Al Hakam - 24 October 2025

‘Modesty is part of faith’

National amila of Lajna Imaillah Ireland meets Huzoor

Islamabad, Tilford, 11 October 2025: The national amila and various other officebearers of Lajna Imaillah Ireland had the honour 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 Sadr Lajna Imaillah Ireland, Najia Nusrat Malik Sahiba, introduced the delegation and requested Huzooraa to grant a theme for their upcoming year.

Huzooraa bestowed the theme of ‘

[“Modesty is part of faith” (Sahih al-Bukhari, Kitab al-iman, Bab al-haya’u mina l-iman, Hadith 24)]. Huzooraa explained that haya or modesty is a vast and comprehensive subject. He instructed them to research its various facets and then explain them to the Lajna members. A person who cultivates haya, Huzooraa stated,

is one who obeys the commandments of Allah, worships Him and acts upon the directives of the Holy Prophet Muhammadsa, the counsels of the Promised Messiahas and all Islamic injunctions while safeguarding their sanctity. Huzooraa advised them to extract short passages on this broad topic and continuously share them with the members of Lajna Imaillah.

After this, each member of the delegation had the opportunity to introduce herself and her responsibilities. During the introductions, Huzooraa enquired from the Ishaat Secretary if they published a periodical. The secretary explained that they did not have a regular publication due to a lack of submissions. Huzooraa noted that there were educated Lajna members in Ireland, including those present in the delegation, who were capable of writing. He guided that if a full periodical was not

feasible, they should at least maintain an active Lajna Imaillah website, regularly uploading articles, Quranic verses and inspiring quotations. The secretary affirmed that they would, insha-Allah, act upon this guidance.

Following the introductions, the Sadr requested permission for the members to ask some questions, which Huzooraa graciously granted.

Balancing religious service, childrearing and worldly matters

A Lajna member sought guidance on how to create a balance between her duties of serving the faith, raising her children and managing other worldly responsibilities. Huzooraa guided her that he has addressed this very topic extensively on numerous

The angels recording attendance on Friday prayer

Hazrat Abu Hurairahra narrated, “The Prophetsa said, ‘When Friday arrives, the angels stand at every door of the mosque, writing down [those who arrive] first, then those after them in order. When the imam sits [to begin the sermon], they fold up their scrolls and come to listen to the remembrance.”

(Sahih al-Bukhari, Kitab Bad’i l-khalq, Bab dhikri l-mala’ikah, Hadith 3211)

Hazrat Mirza Ghulam Ahmadas, In His Own Words Sufi music and songs

After this, regret was expressed at the condition of various sufi leaders, who were indulged in sufi music and singing (surud), and other self-invented practices of this nature. In this context, the Promised Messiahas said: “Human beings possess a propensity to derive pleasure in things and this is what moves them to feel pleasure in sufi music and singing. The inner self of man is deceived into thinking that he is deriving pleasure from the subject matter being sung, but in actuality, their inner self is only concerned with the pleasure that it derives from the music itself, irrespective of whether Satan is being praised or God. When these people become engrossed in this and lose themselves to it completely, be it the praise of Satan or the praise of God, both become one and the same.” At this, the walk came to its conclusion. The Promised Messiahas returned later on when it was time for food, and after he had finished eating, he delivered the address that follows. I now present what I have remembered thereof.

(Malfuzat [English], Vol. 2,

23 October

24 October 1924: On this day, whilst in London, during his tour of Europe, Hazrat Musleh-e-Maudra delivered the first Friday sermon following the foundation of the Fazl Mosque at Southfields, London. (Tarikh-e-Ahmadiyyat, Vol. 4, p. 461)

24 October 2006: Bonnie Crombie, the Mayor of Mississauga, visited Hazrat Khalifatul Masih Vaa on this day at the Baitul Islam Mosque in Peace Village, Canada. (‘‘Mayor of Mississauga welcomes Head of Ahmadiyya Muslim Community to Canada,’’ www.pressahmadiyya. com)

23 October

25 October 1926: On this day, Hazrat Maulana Zahoor Hussain returned to Qadian after two years of imprisonment in the USSR. This devout missionary travelled to the Soviet lands to spread the message of Islam Ahmadiyyat but was apprehended upon his arrival on false suspicions of espionage. He

This Week in History

A glimpse into the rich history of the Ahmadiyya Muslim Jamaat 24-30 October

the first Ahmadiyya mosque in Queensland State, by delivering his Friday sermon in it. Huzooraa also mentioned some details about the building of the mosque and the financial sacrifices of the local Jamaat members.

23 October

26 October 1946: On this day, Al Fazl published a report, under the heading Entry of Ahmadi Missionaries into the Land of Switzerland, authored by Mr Nasir Ahmad Sheikh, who was the then In-charge of Ahmadiyya Mission Switzerland. To read the full story, see: “Pioneer Missionaries: Part 12 – Venturing Westward: Humble beginnings as missionaries set foot in Europe” at www.alhakam.org (1 September 2023, p. 15).

26 October 1979: The 22nd annual ijtema of Majlis Ansarullah began on this day. As the government (of Pakistan) did not permit the use of loudspeakers, Hazrat Khalifatul Masih III’srh address was conveyed through the use of messengers (who would stand at a particular distance so as to relay Huzoor’srh words to

Ludhiana, in the house of Hazrat Mir Nasir Nawabra. On this day, Huzooras wrote to Hazrat Munshi Rustam Alira that he was in Hazrat Mir Sahib’sra house, due to the poor health of Hazrat Mir Sahib’sra wife, who was the mother-in-law of the Promised Messiahas. Huzooras was also an excellent example of kindness and good conduct towards his in-laws. (Maktobat-eAhmad, Vol. 2, 2008, p. 562)

27 October 1963: On this day, the Alam-e-Inami award was introduced for Atfal-ul-Ahmadiyya. Previously, it was distributed among the leading majlis of Khuddam-ul-Ahmadiyya only. The first-ever Alam-e-Inami was given to Majlis Sialkot. (Al Fazl, 31 October 1963, p. 8)

23 October

28 October 1966: On this day, Hazrat Khalifatul Masih IIIrh laid the foundation stone of Masjid Aqsa, Rabwah. (Al Fazl, 20 October 1966, p. 1)

Muhammad Nizamuddin Auliyarh and that of Amir Khusrau. Khawaja Hasan Nizami also had an audience there with Huzooras

One exemplary incident of the high standards of obedience shown by Hazrat Hakim Maulvi Nuruddinra is reported in books of history, when he acted without delaying a single moment. It is reported that he was busy examining his patients in his clinic in Qadian, when a telegram from Hauzooras reached him asking him to reach Delhi without any delay. He left everything on the spot and began his journey, literally dragging his half-worn shoes and tying his turban as he left. He did not even check whether he had money in his pocket for travel expenses. On this day, he reached Delhi. (Tarikh-eAhmadiyyat, Vol. 2, p. 425)

Tarikh-e-Ahmadiyyat, Vol. 4, p.

25 October 2013:

During his tour of Australia, on this day, Hazrat Khalifatul mosque in Brisbane, which was

Huzoor’s the audience) the points Huzoor as follows: ● ● ● least. ● Ahmadiyyat.

In his concluding address, some of mentioned were

Every child should know the rules for reciting the Holy Quran.

Those who can recite the Holy Quran fluently should learn its translation and commentary. Every boy should at least study up to matriculation and every girl should pass middle school at

Every Ahmadi should adhere to the beautiful teachings of Islam

The gathering was attended by from 672 , Vol. 2, pp. 99120)

about 3,000 ansar majalis. (Tarikh Ansarullah The

23 October

27 October 1889: Promised Messiah

For more details of this mosque, see: “Masjid Aqsa, Rabwah” at alhakam.org (22 October 2021, pp. 10-11)

29 October 1982: On this day, Hazrat Khalifatul Masih IVrh launched the Buyut-ul-Hamd Scheme for building homes for the poor as a gesture of gratitude for the inauguration of the Basharat Mosque in Spain. This was the first financial scheme during his Khilafat. (Silsila Ahmadiyya, Vol. 4, p. 818)

28 October 2016: On this day, Hazrat Khalifatul Masih Vaa delivered an historic lecture at York University in Toronto, Canada in front of an audience of more than 180 guests, including academics, politicians, media and thought leaders.

23 October

30 October 1913: On this day, Hazrat Khalifatul Masih Ira laid the foundation stone of Hazrat Maulvi Sher Ali’sra house. Hazrat Khalifatul Masih Ira laid two bricks with his own hand, and then the third brick was placed by Hazrat Sahibzada Mirza Bashir-ud-Din Mahmud Ahmadra. (Tarikh-e-Ahmadiyyat, Vol. 3, p. 468)

The event, titled “Justice in an Unjust World”, was organised by Jamaat-e-Ahmadiyya Canada in collaboration with York University. During his address, Huzooraa spoke of the increase in conflicts the world experienced and the heightened risk of another world war. (“‘Justice in an Unjust World’ – Head of Ahmadiyya Muslim Community delivers historic lecture at York University”, pressahmadiyya.com)

23 October

30 October 1992: On this day, in his Friday sermon, Hazrat Khalifatul Masih IVrh announced a financial appeal to aid the wartorn orphaned children and adults of Bosnia and personally donated a thousand pounds. Huzoorrh also appealed for donations to assist the famine-stricken people of Somalia and for the construction of a mosque in Mississauga, Canada. (Khutbat-e-Tahir, Vol. 11, p. 776)

29 October 1905: On this date, the Promised Messiahas, during his stay in Delhi, visited the shrine of the Sufi Muslim saint, Hazrat

For more details of Jamaat’s efforts for Bosnian Muslims, see: “Khilafat-e-Ahmadiyya: Standing by oppressed Bosnian Muslims” at alhakam.org (9 June 2023, p. 15)

Continued from page 1

occasions in his sermons, his addresses to Lajna and in MTA International’s weekly “This Week with Huzoor” programme. He advised the office-bearers to listen to and watch these programmes to increase their own knowledge, as it is not feasible to provide an individual answer to every one of the millions of Ahmadis on such recurring issues.

Regarding children, Huzooraa stressed the vital importance of interaction. When children return from school, mothers should sit with them and engage them in conversation, asking about their day and what they learnt. This interaction allows a mother to identify any negative influences and gently counter them with Islamic teachings. It also provides an opportunity to reinforce good values by showing how they align with what Islam has always taught. Huzooraa advised that by spending quality time with children, talking with them, sharing meals and helping with homework, a strong bond is forged and the children feel heard and understood. Weekends, he noted, should be used to give them even more dedicated time.

On discouragement in ijtema competitions

An amila member, who is an elementary school teacher by profession, pointed out that in smaller jamaats, the same group of children often wins prizes at the annual ijtema, which can discourage others. She sought guidance, noting that schools often focus more on personal progress than on public ranking.

Addressing the questioner as the Talim Secretary, Huzooraa advised her to use her professional experience to devise more engaging and inclusive programmes. He clarified that her primary responsibility is to impart religious knowledge and a single annual competition is insufficient for this purpose. The foremost goal, Huzooraa stressed, must be to teach religion for its own sake, not merely for competition.

Huzooraa emphasised that the moral training of mothers is paramount. The Talim Department must ensure that

mothers are themselves learning the faith –paying attention to salat, reciting the Holy Quran and studying the prescribed Jamaat literature, such as the prescribed book Barakat-ud-Du‘a [The Blessings of Prayer]. Huzooraa instructed that small extracts from this prescribed book should be sent to Lajna members to help them read and understand it so they can, in turn, teach their children. This must be a consolidated effort involving mothers, the larger Jamaat bodies and the auxiliary organisation.

Regarding competitions, mothers should be taught that the true purpose is to gain knowledge, not to win a prize. To ensure fairness, judges should be neutral and appointed from different regions and their decision must be considered final. Huzooraa also advised seeking suggestions from the youth themselves – nasirat and young Lajna – on how to make the acquisition of religious knowledge more effective and interesting.

On contacting inactive members

Regarding tarbiyat, Huzooraa advised an amila member that those who do not remain in contact should be reached out to beyond official matters – checking on their wellbeing and maintaining friendly, informal contact – so that, gradually, they begin attending Jamaat events.

The necessity of the Islamic nikah

A member enquired if a court marriage is sufficient for an Ahmadi couple to live together, or if the Islamic nikah ceremony is mandatory.

Huzooraa explained that while a court marriage makes a couple legally husband and wife in the eyes of the state and society, the Islamic nikah ceremony is absolutely essential for an Ahmadi Muslim. He stated that the Jamaat will not register a marriage until the nikah has been formally performed. The nikah ceremony establishes crucial Islamic rights and protections for both the man and the woman, including the mahr, which helps prevent future disputes. Huzooraa guided that a person who willingly forgoes the nikah cannot truly call themselves an Ahmadi. While no one can be forced, if someone refuses to register their marriage through the proper Islamic

process, their case should be reported to the Jamaat, which may result in the cancellation of their AIMS card.

Marriage: Looking beyond caste and nationality

Concerning marriage issues, Huzooraa said that he has stated many times – and this is also among the duties of missionaries and other office-bearers – that members should be counselled to look beyond caste when considering rishtas or marriage proposals. Those who reject good proposals merely because they are not from the same country, without a valid reason, are in the wrong and acting out of ignorance. Huzooraa added that his book, Domestic Issues and Their Solutions, has been published; Lajna should circulate short passages from it to members for their education.

On integration and countering anti-Islam sentiments

A question was raised regarding the responsibility some Muslims may bear for rising anti-Islam sentiment, particularly accusations of failing to integrate.

Huzooraa affirmed that where Muslims are at fault, they should admit it. He stated that Ahmadi Muslims should not isolate themselves. Lajna Imaillah should be proactive in building relationships with the local community by holding seminars and peace conferences and inviting their neighbours. This, he said, is a vital part of tabligh or outreach.

Huzooraa carefully defined integration. He clarified that it does not mean abandoning Islamic practices like the hijab or adopting immodest dress and attending nightclubs. True integration means serving the country loyally as doctors, teachers, engineers, or in any other capacity that contributes to its progress and betterment, as Ahmadi Muslims pledge to do.

Huzooraa instructed the office-bearers to educate any member who falls short in this duty, directing them to his numerous addresses on this topic from which they can share relevant passages. However, there should be no inferiority complex.

The conduct of office-bearers

An amila member asked for guidance regarding office-bearers who, by virtue of their position as “representatives of Huzooraa”, act as if their opinion is always correct, which can intimidate members.

Huzooraa clarified that an office-bearer is a representative only in their specific field of work. They are not all-knowing experts or “deputy khulafa”. Their role is to convey the Khalifa’s message, ensure its implementation and act upon it themselves. Huzooraa explained that if they truly understood this responsibility, they would focus on worship, truthfulness, fear of Allah and treating people with love and compassion.

He reminded them of the Quranic command given to the Holy Prophetsa to consult with people and not be harsh, as harshness drives people away. (Surah Aal-e-Imran, Ch.3: V.160) If this was the instruction for the Holy Prophetsa, then no office-bearer has any right to behave otherwise. Such an attitude, Huzooraa stated, is arrogance and must cease.

