This was a despicable attempt by those in authority to cause pain to the
entire Jamaat.
Thus, one son and one grandson of the Promised Messiahas themselves endured the hardship of imprisonment and captivity to protect the Jamaat. By the special grace of Allah, the five-year imprisonment was changed to a period of two months, and these worthy sons of the family of the Promised Messiahas, who were imprisoned in the way of Allah on 1 April 1953, were honourably acquitted and released on 28 May.
M M Ahmad: Economic advisor to President of Pakistan
The fire of the opponents’ envy did not subside, and they continued to try various tactics. The malicious attempts to target members of the family of the Promised Messiahas continued. They knew that due to devotion to the Promised Messiahas, any wound inflicted on any member of his family would be a cause of pain and distress for the entire Jamaat.
Sahibzada Mirza Muzaffar Ahmad Sahib, commonly known as M M Ahmad, was the economic advisor to the President of Pakistan in 1971. This was a key position, and the opponents did not like the fact that not only was such a person in such a key position an Ahmadi, but the grandson of the Promised Messiahas
On 15 September 1971, M M Ahmad Sahib was in the elevator of a government office when an opponent of the Jamaat attacked him with a knife. He made a full effort to control the attacker, but in this effort, deep wounds were inflicted on his hand and leg, and much blood was lost.
The attacker later openly emerged as an opponent of Ahmadiyyat, but at that time Allah the Almighty protected M M Ahmad Sahib and no significant harm occurred. However, he remained in the hospital for several days under treatment. After this, Allah the Almighty granted him the opportunity to serve in critical economic positions on an international scale. Highranking economists in Pakistan were his students and continued to view him with great respect. No one can deny his services to Pakistan.
Opposition heightens with General Zia: More false imprisonments
During General Zia-ul-Haq’s draconian rule, many Ahmadis were subjected to fabricated cases under the so-called anti-Qadiani laws. During this era, Sahibzada Mirza Khurshid Ahmad Sahib and Sahibzada Mirza Ghulam
Ahmad Sahib were detained and imprisoned for some time. A baseless case was also filed against respected Mir Mahmood Ahmad Nasir Sahib, and he was imprisoned.
Many Ahmadis had to face hardships in false cases, in which some members of the family of the Promised Messiahas have also undergone the hardships associated with such pseudo-legalities.
The waves of false accusations continued to rise and fall. Allah the Almighty continued bestowing progress upon the Community. The enemy’s envy also naturally remained directly proportional.
Hazrat Khalifatul Masih V’s arrest prior to Khilafat
By 1999, opposition had taken a very cruel turn. At that time, Hazrat Sahibzada Mirza Masroor Ahmadaa Sahib was the Ameere-Muqami of the Jamaat in Pakistan. The opponents of the Community made a false accusation against Hazrat Sahibzada Sahib that he had erased the official name of Rabwah, Chenab Nagar, and written Rabwah in its place, and that by erasing a Quranic verse, he had, God forbid, committed blasphemy of the Quran. This was a completely baseless and false accusation. However, the police arrested Hazrat Sahibzada Mirza Masroor Ahmadaa Sahib along with some other Ahmadi friends. He remained a prisoner in the way of Allah in a jail cell for eleven days.
This incident and these eleven days were days of severe anguish for the entire Community. Hazrat Sahibzada Mirza Masroor Ahmadaa Sahib was also subjected to the hardship of imprisonment and captivity by having a false accusation levelled against him, like his grandfather, Hazrat Mirza Sharif Ahmadra Sahib. The enemy knew that his position in the Jamaat, his goodness and nobility, and his being a member of the family of the Promised Messiahas would be more agonising for the Jamaat than the arrest of a thousand people.
But Allah the Almighty not only very soon arranged for the honourable acquittal and release of Hazrat Sahibzada Mirza Masroor Ahmadaa Sahib, but also established him in the position of Imam of the Ahmadiyya Jamaat as the fifth Caliph of the Promised Messiahas. During his Khilafat, Allah Almighty has bestowed and continues to bestow immense progress upon the Jamaat.
Ghulam Qadir Sahib: First martyr from the family
A similar attempt to cause such pain to the Ahmadiyya Community through a member of the family of the Promised Messiahas had been made. Before this arrest, another painful incident had occurred in the same month when, on 14 April 1999, Sahibzada Mirza Ghulam Qadir Sahib was martyred with extreme cruelty. In the web of conspiracy being woven against the Ahmadiyya Community, the plan was to extract sensitive information from Sahibzada Mirza Ghulam Qadir Sahib.
Sahibzada Mirza Ghulam Qadir Sahib saw death standing before him, but there was no slip in his steadfastness. He presented such a magnificent example of giving precedence to his faith over the world that he accepted being martyred.
Martyrdom of Syed Taalay Ahmed in Ghana
Sahibzada Mirza Ghulam Qadir Sahib left behind his wife and young children. One of his daughters grew up and was married to Syed Taalay Ahmad Sahib. Talay was a devoted young man from the family of Hazrat Promised Messiahas. While travelling in Ghana for Jamaat work, he was shot and martyred. After the love with which Hazrat Khalifatul Masih Vaa mentioned this young man, nothing needs to be said.
Hazrat Sahibaa declared him to be such a member of the family who was unique in his love and attachment to Khilafat. Now, if we look, this is not just the sacrifice of the young martyr Taalay. His widow and his
children are all participants in this sacrifice. This righteous young presented himself before Allah, and to continue a long chain of sacrifice, his family members, who are from the family of Hazrat Promised Messiahas, remained behind, presenting an excellent example of sacrifice with great patience.
Many false cases were filed against many members of the Jamaat under Pakistan’s anti-Ahmadiyya laws. Members of the family of the Promised Messiahas have been no exception.
Thus, while every Ahmadi is ready at all times for every kind of sacrifice for the sake of the exaltation of the Holy Prophet’ssa final Jamaat, the members of the family of the Promised Messiahas have continued to present and still present such a noble example that is worthy of emulation for every Ahmadi.
We have seen, and the history of more than one hundred years bears witness, that the family of the Promised Messiahas has not considered itself above an ordinary Ahmadi. Rather, they have presented themselves
for every sacrifice just like other Ahmadis. In fact, they have been especially targeted, and they have never hesitated to make sacrifices. This is undoubtedly the blessing of the Promised Messiah’sas prayers and his practical example.
In any financial sacrifice schemes, from Hazrat Khalifatul Masih IIra until today, all Khulafa are themselves the first to offer sacrifice.
If the writer were to mention the sacrifices of Hazrat Khalifatul Masih Vaa, it would be a case of speaking beyond one’s station. Many of these sacrifices are hidden from the public eye anyway. But for the welfare and well-being of us all, Hazrat Khalifatul Masihaa, offers not daily but several times daily, multiple sacrifices. We have no recompense for these sacrifices. Nor do we have words to express our feelings of gratitude.
O Allah, strengthen our Imam with the Holy Spirit. Amin (Asif M Basit, Ahmadiyya Archive & Research Centre)
The hidden power of walking: An Islamic insight backed by modern science
Qamar Ahmed Zafar UK
You’ve heard it a thousand times – exercise is good for you. But what if I told you the real secret to better health isn’t intense workouts or heavy lifting? It’s something much simpler. Something that has been practised for centuries, yet we’ve almost forgotten its power.
Walking.
That’s right. The most natural movement we do – something the Holy Prophetsa did regularly – is actually one of the most powerful health tools we have, and modern science is only now catching up to its benefits.
The Holy Prophetsa walked with purpose
The Holy Prophetsa was known for walking often, and with a unique style. He didn’t drag his feet or walk lazily. His pace was described as firm, energetic and purposeful.
Hazrat Jabir bin Abdullahra, a companion of Prophet Muhammadsa, said:
“When he walked, he walked briskly; he leaned forward as if he were walking on a decline.” (Jami` at-Tirmidhi, Hadith 3638)
Another companion, Hazrat Abu Hurairahra, narrated:
“I have seen no one who walked more
quickly than God’s messenger, for it seemed as if the earth were being contracted for him. We would exert ourselves, but he was unruffled.” (Mishkat al-Masabih, Hadith 5795)
These tell us two things. First, the Prophetsa didn’t just walk – he walked with purpose, an attitude modern psychology links to confidence and success. Second, his quick pace suggests he naturally incorporated physical activity into daily life – something many of us may have abandoned due to the 9 to 5 lifestyle.
Modern science confirms what the Holy Prophetsa practised
We live in a world obsessed with complicated fitness routines and high-tech gym equipment. However, while people chase the latest workout trends, research continually points back to one simple truth: walking may be the best thing you can do for your body and mind.
A study in the British Journal of Sports Medicine found that walking just 30 minutes a day can:
1. Reduce the risk of heart disease by 31%
2. Lower the chance of stroke by 35%
3. Increase lifespan significantly
And it’s not just about living longer –walking improves mental health too.
Walking and your brain: A natural mood booster
Ever noticed how a short walk clears your head? That’s not just in your mind – well, actually, it is in your mind, but there’s science behind it!
When you walk, your brain releases endorphins – natural chemicals that fight stress and make you feel happier. One study from Stanford University found that walking in nature can reduce anxiety and even ease symptoms of depression.
In simple terms? Walking doesn’t just help your body; it rewires your brain for positivity.
Walking and disease prevention
Most people think of walking as just a way to burn calories. But here’s something lesser known: walking activates your immune system, lowers inflammation and even helps prevent serious diseases.
A study in JAMA Internal Medicine found that people who took at least 7,000 steps per day had a 50% to 70% lower risk of dying from all causes compared to those who walked less.
And it doesn’t stop there. Walking has been shown to:
The Holy Prophetsa not only encouraged physical health but lived by example. His walking habits reflect what modern science has now confirmed – walking is one of the best things we can do for our overall wellbeing.
It’s no surprise that the Holy Quran emphasises movement as well:
“He it is Who has made the earth even and smooth for you; so traverse through its sides, and eat of His provision. And unto Him will be the resurrection.” (Surah alMulk, Ch.67: V.16)
Walking isn’t just a form of exercise. It’s a natural, built-in way for humans to stay healthy – something deeply rooted in both Islamic tradition and modern research.
Conclusion
We chase after the latest diets, the newest workout fads and expensive fitness programs, yet the answer to better health has been under our feet the whole time. Walking is free. It’s simple. It’s powerful. So, next time you think about getting healthier, don’t stress over complicated fitness plans. Just step outside. Walk with purpose – like the Holy Prophetsa did, and let your body do what it was designed to do.
‘Placing poison in honey’: Al-Azhar journal publishes Egyptian scholar’s inadvertent testimony to Ahmadiyya scholarship
Iftekhar Ahmed Ahmadiyya Archive & Research Centre
It strikes me that truth has a curious way of forcing itself upon even those who wish to deny it. This becomes especially clear when religious opposition meets undeniable scholarly excellence, creating what we might call a crisis of knowledge: the need to praise and condemn at the same time, to recognise brilliance whilst rejecting its source, to affirm quality whilst denying its legitimacy.
Such a crisis unfolds with remarkable clarity in Dr Muhammad Abdullah Madi’s 1958 review of the Ahmadiyya Muslim Jamaat’s first German translation of the Holy Quran, published in Majallat al-Azhar, 1 the official journal of al-Azhar University. The reviewer’s credentials make this document particularly significant: Dr Madi was no peripheral figure but stood at the apex of Islamic scholarly authority. Born in 1903 in Egypt’s Beheira province, he had memorised the Quran in his village before studying under luminaries like Mahmud Shaltut – later President of Al-Azhar – at the Alexandria Institute. His educational trajectory took him from teaching at that same institute in 1930 to the universities of Berlin and Hamburg, where he earned his doctorate with distinction in 1936, specialising in Islamic history and Eastern studies. By the time of this review, he held the position of Director General of Religious Institutes, having served as Professor of History at Al-Azhar’s Faculty of Theology since 1951, and would later become Deputy of Al-Azhar itself by presidential decree in 1962.
Here, then, we have not merely any reviewer but one who represented the institutional authority of Al-Azhar – that millennium-old bastion of Sunni orthodoxy. His fluency in German, acquired during his years in Berlin and Hamburg, equipped him to assess the translation with scholarly precision. His position at the summit of the Islamic educational establishment meant his words carried institutional weight. Yet this very authority makes his review’s internal contradictions all the more revealing – a text attempting to sustain mutually exclusive positions whilst appearing coherent.
The architecture of reluctant praise
Dr Madi’s review opens with what appears to be a straightforward scholarly assessment. He examines the 1954 translation – Der Heilige Qur’an – published under the supervision of Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra, whom he cannot name without the parenthetical qualifier
(اذِﻛ)
“sic”
when referring to him as the Second Khalifa of the Promised Messiahas. Yet this very punctuation mark, this typographical grimace, reveals the central tension running throughout the review: the need to acknowledge authority whilst denying its legitimacy.
What follows is extraordinary in its surgical precision of praise. Dr Madi declares after testing various passages across different Surahs:
“I found it among the best translations of the Holy Quran that have appeared.”