Encouraging Lajna members who feel incapable of serving

Guidance was sought for Lajna members who have a strong desire to serve the Jamaat but lack confidence in their own abilities.

Huzooraa stated that this is, in fact, a very good quality. He explained that humility and not desiring an office are commendable traits, as the Holy Prophetsa forbade seeking out positions of authority. (Sahih al-Bukhari, Kitab al-iman, Bab mun lum yas’ali l-’imararta a‘anahullahu, Hadith 7146) However, once the Jamaat assigns a duty to someone, it should be fulfilled to the best of their ability. The Sadr or other office-bearers should gently explain to such members that serving the faith is a blessing from Allah. This encouragement, Huzooraa noted, will motivate them to take up the work.

Before taking his leave, Huzooraa kindly enquired about the delegation’s accommodation, food and travel arrangements to the Mubarak Mosque.

(Summary prepared by Al Hakam)

From the markaz

Truthfulness, trusting in Allah’s plan and navigating the modern world: Nasirat and waqifaat-e-nau from Ireland receive guidance from Huzoor

Islamabad, Tilford, 12 October 2025: A delegation of nasirat and waqifaat-e-nau from Ireland had the honour of a mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa

The meeting began with the members of the delegation having the opportunity to introduce themselves, commencing with the Muawinah Sadr for Waqifaat-e-Nau and the National Secretary Nasirat. Following the introductions, the young attendees were graciously granted permission to ask questions for their moral and spiritual guidance.

Donating one’s body for medical science

A young lady enquired about the Islamic perspective on donating one’s body to medical institutions for the purpose of research and education.

Huzooraa explained that it is permissible to donate organs or even the entire body for medical science. He guided, however, that there should be an arrangement for the body to be returned to the relatives after the necessary experiments or procedures have been completed so that it can be buried according to Islamic rites. Huzooraa clarified that as such an act is undertaken for the benefit of humanity, there is no harm in it.

The lifespan of angels

A nasirah asked whether angels live forever.

Huzooraa explained that nothing in creation is eternal besides Allah the Almighty Himself. He stated that only Allah knows for how long He will keep the angels in existence. However, Huzooraa clarified, in relative terms and when compared to the lifespan of human beings, they can be considered to live forever.

Staying strong in faith amidst modern trials

A girl sought guidance on how to remain firm in her faith when faced with peer pressure, the negative influences of social media and the attacks of the Dajjal (Antichrist).

Huzooraa advised that one must first strengthen their own foundations through regular prayer and the study of the Holy Quran with its translation. He specifically recommended that she read the book An Introduction to the Study of the Holy Qur’an This book, Huzooraa explained, discusses the

different religions of the world, establishes the truth of Islam and clarifies the need for the advent of the Promised Messiahas in this age. By studying it, the questions planted in one’s mind by the Dajjal will be answered. If any questions remain, she should ask her local murabbi and if he cannot provide an answer, she should write directly to Huzooraa

The key, Huzooraa stressed, is to have firm faith that Islam is the final, universal religion and that the Holy Prophetsa is Khatam anNabiyyin and to increase one’s religious knowledge consistently.

The importance of telling the truth

A young nasirah asked for advice on developing the habit of telling the truth to her parents, even when she is afraid of being scolded.

Huzoor’saa first counsel was that one should avoid doing things that need to be hidden in the first place. However, if one does make a mistake, one must always speak the truth. Huzooraa explained that to lie implies that one fears a person more than Allah the Almighty and in doing so, one effectively makes the lie their god. Instead, one should admit their mistake and resolve not to repeat it.

Huzooraa narrated the powerful incident of a man who came to the Holy Prophetsa engulfed in sin, asking for one vice to abandon. The Holy Prophetsa told him to only abandon lying. Subsequently, whenever the man was about to commit a sin, the thought that he would have to truthfully admit his action to the Holy Prophetsa and face embarrassment stopped him. (Al-Jahiz, Al-Mahasin wa l-Addad, “Mahasin as-Sidq”, Hindawi ed., 2019, p. 39) In this way, by

holding fast to truthfulness alone, he was able to forsake all his other sins. Lying, Huzooraa concluded, is the greatest sin.

Overcoming negative emotions

Guidance was sought on the best way to overcome negative emotions such as anger, jealousy and pride.

Huzooraa guided that the solution lies in salat, supplications and seeking God’s forgiveness [istighfar]. One must offer the five daily prayers and, in at least one prayer, supplicate in prostration to be protected from such negative thoughts. When these emotions arise, one should immediately recite istighfar. These are not merely emotions, Huzooraa stated, but are sins in the sight of Allah.

He reminded them of the counsel of the Promised Messiahas to consider oneself the lowliest of all people, as this humility prevents the rise of anger, jealousy, or pride and becomes a means of finding Allah the Almighty. (Barahin-e-Ahmadiyya Part V, Ruhani Khazain, Vol. 21, p.18) One must choose between finding God and fulfilling one’s own vicious desires.

A childhood memory of pocket money

A nasirah asked Huzooraa at what age he started receiving pocket money and how he used to spend it.

Huzooraa shared that he did not receive pocket money regularly in the way children do today. His parents would sometimes give him money, such as on Eid. Any money he received as a gift, his mother would keep for him as savings. From this saved

amount, he was taught to pay his chanda for Tahrik-e-Jadid, Waqf-e-Jadid and Atfal-ulAhmadiyya. If he needed more, he would ask his mother, who would give him some if she could. If not, Huzooraa explained, he would return in silence and would not quarrel with her.

On Huzoor’saa writing letters to world leaders

A young lady asked if Huzooraa had ever written a letter to Benjamin Netanyahu or other world leaders regarding the conflict in Palestine.

Huzooraa confirmed that he had written letters to all of them, including Mr Netanyahu. These letters, he noted, have been published in the book World Crisis and the Pathway to Peace. Huzooraa mentioned that he received very few replies, notably from the then Prime Minister of the UK, David Cameron.

Limiting the use of technology

A nasirah asked how she could stay away from the constant use of technology and not let it affect her studies.

Huzooraa advised that one must have determination and willpower. He noted that some countries, like Australia, are considering banning mobile phones for children under 15 due to their negative impact on mental health. He guided that daily screen time, whether television or the internet, should be limited to one hour and even that hour should be spent watching beneficial programmes. If one encounters anything vulgar, they should immediately recite istighfar

The wisdom of shaving one’s head for Hajj

A question was asked about why Muslims shave their heads for Hajj and whether it is also required for Umrah

Huzooraa explained that shaving or trimming the hair is a rite of both Hajj and Umrah. The Holy Quran gives a concession that if someone has an ailment of the head, they may simply cut their hair instead of shaving it completely. (Surah al-Baqarah, Ch.2: V.197; Surah al-Fath, Ch.48, V.28) Both practices are permissible. Shaving the head, Huzooraa noted, is a good gesture, as it symbolises one’s complete submission before Allah the Almighty.

Can all religions be right?

A nasirah asked that, since all people claim their religion is right, can all religions be true?

Huzooraa explained that all religions founded by Prophets sent by God were true for their specific time, place and people. However, those same Prophets also foretold the coming of a final, law-bearing Prophet, Hazrat Muhammadsa. Their religions were for a limited time, whereas only Islam and the Holy Quran claim to be a universal religion for all people and for all time to come. (Surah al-A‘raf, Ch.7: V.159)

Building the habit of Tahajjud

Guidance was sought on the best way to build the habit of offering Tahajjud at a young age.

Huzooraa advised that the best way is to have a firm determination to wake up at a specific time. He mentioned the Hadith which encourages sleeping early so one can wake up early for prayer. (Sahih al-Bukhari, Hadith 568 and 1146) Huzooraa also cited the English proverb, “Early to bed and early to rise, makes a man healthy, wealthy and wise,” adding that offering Tahajjud is a key part of this wisdom.

Understanding the Friday sermon

A young girl mentioned that she finds it difficult to follow the Friday sermon, as she

does not understand all the Urdu words.

Huzooraa guided her to watch MTA’s “Friday Sermon For Kids” programme that is broadcast on the weekend following the sermon. He explained that this programme presents a summary of the sermon and explains its important points in a manner that is easy for children to understand.

Recognising when Allah is pleased

A nasirah asked how she can recognise when Allah is pleased with her.

Huzooraa explained that a person knows their own good and bad deeds. Allah the Almighty states that He is pleased with good deeds and displeased with bad deeds. Therefore, one must judge oneself. If one speaks the truth at all costs, Allah will be pleased; if one tells a lie, He will not be.

Overcoming academic pressure and trusting Allah

A teenager asked how she could overcome the overwhelming pressure to succeed in her studies and learn to trust Allah’s plan.

Huzooraa advised her to have certainty that Allah listens to the prayers of those who do good deeds. When feeling stressed, she should offer two units of voluntary prayer [nawafil], supplicate in prostration and give something in charity to help the poor. She should also recite durood, i.e., invoke salutations upon the Holy Prophetsa

Her primary objective is her studies. Huzooraa advised her to work diligently, revising her lessons daily and preparing well for tests, thereby building a strong academic base. After putting in her full effort, praying and giving charity, she should then leave the matter in Allah’s hands. This, Huzooraa explained, is true trust in Allah. Constant anxiety over past answers is a burden on the mind. The key is to relax, work hard, pray, give charity and then trust in God.

On the existence of injustice in the world

A girl asked how to respond to atheists who question the existence of God by pointing to injustice in the world.

Huzooraa stated that Allah never permits injustice; on the contrary, He commands absolute justice and warns that the unjust will be punished. The Quranic standard of justice is so high that one must speak the truth even if it goes against one’s own parents. (Surah an-Nisa, Ch.4: V.136)

Huzooraa said, she should ask them, “Is Israel acting justly by killing Palestinians?” They then try to justify it by saying they have done such and such; that is why it is justified. Is this what you call justice? The injustice in the world, Huzooraa explained, is perpetrated by humans, not by God. He pointed to the UN Security Council, where the veto power of five nations allows them to

Israel wants Hamas to thrive – here’s why

Retracing the steps of the creation of Hamas reveals not just its beleaguered relationship with Israel but also how the latest offer of truce is just another political ploy masquerading as a peace deal

The surprising roots of Hamas

The story of Hamas’s creation has unexpected roots: the seeds of what was to later become Ḥarakah al-Muqāwamah al-ʾIslāmiyyah or Hamas were sown in the environs of a refugee camp in Gaza – when Sheikh Ahmad Yassin, who suffered from quadriplegia and was nearly blind, founded a small movement on the peripheries of Palestinian politics in December 1973: Mujama-al-Islamiya – a Muslim charity, dedicating its minimal resources on building mosques and schools, while calling for a form of political Islam.

The dominant political force in the region at the time was the Palestinian Liberation Organisation (the PLO), under the leadership of Yasser Arafat. With many of its members violently anti-Israel, it was no surprise that Israel wanted to take the PLO to task and weaken its hold. And when they noticed Yassin’s nascent movement dwindling on the political fringes, it afforded an ideal opportunity to sow

discord. Henceforth, Israel purposefully pursued a calculated divide-and-rule policy: attack and weaken the PLO and prop up its political adversary.

An unexpected ally

With Israel’s consistent support and injection of funds, over time this inconspicuous political movement grew into Hamas as we know it today. While Hamas’s rise to its current position as a formidable anti-Israel militant force was an unexpected outcome of Israel backing the movement early on, it has given Israel a convenient excuse to pursue a military assault on Gaza, holding the actions of Hamas as a pretext on the international stage to demonstrate the unviability of a two-state solution. (“How Israel helped prop up Hamas for decades”, analystnews.org, 30 October 2023)

Overtly then, Hamas is Israel’s archnemesis, but its thriving existence provides vindication to Netanyahu’s strategic policy to covertly continue to bolster Hamas. In a Likud Party meeting in 2019 the Israeli PM revelled: “Anyone who wants to thwart the establishment of a Palestinian state has to support bolstering Hamas and transferring money to Hamas. This is part of our strategy — to isolate the Palestinians in Gaza from the Palestinians in the West Bank.”

(“Why Did Netanyahu Want to Strengthen Hamas?”, haaretz.com, 11 October 2023)

block resolutions that are against their own interests, as a clear example of man-made injustice. Islam, in contrast, always ensures absolute justice.

Why the righteous face trials

The final questioner asked if Allah gives certain souls heavier burdens because He loves them more.

Huzooraa explained that the Prophets endured the greatest difficulties. He narrated that the Holy Prophetsa would suffer from fevers more severe than others, yet Allah also granted him a greater capacity to bear them and he never forsook his work. (Sahih al-Bukhari, Kitab al-marda, Hadith 5667) The Promised Messiahas also written that Prophets face great trials, such as the loss of children and being wounded in battle, yet they demonstrate supreme patience. (Malfuzat [English], Vol. 1, pp. 14-17) These trials serve to show the world that the beloved of Allah are not people who live in constant ease, but that they, too, face hardships and demonstrate perfect steadfastness, as Allah grants them strength from Himself.

As the mulaqat concluded, the attendees had the honour of receiving a pen from Huzooraa as a gift.

(Summary prepared by Al Hakam)

Using Hamas as a proxy to peace

The reality is thus a sinister paradox: the more of a monster Hamas becomes, the more ‘just cause’ is handed in Israel’s hands to obliterate Gaza. The heinous events of October 7th have become a tragic watershed moment in the decades-long conflict, with Israel’s disproportionate and destructive military campaign against Gaza perpetuating a vicious cycle of violence, spurring greater anti-Israeli sentiment within Hamas’s ranks.

Thus, keeping Hamas alive ensures that Netanyahu’s aspirations of thwarting a twostate solution can be fulfilled. So, even while members of Netanyahu’s government have repeatedly called for “force, force and more force” against Hamas, Israel continues to permit the funnelling of millions to Gaza via Qatar, knowing they will inevitably flow into the hands of Hamas leadership.

(“Netanyahu defends Qatari cash infusion to Gaza”, france24.com, 11 November 2018)

A tragic irony

As the second anniversary of the tragic events of October 7 passes, Israelis who have lost loved ones are still seeking answers, some with a despondency and disillusionment with the current government. Sigal Mansuri, who lost both her daughters on the day has a message for Prime Minister Benjamin Netanyahu: “We want to know the truth… We want to know

what led us to October 7.” (“‘What led us to October 7?’: Families demand answers two years after music festival attack”, edition. cnn.com, 7 October 2025)

The tragic irony of her words is profound. Israel’s clandestine support for Hamas is, however, an open secret: Mansuri and her husband helped form the ‘October council’ in the aftermath of Hamas’s attack, which calls for the establishment of an independent commission of inquiry to investigate Israel’s failures that helped lead to the events of that day. Netanyahu has unsurprisingly dismissed this offhandedly, touting that the process will reek of bias.

On a day that will bring much reflection to both sides of Israel and Palestine, there is also momentum building for the terms of a peace deal to be finalised with Hamas in Egypt. (“October 7, 2025 - Israel-Hamas war”, edition.cnn.com, 7 October 2025) Last week, when the prospects of the deal were announced in the White House, Netanyahu remarked that the plan would help achieve his country’s “war aims” and “dismantle Hamas’s military capabilities.” (“Trump proposes 20-point plan to end war in Gaza”, aljazeera.com, 29 September 2025) So long as the global peace process is rigged with such blatant duality, it will continue to be farcical and perpetuate a lie not just on the world stage but also against the very people it claims to protect.