Coming from someone of his linguistic competence and institutional standing, this assessment carries considerable weight. Not simply acceptable, not simply adequate, but “among the best.” The superlative cannot be retracted. It stands as testimony.
He continues, noting the translation’s
“precise and careful style” and its
“skilful attempt to convey the meaning.”
These are not grudging concessions but professional assessments from one whose entire career had been devoted to Islamic scholarship. The accumulated adjectives – precise, careful, skilful – build a fortress of quality that cannot later be demolished by theological disagreement.
The test of jihad: Where prejudice meets precision
Most revealing is Dr Madi’s specific examination of verses relating to jihad and fighting in the way of Allah. Here, one suspects, he hoped to find his smoking gun – evidence of Ahmadi “distortion” that would justify wholesale dismissal. He approaches these verses with explicit suspicion,
“searching for what might have been included in the translation relating to Ahmadi views on jihad.”
The Ahmadi position on jihad – emphasising its spiritual and defensive dimensions whilst rejecting aggressive warfare – has long been a point of theological contention. Dr Madi clearly expected to find this interpretation smuggled into the translation, providing grounds for scholarly and religious objection. Instead, he encounters something that confounds his expectations:
“I found them sound, not containing the slightest indication of what I feared they would contain.”
This admission from a scholar of his calibre is striking not for what it says but for what it demonstrates about the review’s underlying structure. Dr Madi approached the text actively, searching for flaws, bringing to bear all his scholarly expertise to hunt for ideological contamination in the most controversial areas. His failure to find such flaws – indeed, his public admission of this failure in Al-Azhar’s own journal – establishes the translation’s integrity more convincingly than any positive endorsement could achieve.
The Introduction: “Wonderful Islamic research”
The review’s treatment of Hazrat Mirza Bashir-ud-Din Mahmud Ahmad’sra extensive Introduction to the Study
of The Holy Quran represents perhaps its most striking contradiction. Dr Madi, whose own doctoral dissertation had involved rigorous textual analysis and historical research, methodically catalogues the Introduction’s contents, listing its comprehensive treatment of Islamic theology, Quranic sciences and spiritual philosophy. His assessment:
“wonderful Islamic research.”
From someone like him, the adjective
“wonderful”, “splendid”, “magnificent” exceeds mere adequacy. It expresses genuine scholarly admiration.
He notes how the Introduction addresses humanity’s need for divine guidance, the corruption of previous scriptures, the preservation of the Quran, prophecies fulfilled, the nature of prayer, fasting, pilgrimage, charity, women’s rights, economic systems, the soul, divine attributes – a comprehensive presentation of Islamic thought. Each topic, he acknowledges, receives sophisticated treatment. The phrase
“in an Islamic garment and framework”
confirms that this representative of Al-Azhar recognises this as authentically Islamic scholarship, not some syncretic innovation.
Yet embedded within this praise lies the review’s central tragedy. Dr Madi – recipient of the Order of the Republic First Class for his services to Islamic education – cannot simply acknowledge excellence; he must qualify it with hypothetical conditions. If only – the perpetual subjunctive of sectarian prejudice – if only the author were not who he is, what beautiful things he writes! This hypothetical framing imprisons him – he can acknowledge excellence but never accept it.
The volta: “But!”
The review’s pivot arrives with theatrical emphasis:
“But!”
Dr Madi even repeats it:
“Yes, but with great regret.”
This linguistic performance – the affirmation followed by negation, the “yes, but” structure – reveals the review’s impossible position. Great regret indeed, but regret for what? For the excellence that must be rejected? For the truth that must be denied? Or for the reviewer’s own inability to transcend the sectarian boundaries that his position at AlAzhar required him to maintain?
The final section of the Introduction, discussing the Promised Messiahas, triggers Dr Madi’s institutional antibodies. Suddenly, all previous praise becomes irrelevant.
The “wonderful Islamic research” transforms into
“placing poison in honey.”
The metaphor illuminates much: even the Deputy of Al-Azhar acknowledges the honey’s sweetness whilst declaring it contaminated. Yet honey’s sweetness remains honey’s sweetness, regardless of what one claims has been added to it.
The extraordinary conclusion
The review’s conclusion represents a masterpiece of cognitive dissonance. After praising the translation as among the best available, after finding no fault even where he most expected it, after acknowledging the Introduction’s comprehensive excellence, Dr Madi calls for the book’s confiscation:
“it should be confiscated.”
Yet even here, he cannot maintain consistency. He immediately qualifies:
“How wonderful if it were possible to separate this last section.”
He wishes to preserve the excellence whilst removing what challenges Al-Azhar’s theological assumptions. The tragedy is that he recognises the value –
“there would be much good in it”
– but his institutional position prevents him from accepting the source.
The inadvertent testimony
What Dr Madi achieves, despite himself, is to provide one of the most compelling testimonies to Ahmadi scholarship
from within the Sunni establishment itself. His review, published in Al-Azhar’s official journal and carrying all the weight of his institutional authority, intended as a warning, becomes a witness. His very inability to find fault where he desperately sought it, his compulsion to acknowledge excellence even whilst calling for suppression, his recognition of authentic Islamic scholarship even whilst denying the authors’ Islamic credentials – all serve to highlight the intellectual poverty of sectarian prejudice when confronted with genuine achievement.
The significance of this testimony cannot be overstated. Here was not some marginal figure but one who had ascended through every level of Islamic scholarly authority. His training in both traditional Islamic sciences and modern Western academia prevents him from simply dismissing what his eyes read and his mind comprehends. He must acknowledge quality because quality exists independently of his theological preferences or institutional obligations.
This creates a document of extraordinary historical importance: evidence that even at the height of antiAhmadi sentiment in the Arab world, even from the very pinnacle of Sunni religious authority, even from one whose entire career was built within orthodox institutions, excellence could not be denied. The translation’s precision, the Introduction’s comprehensiveness, the scholarship’s authenticity – all had to be acknowledged by Al-Azhar’s own Deputy, even if immediately followed by calls for suppression.
The universal structure illuminated Dr Madi’s review illuminates a universal pattern in religious discrimination: the simultaneous recognition and rejection of the other’s humanity, scholarship and spiritual insight. It is not ignorance that drives such prejudice but precisely the opposite – the recognition of excellence that threatens established hierarchies. The call to confiscate emerges not from finding flaws but from finding none. The demand for excision comes not from discovering poison but from tasting honey.
The great irony – and Dr Madi seems partially aware of this – is that his review serves the opposite of its intended purpose. By so thoroughly documenting the translation’s excellence whilst simultaneously calling for its suppression, this representative of orthodox Islam provides future generations with evidence of both Ahmadi achievement and establishment prejudice. His review, published in Al-Azhar’s own pages, becomes a monument to the very scholarship it attempts to deny.
Perhaps most poignantly, Dr Madi’s wish to separate the final section and preserve the rest demonstrates a deep truth: even from his position at the summit of Sunni orthodoxy, he recognises that the Islamic scholarship is genuine, the Quranic translation authentic, the theological insights valuable. His objection is not to the content but to its source – a position that indicts not the Ahmadiyya Muslim Jamaat but the institutional framework that required such intellectual contortions from even its most educated representatives.
The review thus stands as inadvertent testimony from the highest echelons of Islamic authority – evidence against its own position, witness to what it attempts to deny, proof of the very excellence it must reject. In attempting to warn against Ahmadi scholarship, Dr Madi has instead preserved for posterity one of its most compelling vindications: that even Islam’s most authoritative institutions, when confronted with Ahmadi reality rather than its caricature, cannot help but recognise its truth.
Endnotes
1 Muhammad Abdullah Madi, “Al-Qur’an al-Muqaddas: Der Heilige Qur-ân,” Majallat al-Azhar, Vol. 30, no. 8 (Sha‘ban 1378/February 1959), pp 653-659.
Answers to Everyday Issues
Zulm, wrongdoing, repentance, mercy, critique of Sahih al-Bukhari, criterion for Hadith, Laylat-ul-Qadr and effects of moonlight
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.
What is the meaning of ‘zulm’ in Islam?
A lady wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa: “It is stated in the Holy Quran that Allah does not guide the wrongdoers, i.e., those who commit zulm What is meant by zulm and am I included among them, because I too wronged my own soul and became distant from Allah, after which He granted me the ability to repent?”
In his letter dated 10 July 2023, Huzoore-Anwaraa gave the following guidance on this matter:
“The essential purport of the teachings of Islam is that God Almighty has not compelled any human being to do good or evil. Rather, Allah the Exalted has clearly explained the paths of both good and evil and has given mankind the choice to walk whichever path they please and thus make their life in the Hereafter one of Paradise or one of Hell.
“Furthermore, while Satan is engaged at every moment in the effort to mislead humanity, Allah the Exalted also continuously creates impulses towards goodness in the world through His angels.
“Then, Allah the Exalted has also stated in the Holy Quran that if a person commits a sin or wrongs their own soul and then seeks forgiveness for their sin from Allah while repenting, Allah the Exalted not only forgives such people but also promises to grant them in the Hereafter such Gardens beneath which rivers flow, wherein they shall abide forever. (Surah Al-e-‘Imran, Ch.3: V.136-137)
“Similarly, there are countless ahadith of the Holy Prophetsa in which it is stated that if someone commits an evil deed and then sincerely repents and abstains from that evil in the future, Allah the Exalted accepts their repentance and admits them into Paradise. Hence, there was a man who had committed a hundred murders, but when he offered a sincere repentance, Allah the Exalted accepted his sincere repentance and, through His angels, created the means for him to be taken to Paradise. (Sahih al-Bukhari, Kitab ahadithI l-anbiya’, Bab hadithi l-ghar)
“The Promised Messiahas, elaborating
on the subject of repentance [tawbah], states:
“‘According to the Holy Quran, all of God’s actions are sovereign in nature; just as He sometimes punishes sin, so too does He sometimes forgive sin. That is, His power is absolute over both aspects, as befits His complete sovereignty. And if He were to always punish sin, what refuge would man have? Rather, He often forgives sin and also punishes a sin for the purpose of admonition, so that the heedless person may be made aware and turn towards Him.’
(Chashma-e-Ma‘rifat, Ruhani Khazain, Vol. 23, p. 23)
“Similarly, he stated:
“‘Your God is the God Who accepts the repentance of His servants and forgives their evil deeds. Let no one be deceived that the Holy Quran also contains the following verse:
“[‘And whoso does an atom’s weight of evil will also see it.’] (Surah az-Zilzal, Ch.99: V.9)
“‘It should be remembered that there is no contradiction between this and the other verses, because the evil referred to here is the evil that a person persists in, does not cease from committing and does not repent of. For this reason, the word sharr has been used here, not dhanb, so that it may be known that what is meant here is an act of wickedness from which a wicked person does not wish to desist. Otherwise, the entire Holy Quran is replete with the teaching that sins are forgiven through remorse, repentance, cessation of persistence and seeking forgiveness. In fact, God Almighty loves those who repent, as Allah the Exalted has stated in the Holy Quran:
(Surah al-Baqarah, Ch.2: V.223)
“‘That is, Allah the Exalted loves those who repent and also loves those who strive to somehow become pure from sin.’
(Chashma-e-Ma‘rifat, Ruhani Khazain, Vol. 23, p. 24)
“As for your question about what is meant by zulm, the definition of zulm in Arabic is as follows:
“That is, to place something in a situation that is unbefitting for it is called zulm. That is why it is mentioned in a hadith that when the verse,
‘Those who believe and mix not up their belief with injustice’ (Surah al-An‘am, Ch.6: V.83), was revealed, this weighed heavily upon the Companions. In view of this meaning of injustice or wrongdoing [zulm], they submitted to the Holy Prophetsa, ‘Which of us is there who does not wrong his own soul?’ Upon this, the Holy Prophetsa reassured the Companions and explained that the zulm meant here is not the zulm you are taking it to be; rather, zulm here means shirk or associating partners with Allah, because in shirk too, a person attributes the qualities of Allah the Exalted to a thing or a person or idols that are not the true bearers of those qualities. The Holy Prophetsa said:
“‘The matter is not as you suppose. It is rather as Hazrat Luqman said to his son: ‘Dear son, associate not partners with Allah. Surely, associating partners with Allah
is a grievous wrong [i.e., zulm].’’ (Surah Luqman, Ch.31: V.14) (Muslim, Kitab aliman, Bab sidqi l-imani wa ikhlasih)”
What is the Ahmadiyya standard for accepting the authenticity of a hadith?
A lecturer from Jamia Ahmadiyya sent an article of his titled, “A Critique of Sahih al-Bukhari”, to Hazrat Amirul Momineen, Khalifatul Masih Vaa, and sought guidance on it.
In his letter dated 13 July 2023, Huzoore-Anwaraa gave some golden instructions concerning researching a topic and writing articles. Huzoor-e-Anwaraa stated:
“Regarding ahadith, whether they are from Sahih al-Bukhari or any other book, the decision concerning their soundness and authoritativeness has been settled by the Just Arbiter [Hakam ‘Adl] of this age, the Promised Messiahas. We shall only accept as sound that hadith which is in accordance with the Holy Quran and the Prophetic sunnah and any hadith whose content contradicts the teaching of the Holy Quran or the sunnah of the Holy Prophetsa, we will deny its soundness, unless some interpretation [ta’wil] or reconciliation
[tatbiq] is possible that can remove it from its opposition to the Quran and sunnah. The Promised Messiahas has stated this in many places, but his exquisite treatise, Al-Haqq Mubahathah Ludhiana, revolves entirely around this subject.
“In your article, you have recorded the number of ahadith in Sahih al-Bukhari that are open to criticism, as stated in previous books, and similarly, you have compiled various statistics regarding this critique. What will be the benefit of this, except that these statistics have been gathered in one place?
“You, as you have written yourself, are a lecturer of Hadith at Jamia Ahmadiyya and have also specialised in the subject of Hadith for five years. In view of your academic credentials, you ought to conduct research on each and every one of these criticisms and write papers in light of the Holy Quran, the ahadith of Allah’s Messengersa and the words of the Just Arbiter, the Promised Messiahas. And regarding a critique, if the position of the classical scholars is correct, then that critique should be further elucidated in light of these foundational sources. However, if their position is in need of correction, then a refutation of their stance should be presented in light of those same foundational sources.
“Furthermore, you should not confine yourself to considering only those ahadith as open to criticism which have been identified by former scholars. Rather, you should also research and write papers from a critical perspective on such ahadith of Sahih al-Bukhari that previous Hadith scholars considered sound but which, according to the criterion set by the Promised Messiahas, warrant a critical examination [jarh]. For example, the hadith of Sahih al-Bukhari that, هُولُتُقْافَ
‘Whoso changes his religion, kill him’. Now, this hadith is in stark contradiction to the teaching presented in the Holy Quran. Similarly, Imam Bukhari has established a chapter in his book under the heading, ‘
The ahadith recorded under it certainly do not mean that whenever the Holy Prophetsa visited the house of any of his noble wives, he would necessarily establish marital relations with her. Rather, in these ahadith, the Companions are proudly describing the administrative capacity of their master, that it is exceedingly difficult for one man to fulfil the responsibility of even one wife, yet the Holy Prophetsa would fulfil the responsibilities of nine wives at one time in the most excellent manner. This was because Allah the Exalted had endowed the Holy Prophetsa with such administrative skills that he possessed the strength to fulfil the responsibilities of even thirty wives at one time in the most excellent way.
“Now, Imam Bukhari, through his chapter heading, has linked this exceedingly beautiful subject solely with physical
relations. And the position of the scholars of Hadith regarding the chapter headings of Sahih al-Bukhari is that through the chapter heading, Imam Bukhari has expressed the purport of the ahadith stated in that chapter, which Imam Bukhari himself understood from those ahadith
“Therefore, you should research and write by reflecting on each and every hadith in this manner, so that the reader of your article may know that a scholar and a specialist in Hadith has indeed presented genuine academic research.”
Can Laylatul Qadr (the Night of Decree) occur outside of Ramadan?
A lady from Australia wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, relating a dream that every night before Fajr, at the time of Tahajjud, is Laylat-ul-Qadr (the Night of Decree), in which the grace of Allah the Exalted descends from heaven to earth. She asked whether there are many instances of Laylat-ul-Qadr, just as there are spiritual ranks.
In his letter dated 31 July 2023, Huzoore-Anwaraa gave the following reply to this question:
“The Holy Prophetsa has stated that when the final third of the night remains, our Lord, the Blessed and Exalted, descends every night to the lowest heaven and says, ‘Who is there to call upon Me, that I may answer their call? Who is there to ask of Me, that I may grant it to them? Who is there to seek My forgiveness, that I may forgive them?’ (Sahih al-Bukhari, Kitab al-jumu‘ah, Bab ad-du‘a’i fi s-salati min akhiri l-layl)
“Therefore, according to this guidance of the Holy Prophetsa, this final portion of every night is the best time for the acceptance of prayer and for attaining the nearness of Allah the Exalted. For this reason, when a person performs a spiritual struggle, leaving their comfortable bed and
“
the pleasure of sleep to present themselves before God Almighty and falls in prostration before Him, supplicating with earnestness and humility, Allah the Exalted accepts their weeping and tearful entreaty and bestows His grace and mercy upon them. This, too, is indeed a Laylat-ul-Qadr for that person. The Promised Messiahas, elaborating on this subject, states:
“‘One Laylat-ul-Qadr is that which occurs in the latter part of the night, when Allah the Exalted manifests His glory and extends His hand, saying, ‘Is there anyone who prays and seeks forgiveness, that I may accept it from them?’ (Al Hakam, No. 27, Vol. 10, 31 July 1906, p. 4)
“Explaining the types and meanings of Laylat-ul-Qadr at another place, the Promised Messiahas states:
“‘The mention of Laylat-ul-Qadr in the Holy Quran, that it is better than a thousand months, has three meanings here. Firstly, that in Ramadan, there is one night of Laylat-ul-Qadr. Secondly, that the era of Allah’s Messengersa was also a Laylat-ulQadr, meaning that after a time of intense ignorance and faithlessness, that era arrived when the descent of angels occurred, because a Prophet does not come into the world alone. Rather, he is a king and with him is an army of millions and billions of angels, who engage in their respective tasks and draw the hearts of people towards goodness. Thirdly, Laylat-ul-Qadr for a person is their time of most sublime purity. Not all moments are the same. At times, Allah’s Messengersa would say to Aisha[ra], ‘O Aisha, bring me comfort and joy’ and at other times, he would be completely engrossed in prayer, as Sa‘dirh has said:
“‘In such a time as he mentioned, he was wrapt beyond Gabriel and Michael; and, at another time, he was contented with Hafsah and Zainab.’ [Edward B. Eastwick, trans., The Gulistan, 2nd ed., London: Trübner & Co., 1880, Book II, Story IX, p. 81)
“‘The closer a person draws to God, the
Regarding ahadith, whether they are from Sahih al-Bukhari or any other book, the decision concerning their soundness and authoritativeness has been settled by the Just Arbiter [Hakam ‘Adl] of this age, the Promised Messiahas. We shall only accept as sound that hadith which is in accordance with the Holy Quran and the Prophetic sunnah and any hadith whose content contradicts the teaching of the Holy Quran or the sunnah of the Holy Prophetsa.
more this time becomes available to them.’ (Al Hakam, No. 32, Vol. 5, 31 August 1901, pp. 13-14)
“Thus, Laylat-ul-Qadr is a manifestation of the grace and mercy of Allah the Exalted, which has various meanings and various forms. And it can be made available to humanity both collectively and can also fall to the lot of a person individually.”
What did the Promised Messiah (as) say about the effect of moonlight on plants?
The Nazim of Dar-ul-Ifta’ wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa, regarding a phrase from a reply given in the “Answers to Everyday Issues” column [of Al Hakam], which stated, “Likewise, moonlight also affects a variety of vegetables and fruits and the development of their sweetness.” He asked whether the attribution of the production of sweetness in fruits to moonlight is new research or if it was stated through an oversight, because until now, the research stated by the Promised Messiahas has been the established view in the scientific world: “The light of the moon is undoubtedly effective for making fruits grow plump, the heat of the sun for ripening and sweetening them, and certain winds for the abundant bearing of fruit.” (Tauzih-eMaram, Ruhani Khazain, Vol. 3, p. 71).
In his letter dated 7 August 2023, Huzoor-e-Anwaraa, clarifying this matter, stated:
“In the aforementioned guidance of the Promised Messiahas, a general point has been made that fruits grow plump from moonlight and ripen and become sweet from the Sun’s heat. However, it is not denied in this statement that moonlight does not produce sweetness in fruits or that the Sun’s heat does not make them grow plump. Rather, the fact is that some fruits ripen and become sweet from the Sun’s heat, some fruits grow from moonlight and some become sweet from moonlight. That is why, on another occasion, the Promised Messiahas also stated:
“‘We believe in the effects of the Moon, the Sun and the other planets. Man benefits from them, and even when a child is in its mother’s womb, the effects of these bodies have an influence on the child. This matter is not against the Sharia. That is why we have no objection to accepting it. The effect of moonlight on vegetation is clearly manifest. Fruits grow plump from moonlight. Sweetness is produced in them, and at times, people have even heard the sound of pomegranates bursting open as they split due to the effect of moonlight.’ (Malfuzat, Vol. 10, 2022, p. 377)
“As for the rest, scientific research is, for now, silent on the matter of fruits growing plump and sweetness being produced in them from moonlight. However, the Promised Messiahas has stated this subject in various places. Similarly, Hazrat Musleh-eMaudra has also stated his own observation regarding the effect of moonlight on fruits and vegetables, and it is my personal observation as well that the Moon has an effect on fruits and vegetables.”
(Compiled by Zaheer Ahmad Khan, Head of Records Department, Private Secretariat, London and translated by Al Hakam)
Testing nuclear weapons: Chekhov’s Law, five terrible catastrophes and a Quranic prophecy
Nowadays, the risk of nuclear war is everincreasing, with the Bulletin of Atomic Scientists stating that the Doomsday Clock, which illustrates how close we are to a nuclear war, is 89 seconds to midnight, i.e., the apocalypse. (“Closer than ever: It is now 89 seconds to midnight”, thebulletin.org, 28 January 2025)
US President Donald Trump announced on 30 October 2025 that the US would “immediately” resume testing nuclear weapons, citing other countries’ testing programs as the reason. This decision comes after a 33-year gap since the US last conducted nuclear testing in 1992. (“Trump tells Pentagon to immediately resume testing US nuclear weapons”, uk.news.yahoo. com, 30 October 2025)
The type of testing Trump ordered is somewhat unclear, with Energy Secretary Chris Wright stating that the tests will likely involve system tests to ensure the functionality of nuclear weapons, rather than nuclear explosions. Wright mentioned that the tests will be carried out on new systems to help ensure replacement nuclear weapons are better than previous ones. (“How will ‘limited’ US nuclear tests avoid any explosions?”, aljazeera.com, 3 November 2025)
The announcement has sparked reactions among experts and world leaders, with some warning of a potential arms race and increased nuclear tensions.
Daryl Kimball, director of the Arms Control Association, argues that the US has
which rises over the hearts. It will be closed in on them in [the form] of extended columns.” (Surah al-Humazah, Ch.104: V.28)
While explaining these verses, Hazrat Mirza Tahir Ahmadrh, Khalifatul Masih IV, provided two meanings of hutamah: to “pulverize into extremely small particles” or “the smallest insignificant particle”. (Revelation, Rationality, Knowledge & Truth, 1998, pp. 613-614)
Although hutamah is described as a particle that exists in its most minute form, it is said to contain the potential of a raging fire within it; a fire which will directly seize the heart before even burning the exterior flesh, muscle and bone.
These verses give a perfect description of modern-day atomic bombs which are locked up in outstretched columns called the nuclear warheads.
Lastly, another sublime feature of this great prophecy is with regard to the people who will be subjected to this fire, describing them as those who amass their wealth and are immersed in material gains.
Considering the fact that 90% of the world’s nuclear warheads are currently owned by the USA and Russia, with others including China, France and the UK, it is hardly a coincidence that these are the very nations devoid of spirituality and completely blind in their pursuit of wealth that it has ultimately brought the world to the brink of nuclear destruction. (“Which countries have nuclear weapons?
”, icanw.org, accessed on 6 November 2025)
Chekhov’s Law
no technical, military, or political reason to resume nuclear explosive testing. The move has also drawn criticism from Representative Dina Titus, a Democrat from Nevada, who has pledged to introduce legislation to block the plan and prohibit funding for nuclear testing.
Regrettably, the action-reaction cycle of nuclear rivalries may lead other countries, like Russia and China to resume nuclear tests, driven by an inordinate desire to outstrip others in wealth, power and prestige. The Holy Quran warns about the dangers of such rivalry, stating:
“Mutual rivalry in [seeking worldly] increase diverts you [from God]. Till you reach the graves.” (Surah at-Takathur, Ch.102: V.2-3)
This verse highlights the destructive consequences of unchecked competition and pursuit of power.
Quranic prophecy about the nuclear bomb
Since the last century, the unimaginable force of nuclear weapons has replaced the destructive power of a single bullet. 1,400 years ago, the Holy Quran made a striking prophecy that appears to foreshadow this unimaginable advancement in warfare.