From the markaz

‘Your real task is to mobilise the inactive’ National amila of Lajna Imaillah Canada meets Huzoor

Islamabad, Tilford, 18 October 2025: The 29-member national amila of Lajna Imaillah Canada had the honour of a mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa

The meeting commenced as Huzooraa graced the hall with his presence, extended his salaam, and led the delegation in a silent prayer. Following the prayer, each of the amila members had the opportunity to introduce herself and her role within Lajna Imaillah Canada.

Guidance to national amila members

During the introductions, Huzooraa imparted specific and direct guidance to many of the national secretaries regarding their respective departments.

To the Muhasibah Maal, Huzooraa enquired about the thoroughness of the auditing process. Addressing the Secretaries for Tahrik-e-Jadid and Waqf-e-Jadid, Huzooraa enquired if Lajna Imaillah was contributing its expected share of one-third of the national Jamaat’s total contributions to these schemes.

The Secretary for Nau-Muba’i‘aat reported challenges in connecting with inactive members from diverse religious backgrounds. Huzooraa guided that she should maintain contact by regularly sending them brief passages from the Holy Quran and Hadith and that tailored plans must be created to cater to the specific needs of converts from different backgrounds.

Huzooraa advised the Secretary Tarbiyat to adopt a proactive approach. He guided that a supportive, grassroots framework be established to keep a discreet understanding of family wellbeing, enabling timely assistance before issues escalate. Based on this understanding, relevant guidance on resolving marital disputes and creating peaceful homes should be regularly disseminated through online platforms.

Speaking with the Secretary Tabligh, Huzooraa stressed that any new converts (bai‘ats) should be immediately integrated into the system of the Secretary NauMuba’i‘aat to ensure their proper follow-up and training.

To the Secretary Nasirat, Huzooraa enquired about the plan for inactive members. He emphasised that the tarbiyat and moral training of nasirat should be such that they transition smoothly into Lajna Imaillah, fully integrated into its system, rather than being suddenly swept away by worldly influences upon reaching the age of 15.

Huzooraa asked the Secretary Talim which book had been prescribed for Lajna members. Upon being told it was the full text of Haqiqat-ul-Wahi (The Philosophy of Divine Revelation), Huzooraa advised that this was a very large and profound book

that could take two years to complete. He guided them to adopt a realistic approach and not assign tasks that members would find difficult to fulfil.

The Secretary Khidmat-e-Khalq was advised that when the organisation donates to charities, they should follow up to receive a report on how the funds were utilised. This information can then be shared with Lajna members.

Huzooraa instructed the Secretary for Waqifaat-e-Nau to ensure that his addresses to Waqifaat-e-Nau are regularly shared with them, either in full or as summaries and key excerpts. Finally, the Muawinah Sadr for Press and Media was guided to maintain contact with the central Press and Media Department and to disseminate the content and updates they provide.

Following this detailed guidance, the Sadr Lajna requested permission for the members to ask some questions.

Engaging inactive members

An amila member asked for guidance regarding Lajna members who attend general Jamaat events like Eid prayers or Jalsa but do not participate in Lajna-specific programmes, despite the efforts of local office-bearers.

Huzooraa explained that the very task of the organisation is to make such members active. As long as they profess to be Ahmadi, they are members of Lajna and it is the duty of the Tarbiyat Department to reach out to them. He cautioned that if contact is only made to ask for donations or attendance at meetings, members may feel it is a transactional relationship and may even give their contribution reluctantly. The core challenge and purpose of the officebearers, Huzooraa stressed, is to lovingly and genuinely bring inactive members into the fold. If all members were already active, he noted, there would be no need for an amila

Mental health, youth and nonMuslim counsellors

An amila member raised concerns about the rise in mental health issues among youth. She noted that when parents send their

children to non-Muslim psychologists or counsellors, the advice given can sometimes be contrary to Islamic teachings.

Huzooraa first advised that members of the Waqf-e-Nau scheme should be encouraged to pursue education in fields like psychiatry to produce our own Ahmadi Muslim experts. He acknowledged that some counsellors promote concepts contrary to Islamic values, such as those related to gender identity.

Huzooraa guided the amila to first gather data on how many children are affected and the root causes of their issues. Based on this data, a team of Ahmadi doctors and psychiatrists should be formed to create a line of action to help these families before they need to seek external help. Crucially, Huzooraa stated, this requires building personal, sisterly relationships with the families, not just maintaining official contact. Through such a bond of trust, families will be more open to sharing their problems and accepting help from within the Jamaat.

On women pursuing criminal law

A question was raised about promoting the field of Law at Lajna events, considering that law school curricula often require courses in criminal law, a field Huzooraa had previously discouraged for women.

Huzooraa clarified that this is not a matter of religious prohibition by the sharia, but one of practical wisdom based on the environment. The field of criminal law presents significant challenges and even threats. To face such challenges, one might even need to learn self-defence. Therefore, it is better for women to avoid this specific field.

However, if a Lajna member is insistent, then she must also be counselled to prepare herself for these challenges. Huzooraa noted that working within a large, established law firm can mitigate some of the exposure and risks compared to working independently. The role of the Lajna is to provide this counsel; the final decision rests with the individual.

Engaging youth in meetings and classes

An office-bearer asked for guidance on developing recreational programmes to attract young Lajna members who do not attend the monthly meetings or Taleem classes.

Huzooraa advised moving beyond traditional meetings. He guided the amila to organise informal gatherings, perhaps over tea and directly ask the less active youth for their suggestions on how to make the programmes more engaging. When their own ideas are incorporated, their interest and attendance will naturally increase.

The meetings must not be a mere formality of reciting passages without spirit. Moreover, office-bearers who give counsel must be seen to be acting upon it themselves; otherwise, it creates frustration and a negative reaction. By involving the youth, asking for their input and even having them speak on topics of their interest, such as healthcare or psychology, the programmes will become more relevant and appealing.

Encouraging nasirat class attendance

A secretary noted that many mothers claim their daughters are too busy with school and extracurriculars to attend the two monthly Nasirat-ul-Ahmadiyya classes.

Huzooraa advised them to gently reason with the parents. He noted that the time commitment is minimal – only a few hours per month when travel is included. He instructed them to remind members of their pledge to sacrifice for their faith and ask if they cannot spare even five hours a month for this purpose. Even if the response is not 100%, the effort must continue. Huzooraa stated that if instructions are not acted upon by everyone, it does not mean the effort should stop. The duty of an office-bearer is to keep trying and reminding, as commanded by the Holy Quran. (Surah adh-Dhariyat, Ch.51: V.55) Allah will reward the effort, regardless of the outcome.

Integrating new converts

The Secretary Nau-Muba’i‘aat sought further guidance on integrating new converts, especially considering their unique family challenges.

Huzooraa reiterated his guidance that a tailored plan is essential for each new convert. The first step is to gather information and understand their background, their reasons for converting and their level of knowledge. Just as a doctor prescribes medicine based on the illness, the Tarbiyat plan must be specific to the individual’s needs.

He advised involving the converts themselves by asking for their suggestions.

Continued on page 7

Answers to Everyday Issues

Quran recitation during menstruation, buy-to-let mortgages, ‘impure women for impure men’, fidyah for missed Ramadan fasts, non-alcoholic beer, marrying non-Muslims, henna and tattoos

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 Ahmadiyya view on reciting the Holy Quran while menstruating?

A lady from the USA wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa: “I know that a woman cannot recite the Holy Quran during her menstruation, but in an audio recording, Hazrat Khalifatul Masih IVrh has said that the Holy Quran can be read by holding it in a cloth. Some people say that it is more important to know the opinion of the Khalifa-e-Waqt, which is why I am asking you about this.

“I also wish to know whether the fasts that a woman misses during her menstruation have to be made up later or if the expiation [fidyah] should be paid.”

In his letter dated 31 May 2023, Huzoore-Anwaraa gave the following reply:

“Regarding the recitation of the Holy Quran during a woman’s menstrual cycle, my position, in light of the Holy Quran, the ahadith of the Holy Prophetsa and the guidance of the Promised Messiahas, is that

Continued from page 6

For those who are sincere, books should be prescribed and regular, brief excerpts from the Holy Quran, Hadith and the writings of the Promised Messiahas should be sent to them to build their knowledge and interest. Regarding their marriages, Huzooraa guided the Secretary to create a detailed chart of their requirements and to work in a coordinated manner with the national Rishta Nata secretaries of both Lajna and the main Jamaat to find suitable matches.

Conclusion

At the conclusion of the meeting, the Sadr Lajna presented some recent publications by Lajna Imaillah Canada. Huzooraa appreciated the effort and added that the real task is to ensure that the teachings within them are acted upon. Before taking his leave, Huzooraa kindly enquired about the delegation’s lodging arrangements and gifted pens to the attendees.

(Summary prepared by Al Hakam)

during her period, a woman may repeat in her heart any portion of the Holy Quran she knows by heart, as a form of remembrance and supplication [zikr]. Furthermore, when necessary, she may hold the Holy Quran in a clean cloth and may also read a portion of it to provide someone with a reference or to teach the Holy Quran to children, but she may not perform a formal, devotional recitation [ta‘abbudi tilawat].

“Similarly, during these days, a woman is not permitted to perform formal recitation from a computer or other device, where she does not practically have to hold the Holy Quran. However, for a specific need, such as searching for a reference or showing a reference to someone, she may make use of the Holy Quran on a computer or other device. There is no harm in this.

“As for the matter of making up for the fasts of Ramadan missed due to menstruation, just as it is obligatory to observe the fasts of Ramadan, it is also obligatory to make up for these missed fasts, as Allah the Exalted states:

“‘…whoso among you is sick or is on a journey [shall fast] the same number of other days.’ (Surah al-Baqarah, Ch.2: V.185)

“And for the completion of these missed fasts, the [most excellent and preferred] time is until the following Ramadan, during which these fasts can and should be observed. Accordingly, Hazrat Aishara states that she used to observe the fasts remaining from the month of Ramadan in the month of Sha‘ban, before the arrival of the next Ramadan. (Sahih al-Bukhari, Kitab as-sawm, Bab mata yuqda qada’u ramadan) However, if a woman is under some compulsion that prevents her from being able to observe these fasts after Ramadan, she will fall into the category of the sick and should give the expiation [fidyah] for the missed fasts of Ramadan.”

[For a more detailed answer by Huzooraa on this question, see: “Answers to Everyday Issues – Part 82”, Al Hakam, 15 August 2025, pp. 4-5. —Editor, Al Hakam]

Is it permissible to buy an investment property on mortgage in Islam?

A lady from Canada enquired of Hazrat Amirul Momineen, Khalifatul Masih Vaa: “Can Ahmadis buy properties in which they do not reside themselves in order to increase their income? Or a property in which they reside themselves and rent out a portion of it to supplement their income? Is it proper to offer financial sacrifices [chanda] on such an income?”

In his letter dated 2 June 2023, Huzoore-Anwaraa provided the following guidance on this matter:

“Under Islamic law, there is no prohibition on buying property or letting it out on rent. Therefore, if Allah the Exalted has granted someone the financial capacity, they may acquire as much property as they wish with their own money and let out as much as they wish on rent; there is no harm in it.

“However, if your question refers to buying these properties through the method of mortgage, the Jamaat’s position on this is that since in these Western countries not everyone can easily buy a house even for their own residence, they either have to live in a rented house for their entire life, from which they derive no benefit from the rent paid throughout their life other than living in the house, because despite paying such a large amount in rent, this house never becomes their property. Or, they take advantage of the mortgage facility to buy a home for their residence. For this,

they have to pay a mortgage instalment that is approximately the same as the rent they would be paying for a house, but the benefit they receive from a mortgage is that after the payment of these instalments, the house becomes their property.

“Therefore, buying a house by means of a mortgage is a state of necessity and compulsion that can be classified among the mushabbahat or matters that are susceptible to different interpretations in varying circumstances, as is mentioned in the following guidance of the Holy Prophetsa:

“‘The lawful is clear and the unlawful is (also) clear and between the two are some mushabbahat which many people do not know. Thus, he who avoids these mushabbahat has saved his religion and his honour and he who gets involved in these mushabbahat is like a shepherd who grazes his animals very close to the royal pasture, concerning which there is a fear that one day the animals will enter into that pasture.’ (Sahih al-Bukhari, Kitab al-iman, Bab fadli mun istabra’a li dinih)

“In any case, one may benefit from it only to the extent of buying one house for one’s own residence. However, using this mortgage method to continuously buy house after house as a business is by no means correct and the Jamaat does not encourage this matter at all; rather,

it forbids it. Therefore, if a person has the financial capacity to buy a house without a mortgage, they should also abstain from this doubtful method of a mortgage. Because this state of necessity and compulsion is just like the incident mentioned in the context of the acceptance of Hajj, in which it was temporarily permissible for a family suffering from starvation for many days to eat the meat of a dead donkey to save their lives, but for their neighbour, who had the financial capacity and had also saved money to go for Hajj, this meat was not permissible. (Tazkirat-ul-Awliya, Al-Farooq Book Foundation, May 1997, p. 123)

“As for other matters, a central committee is deliberating on various contemporary financial issues such as bank loans, the stock market and mortgages in light of the following guidance of the Promised Messiahas. When a decision is reached, the members of the Jamaat will be informed of it, insha-Allah:

“‘In recent times, most jurisprudential issues in this country have become convoluted. In all forms of commerce, there is some component of interest [riba]. Therefore, at this time, there is a need for new juristic reasoning [ijtihad].’ (Al Badr, Nos. 41-42, Vol. 3, 1-8 November 1904, p. 8)”

What does the Quran mean by ‘impure women for impure men’

(Surah an-Nur, Verse 26/27)?

A lady from Germany wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa: “Hazrat Khalifatul Masih IVrh wrote in his Urdu translation of verse 27 of Surah anNur that impure women are for impure men and impure men are for impure women. And pure men are for pure women and pure women are for pure men. The question is that if a righteous woman is married to a man who is not pious, does this mean the woman is impure, for such a man to have been her portion?

“My second question is whether it is permissible to drink beer that is labelled ‘non-alcoholic’ when it contains a minute quantity of alcohol?”

In his letter dated 2 June 2023, Huzoore-Anwaraa gave the following reply to this question:

“It is generally observed that pure people have connections and relationships with pure people. And it seldom happens that impure men fall to the lot of pure women. The specific advice that the Holy Prophetsa gave regarding marriage – that at the time of marriage, instead of looking at the other party’s wealth, family and beauty, their faith [din] should be given precedence, because true success lies in marrying a person of faith (Sahih al-Bukhari, Kitab an-nikah, Bab al-akfa’i fi d-din) – is for this very reason: so that a pious person may become your partner.

“However, if a relationship is established somewhere between a good and a bad man and woman, then either the bad partner is reformed through the prayers and efforts of the righteous partner or a separation occurs between them through a wife’s seeking of divorce [khul‘] or a husband’s pronouncement of divorce [talaq]. Hence, if such a relationship is ever established, the man or the woman writes to me and I tell them to make a decision after praying.