“Woe to every backbiter, slanderer, who amasses wealth and counts it time after time. He thinks that his wealth will make him immortal. Nay! he shall surely be cast into the crushing punishment. And what should make thee know what the crushing punishment is? [It is] Allah’s kindled fire,
that people may realize that I am from Him, God Almighty will cause five terrifying earthquakes to appear, one following the other, at short intervals. They will bear witness to the truth of my claim, and each of them will display such radiance that the beholder will at once be reminded of God. Such a terrifying effect will they have on people’s hearts, and so extraordinary will be their power, intensity and devastation, that people beholding them will lose their very senses.” (Divine Manifestations [Tajalliyyate-Ilahiyyah], 2006, p. 1-2)
Describing the horror and intensity of these calamities, the Promised Messiahas stated:
“So know it with certainty that just as, in keeping with the prophecy, there have been earthquakes in America and also in Europe, so will they occur in different parts of Asia, and some of them will be like the Doomsday. There will be death on such a large scale that streams of blood will flow. Even birds and grazing animals will not escape this death. Such destruction will overtake the earth as has not happened since man was created. Most places will be turned upside down as if they had never been inhabited […] O Europe! You are not safe! And O Asia! Neither are you secure! And O the dwellers of Islands! No artificial ‘God’ will come to your aid. I see cities falling and habitations in ruin.” (The Philosophy of Divine Revelation [Haqiqatul-Wahi], 2023, pp. 326-328)
Although nuclear warfare introduces new means of destruction, it does not necessarily add new incentives to use them. Over the last seventy years, mankind has broken Chekhov’s Law.
The Russian playwright Anton Pavlovich Chekhov famously said that a gun appearing in the first act of a play will inevitably be fired in the third.
Throughout history, we see that if kings and emperors acquired some new weapon, sooner or later they were tempted to use it. Since 1945, however, humankind has learned to resist this temptation. The gun that appeared in the first act of the Cold War was never fired.
By now we are accustomed to living in a world full of undropped bombs and unlaunched missiles, and have become experts in breaking the Chekhov Law. If these laws ever do catch up with us, it will be our own fault – not our inescapable destiny.
Five terrible catastrophes and World War III
The Promised Messiahas had received divine revelations about the major calamities that were to occur in the world. Five terrifying catastrophes have been especially mentioned among them. Hence, the Promised Messiahas stated:
“The Prophecy of the Almighty God Regarding the Coming of Five Earthquakes
“The Words of Which are ‘Five times shall I show you the dazzling manifestation of this Sign.’
“The meaning of this Divine revelation is that God Almighty says that, in order to bear witness to the truth of my claim, and so
It should not be assumed from the mention of earthquakes in these warning prophecies that these calamities will only manifest in the form of earthquakes. Rather, it can also mean other disasters that may spread destruction in a similar way to earthquakes. Clarifying this, the Promised Messiahas stated:
“And yet it is true that God’s words are often in the form of metaphors, as, for example, He says:
“Whoso is blind in this world will be blind in the Hereafter [...]” (Surah Bani Isra’il, Ch. 17: V.73)]
“Thus, even if there were no specific mention of the earthquake in any part of this prophecy, it would still constitute a very great sign; for, the crux of the prophecy is the extraordinary and unparalleled destruction and places, regardless of whether it comes about through an earthquake or other means.” (Appendix to Barahin-e-Ahmadiyya Part V [English], 2018, p. 232)
With regard to these prophecies, Hazrat Khalifatul Masih Vaa states:
“In exact accordance with the news of the unseen that was revealed to the Promised Messiahas by Allah the Exalted, the world has witnessed the fulfilment of the four signs in the form of two world wars, a plague epidemic, and extraordinary earthquakes that have occurred in most parts of the world, causing unprecedented damage to human and animal lives, birds, and infrastructure.
“Allah the Exalted had informed the Promised Messiahas about the manifestation of five signs in particular. Allah knows best how the fifth sign will manifest itself and cause destruction in the world; whether it will be in the form of an extraordinary earthquake, a global pandemic, or a third world war.
“However, it is clear as day that if the
Yusuf Taiwo Student, Jamia Ahmadiyya International Ghana
world does not use its wisdom and does not turn to its Creator, then, just as the first four signs have been fulfilled, the fifth sign will also be fulfilled, and then, as Allah the Exalted has promised through these prophecies, Islam will prevail with an extraordinary triumph. Insha-Allah.” (“Answers to Everyday Issues – Part 50: World War III, Jinn, Hur al-‘Ayn, adopting husband’s surname”, alhakam.org, 10 March 2023)
Devastating consequences of nuclear warfare
Hazrat Khalifatul Masih Vaa has continuously warned world leaders about the devastating consequences of nuclear warfare and the possible outbreak of another world war. Hence, Huzooraa stated:
“In today’s world, one terrifying manifestation of God’s Decree could be in the shape of another world war. There is no doubt that the effects of such a war and its destruction will not be limited to the war itself or even to this generation. In fact, its horrific consequences will be exhibited for many generations to come.
“Just one tragic consequence of such a war will be the effect it will have on new-born children, both now and in the future. The weapons available today are so destructive that they could lead to generation after generation of children being born with severe genetic or physical defects.” (World Crisis and the Pathway to Peace, 2017, pp. 50-51)
Recounting the horrific devastation of Hiroshima and Nagasaki which occurred in 1945, Huzooraa states:
“Even today when you visit Japan and meet its people, you see an absolute fear and hatred of war visible in their eyes and from what they say. Yet the nuclear bombs that were used at that time and which caused widespread devastation, were much less powerful than the atomic weapons that are possessed by even very small nations today.” (Ibid.)
Similarly, he stated:
“Whilst perhaps the major powers keep nuclear weapons as a deterrent, there is no guarantee that the smaller countries will show such restraint. We cannot take it for granted that they will never use nuclear weapons. Thus, it is clear that the world stands on the brink of disaster.” (“Head of Ahmadiyya Muslim Community delivers historic address in Tokyo, Japan”, pressahmadiyya.com, 25 November 2015)
Furthermore, aside from heightening tensions and a greater risk of nuclear conflict, nuclear weapons testing can have devastating environmental impacts, including radioactive fallout and contamination.
We have already witnessed such catastrophes, such as the nuclear accident that occurred in 1986 in Chernobyl, in what is now Ukraine. When such events happen, then it is also very difficult to repopulate the affected regions.
With nuclear-armed nations on the rise, the world is teetering on the brink of disaster. Will nations prioritise power and prestige over human lives? Will they learn from history and heed to warnings given by the Khalifa?
There are only so many mistakes the world can make before things turn fatal.
Science and religion: A bittersweet relationship
A summary of the struggle between scientific progress and religious authority in the West, contrasted with Islam’s encouragement of learning and discovery.
Read the full article at: www.alhakam.org
NEWS
Lajna Imaillah France holds third peace symposium
Aminata Touré Sadr Lajna Imaillah France
On 27 September 2025, Lajna Imaillah France organised its 3rd national peace symposium at the Mubarak Mosque in Saint-Prix, on the theme “Contributing to Peace and Justice: Foundations of a Better World.”
The gathering brought together nearly 70 participants, including Mrs Céline Villecourt, Mayor of Saint-Prix and VicePresident of the Val-d’Oise Departmental Council, accompanied by two of her deputies.
The programme began with a recitation from the Holy Quran, followed by a presentation about Islam Ahmadiyyat and Lajna Imaillah. Three speakers then shared their insights on the theme.
The first speaker, Sister Caroline
Clarisse, Franciscan Missionary of Mary, reminded the audience that “each of us, in our own way, is called to take action, to become an actor rather than a spectator,” emphasising that peace begins with personal commitment.
The second speaker, Mrs Anabela Barreto, President of the Saint-Raphaël Association, stated that “peace begins with social justice”, highlighting the importance of everyday solidarity.
Finally, Fatna Belarbi Sahiba, Naib Sadr Lajna Imaillah France, conveyed a message from my humble self. She reminded everyone that the need to work for peace has never been more urgent and that justice is the essential condition for the establishment of true peace, as taught in Islam.
Mayor Céline Villecourt also took the floor to commend the initiative of the Ahmadi women and their commitment to
peace and a more united society:
“The fact that today’s initiative is supported and organised by women gives it a very special strength, for women often carry, at the heart of their daily lives, the values of peace, transmission, and solidarity.”
One participant shared:
“This day was both interesting and enriching, as it allowed us to discover different ways of approaching peace and justice. I greatly appreciated the diversity of the speakers and the way each of them shared her understanding of these values, offering all of us a meaningful reflection on how to live them.”
After the talks, participants were invited to learn more about the Ahmadiyya Muslim Jamaat through several exhibitions. An interactive space titled “Express Yourself on Peace” invited participants to share, in writing, their reflections and hopes for a more peaceful world. Many sincere messages were left. The Mayor herself joined this collective expression, enthusiastically writing a personal note of encouragement for peace.
Lajna Imaillah from the Prairie Region in Canada hosted its 7th annual Interfaith Symposium on 19 October 2025 at the Baitur Rahmat Mosque in Saskatoon, Saskatchewan. The topic chosen for the event was “The coming of the Messiah” which provided a wonderful opportunity for the 114 women and girls in attendance to gain a deeper understanding of not only what a Messiah signified to people of diverse faiths and beliefs but also what particular set
of circumstances or signs had been foretold in various holy scriptures of when such an advent would take place.
Hinduism was presented by Leela Sharma, Lisi Schröttner provided the Christian viewpoint and the Muslim perspective was presented by Mona Khan Sahiba.
A lively question and answer session was also held, where the audience was able to ask the presenters further details regarding their beliefs, followed by concluding remarks and a silent prayer led by my humble self.
Guests were then provided refreshments and given a guided tour of the mosque
facilities, including the Holy Quran exhibition, book stall and Humanity First booth. When asked for feedback, the 26 guests echoed remarkably similar responses, being highly appreciative of the efforts of all the volunteers and how much they had learnt from the event, of which they had previously been unaware. Many asked to be kept informed of future events and said that they would be sure to inform others of what they had seen and heard. A media representative from Global News Saskatoon conducted interviews and provided coverage of the event, which aired in their evening and morning news reports.
Coming from every distant track
Sir James Wilson visits the Promised Messiah
A series looking at the high standard of morals of the Promised Messiahas, his Khulafa and the hospitality of the Ahmadiyya Muslim Community when receiving visitors
Awwab Saad Hayat Al Hakam
Background of Sir James Wilson
Sir James Wilson (1853-1926) was a distinguished British civil servant who played a crucial role in Punjab’s administration during British rule in India. Born in Scotland, he was educated at the University of Edinburgh and Oxford before joining the Indian Civil Service in 1873. His tenure included serving as Secretary to the Government of India in the Department of Revenue and Agriculture (1903-1908).
In early 1908, he was appointed as the Financial Commissioner of Punjab, where he spearheaded the Triple Canal Irrigation Project, a transformative initiative for the region’s agriculture. His contributions to famine relief and governance earned him a knighthood (KCSI) in 1909.
Visit to Qadian
On 21 March 1908, Sir James Wilson, then Financial Commissioner of Punjab, visited Qadian, accompanied by Charles Montague King, Deputy Commissioner of Gurdaspur.
His delegation included the Settlement Officer, his private secretary, Mr Singha (Revenue Officer of Gurdaspur), and the Tehsildar of Batala. The group stayed in Qadian for a day and departed the following morning, 22 March 1908.
This visit holds significance in Ahmadiyya history, as it took place just weeks before the passing of Hazrat Mirza Ghulam Ahmad, the Promised Messiahas Malik Salahuddin Sahib, the author of Ashab-e-Ahmad, writes:
“Since the establishment of the Ahmadiyya Community, this was the first time that such a high-ranking official, second only to the Governor, stayed in Qadian. The growing importance of Qadian was due to the Ahmadiyya Muslim Community, making hospitality arrangements the responsibility of the Jamaat.” (Ashab-eAhmad, Vol. 2, pp. 483-484)
According to Badr, such a high-ranking British official had not visited Qadian in almost 50 years.
The arrangements for the distinguished guest and his entourage were managed by the Sadr Anjuman Ahmadiyya.
Historically, during the time of the Promised Messiah’sas father, many highranking British officials frequently visited Qadian. However, Hazrat Ahmadas had completely distanced himself from worldly grandeur, focusing solely on his divine mission.
Reception in Qadian
The Financial Commissioner’s convoy arrived in Qadian at 11 in the morning. The Ahmadiyya Muslim Community welcomed the officials with a formal reception near Talim-ul-Islam School. A delegation from Qadian, led by Mirza Sultan Ahmad Sahib (then the official head of Qadian’s local administration), along with Khawaja Kamaluddin Sahib and his brother Khawaja Jamaluddin, rode on horseback to receive the guests a mile outside Qadian.
Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra also received the guests on horseback.
The reception was arranged at Rehti Chilla, an open area where temporary accommodation and tents were set up for
the guests. This land was later purchased for Madrasa Ahmadiyya. A special gate with “Welcome” inscribed on it was erected, and flower pots were arranged on both sides of the pathway leading to the guest tent. A platform was also built for the guests.
Hazrat Sheikh Yaqub Ali Irfanira narrates: “I was responsible for the construction of the welcome gate and other arrangements for the Financial Commissioner’s visit. The construction was carried out by the workers of Hazrat Nawab Muhammad Ali Khanra.”
(Ashab-e-Ahmad, Vol. 2, p. 484)
Additionally, Malik Qadir Bakhsh Sahib, Tehsildar of Batala, played a significant role in organising the arrangements. During the Financial Commissioner’s visit to Batala, three such guest camps were set up, one of which was in Qadian.
Hazrat Hakim Maulvi Nooruddinra was among those who welcomed the guests. He recalled meeting the Financial Commissioner earlier in Shahpur when he was serving as the Deputy Commissioner there, which Sir James Wilson confirmed.
The Financial Commissioner also visited the clinic of Hazrat Maulvi Nooruddinra
Maulvi Muhammad Ali Sahib introduced the distinguished members of the Jamaat who were present in Qadian due to the Holi holidays. Badr published a list of these prominent figures, along with their designations and areas of residence (Badr, 26 March 1908, p. 2).
Inspection of Madrasa Ahmadiyya
After some rest, the Deputy Commissioner expressed his desire to inspect Madrasa Ahmadiyya.
At the school entrance, teachers and prominent figures welcomed him. The Deputy Commissioner met all the attendees, examined each classroom and department with great interest, and expressed his satisfaction. He also reviewed the plans for the new building of Talim-ul-Islam School and requested the visitors’ book to record his remarks.
He wrote:
“Visiting this school today has given me great pleasure. It is evident that the trustees of this institution are sincerely dedicated to education. Undoubtedly, their commendable efforts will succeed in spreading education in this district. A reasonable piece of land has been purchased for the school outside the town, and the architectural plan I have seen promises the construction of a beautiful building on this site.”
(Signed) C. M. King, Deputy Commissioner Camp Qadian, 21 March 1908
Hazrat Maulvi Sher Alira, the headmaster, welcomed the officials and answered their enquiries about the school.
On behalf of the community, Khwaja Kamaluddin Sahib invited them to a meal, which they accepted. As per the instructions of the Promised Messiahas, food from the langar was sent to their camp.
Hazrat Sheikh Yaqub Ali Irfanira narrates:
“Large cauldrons of pulao and zarda were prepared and sent. The Promised Messiahas instructed that even their animals and dogs should be given quality food and that none of the food sent should be returned as being surplus. I initiated the conversation about this meal arrangement with Mr King, the Deputy Commissioner.”
Meeting with the Promised Messiahas
Upon learning that the Financial Commissioner wished to meet him, Hazrat Mirza Ghulam Ahmadas arrived at their camp at 5 pm. A large crowd gathered to witness this historic moment. Sir James Wilson received the Promised Messiahas with great courtesy.
For almost an hour, Hazrat Ahmadas spoke about the teachings of Islam, emphasising its foundation on rational arguments and divine signs. He clarified that Islam had never spread by force but rather through reason and the fulfilment of heavenly prophecies. Addressing the misconception of a “bloody Mahdi”, he stated:
“Please refer to my book on this subject. We consider the concept of a bloody Mahdi to be incorrect. Our belief is that Islam spreads through strong arguments and divine signs, not by the sword. The wars fought in Islam were all defensive. The idea that Islam spread by the sword is a fabrication by its opponents.”
As the conversation continued, Sir James Wilson expressed a desire to discuss nonreligious matters. However, Hazrat Ahmadas politely declined, saying:
“You are a worldly ruler, and God has appointed me as a ruler of the spiritual domain. Just as you have fixed times for certain matters, so do we. Now is the time for our prayers.”
With this, Hazrat Ahmadas concluded the meeting and returned home.
The visit of Sir James Wilson to Qadian was recorded in Badr and Al Hakam and later compiled in Tarikh-e-Ahmadiyyat, Vol. 2, pp. 517-518. This meeting remains a testament to the dignified and intellectual approach of the Promised Messiahas in presenting Islam to influential figures of the time.
100 years ago...
The passing of Chief Mahdi in West Africa and the remarkable sacrifice of Ahmadis in Mauritius (1925)
Hazrat Maulvi Abdur Rahim Nayyarra (1883-1948)
Sad news
My dear friend, a devoted servant of the Ahmadiyya Jamaat and respected leader or chief of the Fante Muslims, Mr Mahdi [referred to as “Chief Mahdi”], passed away on 19 October 1925 after a brief illness.
The sorrowful news of his demise was communicated by Maulvi Fazlur Rahman Hakim Sahib, the Ahmadiyya missionary in the Gold Coast, through a telegram.
Mahdi’s piety
When King Prempeh of Ashanti oppressed the Fante people, and the British government intervened in support of the Fante by launching an attack on Ashanti, a contingent of Muslim Hausa soldiers arrived from Nigeria. It was through this interaction that the Fante people first became acquainted with Islam.
Among the local youth, the first to accept Islam was a young man. Observing his blessed disposition, the Hausa preacher –guided by divine wisdom – named this new convert “Mahdi”.
Establishing his village, Ekroful, as the Markaz (centre) of his efforts, Mahdi began preaching Islam and, by 1902, had brought
150 people into the faith.
He also opened an Islamic school in Ekroful. During this period, more Hausa and Lagos Muslims arrived from Nigeria. However, a government-appointed Christian instructor began teaching the Bible in the school. Concerned that this might lead people towards Christianity, Mahdi closed down the school and continued preaching independently, leading to a steady increase in the Muslim population. However, the state of the Hausa Muslims in comparison with the Christian missionaries and the view of the local pagans that Islam was merely a religion for Black people, not for Europeans, troubled Mahdi deeply. Consequently, the Fante Mahdi earnestly began seeking the rightful Promised Mahdi.
Finding the awaited one
In West Africa, several Syrian Christian merchants – known for their hostility towards Islam – conducted trade. By a fortunate turn of events, a Muslim Syrian trader also arrived among them.
While travelling to Africa via London, he witnessed Hazrat Mufti Muhammad Sadiq Sahib[ra] distributing Islamic literature. The trader secured a leaflet bearing the address of the London Mission. This vital information eventually reached the expectant Mahdi through a Lagosian named
Mr Pedro. Acting on Mahdi’s behalf, Mr Pedro initiated correspondence and facilitated contact with Hazrat Mufti Muhammad Sadiq[ra].
However, divine providence had ordained that Mahdi’s message should reach West Africa through Nayyar. Before proceeding to Nigeria, I arrived in the Gold Coast, and on 19 March 1921, Mahdi, accompanied by other tribal chiefs and their followers – numbering four thousand newly converted Muslims – formally entered the Ahmadiyya Muslim Community, thus proclaiming that they had found the longsought truth.
Meeting
I arrived on the shores of the Gold Coast on 28 February 1921. At the seaside, only two individuals had come to receive me: Mr Pedro, a semi-Christian Lagosian, and the Superintendent of Police. I remained in Saltpond until 10 March 1921.
During this period, Chief Mahdi repeatedly sent his men to verify my arrival and to inform other tribal leaders. Eventually, Friday, 11 March 1921, was fixed as the day of our meeting. That morning, I departed for Ekroful by car. In my diary, the following words are recorded beneath this date: “Journey to Ekroful. Payment to the motor driver: three pounds and five shillings. Green bushes on both sides. Met the Holy Prophetsa, the Promised Messiahas, and Syedna Mahmud [in a divine vision]. The speech of the Amir (Mahdi) on how he learnt Islam, what he desired, and his expression of gratitude that he had finally seen a white maulvi in his lifetime. My reply: reassurance that now I had arrived, and God willing, the work would progress. Conveyed the message of the Promised Messiahas. Delivered the Friday sermon in Arabic. Offerings included eggs, yams, and a sheep. A journey of twenty-one and a half miles.”
A divine sign
As the diary notes, while I was travelling by car, God blessed me with a divine vision and I witnessed the Holy Prophetsa, the Promised Messiahas, and the Khalifatul Maish. When I arrived in Ekroful and met Mahdi, he narrated – under oath – that on the night before my arrival in Saltpond, he had seen the Holy Prophetsa enter his chamber.
Blessed character
The late Mahdi possessed deep spirituality, sincere devotion, and heartfelt concern for Islam. In the darkness of the African continent, Mahdi shone like a radiant star. Though elderly in age, he possessed the determination and vigour of youth. Had Mahdi not remained steadfast, Islam in the Gold Coast would have suffered greatly. The opposition he faced – from Christian missionaries, clergy, colonial officials, as well as the people of Hausa and Lagos – was intense,
both overt and covert.
Before my arrival, government authorities had already instructed that obstacles be placed in the path of Islamic propagation. Yet this elderly Mahdi stood firm, and God supported him, granting him the joy of witnessing, during his lifetime, that the seed he had planted was now bearing fruit.
Chief Mahdi was approximately 90 years old at his passing. He had no male offspring; however, his nephews survive him, and they are all Ahmadis. Moreover, the Ahmadiyya mission house in the region stands as his enduring legacy.
May God envelop him in His mercy. May God forgive him. The departed possessed many virtues.
It is my deep regret that I was unable to meet Mahdi again in his lifetime. Yet I hold firm hope that when I reach the Promised Messiahas and eagerly await those I long to behold, the aged Mahdi will be among the first I encounter.
O my Lord! Raise many more Mahdis –many more such souls – in the Gold Coast, and grant us their blessed successors, amin, thumma amin – Nayyar
Financial sacrifice of Mauritian Ahmadis
Regarding the “One Hundred Thousand” appeal, the local jamaat in Mauritius had collected a sum of money. Sufi Ghulam Muhammad Sahib[ra] wrote to Hazrat Khalifatul Masih II[ra], informing him of the amount gathered for this appeal and asking for his instructions to forward the contributions.
Alongside this, Sufi Sahib also mentioned the debt on Masjid Darus-Salaam, Rose Hill. In response, Hazrat Khalifatul Masih II[ra] graciously instructed that the said jamaat would be exempted from this special contribution on the condition that the remaining debt of three thousand rupees on Masjid Darus-Salaam, Rose Hill, be cleared immediately.
By the grace and mercy of God, our humble and financially limited jamaat succeeded in freeing Masjid Darus-Salaam from debt.
It is now our intention to build mosques in all those areas where our community is significantly represented, such as Sainte Pierre, Triolet, and Phoenix.
We also aim to acquire a property in Port Louis – the largest city of Mauritius –in order to establish a centre for tabligh activities and to hold the Friday Prayer there regularly.
We request all friends to pray for the progress of the humble but devoted Ahmadiyya Jamaat Mauritius and to pray that the Generous Lord graciously fulfils these righteous aspirations.
I remain in need of my friends’ prayers. Muhammad Ihsan Siddiqi, Second Missionary, Mauritius.
(Translated by Al Hakam from the original Urdu, published in the 7 November 1925 issue of Al Fazl)
The living archive: How the Arab gift of memorisation preserved Islam
This reliance on narration cultivated an exceptional power of memory rarely found in other nations. (The Life and Character of the Seal of Prophets, Vol. 1, p. 4)
of many literate people. This extraordinary skill became the perfect foundation for the revelations of Islam.
Revelation and the Quran
When the Quran was revealed to Prophet Muhammadsa, it was not given as a single text but in parts over 23 years. Each revelation was recited aloud, often in gatherings of companions, who immediately committed it to memory. The Quran itself declares:
“Verily, We Ourself have sent down this Exhortation, and most surely We will be its Guardian.” (Surah al-Hijr, Ch.15: V:10)
Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra, commenting on this verse, writes that it is a powerful proof of the Quran’s Divine origin. The promise of preservation has been fulfilled so remarkably that, even if no other proof existed, this alone would suffice to establish its truth.
Despite Muslims facing extreme persecution in Mecca, when their lives were in danger, disbelievers were openly challenged to destroy the Quran, yet it remained safe and spread widely. This, he notes, is a miracle unparalleled by any other scripture. (Tafsir-e-Kabir, Vol. 2, p. 1573)
a crucial role in preserving Islam’s two primary sources, the Quran and the Hadith.
Why Arabia?
One might ask: why was Arabia chosen as the cradle of Islam when other civilisations, such as Greece, Persia and India, had rich written traditions? The answer lies partly in the Arabs’ oral culture, honed over generations, which made them uniquely suited to receive and preserve a revelation transmitted primarily through speech.
Unlike Arabia, civilisations such as Greece, Persia and India prided themselves on written records and libraries. Yet, despite their literacy, their scriptures and historical texts suffered alteration or loss. The Torah and Gospel, for instance, were revealed among literate peoples, yet they could not escape distortion. By contrast, the Arabs, though largely illiterate , preserved both the words and actions of the Holy Prophetsa with unmatched accuracy.
What appeared to be a cultural weakness was, in reality, a Divine preparation. The Arabs’ dependence on memory refined through poetry, genealogy, and oral narration made them the perfect vessels for safeguarding revelation. God ensured that His final message would live not only on parchment but also in the hearts of countless believers.
Long before ink and paper dominated human civilisation, the Arabs of preIslamic times possessed a remarkable gift – a memory so sharp that it became the lifeblood of their culture. In an era when writing was limited and literacy rare, Arabs relied on oral tradition to preserve their history, poetry and laws. Tribal genealogies were memorised with painstaking care, and even the longest poetic odes could be recalled and recited flawlessly. This culture of memory was not a mere coincidence – it seems divinely suited for what was to come. Their powerful gift of memorisation was linked to the richness of their language. Arabic contains extraordinary lexical diversity. For example, there are over a thousand words for “camel,” more than ninety for “fox,” and over eighty for “honey.” (The Noble Life of the Prophet, Ali Muhammad As-Sallaabee, p. 57)
The ability to recall such a variety of words reflected the strength of their memories. Hazrat Mirza Bashir Ahmadra similarly noted that pre-Islamic Arabs had little habit of writing; instead, words were passed down through generations orally.