Continued prayers for the injured in the Rabwah mosque attack and the safety of the Jamaat

During his Friday sermon, delivered on 17 October 2025, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa, provided an update on the khuddam injured in the recent mosque attack in Rabwah, Pakistan, offered further prayers for their complete recovery, and prayed for Allah’s protection for the entire Jamaat. He said:

“In the previous sermon, I mentioned

“Therefore, both men and women should make a full effort to learn their faith and to live according to its teachings, so that as many righteous men as possible may fall to the lot of righteous women and righteous women to the lot of righteous men. And I have drawn attention to these matters several times in my sermons.

“As for the translation of this verse, the translation provided by Hazrat Khalifatul Masih IVrh is also substantiated by previous exegetes [mufassirun]. Moreover, in the footnote, he has also clarified this translation, stating:

“‘A general principle has been stated here that those who are impure usually marry impure women, but this is not a universal rule. There are exceptions to it. And those who are chaste marry chaste women. In this, too, there are sometimes exceptions.’

(Qur’an-e-Karim: The Holy Qur’an With Urdu Translation, Introduction of Chapters And Brief Explanatory Notes by Hazrat Mirza Tahir Ahmad, Khalifatul Masih IVrh, UK, 2002, p. 599, footnote)

“Furthermore, another translation of this verse was provided by Hazrat Khalifatul Masih IIra, which is that ‘Evil things are a characteristic of evil people, and evil people are inclined towards evil things; and good things are a characteristic of good people and good people are inclined towards good things.’ Explaining his translation, he states:

“‘Generally, commentators take this verse to mean that impure men are for impure women and impure women are for impure men. But this is not correct. ‘Words’ or ‘things’ and ‘deeds’ are also used in the feminine gender and it is these that are mentioned here. Otherwise, if a wicked woman marries a noble man through deceit, what is the man’s fault in that? And you may understand the reverse of this as well. The Holy Quran simply states that you should not level an allegation of evil against those who are known for righteousness, because rationally, a man or woman with a good reputation will perform good deeds.’ (Tafsire-Saghir, 1979, p. 448, footnote)

“The meaning that the Promised Messiahas has given for this verse also supports the translation provided by Hazrat Musleh-e-Maudra. Accordingly, the Promised Messiahas states:

“The Prophets, peace be upon them, and those commissioned by Allah Almighty are preserved from foul and disgraceful diseases, such as syphilis, for example, or leprosy, or any other vile disease of this nature. It is the wicked who are afflicted

an attack on a mosque in Rabwah. Pray also for the Ahmadi khuddam who were injured therein. May Allah the Almighty grant all of them perfect health. May Allah the Almighty also safeguard them from every complication, for at times the effects of such incidents manifest later as well. At present, three khuddam have sustained more serious injuries and, for that reason,

with such diseases. ‘

’ (AnNur, 27) The word used in this verse is general in meaning and even in the specific connotations here, a generality is implied.’ (Malfuzat, Vol. 2, UK: 2022, p. 23)

“Similarly, he stated:

“‘Allah the Exalted has promised that He does not subject the righteous to such tribulations. ‘

From this, it is clear that Allah the Exalted Himself provides pure things to the righteous and that impure things are for impure people. If a person adopts righteousness [taqwa] and attains the inner cleansing and purity that is purity in the sight of Allah the Exalted, they will be saved from such trials.

“‘A certain king once invited a saint to a banquet and had both goat’s meat and pork prepared. When the food was served, he deliberately placed the pork before the saint and the goat’s meat before himself and his friends. As the meal was laid out and they were invited to begin, Allah the Exalted revealed the true state of affairs to that saint by means of a vision [kashf]. The saint said, ‘Wait, this arrangement is not right,’ and with these words, he began to exchange the dishes before him with theirs, all the while reciting the verse, ‘...

“‘In short, when a person fulfils the injunctions of the sharia and adopts righteousness, Allah the Exalted aids them and protects them from evil and detestable things. This is the very meaning of, ‘

[‘...except for him upon whom my Lord has mercy’ (Surah Yusuf, Ch.12: V.54)].. (Malfuzat, Vol. 5, UK: 2022, p. 221)

“Therefore, both translations are correct, but they each have separate explanations.

“The answer to your second question is that there is a very clear guidance from the Holy Prophetsa that whatever causes intoxication in a large quantity is forbidden even in a small quantity. (Sunan Abi Dawud, Kitab al-ashribah, Bab an-nahyi ‘ani l-muskir). Therefore, if a beer is made from any substance that causes intoxication, or if it has an admixture of alcohol or any such beverage of which a larger quantity causes intoxication, then even if drinking that adulterated beer does not cause intoxication, such a beer is, in any case, forbidden [haram] according to Islamic teachings. And every Ahmadi Muslim should abstain from it.”

What is the Islamic ruling on getting tattoos versus using henna?

A lady from Pakistan sent the following

are still in hospital, while the remaining five were treated and sent home. Nevertheless, their wounds and the like will, of course, take time to heal. May Allah the Almighty grant them all a complete recovery and henceforth protect the members of the Jamaat [the Ahmadiyya Muslim Community] everywhere from every evil and every harm.” [Amin.]

enquiry to Hazrat Amirul Momineen, Khalifatul Masih Vaa:

“Can we create designs like tattoos with henna [mehndi]?

“Also, if one loves someone but they (a man or a woman) are a non-Muslim and are supportive of one’s religion, is it permissible to marry them?”

In his letter dated 3 June 2023, Huzoore-Anwaraa gave the following guidance on this matter:

“Islam has permitted women to adorn themselves by means of henna and has also made it permissible for men to dye the hair of their heads and beards with henna. A fundamental difference between henna and a tattoo is that the colour of henna fades within a week or two, whereas most tattoos become permanently imprinted on the body. And in the parts of the body where a tattoo is made, the sweat glands under the skin are severely affected and, after getting a tattoo, perspiration decreases in those parts of the body, which is medically harmful. And sometimes, this can also cause skin cancer. Similarly, since some types of tattoos become a permanent part of the body, the shape of the tattoo also changes as the body grows or shrinks, which can make the tattoo look ugly rather than aesthetically pleasing and many people then come to consider it a torment upon their life, but cannot get rid of it. Therefore, for these reasons, getting a tattoo is a vain act. Since all these matters were in the knowledge of Allah the Exalted, He forbade this act through His Messengersa (Sahih al-Bukhari, Kitab al-libas, Bab almustawshimah)

“As for women, for the sake of adornment, there is no harm in having such designs made with henna, by oneself or by other women, on those parts of the body that do not fall within the domain of that which must be covered for modesty [satr], provided that no polytheistic aspect is found in them. Furthermore, it is also necessary that this adornment is not then displayed openly in such a way that it violates the Islamic injunction concerning modesty [purdah].

“The answer to your second question is that Islam has forbidden believers from marrying polytheists [mushrikun]. (Surah al-Baqarah: Ch.2: V.222). Therefore, if the man or woman mentioned in your question is a mushrik, it is not permissible to marry them.”

(Compiled by Zaheer Ahmad Khan, Head of Records Department, Private Secretariat, London and translated by Al Hakam)

When faith and fair play met: Maulvi Abdul Rahim Dard’s correspondence with Mr Jack Hobbs and his expression of regret on The Star’s caricature of the Holy Prophet (1925)

Regarding the [offensive] cartoon published by “The Star” – which has already been discussed in the pages of Al Fazl – Maulvi Abdul Rahim Dard[ra] MA, imam of the London Ahmadiyya Mosque, not only compelled the said newspaper to issue an expression of regret but also engaged in direct correspondence with Mr JB Hobbs concerning the matter.

It is gratifying to note that these efforts yielded excellent results. A telegram from London, dated 3 October [1925], reported that Mr JB Hobbs had, with great decency, disassociated himself from the cartoon and expressed his deep regret over its implications.

Below is reproduced the correspondence that took place between Maulvi Abdul Rahim Dard[ra] and Mr Hobbs.

Letter from Maulvi Abdul Rahim Dard to Mr JB Hobbs

On 27 August 1925, Maulvi AR Dard[ra] sent the following letter to Mr Hobbs:

“Dear Sir,

“Although I have not had the honour of a personal acquaintance with you, I trust you will forgive me for addressing you without prior introduction. I do so in the confidence that, being a Briton, you embody the qualities of true nobility and honour that are characteristic of the British people.

“As a cricketer, I hold you in the highest personal esteem and readily acknowledge that one of the motives prompting me to write this letter is my deep admiration for you as a distinguished and celebrated sportsman. Even if that admiration be deemed slight, it springs from genuine respect for your talent and reputation.

“I address you with a heart weighed down by sorrow – yes, with that same aching heart whose pain and anguish you could scarcely imagine unless you were to stand in my place, unless your heart were, for a moment, replaced by mine.

“To all Muslims, whether of the East or the West, there is nothing dearer or more sacred than Islam and its Holy Founder[sa] [As the Promised Messiahas has said]:

“In accordance with this sentiment, every Muslim is enraptured with love for the Holy Prophet Muhammad (peace and blessings of Allah be upon him) after his love for God. He is ever ready to sacrifice all that he possesses for his spiritual master.

“It is therefore deeply grievous that “The Star” newspaper, on page 3 of its 18 August [1925] issue, published a cartoon concerning you in which images of Prophet Adam[as] and the Holy Prophet Muhammad[sa] were also depicted. This has inflicted a profound wound upon the religious sentiments of Muslims everywhere, without distinction.

“Since this cartoon appears to have been produced by some of your admirers in order to celebrate your fame, I take the liberty of advising you to publicly express your disapproval and distaste for it. Such a gesture would serve to deter others from ever daring to commit a similar offence again.

“I would further appeal to you to display, in this matter, the courage and integrity befitting a true and valiant sportsman. Otherwise, I fear that if you remain silent at this critical moment, posterity will remember your name not only as that of a cricketer, but also as one who remained silent when speech was urgently needed. “In that case, this act of omission would bring not praise but condemnation.”

Mr Hobbs’ reply to Maulvi AR Dard

In reply, Mr JB Hobbs wrote the following letter to Maulvi Abdur Rahim Dard[ra] MA:

“However, I must make it clear that I have no authority over “The Star” newspaper, nor can I be held in any way responsible for its decision to publish such cartoons.

“Nevertheless, I am aware that the inclusion of the image of Muhammad[sa] –over which you have taken offence – was made without the slightest suspicion that it would be regarded by Muslims as an affront to their faith or a wound to their religious sentiments.

“I have also been assured that, had “The Star” and its cartoonist known that such a depiction would cause hurt, they would most certainly have refrained from publishing it.”

“Yours sincerely, J. B. HOBBS.”

Maulvi AR Dard’s second letter to Mr JB Hobbs

On 3 September [1925], upon receiving Mr Hobbs’ reply, Maulvi Abdur Rahim Dard[ra] wrote the following letter to him:

“Dear Sir,

“I am grateful to you for your letter dated 3 September 1925.

“I never held you personally responsible for the offensive act committed by “The Star” newspaper. My only request was that you should publicly express your disapproval of the cartoon – so that none among your admirers might again commit a similar mistake.

in this manner, you would not only earn the appreciation and gratitude of the entire Muslim world, but also bring comfort and solace to their hearts.

“Yours truthfully, A. R. DARD, M.A.”

Telegram published as a result of the correspondence

The following telegram was published as a result of the aforementioned correspondence between Maulvi Abdur Rahim Dard[ra] MA and Mr Jack Hobbs:

“London, 3 October [1925]: Jack Hobbs’ fame has further increased. Mr Dard, head of the London Islamic Ahmadiyya Mission, has written in the newspapers that Hobbs has won the goodwill of the Muslim world by allaying their deeply offended sentiments. In August of the previous year, when Hobbs astonished cricket enthusiasts with his exceptional play, The Star newspaper published a cartoon depicting several renowned figures – of whom Hobbs’ image was the most prominent. Mr Dard compelled the said newspaper to issue an expression of regret for its act of prejudice, and it has now published a letter from Hobbs himself, in which he writes as follows:

“‘Telegraphic Address: Ovally, London. Surrey County Cricket Club, Kennington Oval, S.E.11. 29/9/25.

“‘To A. R. Dard, Esq., The Mosque, 63, Melrose Road, London, S.W.18.

“‘Dear Sir,

“‘I am pained to know that the cartoon in “The Star” dated 18/8/25 has offended the feelings of all Muslims.

“‘I need not say that I have no control over “The Star” nor any responsibility for the cartoons which it publishes. I am, however, pleased to learn that “The Star” has published its regrets and that it, and its cartoonists, would have refrained from introducing the figure of Mohammad[sa] if they had thought it could give offence.

[“Next to God, I am inebriated with the love of Muhammadsa; if this be disbelief, then by God I am a great disbeliever.”]

“Dear Sir,

“I am obliged to you for your letter dated 27 August [1925].

“I fully agree with your statement that you have no control over “The Star,” yet I continue to believe that even a single word of disapproval from you would go far in preventing your admirers from repeating such an offence in the future. I am firmly convinced that by expressing your disavowal

“‘I am sorry that my success in cricket, which has been shared with me by sportsloving people all over the world, has thus unfortunately become the occasion of wounding the religious susceptibilities of my Muslim friends.

“‘I wish it had not been so. Believe me.

“‘Yours sincerely, (Signed) J. B. HOBBS.’”

(Translated by Al Hakam from the original Urdu, published in the 13 October 1925 issue of Al Fazl)

The ‘non-Muslimness’ of Ahmadis

British Government, Indian Muslims and legislative assemblies

Ata-ul-Haye

Nasir Ahmadiyya Archive & Research Centre

The “non-Muslimness” of Ahmadi Muslims is often talked about among various sections of the Muslim community and they are alleged to be the enemies of Islam.

These sentiments against Ahmadi Muslims are not new. The Founder of the Ahmadiyya Muslim Community, Hazrat Mirza Ghulam Ahmadas of Qadian, also faced opposition from his co-religionists and was labelled a kafir (disbeliever) and an enemy of Islam, among other labels.

Looking at the early half of the 20th century, we find that various sections of the Muslim community in British India were demanding the exclusion of Ahmadis from the pale of Islam.

This anti-Ahmadiyya rhetoric intensified after the Partition of British India, so much so that in September 1974,1 the Parliament of Pakistan declared Ahmadis as non-Muslims. However, this was not the first time the Ahmadiyya faith had come under discussion at a legislative body.

We find multiple instances where certain questions were posed, or an attempt was made to do so, about the Ahmadiyya Muslim Community’s beliefs and its connection with Islam at the legislative assemblies of British India. The official records of the British Indian Government’s Home Department provide significant information about these events, to which we will turn later in this article.

1925: Defence of Islam and ‘nonMuslimness’

Let’s first glance at the turbulent 1920s in British India. It was a time when several religious and political conflicts had surfaced.

The anti-Islam rhetoric was reaching new heights and the Ahmadiyya Muslim Jamaat was defending the honour of Islam. As a result, it was facing continuous assaults from the opponents of Islam and also severe opposition from its co-religionists.