Modern scholars confirm this cultural strength, recognising that pre-Islamic Arabs developed extraordinary oral retention through storytelling, poetry competitions and recitations of tribal histories.
The
oral
culture of pre-Islamic Arabia
Before the advent of Islam, Arabia was a land of deserts, oases and nomadic tribes. In this environment, survival depended on both physical ability and social cohesion. Oral tradition became the glue that held society together. Poetry, in particular, was highly valued. A poet could elevate the prestige of a tribe or immortalise a leader’s deeds. Families and tribes memorised genealogies and histories of their forebears, reciting them at gatherings or during disputes.
With literacy scarce, memorisation was essential for transmitting knowledge across generations. It also cultivated remarkable cognitive ability: Arabs could recall hundreds of verses, names and sequences with precision. Though generally illiterate, their love for poetry was deeper than that
This Divine protection worked in harmony with human effort. The Arabs’ training in memorisation enabled them to retain the Quran with extraordinary accuracy. Companions such as Hazrat Abdullah ibn Mas’udra, Hazrat Ubayy ibn Ka’bra and Hazrat Alira memorised it completely, transmitting it to later generations. During the caliphate of Hazrat Umarra, it is recorded that over 300 companions had memorised the Quran in full. (Life and Character of the Seal of Prophets, Vol. 1, p. 9)
As Hazrat Khalifatul Masih IIra further explained, Allah employed two simultaneous means of preservation: each verse was written down immediately upon revelation, and at the same time, it was committed to memory by many Muslims. This dual safeguarding ensured that neither time nor opposition could corrupt the text. (Tafsir-e-Kabir, Vol. 2, p. 1574)
The preservation of ahadith
The Arabs’ memory was equally vital in safeguarding the sayings and actions of the Holy Prophetsa – the ahadith. Hazrat Abu Hurairahra, one of the most prolific narrators, stated:
“I have memorised two kinds of knowledge from Allah’s Messengersa I have propagated one of them to you, and if I propagated the second, then my throat would be cut.” (Sahih al-Bukhari, Hadith 3462)
Hadith preservation relied on the isnad system – rigorous chains of narrators who recalled exactly who said what, when and where. Strong memory was a key requirement for reliability. Without the Arabs’ natural skills, this intricate system could not have functioned.
Later scholars, such as Imam Bukhari and Imam Muslim, meticulously collected and verified the ahadith. Their monumental work was only possible because of the living memory of early Muslims. Thus, Arab memory was not merely cultural; it played
Hazrat Khalifatul Masih IIra observed that God instilled in Muslims an extraordinary love for the Quran, so much so that even those unable to grasp its meaning devoted themselves to memorising it. This natural disposition made the Arabs ideal custodians of a revelation promised Divine protection. (Tafsir-e-Kabir, Vol. 2, p. 1574)
Contemporary significance
Today, millions of Muslims around the world memorise the Quran, continuing the tradition that began more than 1,400 years ago. This ongoing practice testifies to both Divine guidance and human dedication. Memorisation fosters spiritual connection while sharpening cognitive discipline, echoing the historical advantage that enabled early Arabs to faithfully safeguard Islam’s teachings.
Tafsir-e-Kabir further highlights that this miraculous preservation is no accident but the direct fulfilment of God’s promise. Unlike previous scriptures, which were corrupted despite being revealed among literate peoples, the Quran remains intact, both in text and spirit. Its protection continues through the institution of huffaz (memorisers), the beauty of its rhythm and the global spread of Arabic as a living language. (Tafsir-e-Kabir, Vol. 2, p. 1574)
Reflection
The story of the Arab memory teaches us that Divine wisdom often works through natural human gifts. The Arabs’ oral prowess was a cultural strength, but it became the vehicle for preserving the Quran and Hadith guidance meant for all humanity. It demonstrates that Allah prepares nations with the very qualities needed for His divine mission. The Arab gift of memory was not only a cultural phenomenon but a divine preparation, ensuring Islam’s message would remain safeguarded for all time.
Yusuf Tahir Abubakar Student, Jamia Ahmadiyya International Ghana
Friday Sermon
Mubarak Mosque, Islamabad, Tilford, UK
24 October 2025
Muhammadsa: The great exemplar
After reciting the tashahhud, ta’awwuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa said:
Today, I will mention further details regarding the Battle of Tabuk. An incident relating to a man named Jadd bin Qais has been recorded as follows:
He was one of the hypocrites, and, after Abdullah bin Ubayy, he was another prominent leader of the hypocrites. Together with Abdullah bin Ubayy, he was engaged in various conspiracies. He was the same person who did not pledge allegiance on the occasion of the Treaty of Hudaibiyah. He also came to the Holy Prophetsa and offered an excuse for not going to war. However, his excuse was strange and absurd.
As such, it is recorded that on the occasion of the Battle of Tabuk, the Holy Prophetsa said to Jadd bin Qais, who was the chief of the Banu Salamah: “O Jadd! Will you join the Jihad [battle] against the Banu Asfar (that is, the Romans) this year?” He replied: “O Messengersa of Allah! Pardon me, and do not put me to trial. By God! My people know me well, and that there is no one who desires women more than I do. I fear that if I see the Banu Asfar (i.e., the Roman women), I will not be able to restrain myself.”
Upon hearing this immoral reply, the Holy Prophetsa turned away from him and said: “Very well, go. You are excused. There is no need for you to go.”
His son, Abdullah bin Jadd, who was a Companion [who had participated in the Battle of] Badr and who was very sincere, came to his father and said to him: “Why did you reject the invitation of the Messengersa of Allah? By God! There is no one wealthier than you among the Banu Salamah. You are neither going yourself, nor equipping anyone with a mount. (That is, you are not even arranging mounts, etc., for another soldier).” He replied: “My son! Why should I march to Banu Asfar in this heat and difficult time? My son! Even while remaining in my house and in my surroundings, I tremble with fear of the Romans. (This is what he replied to his son.) How then could I go to fight such a people in their territory? (I am frightened even sitting in my own home.) My Son! By God, I am very wise and experienced. I am very familiar with warfare.” In other words, he was implying that waging war against the
superpower of the Roman Empire was not wise.
Having heard all of this, his sincere son became upset and said: “No, by God! This is hypocrisy which is preventing you from going. By God! A verse of the Quran will surely be revealed about you to the Messengersa of Allah.” It is said that his father picked up his shoe and struck him in the face. His son left and did not speak to him. In another narration, it states that the following verse was revealed concerning Jadd bin Qais:
“And among them is he who says, ‘Permit me to stay behind and put me not to trial.”
It is said that he repented later and did so sincerely. He then passed away during the Khilafat of Hazrat Uthmanra. (Al-Sirah al-Nabawiyyah, Dar Al-Kotob Al-Ilmiyah, 2001, p. 815; Sharh al-‘Alamah al-Zarqani ala al-Mawahib al-ladunyah, Vol. 4, Dar AlKotob Al-Ilmiyah, 1996, p. 72; Al-Lu’lu alMaknun Sirat Encyclopaedia, Vol. 9, Dar alSalam, pp. 463-465; Tarikh Al-Tabari, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, 2012, pp. 181-182; Usd al-Ghabah, Vol. 1, Dar AlKotob Al-Ilmiyah, 2003, p. 521)
His hypocrisy did not persist. Rather, he became a true Muslim.
The conspirators had gathered at a certain place and plotted schemes in relation to this battle. Some of these details have already been mentioned. They had established a centre for their schemes, and the Holy Prophetsa had ordered to destroy this centre.
It is written in the details of this that in Medina, the hypocrites and the Jews were busy plotting – spreading false rumours to weaken the resolve of the Muslims and making every possible effort to stop them from going to battle. They employed various deceptive tactics for this purpose.
The sincere and steadfast believers were not only aware of the hypocrites’ vile behaviour but also kept a close watch on them, regularly reporting their activities to the Holy Prophetsa. Although the Holy Prophetsa, owing to his mercy and
compassion, would often overlook their behaviour, whenever a dangerous conspiracy arose against the system, he would deal with it decisively and with great wisdom.
It should be remembered as a fundamental principle that if a matter arises against the Nizam (the administrative system), then firmness must be shown –
leniency has no place there. Accordingly, a similar action was taken on this occasion as well.
It is narrated that the Holy Prophetsa received news that the hypocrites were gathering in the house of Suwailim, a Jew, whose house was near Jasum. Jasum was a well in Medina, also known as Bi’r Jasim.
They were trying to discourage people from accompanying the Holy Prophetsa on the expedition to Tabuk. In fact, most of the conspiracies and propaganda discouraging Muslims from joining the battle were being plotted in this very house.
The Holy Prophetsa, therefore, sent Hazrat Talhah bin Ubaidillah along with a few Companions to that place and instructed them to burn down Suwailim’s house – meaning to demolish and destroy it completely. [In those days] the houses used to be fragile. Hazrat Talhah carried out the command, upon which all those present fled. Among those who fled was Dahhak bin Khalifah, who was allied with the hypocrites. He climbed onto the roof of the house and jumped from the rear side, breaking his leg and wrist in the fall.
Despite this, the Holy Prophet’ssa mercy and forgiveness prevailed – he did not order the arrest of any of them, nor was any further punishment imposed. However, the centre of their conspiracy, i.e., their headquarters, was completely destroyed. (Sharh al‘Alamah al-Zarqani ala al-Mawahib alladunyah, Vol. 4, Dar Al-Kotob Al-Ilmiyah, 1996, p. 72; Al-Sirah al-Nabawiyyah, Dar Al-Kotob Al-Ilmiyah, 2001, p. 816; Al-Lu’lu al-Maknun Sirat Encyclopaedia, Vol. 9, Dar al-Salam, p. 467; Furhang-e-Sirat, Zawar Academy Publications Karachi, 2003, p. 84)
Everyone was busy preparing for the expedition to Tabuk, and financial sacrifices were also being made so that the expenses of the journey could be met. The poor and destitute Companions would come to the Holy Prophetsa, and assistance would be given to them for their preparations. Similarly, the more affluent Companions were providing mounts and supplies to those who had none, as travelling such a long distance without a means of transport was impossible.
The Holy Prophetsa had also instructed that only those should accompany him who were strong, able to endure the hardships of travel, and had the necessary provisions and transport.
On this occasion, some Companions came to the Holy Prophetsa in tears. They requested mounts, as they were truly in need of them. The Holy Prophetsa replied, “I have nothing left on which I can provide you a ride.” Upon hearing this, they turned back weeping.
The state of their sincerity, devotion, and helplessness is described by Allah the Almighty in the Holy Quran as follows:
Salim bin Umair, Ulbah bin Zaid, Abu Laila Abdur Rahman bin Ka‘b, Amr bin Humam, Abdullah bin Mughaffal Muzani, Harami bin Abdillah, and Irbaz bin Sariyah.
In one narration, it is related that Hazrat Yamin bin Umair bin Ka‘b Nazari also met Hazrat Abu Laila Abdur Rahman bin Ka‘b and Hazrat Abdullah bin Mughaffal on the way. The latter were both weeping. He asked them, ‘Why are you crying?’ They said, ‘We went to the Holy Prophetsa asking that he grant us animals [to travel], but even there, we did not receive an animal, and we ourselves do not possess enough money or wealth to arrange animals, so that we may go out in Jihad with you.’ Upon hearing this, [Hazrat Yamin] gave them a camel used for fetching water. They put a saddle on this camel; aside from this, he also gave them some dates for their provisions, and thus the two set out to join the Holy Prophetsa in Jihad. This was how their provision was arranged.
Similarly, when Hazrat Abbas learned of this, he provided two of the [seven] Companions with riding animals and provisions, and Hazrat Uthmanra gave the remaining three riding animals and provisions. Thus, these seven set out alongside the Holy Prophetsa. (Al-Sirah alNabawiyyah, Dar Al-Kotob Al-Ilmiyah, 2001, p. 816; Anarat-ul-Duja Fi Maghazi Khair-ul-Warasa, Dar-ul-Minjah, 2006, p. 721; Sharh al-‘Alamah al-Zarqani ala alMawahib al-ladunyah, Vol. 4, Dar Al-Kotob Al-Ilmiyah, 1996, pp. 74-75; Tarikh AlTabari, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, 1987, p. 182; Al-Lu’lu al-Maknun Sirat Encyclopaedia, Vol. 9, Dar al-Salam, p. 469)
Similarly, the people of the tribe of Hazrat Abu Musa al-Ash‘ari also requested riding animals from the Holy Prophetsa. There were six of them. They appointed Hazrat Abu Musa al-Ash‘ari as their representative and sent him to the Holy Prophetsa. The Holy Prophetsa told them the same, that “I have nothing that I can give you all.”
In Bukhari’s narration, it is reported that the Holy Prophetsa took an oath that he had nothing to give them. Upon hearing this, those people returned weeping. However, during this, the Holy Prophetsa bought camels from Hazrat Sa‘d bin Ubadah, and called for Hazrat Abu Musa al-Ash‘ari and said, “Take these camels for yourself and your companions.”
you the riding animals; rather, Allah has given you the riding animals. By God, if I were to swear to anything else, then, aside from thinking that another thing is better, I would, God willing, say that which is better and would offer some sort of expiation for the oath. It is true that I did swear an oath about this, but then God Almighty made a way. If I so much as suspect that I have sworn an oath about something after which something better presents itself, I opt for the better thing and offer an expiation instead.’”
In another narration transmitted by Hazrat Abu Musa al-Ash’ari, he relates, “My fellow companions sent me to the Messengersa of Allah so that I could ask him for mounts for the remaining riders who wished to march forward in the Jaishe-Usrah [the army of hardship] during the expedition of Tabuk. I submitted. ‘O Messengersa of Allah, my fellow companions have sent me to ask you for something to ride into battle with. The Messengersa of Allah replied, ‘By God, there is nothing right now that I can give you a ride on.’ Unbeknownst to me, I made this request when the Messengersa of Allah happened to be upset about something.
“Fearing lest the Messengersa of Allah might have become displeased with me in his heart, I returned, crestfallen. I informed my fellow companions what the Holy Prophetsa had said. After a short period, I heard Hazrat Bilal calling for Abdullah bin Qais. I answered his call. He told me to go to the Messengersa of Allah, who had summoned me.” This was the method of making announcements in that time period – there were no loudspeakers, of course – this was how they would make announcements.
request and then afterwards granting it to them. These people repeated the same account that Hazrat Abu Musa told. (Sahih al-Bukhari, Kitab al-maghazi, Hadith 4415; Sahih al-Bukhari, Kitab fardi l-khumus, Hadith 3133)
Expounding on the reason why the Holy Prophetsa swore an oath and the significance of making such oaths, Hazrat Musleh-eMaudra has explained in his commentary. He states:
“Here, a question arises: if the Holy Prophetsa did not even have a ride to give, why did he swear an oath that he would not give one?
“The Holy Quran, Ahadith, and historical accounts indicate that, in reality, the Holy Prophetsa did not possess any mounts at that time. The meaning of an oath, however, applies only when a thing exists and one refuses to give it. Now, can anyone swear that he will not go to the moon, or that he will not go to the sun, or that he will not swallow an elephant in one bite? Likewise, the question arises: when the Holy Prophetsa did not have a mount, why did he take an oath?
“Nor against those to whom, when they came to thee (when the announcement of war was made) that thou shouldst mount them, thou didst say, ‘I cannot find whereon I can mount you;’ (hearing this) they turned back, their eyes overflowing with tears, out of grief that they could not find what they might spend (in the way of Allah).”
This is a verse of Surah at-Taubah.
Because of their missing out and their profuse weeping, they are remembered in the books of history and sirah by the name ‘Bukka‘un’; that is, those who wept a lot. There is disagreement about their number. Some books list around 18 names, though most agree on seven names. These include
Hazrat Abu Musa al-Ash‘ari himself narrates the details of this incident. Thus, in Bukhari it is recorded that Hazrat Abu Musa al-Ash‘ari relates, “I came to the Holy Prophetsa with some of the Ash‘ari people to ask for riding animals. He said, ‘By God, I will not give you riding animals; I have no riding animals to give you, so that you may ride them.’ During this time, camels from the spoils were brought to the Holy Prophetsa, and he inquired about us. He asked, ‘Where are the Ash‘ari people?’ He then commanded that five camels with white humps be given to us.
“When we left, we said, ‘What we have done will never be a blessing for us.’ So with this thought in mind, we went back to the Holy Prophetsa and we said, ‘We asked you to give riding animals, and you took an oath that you would never give us a riding animal. Have you forgotten (that you took an oath that you wouldn’t give us riding animals)?’
The Holy Prophetsa replied, ‘I did not give
“When I appeared before him, he said, ‘Here – take these pairs of camels’” (there were six in total, which the Holy Prophetsa had just purchased from Hazrat Sa’d). “The Holy Prophetsa said, ‘Go and take these camels to your fellow companions and inform them that Allah (or he said) the Messengersa of Allah gives you these camels to ride.’ So I took the camels and brought them before my fellow companions, informing them that the Messengersa of Allah says for them to mount them. But by God, I shall not allow you to mount them until one of you goes with me to the person who heard the Holy Prophet Muhammadsa say this. Don’t think that I conveyed to you something that the Holy Prophetsa didn’t say.’ They said, ‘In our estimation, we considered you to be a truthful man.’” (Since at first, he said that the Holy Prophetsa swore his refusal.) He was being careful lest they think that what he said before about the rejection of their request was something he concocted himself, while now he’s brought the camels just a little while later.
“What I’m saying is the truth. If there was any man present when the Holy Prophetsa said this, let him come forward, so that he may testify to the fact that what I conveyed about the Holy Prophet’ssa initial refusal is true and that only later were camels procured.”
In any case, the people said that in our estimation, we consider you to be true, and we will do whatever it is that you wish. Hazrat Abu Musa left with a group of people until they reached some people who had witnessed the entire incident directly – meaning they had witnessed the Holy Prophetsa first refusing them their
“The answer is that uncivilised and uncultured people do not believe another’s word unless an oath is taken. Even today, such people sometimes come to us and request that we help them with a certain task. When we say that we cannot do it, they respond, ‘You can do everything,’ as if to imply that we are lying when we say we cannot. In the same way, those people too were uncivilised and uncultured; they had recently embraced Islam and were yet unaware of the truthfulness, dignity, grandeur, and lofty morals of the Holy Prophetsa. When he told them that he had no mount, they assumed that he did indeed possess one, but was refusing to give it. Hence, they persisted, saying, ‘You are the leader of the people, how can you not have mounts?’
“Moreover, it is a habit among the Arabs that they are not satisfied with any statement until an oath is taken. Even in the most trivial matters, they keep saying, ‘Wallahi’ [By Allah], ‘Billahi’, ‘Thumma Tallahi’. Therefore, in response to their insistence for a mount, the only way to satisfy them was for the Holy Prophetsa to take an oath. Since they had taken his reply as an excuse or evasion, he swore an oath to reassure them and to bring the matter to an end. Once they departed, a mount later became available, and the Holy Prophetsa called them back and granted it to them.
“Thus, the purpose of that oath was to convey, in essence, that they not waste his time. Though he did not utter these words, this was the import of his action: to indicate to them not to persist. And the reason he later provided the mount was because it was an opportunity for virtue, and the Holy Prophetsa did not wish to let such an opportunity go to waste.” (Naiki Ki Tahrik Pur Foran Amal Karo, Anwar-ul-Aloom, Vol. 18, pp. 571-572)
Commenting on verse 92 of Surah atTaubah – which I read earlier – Hazrat Musleh-e-Maudra has explained this incident in detail.
The translation has been presented already: “Nor (is there any reproach) against those to whom, when they came to thee that thou shouldst mount them, thou didst say, ‘I cannot find whereon I can mount you’; they turned back, their eyes overflowing with tears, out of grief that they could not find what they might spend (in the way of their Lord).”
In the commentary of this verse, Hazrat Musleh-e-Maudra has written:
“With respect to its application, this verse is general in nature; however, it specifically alludes to seven impoverished Muslims who were ardently desirous of participating in Jihad but lacked the means to fulfil the yearning of their hearts. These men presented themselves before the Holy Prophetsa and requested that he make arrangements for their conveyance. The Holy Prophetsa replied with regret, ‘Alas, I am unable to make any arrangements for you.’ Hearing this, they were deeply grieved, their eyes filled with tears, and they departed with heavy hearts.
“It is related that after they had left, Hazrat Uthmanra provided three camels, and four other Muslims also contributed camels. The Holy Prophetsa then allotted one camel to each of the seven men.
“The Holy Quran has recorded this incident in order to set forth a clear contrast between the sincerity and devotion of those believers who did not possess any wealth and those affluent individuals who possessed the means and resources to travel, yet fabricated false excuses to stay behind.”
On one side stand these poor believers –full of faith, zeal, and ardent passion – and on the other, the wealthy, who professed Islam merely with their tongues but whose hearts were filled with hypocrisy.
“From this verse, it is also evident that not all those who remained behind in Medina were hypocrites. Some were genuinely unable to go forth because they possessed no means to do so. Among them were also sincere believers who were prevented from accompanying the Holy Prophetsa solely due to a lack of provisions and transport.” (Duroos Hazrat Muslehe-Maudra [unpublished], Tafsir Surah atTaubah, Verse: 92)
Hazrat Musleh-e-Maudra relates that when the Holy Prophetsa announced his intention to journey towards Syria, the Muslims responded with extraordinary sincerity and enthusiasm, vying with one another in offering sacrifices. As for the poor Muslims, where could they find the equipment for battle? They possessed nothing at all. The treasury of the Muslim government, too, was empty. Only their more prosperous brethren could come forward to assist them. Thus, each person strove to outdo the other in financial sacrifice.
On that day, Hazrat Uthmanra presented the greater part of his wealth before the Holy Prophetsa – one thousand gold dinars (which, in those days, when Hazrat Muslehe-Maudra mentioned this, was worth approximately twenty-five thousand rupees, but in today’s value, it would amount to hundreds of thousands). Similarly, other Companions contributed according to their capacity, providing mounts, swords, and spears for their poorer brethren. So deep was the spirit of sacrifice among the Companions that even a group of converts
from Yemen, who had recently migrated to Medina and were in extremely straitened circumstances, came before the Holy Prophetsa and pleaded:
“O Messengersa of Allah, take us with you. We seek nothing else – only that you provide us the means to reach the battlefield.”
As mentioned previously, concerning these very people, the Holy Quran states:
“Nor (is there any blame) against those to whom (who could not participate in this battle), when they came to thee that thou shouldst (provide them with the means and) mount them, thou didst say, ‘I cannot find whereon I can mount you;’ they (got up from that sitting) and turned back, their eyes overflowing with tears, out of grief that they could not find what they might spend (out of service to Islam).”
Abu Musara was the leader of this group. When he was later asked what they had requested from the Holy Prophetsa, he replied, “By Allah, we did not ask for camels, nor for horses. We merely said, ‘O Messengersa of Allah, we are barefooted. We do not even have shoes. (We do not have boots or shoes.) We cannot undertake so long a journey barefoot. If only we could obtain pairs of shoes, we would hasten forth on foot to join our brethren in this battle.’”
(Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, pp. 360-361)
Such was their deep passion.
Regarding the appointment of a deputy in Medina during this expedition, it is written that, on the occasion of the Battle of Tabuk, the Holy Prophetsa appointed a representative to act in his stead during his absence.
There are various reports concerning this matter. According to one account, the Holy Prophetsa appointed Hazrat Muhammad bin Maslamah as his governor in Medina. Other narrations mention the names of Hazrat Sibah bin Urfatah, Hazrat Alira, and Hazrat Abdullah bin Umm Maktum. (Al-Sirah alHalabiyyah, Dar Al-Kotob Al-Ilmiyah, Vol. 3, 2002, p. 815)
When these different reports are compared and one attempts to reconcile them – to determine how they can be rendered consistent, and whether all four of these names are genuinely authentic –one possible understanding is that all four were indeed appointed as deputies, but with differing responsibilities.
Thus, Hazrat Ali’sra charge was the care of the Holy Prophet’ssa family and household. Hazrat Muhammad bin Muslamah was responsible for the general affairs of the people of Medina. Hazrat Abdullah bin Umm Maktum was responsible for leading the prayers. Hazrat Sibah bin Urfatah was initially appointed the general deputy in Medina, and subsequently Hazrat Muhammad bin Maslamah was designated in his place. (Sharh al-‘Alamah al-Zarqani ala al-Mawahib al-ladunyah, Vol. 4, Dar Al-Kotob Al-Ilmiyah, 1996, p. 81; Dairah Ma’arif Sirat Muhammad Rasoolullahsa, Bazam Iqbal Lahore, p. 480)
Because the journey was long, the Holy Prophetsa instructed Hazrat Alira to remain in Medina to attend to the household matters and domestic necessities.
The hypocrites – whose practice was that of mockery and slander – began to whisper and taunt upon hearing that Hazrat Alira was left in Medina; they alleged that he was a burden upon the Holy Prophetsa, and that this was why the Holy Prophetsa had not taken him along. Hearing these taunts and seeing the hypocrites around him, Hazrat Alira was distressed, took up his arms, and presented himself before the Holy Prophetsa The Holy Prophetsa was then encamped about three kilometres from Medina at the place called Jurf. Hazrat Alira expressed his anxiety and said that he had been left among women and children, though he was strong and of standing.