Focusing on the events of exactly 100 years ago, we find very interesting incidents – highlighting how the Ahmadi Muslims were defending Islam and showing concern for the Muslim rights and interests, while still being considered non-Muslims. Particularly, the new wave of Shuddhi Movement was being emphatically tackled by the Ahmadi missionaries.2

i) Nur-i-Afshan and Anjuman Islah-ul-Muslimeen

The second half of 1925 saw a series of debates in Punjab, between the Ahmadi Muslims and the Christian missionaries.3

The Nur-i-Afshan of Ludhiana – a leading Christian newspaper of the time – published multiple articles in August and September 1925, mentioning the Christian missionaries’ debates with the representatives of Jamaat-e-Ahmadiyya. These articles were declaring their victory

over Islam and even mentioned Rev Abdul Haq as the “Faatih-e-Qadian” (literally, Conqueror of Qadian).4

Interestingly, an article of Nur-i-Afshan reproduced a letter, dated 1 August 1925, from the Secretary of Anjuman Islah-ulMuslimeen Delhi – Syed Mumtaz Hashmi – who expressed his views about these debates between the Ahmadi Muslims and Christians. He asserted that, God forbid, Jamaat-e-Ahmadiyya was a part of Christianity, not of Islam. He continued by making the following statement:

“Whether the Mirzais stood victorious or the Christians, it has nothing to do with the Muslims. This is because – my respected friends should bear in mind – the success of any non-Muslim power over any Mirzai clerk or missionaries is not hujjat for the Muslims. The majority of the Muslim community unanimously considers the Jamaat-e-Qadian as outside of the pale of Islam.”5

How ironic that the very community which was defending the honour of Islam and its Holy Foundersa amidst unprecedented attacks from the opponents, since its inception, was being declared nonMuslim.

ii) Maulvi Sanaullah Amritsari’s comments

The Ahmadi Muslims were defending Islam amidst the Christian attacks in such an emphatic manner that even the staunch opponents of the Jamaat had to accept it.

For instance, Maulvi Sanaullah of Amritsar – an opponent of Ahmadiyyat –was also compelled to acknowledge in his newspaper, Ahl-i-Hadith, that the Ahmadi missionaries stood victorious against the Christian missionaries.6

However, he asserted that since Ahmadis conduct debates with the Christians and Aryas in defence of Islamic issues (masa‘il), they achieve victory only because of the might of Islam, not due to Ahmadiyyat’s truthfulness. He claimed that Ahmadis were wrong in presenting their victory over Christians as a proof of the truthfulness of the Promised Messiah’sas claims and revelations.7

iii) Concern for the Siamese Muslims

Speaking about the year 1925, another example of Jamaat-e-Ahmadiyya’s loyalty to Islam is found in regard to the issue of Siamese Muslims. The Indian newspapers started highlighting the rumour about forcible conversion of Siamese Muslims to Buddhism. When these rumours emerged, Jamaat-e-Ahmadiyya raised its voice for Siamese Muslims and contacted the British officials in Siam for more information on this matter.

A letter dated 12 February 1925, from J F Johns – British Charge d’Affaires in Bangkok – to the Foreign and Political Department of the Indian Government, mentioned a correspondence received from Qadian. He

wrote:

“I have the honour to enclose a copy of a letter I have received from the Secretary for Missionary Work to Hazrat Khalifatul-Masih, Quadian, Punjab, regarding the forcible conversion of Muslims to Buddhism in Siam.”8

In response to this letter from Hazrat Maulvi Abdur Rahim Nayyarra, the British Charge d’Affaires wrote that “the stories of coercion of Muslims in Siam are absolutely without foundation and are entirely untrue.”9 Nonetheless, this episode was another example showcasing the care and concern shown by the Ahmadiyya Muslim Jamaat for the Muslim interests.

1930s: Ahrar and the legislative assemblies

Amidst the religious or political problems faced by the Indian Muslims, Jamaat-eAhmadiyya was always ready to provide solutions and the good-natured Muslim leaders would even invite the Ahmadiyya Khalifa and prominent Ahmadis to various conferences.

For instance, in April 1912, Allama Shibli Nomani invited Hazrat Sahibzada Mirza Bashir-ud-Din Mahmud Ahmadra to attend the Annual Conference of the Nadwat-ul-Ulama,10 and then in 1930 –according to a report by The Times of India – Ahmadiyya Khalifa delivered a speech at the All-India Muslim Conference in Simla.11

The services of the Ahmadiyya Muslim Jamaat for the oppressed Kashmiri Muslims are a shining example of its loyalty to Islam. However, this episode – according to The Civil and Military Gazette – “made Ahrars green with jealousy.”12 Thereafter, they initiated the anti-Ahmadiyya agitation and vigorously demanded the exclusion of Ahmadis from the pale of Islam.

For instance, during the 1935 Annual Conference of the Anjuman-i-Himayati-Islam, some Ahraris entered the Jalsa Gah and “demanded that their leader be granted permission to move a resolution condemning the Ahmadiyas and declaring them non-Muslims.” However, the president and other Muslim leaders sitting on the platform opposed the demand.13

Further, during an Ahrar Conference in Lyallpur, a resolution was passed demanding the showing of Ahmadis “as a section separate from Muslims.”14

Moreover, the Ahrari leaders created commotion upon Sir Zafrulla Khan’sra appointment as a member of the Viceroy’s Executive Council.15 Multiple letters “were sent to the Viceroy, stating that ‘You have appointed a “non-Muslim” to fill the vacancy of a Muslim. Remove Zafrulla Khan and appoint any other Muslim in his place.’”16

Janbaz Mirza, the official historian of Ahrar, has stated that “when the news came to the Majlis-e-Ahrar that Sir Zafrulla was being granted representation in the Viceroy’s Executive Council as a Muslim representative, it caused great concern. Resolutions were passed all over the country, [and] protests were carried out saying that

this seat is reserved for a Muslim and should be given to a Muslim.”17

He also mentioned that a deputation of Ahrar met the Viceroy of India and expressed their concerns, however, the Viceroy responded:

“You do not consider Zafrulla Khan to be a Muslim; however, he has been elected through the Muslim votes.”18

In short, the 1930s was an era when the urge for declaring Ahmadis as non-Muslims was at its peak. So much so that the beliefs of the Ahmadiyya Muslim Community were brought under discussion at the Legislative Assembly of British India.

On one occasion, when the Ahmadiyya faith was questioned at the Legislative Assembly of British India, some members of the House expressed that the legislative body ought not indulge in such debates, even suggesting that it was a waste of time. This article will particularly narrate details of this episode and, in general, of some other instances where the Ahmadiyya faith was questioned at the legislative assemblies of British India.

1932: Questions at the Central Legislative Assembly

In August 1932, a member of the Central Legislative Assembly of British India –Nabakumar Sing Dudhoria – proposed some questions to be asked about the Ahmadiyya Muslim Community.

i) The proposed questions

The proposed questions, as initially formulated by the member of the Assembly, were as follows:

“Will Government be pleased to state:

“(a) whether they are aware of the existence of a Muslim movement that is gaining ground particularly in the Delhi province and Kashmir and generally in the Punjab and is known as the ‘Kadiani Movement’;

“(b) if the answer is in the affirmative, the definite aims and objects professed by the Kadiani sect; and

“(c) whether the sect is purely religious or politico-religious?”19

ii) Correspondence between the Home Department and the D.I.B

Following these questions, a series of correspondence got initiated between

the government officials at the Home Department (H.D.), the Foreign and Political Department (F & P Dept.) and the Director Intelligence Bureau (D.I.B). This correspondence also included letters toand-fro Hazrat Sir Zafrulla Khanra

A query from the Home Department to the Director Intelligence Bureau stated that the Foreign and Political Department “have asked us whether we are dealing with this question. We may agree to do so.”

It further mentioned that “the Kadianis or Qadianis are, it is understood, identical with the Ahmadiyas, our information about whom is very scanty,” and perhaps the “D.I.B. may have more information than we have. We would be thankful for a reply.”20

In response to the query from the Home Department, the D.I.B suggested a reply to the proposed questions.

The Director also wrote that “the Qadiani religion cannot, in my opinion, be described as a Muslim movement; it is a religion established over 40 years. Its history up to 1928 is contained in the Supplement to the Punjab Police Secret Abstract of Intelligence dated June 2, 1928.”

He further stated, “I understand that the Hon’ble Member for E.H. & Land Department is himself a Khalifa [sic., follower] of His Holiness Mirza Bashiruddin Mahmud. Possibly, H.D. may like to consult him as to the reply. Personally I should doubt the question receiving the approval of the Hon’ble the President of the Assembly.”21

Here, the Director was pointing toward Hazrat Sir Zafrulla Khanra as he was serving in the Education, Health and Lands Department at the time.

iii) Correspondence between HG Haig and Sir Zafrulla Khanra

This was followed by a letter, dated 2 September 1932, to Hazrat Sir Zafrulla Khanra from Harry Graham Haig (18811956) – Home Member of Executive Council of Governor-General, India – which ran as follows:

“A question has been sent in by Mr. Nabakumar Sing Dudhoria about the Kadiani Movement, which I reproduce below. I hoped to have been able to ask you about it last night. I am thinking of replying to the effect that the Kadianis are a well-known religious community and publish a considerable literature, and that the Hon’ble Member will have no difficulty in finding out what he wishes to know about them without making a reference to [the] Government. I should be glad if you will let me know whether you think this would be suitable.

“I happened to mention the matter to Mitter last night, and he said he would get the question stopped. It certainly is a foolish question and that might be the best solution, but I must be ready with an answer.”22

Upon this, Sir Zafrulla Khanra replied as follows:

“Many thanks for your letter of yesterday. Mr. Dudhoria obviously refers to the Ahmadiya movement which is sometimes described by its opponents and detractors as ‘Qadiani’ movement. I think the reply that you propose to give to Mr. Dudhoria’s question is quite suitable but you should refer to the movement by the name which its followers prefer to give it rather than by a name which is resented by them.”23

iv) Assembly proceedings, September 1932

Thereafter, it was decided that the question – with some modification – be presented to the Assembly during its 5 September 1932 meeting. The questions were presented in the following words:

“Will Government be pleased to state:

“(a) whether they are aware of the existence of a Muslim movement that is gaining ground particularly in the Delhi province and generally in the Punjab and is known as the ‘Kadiani Movement’;

“(b) if the answer is in the affirmative, whether they are in a position to state the definite aims and objects professed by the Kadiani sect?”24

The question was then answered during the 16 September 1932 session of the Legislative Assembly.

The official records of the Assembly’s proceedings contain very interesting discussion on this matter, which has been titled as “Aims and Objectives of the ‘Kadiani Movement’”.

The transcript of the answers to these questions and the subsequent discussion is as follows:

“The Honourable Mr. H. G. Haig: (a) and (b). The Honourable Member is no doubt referring to the Ahmadiya Community. This is a well-known religious community which publishes a considerable literature, and the Honourable Member will have no difficulty in finding out what he wishes to know about it without making a reference to [the] Government.

“Mr. K. Ahmed [Khabeeruddin Ahmed (1870-1939)]: Are Government aware that the Quadianis have got a different understanding of the Prophet and the followers of the Prophet whom the Government of India acknowledge to be of the Muhammadan faith and religion in India, because they grant holidays on the Birthday of the Prophet and also on the Day of the Recovery, on which days the Government allow Jubilee holidays to be observed for the Muhammadan festival? Do [the] Government propose to give an answer whether, on account of these differences between the Quadiani sect and the other sects, there is a dispute going on among the Muhammadans in this country?

“Maulvi Muhammad Shafee Daoodi [1875-1949]: On a point of order, Sir. Is this House to be a place where the faith of different sects of the Muslim community is

1 “The Ahmadi Muslims of Pakistan: A loyal community under siege since 1974”, alhakam.org , 7 September 2024

2 Shuddhi Movement In India: A Study of its Socio-political Dimensions, RK Ghai, [ed. 1990], p. 97

3 Al Fazl, 1 September 1925, p. 8

4 Nur-i-Afshan, 14 August 1925

5 Nur-i-Afshan, 21 August 1925, p. 7

6 Ahl-i-Hadith, 15 January 1926, p. 4

7 Ibid.

8 National Archives of India, “Alleged ill-treatment of Indians in Siam”, Political, File No. 212, 1925

9 Ibid.

10 Hayat-i-Shibli [ed. 1970], p. 571

to be brought under controversy?

“The Honourable Mr. H. G. Haig: I would like, Sir, to reinforce the point made by the Honourable Member opposite.

“Mr. President (The Honourable Sir Ibrahim Rahimtoola) [1862-1942]: These questions are not relevant before the House. [The] Government cannot be expected to go into details as regards the differences between colour, caste, creed or religious sects prevailing in the country.

“Sir Cowasji Jehangir [1879-1962]: Will the Honourable Member make a calculation as to the length of time taken by the Honourable Member in asking questions in this House?

“Mr. K. Ahmed: Will the Honourable Member be pleased to see his narrowmindedness?”25

1935: KL Gauba and the Punjab Legislative Assembly

Such attempts were made in the following years as well. For instance, Mr KL Gauba, who had converted to Islam in 1933 and was a member of the Punjab Legislative Assembly, raised false allegations against the Promised Messiahas and stated that, God forbid, he had disrespected the non-Ahmadi Muslims by using abusive language.

Mr Gauba proposed to put the question in the Assembly whether the government was aware that the Founder of the Ahmadiyya Muslim Community has, God-forbid, used “abusive” language against other Muslims.

Considering the possibility of it being presented to the Assembly, “An Open Letter” was published from Qadian to refute Mr Gauba’s false allegation. It was titled “An Open Letter to the Members of the Legislative Assembly and the Council of State Containing a Reply to Mr. K. L. Gauba’s Question”. It was published in the March 1935 issue of The Review of Religions as well.

However, later on, KL Gauba’s proposal for the question about the Ahmadiyya Muslim Jamaat was disallowed.

It is important to mention that KL Gauba had strong ties with the Ahrar and in the 1934 general elections, he contested as an Ahrar nominee.26

Mr Gauba would openly express his support for the Ahrar and his views about Jamaat-e-Ahmadiyya. For instance, he once said:

“If the Government genuinely wants Muslim friendship, it must remove the sources of irritation; it must give up its support of the Qadianis. […] However great the task which the Ahrar party has set itself, it has been achieved, Kashmir, Kapurthala, Alwar and now Qadian are milestones in its march of triumph. Its successes lie in the causes that it champions. It is the party of the Muslim masses and the masses regard it as their own.”27

11 The Times of India, 5 July 1930, p. 11

12 The Civil and Military Gazette, 14 December 1937, p. 10

13 Times of India, 22 April 1935

14 The Civil and Military Gazette, 2 July 1935, p. 13

15 The Civil and Military Gazette, 22 September 1934

16 Yaran-e-Kuhn, Abdul Majeed Salik, Matbu‘at-e-Chitan, pp. 87-88

17 Karwan-e-Ahrar, Vol. 2, Maktaba Tabsarah Lahore, 1977, pp. 79-80

18 Ibid., p. 80

19 National Archives of India, Government of India, Home Department, Political Section, File 30/132

20 Ibid.

1936: Definition of a Muslim, Kalima and prophethood

Even in 1936, during a debate regarding the communal issues of British India, the Ahmadiyya faith came under discussion. A member of the Central Legislative Assembly, Sir Muhammad Yakub, presented the definition of a Muslim and said:

“The second part of the Kalima is ‘Muhammad ur Rasool ul Lah’ [sic.], and there is not a single sect of Mussalmans including Qadianis, Shias or Sunnies who do not believe that Mahmood [sic.] is a Prophet or Apostle of God.”