The Holy Prophetsa comforted him and uttered a phrase which greatly magnified Hazrat Ali’sra stature and rank. He said to Hazrat Alira:
“O Ali, are you not content to be to me in the position that Aaron was to Moses, except that you are not a prophet in my stead?”
That is, just as Aaron – who was a prophet – served as deputy and steward for Prophet Moses while he was journeying to Mount Sinai, so would Alisa be his deputy –but, of course, not as a prophet. (Sahih alBukhari, Kitab al-maghazi, Hadith 4416; AlLu’lu al-Maknun Sirat Encyclopaedia, Vol. 9, Dar al-Salam, p. 472)
Regarding the number of Muslims for the Battle of Tabuk, it is recorded that after having applied every outward means of preparation for the campaign, the Holy Prophetsa turned to supplication and continued to pray from the beginning of the preparations until the moment of departure for Tabuk. He supplicated:
“O Allah, if this small community perishes, then no one will remain on the earth to worship You.”
Strikingly, the same supplication is mentioned at the very first great expedition of the Holy Prophetsa, namely the Battle of Badr, and here again at this last major campaign. (Al-Mu’jam Al-Kabir Li AlTabrani, Vol. 18, Dar Ihya al-Turath alArabi, 2002, pp. 231-232; Kanzul Ummal, Vol. 7, pt. 13, p. 18, Dar Al-Kotob AlIlmiyah, 2004, Hadith 36183; Subul AlHuda Wa Al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, 1993, p. 434)
Despite the great heat, the long journey, numerous difficulties, and the hypocrites’ propaganda, a very large army was assembled – some thirty thousand strong. Among them were ten thousand horsemen. This was the largest army that accompanied the Holy Prophetsa in any campaign during his life. Different traditions give varying figures: one report even claims forty thousand; another mentions seventy thousand. Some narrations speak of ten thousand or, in other reports, twelve thousand cavalry with the Holy Prophetsa. Historians generally settle on the narration that states the number as thirty thousand. This, of course, is an estimate because at that time there were no formal registers for counting soldiers, as later became common during the era of the Rightly Guided Caliphate. (Al-Sirah alHalabiyyah, Dar Al-Kotob Al-Ilmiyah, Vol. 3, 2002, p. 185; Al-Lu’lu al-Maknun Sirat
Encyclopaedia, Vol. 9, Dar al-Salam, p. 474)
The Holy Prophetsa commanded each branch of the Ansar and every Arab tribe to prepare standards – liwa (small banners) or ra’yah (larger flags). He bestowed the principal banner of the Tabuk army upon Hazrat Abu Bakrra. Other standards were entrusted to Hazrat Zubair, Hazrat Usaid bin Hudair, Hazrat Abu Dujanahra, and, according to some accounts, to Hazrat Hubab bin Mundhir as well. (Al-Tabaqat Al-Kubra, Vol. 2, Dar Al-Kotob Al-Ilmiyah, 1990, p. 125; Al-Sirah al-Halabiyyah, Dar Al-Kotob Al-Ilmiyah, Vol. 3, 2002, p. 186; Sharh al-‘Alamah al-Zarqani ala alMawahib al-ladunyah, Vol. 4, Dar Al-Kotob Al-Ilmiyah, 1996, p. 83; Al-Lu’lu al-Maknun Sirat Encyclopaedia, Vol. 9, Dar al-Salam, p. 475)
At the time of departure, it was customary for caravans to appoint guides familiar with the routes. The following is what has been mentioned about appointing a guide on the occasion of Tabuk. The Holy Prophetsa appointed Alqamah bin Faghwa Khuza‘i and his father as guides, for they knew the paths well and could lead the army more quickly along the right way. (Sharh al-‘Alamah al-Zarqani ala al-Mawahib alladunyah, Vol. 4, Dar Al-Kotob Al-Ilmiyah, 1996, p. 84)
Hazrat Ka‘b bin Malik relates that the Holy Prophetsa set out for Tabuk on a Thursday – noting that the Holy Prophetsa favoured setting out on Thursdays for any journey. (Sahih al-Bukhari, Kitab al-jihadi wa s-siyar, Hadith 2950)
As per usual practice, people began to assemble at the place called Thaniyat alWada’ some distance from Medina, and when all preparations were complete, the Holy Prophetsa departed from Medina towards Tabuk.
Abdullah bin Ubayy bin Salul, the leader of the hypocrites, made a last hypocritical attempt: he encamped with a force on the lower slopes of Mount Zuba at Thaniyat alWada and gave the impression that he too was prepared to accompany the Muslims to Tabuk. But when the Holy Prophetsa ordered the army to prepare, Abdullah bin Ubayy withdrew with his army – which some say was large in number – back to Medina, saying that the Muslims regarded the war with the Romans as a game –whereas, he said, it was no a game; rather the Roman Empire was mighty, and such a long march in such heat and circumstances was no act of wisdom. This was his claim. He professed, “I fear seeing Muhammad’ssa Companions captured by the Romans.” Thus, he returned after saying this – a tactic intended to discourage others and induce some Muslims to abandon the Holy Prophetsa – but, as many times before, it failed. He had done something similar at the Battle of Uhud, where he accompanied the army part of the way and then departed with some three hundred of his followers while the Muslim force numbered about a thousand, which left them with only seven hundred soldiers. On this occasion, the army was much larger. (Sharh al-‘Alamah alZarqani ala al-Mawahib al-ladunyah, Vol. 4, Dar Al-Kotob Al-Ilmiyah, 1996, p. 84 & Vol. 3, pp. 401-402; Tarikh Al-Tabari, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, 2012, p. 182) It is also related that a slave joined the expedition without his master’s permission. When the Holy Prophetsa learned of this, he
admonished the slave who did not acquire permission. The details of this incident state that during his stay at Thaniyat al-Wada’, the Holy Prophetsa found an armed slave who had joined the army without seeking permission from his mistress. The Holy Prophetsa addressed him, saying: “Return to your mistress.” The Holy Prophetsa asked him if he had taken permission, upon which he replied in the negative. The Holy Prophetsa said, “Return to your mistress. Do not take part in our fighting without permission; if you are slain in battle, you will enter the hellfire.” (Sharh al-‘Alamah alZarqani ala al-Mawahib al-ladunyah, Vol. 4, Dar Al-Kotob Al-Ilmiyah, 1996, pp. 83-84)
This underscores the true standard of trustworthiness, which demands that permission must be sought from the master.
I shall, insha-Allah, recount further details of this expedition in due course.
At this time, I wish to mention some deceased members whose funeral prayers I will later lead [in absentia].
The first mention is of respected Ghulam Muhiuddin Sulaiman Sahib. He was a missionary in Indonesia. He recently passed away at the age of 67.
[“Surely, to Allah we belong and to Him shall we return.”]
His paternal grandfather, Haji Damiri Sahib, pledged allegiance in 1932 through the late Maulana Rahmat Ali Sahib. After his primary education, the deceased went to Rabwah for further studies, where he was accepted to Jamia Ahmadiyya Rabwah in the Fasl Khas. In 1985, he passed the Shahadatul Ajanib exam, after which he returned to Indonesia. He completed his studies during the time of Hazrat Khalifatul Masih IVrh, who appointed him to Jakarta, Indonesia, and various cities there, where he served as the regional missionary. He was also a member of various central committees. His period of service spanned approximately 40 years. He is survived by two sons and a daughter.
One of his sons, Muslehuddin Ehsan Sahib, is a missionary who is also serving in Indonesia. Everyone who met him, as well as his relatives, has expressed that he was a sincere, simple, and very loving person. He had devoted his life to always serving the faith and for the betterment of others. His prominent qualities were humility, kindness and being disciplined. Anyone who met him could not help but be impacted by his sincerity and simplicity. His services in the fields of education and moral training are worthy of appreciation. He always gave importance to moral character alongside education. He was constantly concerned with establishing the future generations upon the foundations of good character and faith. He wholeheartedly took part in propagation efforts and always conveyed his message with sincerity, dignity, and love. He had a deep connection with Khilafat; his loyalty was exemplary. He was someone who placed his trust in Allah. He showed great patience and steadfastness during his final days, and despite his illness, he did not utter a single complaint. Rather, he always expressed sentiments of gratitude. May Allah the Almighty grant forgiveness and
When you stand up in prayer, it is necessary for you to have firm faith that your God has power over all things. Only then will your prayer be accepted and you will behold the wonders of God’s power that we have beheld.
(Hazrat Mirza Ghulam Ahmadas , Noah’s Ark, p. 34)
mercy to the deceased.
The second funeral is of respected Dr Muhammad Shafiq Sahgal Sahib. He previously served as the Amir of District Multan and later as the Naib Wakil-utTasnif Tahrik-e-Jadid, Rabwah. He also recently passed away.
[“Surely, to Allah we belong and to Him shall we return.”]
By the grace of Allah the Almighty, the deceased was a musi. He is survived by three sons.
Ahmadiyyat was established in his family through his father, the respected late Mian Muhammad Umar Sahgal Sahib, who accepted Ahmadiyyat during the time of the Hazrat Khalifatul Masih IIra. Doctor Sahib was a PhD doctor. After his matriculation, he devoted his life and presented himself to the Hazrat Khalifatul Masih IIra, who instructed him to pursue an education. At that time, there were plans to establish the Fazl-e-Umar Research Centre. In any case, he was interested in pursuing an education in the sciences; first, he completed his MSc in Chemistry from there. Then he came here to the UK, where he obtained his PhD in chemistry. He also had the honour of having a Nobel Laureate as one of his professors.
By the time he returned, the Research Institute had not yet been formed, so Hazrat Musleh-e-Maudra did not appoint him there, leaving him without any work. His father requested that, until the Jamaat needed him for some work, he be permitted to join him in his business. Hence, he joined his father in his business. However, at the same time, he was also able to serve the Jamaat in various capacities. He was able to serve as the Amir of District Multan for about 14 to 15 years. He was also part of the Furqan Force.
During the time of Hazrat Khalifatul Masih IVrh, there was a longstanding dispute between two families in Calcutta who also
happened to be among his relatives. Hence, Hazrat Khalifatul Masih IVrh appointed him there to investigate, having formed a commission, and he resolved the matter very gracefully. Hazrat Khalifatul Masih IVrh had expressed to him that he knew he would not become partial to his relatives and would come to an honest decision, and that is exactly what happened.
He also went to Uganda in 1991 upon the instruction of Hazrat Khalifatul Masih IVrh where an oil mill was to be built. Hence, he had the oil mill built under his supervision. Similarly, he was also entrusted with other responsibilities in three other African countries and a European country as well, which he carried out. Despite having his own business – he also had his own edible oil mill in Multan – he always remained well aware of the fact that he was a life-devotee and he would give precedence to Jamaat work over the responsibilities associated with his business.
In 2003, he wrote to me saying that he wished to devote himself and spend the rest of his life in service. Hence, I appointed him to Tahrik-e-Jadid as Naib Wakil-ut-Tasnif. He was educated, proficient in English and also possessed religious knowledge, and so he carried out this work in an excellent manner.
His son Mahmud Sahgal Sahib says, “He was able to live an active and motivated life, given to worship. Reciting the Holy Quran and pondering over its contents was a salient attribute of his. Most people who came to offer condolences upon his demise said that he was gentle, kind, and full of sincerity. He was a loving person and had a beautiful way of guiding people and tending to their moral training.” He says, “He always enjoined us to remain obedient to the system of the Jamaat, and would say that we should only express our opinion in an appropriate forum, and not to speak up at every occasion, even if we see something that could be corrected. He would always say that we should not look
towards other people or even office bearers; rather, we have pledged allegiance to the Khalifa of the time. So, we should bear in mind that whatever we have to say should be said to the Khalifa of the time and we must fulfil our pledge of loyalty to him.” May Allah the Almighty grant him forgiveness and mercy.
The third mention is of respected Bushra Pervaiz Minhas Sahiba, wife of Pervaiz Minhas Sahib of the USA. She also recently passed away.
[“Surely, to Allah we belong and to Him shall we return.”]
She was the daughter of Chaudhary Fazal Ahmad Sahib, former manager of the Jamaat farm in Karim Nagar and Nusrat Abad. Before her marriage, she rendered many services under Lajna in Hyderabad, Sindh. Then, she lived in Rawalpindi, where she also had the opportunity to render services. Then she moved to America with her husband. She was the local Sadr Lajna in Rawalpindi. Then, after moving to America, she also rendered services as the Naib Sadr in her local chapter. She was regular in keeping fasts and offering prayers; she offered tahajjud [pre-dawn voluntary prayers], put her trust in Allah and was devoted to Khilafat. She was hospitable, sociable, and beneficial to others; she took care of the poor and was a very virtuous and sincere woman. She was regular in offering financial contributions and was at the forefront of making financial sacrifices. She had a strong connection with Khilafat. She would always write letters to me seeking prayers. The deceased was a musiah. She did not have any children, but was very kind to the children of others. May Allah the Almighty grant her forgiveness and mercy.
(Official Urdu transcript published in the Daily Al Fazl International. Translated by The Review of Religions.)