Upon this, another member, Pandit Krishna Kanta Malaviya, asked:

“Do the Ahmediyas believe that Muhammad was the last Prophet?”

Sir Muhammad Yakub replied:

“That words ‘last Prophet’ do not appear in the Kalima. Dear friend is again showing his ignorance. I said Muhammad is the apostle of God, and nothing more and nothing less, and the Qadianis also believe in this. So, what is the use of showing ignorance in this House.”28

Conclusion

In summary, debates about the Ahmadiyya Muslim Community’s faith in British India’s legislative assemblies reveal prevailing hostility towards Ahmadis and misunderstandings regarding their religious identity.

A well-known journalist of British India, Raees Ahmad Jafri (1908-1968), had beautifully summarised the bitter reality that the same community that showed concern for the future of Muslims and strived for their rights, was being made subject to the edicts of kufr

Jafri wrote that the Ahmadiyya Muslim Community, despite being at the forefront of serving Islam, is a community “against whom there is a knapsack of the edicts of ‘kufr’, whose non-Muslimness is talked about everywhere, [and] whose faith and belief is considered to be doubtful, suspicious and objectionable.”29

During the above-mentioned discussions at the legislative assemblies, while some officials recognised the Ahmadiyya Muslim Jamaat’s faith in Islam, others questioned or marginalised them, foreshadowing later persecution, such as the Parliament of Pakistan declaring Ahmadis as nonMuslims in 1974. This was followed by further restrictions and stricter laws in Pakistan.

There was a time when the Radio Pakistan would give news about the Jalsa Salana of the Ahmadiyya Muslim Jamaat in Pakistan, for instance Radio Pakistan (Karachi) made an announcement about the 1957 Jalsa Salana Rabwah (see the scan below), but now the Ahmadis in Pakistan are not even allowed to hold such gatherings.

21 Ibid.

22 Ibid.

23 Ibid.

24 Ibid.

25 The Legislative Assembly Debates (Official Report), Vol. IV, 1932, Government of India Press, New Delhi, 1933, p. 808

26 Tarikh-e-Ahrar, p. 198; Karwan-e-Ahrar, Vol. 2, pp. 94-95

27 The Civil and Military Gazette, 16 May 1935, p. 7

28 The Legislative Assembly Debates (Official Report), Vol. VIII, 1936, Government of India Press, New Delhi, 1933, pp. 2035-2036

29 Quaid-e-Azam Aur Unka Ehad – Hayat-e-Muhammad Ali Jinnah, pp. 344-346

Lajna Imaillah UK

held its 2025 annual ijtema

Lubna Sohail

Secretary Ishaat, Lajna Imaillah UK

The 46th annual ijtema of Lajna Imaillah and Nasirat-ul-Ahmadiyya UK was held on 2628 September 2025, in Puttenham.

The site was specially prepared to welcome thousands of women and girls from across the country, with marquees for speeches and competitions, food and bazaar areas, exhibitions, a SEND marquee and spaces for recreation and family activities. This year’s ijtema was guided by the Quranic theme: “And hold fast, all together, by the rope of Allah, and be not divided.” (Surah Aal-e-Imran, Ch. 3: V. 104)

From the opening morning, the ijtema site was alive with anticipation. The organisers had ensured a wide range of facilities for attendees, including a SEND marquee with calming resources, a homoeopathic cabin, first aid services and designated areas for elderly and disabled members, as well as funfair and AMRA activities for younger children. Bookstalls, Humanity First displays, translation services and educational exhibitions further enriched the site. The organisers ensured that every attendee, regardless of age or ability, could comfortably participate.

The ijtema was formally inaugurated with the Friday sermon of Hazrat Khalifatul Masih Vaa, delivered live from the Mubarak Mosque. The recitation from the Holy Quran, along with the Lajna and Nasirat pledges, set the tone that resonated throughout the three days of the ijtema. Each subsequent session – whether competitions, speeches, academic awards, or exhibitions – was anchored by Quranic recitations and prayers, ensuring that the spiritual foundation established on day one continued to inspire and uplift participants until the silent prayer led by beloved Huzooraa

Across the three days, a wide range of competitions were held, reflecting both academic and spiritual excellence. AMRA lectures and talks formed a central part of the ijtema programme, covering themes such as the philosophy of Hijab, selfreformation, Khilafat, moral upbringing, women’s health, neurodiversity and the scientific miracles of the Holy Quran. In the main marquee, Iffat Mirza Sahiba, President of AMWSA, addressed the audience on “How Khilafat Inspires Us to Seek Knowledge,” while Yusra Dahri Sahiba, granddaughter of beloved Huzooraa, delivered a speech titled “Witnessing the Words of Hazrat Khalifatul Masih Vaa,” sharing never-before-heard guidance from the home of beloved Huzooraa. The AMWSA and Umur-e-Talibaat departments

conducted tailored sessions for students, offering academic guidance, mentoring and open discussions on balancing faith and studies. A dedicated focus was also placed on raising awareness about the situation in Palestine, encouraging heartfelt prayers and charitable contributions.

The SEND Department received particular appreciation for its video presentation, which highlighted their work and the inspiring resilience of members. Similarly, the “Love from Lajna” Project, a collaboration between the Khidmat-eKhalq and Trade & Industry Departments, showcased the spirit of service as handmade items were prepared and donated to hospitals, shelters and care homes.

A particularly moving part of the ijtema was the recognition of academic achievements. The recognition of women’s academic contributions reflected the Jamaat’s commitment to empowering women through both religious and secular education. Similarly, the winners of all competitions were given trophies for encouragement.

The ijtema site featured a rich variety of educational exhibitions and interactive projects designed to engage participants of all ages. A dedicated area for children under seven offered story times, games and puzzles, fostering curiosity and early learning. The exhibition marquee presented a wide range of environmental, scientific and religious displays, including endangered and marine animals, recent scientific discoveries, fulfilled prophecies of the Holy Quran, microscopy and food chain activities, providing both knowledge and inspiration. The Humanity First initiative was prominently represented, with stalls offering calligraphy art and other contributions, reflecting the Jamaat’s dedication to service and charitable giving.

Workshops conducted by AMWSA and Umur-e-Talibat guided students on balancing faith with academics, exploring career opportunities and addressing challenges faced in daily life, leaving participants with practical skills, spiritual insight and a strengthened sense of responsibility.

The most cherished moments of the ijtema were marked by the blessed presence and address of beloved Huzooraa on the second day of the ijtema. A summary of this address has already been published in Al Hakam

Sadr Lajna Imaillah UK, Dr Qurratul Ain Rehman Sahiba, addressed on the third day of ijtema and spoke about the living connection with Allah the Almighty, increasing the level of worship, obedience to Khilafat-e-Ahmadiyya, self-reflection, sincere efforts to act upon the conditions of Bai‘at, and the importance of fulfilling the rights of God and His creation.

This year’s ijtema was attended by 7,496 members, a blessed increase from the previous year.

Reflections and memories from the National Lajna Imaillah Ijtema of Canada

Aqila LaHaye Canada

And once again, it was time to attend the annual ijtema of Lajna Imaillah Canada. (August 23-24, 2025)

For me, it is always a beautiful mix of reunion, nostalgia, and excitement – an opportunity to enjoy not only the spiritual ma‘idah [table-spread of food] but also the real ma‘idah (the Langar food)! At times, it’s hard to say which part of the ijtema is most enjoyable, because every aspect of the ijtema has its own unique flavour. Much depends

National Volleyball Tournament held by MKA Belgium

Mohammad Arsalan

Belgium Correspondent

On 28 September 2025, Majlis Khuddamul-Ahmadiyya Belgium held its National Volleyball Tournament in Hasselt (Kortessem).

All majalis were informed of the tournament through posters and personal

on the state of mind you are in!

My history with ijtema goes back to my childhood, when I participated in Nasirat ijtemas growing up in Qadian. We wore white uniforms and sat in disciplined groups, like a little army of Lajna being trained to conquer the world, or at least the world as we understood it in our young minds. I remember how, in those days, finances were so limited that lunch or refreshments were not provided. We would run home for lunch and return to the programme. But did that ever diminish the enthusiasm of Lajna or

Continued on page 13

contacts. In total, nine teams from four regions participated.

The tournament officially began around noon with an opening session. Sadr Majlis, Asif bin Owais Sahib, reminded all participants about the true purpose of such events.

After exciting matches, the final was played between Limburg A and Brabant B, in which Limburg A emerged victorious. The event was a great success, held in an atmosphere of love and brotherhood. Zuhr and Asr prayers were also offered in congregation.

Lajna Imaillah Denmark holds annual ijtema

Sheeza Munir

Secretary Ishaat, Lajna Imaillah Denmark

The annual ijtema of Lajna Imaillah and Nasirat-ul-Ahmadiyya Denmark was held on 27-28 September 2025.

During these same dates, Lajna Imaillah UK’s ijtema was also being held and hence, the members here in Denmark were able to listen to the live address of Hazrat Khalifatul Masih Vaa, delivered to Lajna Imaillah UK.

This year’s ijtema theme was “The Pledge of Lajna Imaillah”. In line with this theme, various speeches and presentations were prepared, so that members could focus on their training and the renewal of their pledge.

The proceedings of both days of the ijtema commenced with a recitation from the Holy Quran, followed by poems and the

Lajna pledge.

A variety of academic competitions were organised. During the ijtema, the annual report of Lajna Imaillah Denmark was presented.

The spiritual and educational sessions, along with the collective worship, created a blessed and faith-inspiring atmosphere. Additionally, Lajna’s Sports Day was held approximately two weeks before the ijtema

The awards for the various competitions held on that day were also presented during the annual ijtema

Finally, Sadr Lajna Imaillah Denmark, Dr Shamaila Munir Ahmad Sahiba, addressed the members. Following this, prizes were awarded to members who had excelled in the competitions. Approximately 80% of the members attended the ijtema

Nasirat? Never! Mothers were proud to see their daughters gaining valuable experiences and skills that would serve them in later life. That was the grassroots spirit in which it all began.

Fast forward to today – the experience of this year’s ijtema was quite different from those early days when Lajna Imaillah was still finding its wings. Now, we gather in a vast complex of marquees serving different purposes. The main marquee alone was large enough to accommodate four to five thousand attendees. Children ran about freely while mothers caught up with friends, sometimes forgetting their little ones were exploring on their own. I smiled as I watched our Secretary Talim kindly reminding mothers to keep the noise to a minimum. Whether or not all the reminders sank in, I felt this too was part of the training of ijtema – learning to set boundaries, show respect, and carry discipline into the next generation.

What I love is how the organisers think of everyone’s interests. Alongside the main sessions, different seminars were happening in other marquees. Topics ranged from self-defence and trauma recovery to starting a small business, raising children as immigrants and managing health challenges like osteoporosis. These sessions showed how much ijtema has grown not only spiritually but practically, addressing the needs of women in every stage of life.

We live in a fast-moving world, where patience is rare and attention spans are short. So, when one speech competition of Nasirat with 14 participants on the same topic began to feel long, it was easy to step outside for fresh air, stretch one’s legs, or visit another seminar. The sight of women of all ages, dressed in their most colourful outfits saved for ijtema, socialising joyfully, was itself a treat. Mothers gently rocked strollers while others chased after little ones. There were also dedicated activities for children under seven to “shake their sillies out,” as well as safe physical activities for Nasirat.

One of the most popular attractions was the rock-climbing wall. Not only did children enjoy it, but many mature Lajna members also demonstrated their strength and health by reaching the top. What a blessing to experience that sense of freedom and joy in an environment completely our own, without the self-consciousness that sometimes comes with mixed spaces.

The bazaar added another lively dimension, rows of stalls offering Pakistani dresses, jewellery, books, and, of course, delicious food – everything from pakoras to kulfi and pizza. Yet, for me, nothing compares to the ziafat food. It feels almost magical, like Aladdin’s genie at work! At one moment, thousands of women queue outside the food marquee; a little later, the marquee is empty, and everyone has eaten to their fill – sometimes, to their extreme fill. Kudos to the hardworking team who not only serve the food with patience and grace but also keep the entire area clean and organised. And behind the scenes, there are men who cook tirelessly in anonymity, men whose names we may never know. They deserve our heartfelt gratitude and prayers. Truly, the food is always plentiful, always delicious, and never runs short.

The sin of silence: From Gaza to global moral inertia

Dr Nasim Rehmatullah

Chairman Markazi Al Islam Team & Naib

Amir USA

The tragedy unfolding in Gaza stands as the starkest embodiment of humanity’s collective sin: silence in the face of suffering, and inaction when justice demands intervention. Those with the power to act remain mute. Nations capable of decisive response choose paralysis. This moral cowardice exposes a disturbing truth – minor vices we tolerate daily, indifference, self-interest and fear of consequence mutate into lethal inaction when courage is most needed.

Among us, the hypocrites face two spiritual perils: moral cowardice that stifles conscience, and personal pride that replaces meaningful action with empty noise. As the saying goes, “To sin by silence makes cowards out of men.” We witness pious pretenders generating sound and fury, yet their actions yield no signal, only dynamic stagnation.

Secular dynamic stagnation manifests when leaders bustle with activity, movement, and statements, yet achieve no genuine progress. Resources are spent, meetings held, declarations made, yet systemic injustices remain untouched. Spiritual dynamic stagnation mirrors this in the realm of faith. Mosques overflow, prayers are recited, rituals performed, and religious discourse abounds, yet the transformative core of spirituality fades. The outer shell persists while the inner light dies.

The Holy Prophet Muhammadsa foresaw this condition with chilling clarity:

“There will come a time upon a people when nothing will remain of Islam except its name, nothing will remain of the Quran except its outward form. Their mosques will be full, yet empty of guidance. Their scholars will be the worst people under the sky; from them will emerge strife and to them shall it return.” (Shu’ab al-Iman, 2003, Vol. 3, p. 318, Hadith 1763)

This hadith captures our present spiritual crisis: abundant religious activity masking a void of divine guidance and authentic faith. The Promised Messiahas recognised such periods as inevitable in humanity’s spiritual journey. Times when faith wanes, evil thrives, and apathy reigns. Yet he also

Alhamdulillah

Events like this also reveal our community’s character. One can clearly see the impact of the tarbiyyat of Hazrat Khalifatul Masihaa on the members –peaceful, warm, hospitable and disciplined. The Holy Prophetsa said: “A believer is a

taught that divine mercy responds to such stagnation by sending spiritual “springs” to revive hearts and rekindle humanity’s bond with the Divine.

True peace and happiness cannot be found in the absence of life’s trials, but in the presence of Allah in our lives, even amidst those trials. Hazrat Khalifatul Masih Vaa persistently calls the world to awaken from moral slumber and pursue justice. His message is unequivocal: Muslims must transcend sectarian divides. Global powers must act with fairness and integrity. Humanity must embrace kindness and compassion. We must choose divine guidance over worldly expediency.

The freedom Allah grants us carries a sacred responsibility: to choose righteousness over falsehood, courage over comfort, and action over silence. The test of Gaza and countless other injustices reveals whether we will break free from dynamic stagnation or remain trapped in its deceptive motion.

Now is the time to act. The call to conscience cannot wait for convenience or comfort. Dynamic stagnation thrives on the illusion that good intentions suffice, that abstract prayers replace concrete action. But every day of silence while children suffer, families are displaced, and dignity is crushed is a choice – a choice to prioritise personal ease over moral duty.

The Quranic principle is clear: “Whoso gave life to one, it shall be as if he had given life to all mankind.” (Surah al-Maidah Ch5:

mirror to another believer.” (Al-Adab AlMufrad, Hadith 238) This Hadith carries profound wisdom. Whenever we observe something unpleasant in others, it should compel us to reflect on our own actions. How would we appear in that same mirror? And, more importantly, how are our

V.33)

We must shatter the cycle of stagnation that allows injustice to persist behind veils of religious ritual, political rhetoric, and performative activism, heat without light, motion without progress.

The spring of renewal promised by the Promised Messiahas will not arrive through passive waiting. It demands active alignment with divine will, for justice, compassion, and truth. The question is not whether we possess the power to change the world. The question is whether we have the spiritual strength to wield it.

True world peace is not a political milestone. It is a spiritual awakening. It is the collective fruit of individuals who have infused divine consciousness into every facet of life, creating ripples of justice, mercy, and truth that reshape the global order.

Allah reassures us: “And as for those who strive in Our path – We will surely guide them in Our ways. And verily Allah is with those who do good.” (Surah alAnkabut, Ch.29: V.70)

If there is any hope for civilisation, for a noble, uplifting, and enduring human community to rise from today’s din of discord, disorder, death and destruction, we must return to God and reform ourselves. Khalifatul Masih Vaa, a man of God and God’s man on earth, has been repeatedly calling us to a life of prayer, love, compassion, and purposeful striving. Let us heed the voice that calls in the name of God.

children seeing us through that mirror? This year’s ijtema was a reminder of where we came from, how far we’ve come, and where we hope to go as a community. And for me, it was once again a mix of nostalgia, growth and gratitude.

Friday Sermon

Mubarak Mosque, Islamabad, Tilford, UK

26 September 2025

Muhammadsa: The great exemplar

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

In the previous Friday sermon, the distribution of the spoils from the Battle of Hunain was being discussed. There are some further details in this regard. As was mentioned previously, when the Holy Prophetsa distributed the spoils of war and gave the soldiers their share, he distributed most of the Khums [a fifth of the spoils of war, reserved for Allah and His Messengersa] among the leaders of the Quraish and other Arab leaders with the intention of strengthening mutual relations. He gave some 100 camels, and to others he gave 50 camels. He gave so much of the spoils to others that some of the younger Ansar felt that due to their service and love for the Holy Prophetsa, they were more deserving [of the spoils] than others. As such, they started saying:

“May Allah forgive the Messengersa of Allah! He is blessing the Quraish but forgetting us, even though the blood of the enemies is dripping from our swords.” (Sahih al-Bukhari, Kitab Fardi l-khums, Hadith 3147; Subul Al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, 1993, p. 396; Dairah Ma’arif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, p. 290) (These sentiments were brewing in their hearts.)

Similarly, someone from among them said: “When the circumstances are difficult and unfavourable, we are called, but the spoils of war are given to others?” (Sahih ibn Habban, Kitab as-sair, Hadith 4769, Dar-ulMa’rifah, Beirut, 2004, p. 1287)

When the Holy Prophetsa came to know of this, he called the leader of the Ansar, Hazrat Sa’d bin ‘Ubadahra. According to some, it was Hazrat Sa’dra, who informed the Holy Prophetsa of all of this. Upon this, the Holy Prophetsa asked him:

“Sa’d, what is your opinion on this matter?” He replied: “O Messengersa of Allah! I am also just a member of my people.” In other words, this can also have an impact on me. Upon this, the Holy Prophetsa said to Sa’d: “Gather all the Ansar!” As such, all of them gathered in a tent. Some Muhajireen joined them as well. But the Holy Prophetsa said: “I have only called the Ansar!” So, the Muhajireen were sent away. Then the Holy Prophetsa addressed the Ansar and

said: “O community of the Ansar! What is the matter that has reached me concerning you?” In response to this question of the Holy Prophetsa, the leading members of the Ansar said: “O Messengersa of Allah! None of our wise members made such comments. However, some emotional youths said, ‘May Allah forgive the Messengersa of Allah! You are blessing the Quraish but are depriving us of this, although the blood of these enemies is dripping from our swords.’”

The Holy Prophetsa then addressed the Ansar and mentioned the favours and blessings that were conferred upon the Ansar and said: “O Ansar! When I met you, did I not find you astray, and did Allah not guide you through me? You were a scattered and disjointed people and enemies of one another. However, Allah developed mutual love between you through me. You were poor and needy. However, Allah made you wealthy and affluent because of me.” In response to anything the Holy Prophetsa said, the Ansar would say:

“This is all a favour of Allah and His Messengersa.”

When the Holy Prophetsa heard this response of the Ansar, he said: “Why do you not respond to me?” They said, “O Messengersa of Allah, what should we say in reply?” The Holy Prophetsa said, “If you wish, you can say this to me, and you would be telling the truth and your statement would be correct, you can say, ‘O Messengersa of Allah, you came to us when you had been rejected, and people had denied you – but we believed in you. You were without helpers, and people had abandoned you – but we supported you. Others had driven you out of their city – but we gave you refuge. You were burdened with family responsibilities – and we shared your grief.’”

When the Holy Prophetsa said this, not a single Ansari spoke. All of them listened with their heads bowed, ashamed. The Holy Prophetsa then explained to the Ansar why he had dealt with the Quraish in that manner. He said, “You had already accepted Islam, and faith had become firmly rooted in your hearts. But most of the Quraish only recently accepted Islam at the time of the conquest of Mecca – indeed, many had not yet become truly committed to Islam. Compared to the early believers, these new Muslims were more in need of kindness and

gifts so that Islam could settle firmly in their hearts. And the Quraish also deserved this generosity because they had lost so much in the many wars that were fought. Therefore, my purpose was to comfort them so that they may enter into the fold of Islam and faith with full conviction.”

The Holy Prophetsa then said, “Do you not like that people should return to their homes with sheep, goats, and camels – while you return with the Messengersa of Allah? By Allah, the blessing that you are taking back is far greater than what they are taking.”

The Holy Prophetsa said, “If people were to walk in one valley or mountain pass and the Ansar in another valley or mountain pass – I would choose to walk with the Ansar (i.e., I would go with the group of the Ansar). People are like my outer garment, but the Ansar are like my inner garment (i.e., the cloth that clings to the body).”

Then the Holy Prophetsa said, “O Ansar, after me you will see others being preferred over you, but you must remain patient until you meet me at the Fountain of Kauthar (i.e., we will meet on the Day of Resurrection); however, you will not be granted worldly rule.”

At the end, the Holy Prophetsa prayed for the Ansar, saying, “O Allah, have mercy on the Ansar, have mercy on the children of the Ansar, and have mercy on the future generations of the Ansar.” The narrator says that while the Holy Prophetsa was delivering this address, the Ansar continued to weep until their beards were wet with tears, and they kept repeating:

“We are well-pleased with the share of the Messengersa of Allah, and we are fully satisfied with this.” (Sahih al-Bukhari, Kitab al-fard, Hadith 3147; Sahih al-Bukhari, Kitab al-maghazi, Hadith 4331; Musnad Ahmad bin Hanbal, Vol. 4, Alim-ul-Kutub, pp. 192-193; Al-Sirat Al-Nabwaiyyah Kama Jaa’at Fi Al-Ahadith Al-Sahiha, Vol. 4, Maktabatul Abikan, Riyadh, 2014, p. 81; (Subul Al-Huda, Vol. 5, Dar Al-Kotob AlIlmiyah, Beirut, 1993, p. 403; Dairah Ma’arif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, pp. 293-298)

Sometimes a word spoken in haste can have far-reaching consequences. Although it was only some of the younger Ansar who had shown displeasure at the division made by the Holy Prophetsa – not all – yet such

words of discontent towards Allah and His Messengersa were so displeasing that the Ansar had to bear the consequences of that moment for the rest of time. Regarding this, Hazrat Musleh-e-Maudra states:

“When the Holy Prophetsa conquered Mecca, the people of Mecca came to him – their eyes were still fixed upon worldly things because faith had not yet been fully embedded within. After this, in one of the battles, some spoils of war came into the hands of the Muslims. The Holy Prophetsa distributed those spoils among those people.

“An Ansari youth, in a gathering, remarked: ‘Our swords are dripping with blood, yet the Holy Prophetsa has given the wealth to his relatives.’ When this came to the knowledge of the Holy Prophetsa, he summoned the elders of the Ansar and asked them about what he had heard. The Ansar began to weep and said, ‘This was said by some ignorant person.’

“The Holy Prophetsa replied, ‘No, O Ansar, you can say that we gave shelter to Muhammadsa when no one was willing to give him refuge, and when his own people expelled him from his city. Then, when he attained honour and victory, he distributed the wealth among his relatives.’

“At this, the Ansar cried out and said, ‘O Messengersa of Allah, we do not say such a thing.’ Then the Holy Prophetsa said, ‘You can also phrase it in another way – that the one whom Allah appointed for the guidance of the whole world was from Mecca, yet Allah brought him to Medina, and then with His own might and power, Allah opened Mecca for him.’

At that time, the people of Mecca thought that what was theirs would be given to them. The people of Mecca went away with sheep and goats, while the people of Medina returned to their city with the Messengersa of Allah.’

“Then the Holy Prophetsa said, ‘Indeed, these words were uttered by an ignorant person, but because of them, now you will not receive worldly rule. The reward for your services will be given to you only at the Fountain of Kauthar.’”

Hazrat Musleh-e-Maudra then states, “See for yourselves, history testifies that thirteen centuries have passed, and the fourteenth century is also passing (in fact, it has already passed). During this time, many nations have become kings through Islam, yet no Ansari has ever become a king.

Thus, at times, a single statement of one person can bring loss to an entire people.”

(Friday Sermon 4 December 1936, Khutbate-Mahmud, Vol. 17, p. 728)

Hazrat Musleh-e-Maudra related this incident in one of his sermons and advised the Jamaat, which is just as important for us today as it was at the time. He stated:

“Those who offer sacrifices with the intention of acquiring an office or to procure wealth, should certainly not come forward to render any sacrifice upon my call (i.e., in response to the call of the Khalifa of the time). In fact, only those individuals should hearken to this call who do it solely for the sake of God. I am weak and unwell and cannot repay anyone for their favour. Thus, I do not ask for myself; those who give in the way of God Almighty should do so, and God Almighty will, in turn, reward them for it. One ought to place one’s trust in God Almighty. If He so wills, He can grant its reward in this world, or He can grant it in the hereafter. In any case, the sacrifice of one who offers it with sincerity never goes to waste. No one can let the sacrifice of a believer go to waste. Therefore, those who truly sacrifice are always mindful of God and have no worldly motive. Thus, one should always offer sacrifices for the sake of God Almighty and so too should be the case when serving in any [Jamaat] office.” (Ibid., pp. 728-729)

It is only then that they will attain the true reward from God Almighty. After reaching a certain age, such a thought can enter into the minds of the members of the Jamaat that they now have enough experience and have served for a significant period of time and so they should be rewarded for this, which they are not being given. However, they should reflect on whether they only seek the reward in this world or whether they want to become the recipients of Allah the Almighty’s bounties. The Ansarullah Ijtema is commencing from today, and since at this age such thoughts can arise due to the experience they have gained, I would like to say to the Ansar members that if such a thought does enter one’s heart owing to their experience or service, then they should immediately shun it and strive to attain the pleasure of Allah the Almighty.

On this occasion, there is also mention of the impatience shown by the Bedouins. As the spoils were being distributed, some Bedouins also gathered around the Holy Prophetsa and asked to be given wealth. Because of the crowd that had formed, the Holy Prophet’ssa blessed cloak became stuck on a thorny bush, and there was some pushing and shoving. The Holy Prophetsa said, “At least return my cloak to me.” Then, the Holy Prophetsa pointed to the thorny trees and said, “If I had as many camels as there are thorns on this bush, I would have distributed them all amongst you. You would never find me to be a miser, a liar, or a coward.” The Holy Prophetsa did not scold the Bedouins for their misbehaviour, nor did he become upset; rather, he smiled and beautifully saw to their moral training while also granting them wealth. (Dairah Ma’arif Sirat Muhammad Rasoolullahsa, Vol. 9, Bazm Iqbal, Lahore, p. 299)

Whilst mentioning this, Hazrat Muslehe-Maudra states:

“After these battles, the wealth that was given up by the conquered enemies as ransom and the wealth that was left

behind on the battlefields was gathered. As per tradition, the Holy Prophetsa would have distributed this among the Muslim army. However, on this occasion, rather than distributing the wealth among the Muslims, the Holy Prophetsa distributed it to the people of Mecca and those in its surrounding areas. Faith had not yet been established amongst those people, and many of them were still disbelievers. As for those who were Muslims, they had only recently accepted Islam, and it was entirely novel for them to see one nation distributing their wealth amongst another people. Rather than establishing virtue and righteousness in their hearts, this distribution of wealth increased the greed of some even more. They formed a crowd around the Holy Prophetsa and began pestering the Holy Prophetsa with demands for more. The crowd pushed the Holy Prophetsa up to a tree, while one person even took hold of the mantle draped upon the Holy Prophet’ssa shoulders and began twisting it, causing the Holy Prophetsa to have trouble breathing. The Holy Prophetsa said, ‘O people, had I possessed anything else, I would have given that to you as well. You will never find me to be miserly or cowardly.’ Then, the Holy Prophetsa went to his camel, plucked one of its hairs and raised it, saying, ‘O people, I do not require even this hair’s worth from your wealth, except the fifth, which is determined to be for the government according to the laws of Arabia. Even that fifth I do not spend on myself; rather, it is spent towards your needs. Remember, a dishonest person will be dishonoured before God on the Day of Judgement due to his dishonesty.’

“People say that the Holy Prophetsa desired to be a king. Is this the relationship between a king and his people? Would anyone have the capacity to push their king in such a manner or to wrap a cloth around his neck and strangle him? Who can set such an example other than the prophets of God? Despite distributing all the wealth amongst the poor, there were still some heartless individuals who did not consider the Holy Prophet’ssa distribution to be just.”

(Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, pp. 357-358)

Typically, the Holy Prophet’ssa distribution involved the Khums, or a fifth, being set aside, which the Holy Prophetsa would distribute or spend at his own discretion. He would distribute all the remaining wealth amongst those who participated in the battle with different portions for those on foot and horse riders. When it came to the distribution of the spoils from Hunain, the Ansar questioned or objected that the Holy Prophetsa did not give them anything and instead gave it to the others. This raises the question as to whether the Holy Prophetsa did not give anything to those who participated in the battle, or if he only gave them their due share and then distributed the rest of the wealth to others.

Our research team has shared their opinion on this and says, “We have studied the initial and reputable books on the life of the Holy Prophetsa; none have given a clear answer to this question. However, a study of books on history and the life of the Holy Prophetsa shows that the Holy Prophetsa gave all the participants their due shares in the form of either four camels or forty sheep, while the horse riders were given their share. There are also indications that

the Holy Prophetsa gave people wealth out of the Khums for the purpose of establishing close bonds. However, it is also possible that the Holy Prophetsa did not give anyone a share from the spoils; in other words, they were not distributed according to the typical standards amongst the participants of the war, while all the wealth was distributed to others in order to foster close bonds. This is supported through various books on history and the life of the Holy Prophetsa.”

There is an excerpt of Hazrat Musleh-eMaudra, which also gives a similar impression in relation to the aforementioned. He says:

“After these battles, the wealth that was given up by the conquered enemies as ransom and the wealth that was left behind in the battlefields (as was mentioned) was gathered. Traditionally, the Holy Prophetsa would have distributed this among the Muslim army. However, on this occasion, rather than distributing the wealth among the Muslims, the Holy Prophetsa distributed it to the people of Mecca and those in its surrounding areas.”

There are narrations recorded in the Ahadith that during the distribution of the spoils, a Bedouin went to the Holy Prophetsa and said, “O Muhammadsa, fulfil that which you have promised to me.” The Holy Prophetsa said, “Rejoice.” The Bedouin said, “You have told me to rejoice many times.” In other words, he would say this but not give him anything. His response was very displeasing to the Holy Prophetsa and he turned his blessed face away from him. Abu Musa Ash’arira and Bilalra were standing there; the Holy Prophetsa turned to them and said, “He has refused to accept the glad tidings. Now you should accept it.” Upon hearing this, both of them immediately said, “O Messengersa of Allah, we accept it.” Then, the Holy Prophetsa asked for a bowl of water, which he used to wash his hands and face. Then, the Holy Prophetsa gave the remaining water to Hazrat Abu Musara and Hazrat Bilalra and said, “You both should drink this water and pour it on your face and chest and rejoice.” Hence, they took the bowl and did exactly that.

At this instance, there was also a unique display of the sincerity of the noble wives of the Holy Prophetsa and an insight into seeking blessings from his blessed personage. It is recorded that the Mother of the Believers, Hazrat Umm Salamahra was in a nearby tent. It appears that this entire incident took place near Hazrat Umm Salamah’sra tent. From behind a veil, she said to the two Companions Hazrat Bilalra and Hazrat Abu Musara, “Save some water for you mother.” Hence, they also saved some water in the bowl for Hazrat Umm Salamahra. (Sahih al-Bukhari, Kitab al-maghazi, Hadith 4328; Dairah Ma’arif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, p. 300)

It is narrated that a person went to the Holy Prophetsa and he saw a very large flock of sheep which was in a valley between two mountains. He said to the Holy Prophetsa, “Grant this to me.” Without any hesitation, the Holy Prophetsa granted it to him. He took the flock to his people and said, “O people, believe in Muhammadsa. He is so generous that he has no fear of poverty or hunger.”

Historians have written that this incident is also from the same instance. This is also a narration from Hadith. (Sahih Muslim, Kitab al-fada’il, Hadith 2312; Dairah Ma’arif

Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, p. 300)

In any case, there are more incidents which I will share in the future, insha-Allah At this time, I wish to mention some deceased members, and I shall also lead their funeral prayers [in absentia] after the Jumuah prayer.

The first mention is of respected Faheemud-Din Nasir Sahib, who was serving as a missionary of the Jamaat in Romania. He recently passed away at the age of 52.

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

By the grace of Allah, he was a  musi Ahmadyyat entered his family through his great-grandfather, Hazrat Mirza ‘Ilm Din Sahib, who had the honour of pledging allegiance to the Promised Messiahas by letter. Near Qadian, in the village of Lodhi Nangal, the Imam of the mosque, Noor Muhammad Sahib, returned after pledging allegiance to the Promised Messiahas and announced in his village: “The Imam Mahdi has come, and he is true; accept him.” Among those who then pledged allegiance by letter was Mirza ‘Ilm Din Sahib.

Faheem-ud-Din Nasir Sahib graduated from Jamia in June 1996. He was first appointed to various places within Pakistan, and later completed a specialisation in the commentary of the Quran. In 2006, he was sent to Romania, where he continued to serve until his demise.

His wife, Naseera Faheem, writes:  “He was an exemplary husband, who could perceive my emotions and feelings without my uttering a word. He was a most caring father. The prominent aspects of his life included a strong bond with Allah the Almighty, trust in Him, worship, prayer, patience, perseverance, wisdom, tolerance, a passion for serving faith, a keen sense of responsibility, and punctuality in fulfilling his duties. He had a deep and loyal attachment to Khilafat. Before undertaking any personal or Jamaat work, he would write to the Khalifa for guidance, and he would train members of the Jamaat and his own children through his personal example. His manner of teaching was excellent. He was regular in offering prayers on time, and it was his constant habit to offer Tahajjud and voluntary prayers. Even in the intensity of illness, he remained mindful of his prayers. Towards the end, when his illness grew severe – he had developed cancer – even speech became difficult, yet he gestured for a notebook and wrote: ‘Worship and prayer before Allah the Almighty; in every hardship and trial, bow before His threshold.’ (He advised his wife and children that whatever may happen, never abandon the door of Allah). He always advised to turn to God alone; establish a living relationship with Him and befriend Him, for He will never leave you alone in difficulty.’”

He would never let any opportunity of preaching or introducing the Jamaat go to waste. He always carried literature and flyers which introduced the Jamaat with him. Even when visiting doctors at the hospital, he would convey the message of Islam to them and would express deep gratitude, saying, “I was able to preach to the doctors today as well.” He always had a smile on his face. He was extremely sociable and, by his nature, won over all who met him. On hearing of

his passing, Romanian neighbours living near the mission house wept and expressed their deep grief.

Even during his illness, he continued to discharge his official duties. Two days before his demise – though his health was extremely weak, breathing was difficult, and eating and drinking were hard – he still wrote Jamaat letters and responded to urgent emails, even completing one final urgent reply. His ardent wish was that the Jamaat in Romania should grow strong, and he strove towards this with prudent strategies suited to the national circumstances. He would tell his children: “Your character and conduct should themselves become a means for propagating Islam.” He wished to complete the translation of the Holy Quran into Romanian; about one and a half parts had been completed, but other tasks prevented further progress. Likewise, he had begun translating the books of the Promised Messiahas

Local Romanians of various professions who met him would say that his language is refined and literary – the sort that professors use at university. They would remark: “We have never seen a non-Romanian speak such beautiful and polished language.” He was very proficient in this language.

His mother, Safiyyah Begum, says that both his maternal grandparents were Companionsra of the Promised Messiahas She adds, “He possessed excellent morals. (Everyone testifies to this). Allah the Almighty had blessed him with kindness, patience, and a passion to serve his faith. He was a most obedient son.” She relates a dream seen by his father before his birth:  “He was carrying a child, and upon its forehead was a crescent moon and a star.” She says: “When he became a missionary, we realised that, insha-Allah, he would indeed shine one day.”

In 2006, he went to Romania and thus became the first missionary [of Romania]. He learnt the language to a very high standard, even earning a degree. He performed great services for the Jamaat, securing its registration, establishing the mission house, and never resting until he had completed the day’s tasks.

His brother, Rafi-ud-Din, says: “After matriculation, he himself chose Jamia without anyone saying anything to him. He fulfilled his life devotion in an excellent manner and in true spirit. He never took leave, except once, when our younger sister passed away.”

His son, Mirza Labeed, says: “When I was admitted into medical college, I faced difficulties and worried whether I would be able to complete my studies. He would call me daily to encourage me. He urged me to recite Durood Sharif, to wake for Tahajjud, to pray, and to work diligently. In this way, he gave me immense encouragement.”

His other son, Danish, says:  “Anyone who has met him once, when they hear about his passing, they cry and say: ‘He was a very pious and God-fearing man, full of compassion.’”

The missionary from Latvia writes: “The deceased was hard-working, courteous, and cheerful. His humility, modesty, and simplicity endeared him to all. He had a pleasant nature and would always be smiling.”

In Romania, there were also students from other countries who had come for education. He showed them great affection and care. One such student of a medical college, Tasvir Javed, now a doctor, relates: “For the spiritual training of students, he would travel long hours by train or bus to universities and colleges where Ahmadi students studied. He was so careful with Jamaat’s funds that he even collected cardboard and other materials to build a podium himself, so as to save the Jamaat’s money.”

Even in the final stages of his severe illness, he persevered in offering prayers despite great difficulty. He was a man of great simplicity and humility, striving to instil these very qualities of nobility and modesty into his children as well.

Roman Shams from Romania relates

“The exams were extremely difficult, and I doubted whether I would be able to pass. Murabbi Sahib would reassure me, saying, ‘Do not worry. A week before the exam, I will explain certain key points to you in such a way that, God-willing, you will succeed.’” And he greatly benefited from that.

Adeel Adrian, a new convert from Romania, writes:

“I once took the deceased to the hospital. The very next day, he requested my assistance in a Jamaat-related task, which required us to travel to a nearby city. During our journey, we conversed on various subjects. At one point, Murabbi Sahib, in a moment of deep emotion, said to me, ‘If, God forbid, anything happens to me, I wish to be buried here – so that it may be remembered that I lived here, and by the grace of Allah, brought about a positive transformation in this place.’”

He further writes:

“Despite his worsening health, he would continue to work tirelessly on his laptop. He even wrote letters himself in an effort to continue his work. His concerns were always centred on the service of God’s religion and the welfare of others. Until his last breath, he never once thought of himself.”

He further relates:

“I witnessed Murabbi Sahib sacrificing his time and sleep for others. He was ever grateful for the opportunity to serve humanity. I never once heard him utter a single negative word about anyone. With deep emotion and tears, he would pray not only for his family but also for the members of our Jamaat in Romania.

He never took even a single day off, nor did he ever seek extra rest, saying that it was his duty to serve the Jamaat with the utmost of his capabilities – even if it meant sacrificing his health or sleep.

He placed his full trust in Allah the Almighty and would frequently encourage others to pray abundantly and to rely wholly upon Divine help.”

The new convert further relates:

“For me, Murabbi Sahib was not merely a missionary – he was like a father. He was an exceptional spiritual guide and a close friend.”

These are the qualities of a missionary that this new convert has described – it is such moral training and personal example which makes preaching and tarbiyat (moral

and spiritual training) more effective and bear fruitful results. He laid down his life in a foreign land for the sake of faith – and in this sense, his rank is that of a martyr. Until his final breath, he remained loyal to his covenant of devotion – and fulfilled it in the most beautiful manner. I also saw that he always had a smile on his face.

Hazrat Musleh-e-Maudra once mentioned Maulvi Ubaidullah Sahib, who passed away while serving in the field in Mauritius. Whilst mentioning him, Hazrat Musleh-e-Maudra advised the Jamaat that such individuals attain the rank of martyrs and that the Jamaat should take lessons from their lives. (Friday Sermon 7 December 1923, Khutbat-e-Mahmud, Vol. 8, pp. 263264)

Surely, the late Faheem Nasir Sahib embodied the same spirit – which serves as an example, particularly for life devotees.

May Allah the Almighty elevate his status and grant patience to his wife, children and mother.

The second mention is of respected Abdul Aleem Farooqi Sahib, son of Abdul Rasheed Farooqi Sahib of Canada, who passed away recently.

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

The deceased was a musi. His demise occurred when three armed individuals broke into his home while he was asleep in his room. His wife and three children were downstairs; his son was also in his room. The robbers took everyone’s phones. Upon hearing the noise, the deceased woke up. One of the assailants entered his room, and when the deceased tried to confront him, the attacker struck him with a baton on his nose and shoulder before fleeing.

As the deceased moved toward his son’s room, another intruder – standing near the staircase – fired two shots. One bullet struck near his heart and exited from the other side. He passed away on the spot.

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

The deceased was a great-grandson of two Companions of the Promised Messiahas – Hazrat Maulvi Qudratullah Sahib Sanorira and Hazrat Maulvi Muhammad Hussain Sahibra. He was a devout and active member of the Jamaat – regular in the five daily prayers and Tahajjud. He was passionate in preaching and had the opportunity to serve as Local Secretary for Tabligh in his local Jamaat. At the time of his passing, he was serving as the president of the local Jamaat.

He is survived by his wife, one son and three daughters.

Zakariyyah Khan Sahib, who is the missionary in charge and also his relative, writes: “He had a very pious disposition and was a helpful individual.”

His wife says that he was regular in offering the Tahajjud. He would perform the five daily prayers with full devotion and attention. He was a passionate preacher, and despite his personal engagements, he would remain occupied day and night in the work of the Jamaat. He would actively partake

in financial sacrifices. He possessed a deep bond of loyalty with Khilafat.

His wife, Maryam Sahiba, has written that he was a good husband, from whom she learnt a great deal in life. He was very enthusiastic about Tabligh, and his passion for it was astonishing. He would always devise new plans for Tabligh and strive to implement them. She has also written about his bond with Khilafat. He treated his neighbours and the people of the locality with great kindness, and all admired him. He was cheerful and compassionate. At home, he would always offer prayers in congregation and would encourage his children to do the same.

His daughter, Uzma, states that he would show concern for the smallest matters and even for the greatest necessities. His time was spent either in his work or in Jamaat work. Yet, when he would retire for the night, he would visit our rooms and enquire about us, how our day had passed, and whether we had offered our prayers. He would also share about his own day, thus creating a friendly atmosphere with us.

His son, Kazeem, says that for them, their father was a role model, and he states, “I will, insha-Allah, strive to follow in his footsteps. We would go out every Sunday for Tabligh, and wherever there was an opportunity, we would set up Tabligh stalls. He also helped me memorise the Holy Quran.”

He was the nephew of Shajar Farooqi Sahib, who resides here; he has also written the same and mentioned all these qualities. He states, “he was a pure-hearted individual with a noble disposition and possessed excellent morals. Allah the Almighty also enabled him to perform ‘Umrah, and there too people remarked that his devotion and focus in worship were most praiseworthy. He was always concerned for the upbringing of his daughters. When one daughter was fifteen years old, he asked me whether he should buy her a phone or not, and when I gave him guidance, he acted according to it. He would examine every matter with careful attention. Apart from obligatory chandas, he would generously make sacrifices in other financial initiatives as well. He would also send large sums to Pakistan to help the poor.”

His mother states: “My son was a devotee of the Jamaat and had immense love for Khilafat. In every matter, he gave precedence to truth. He treated young and old alike with love. He had a great passion for Tabligh and would go out every Sunday for this purpose. He was regular in Tahajjud and was ever ready to help others. He was so eager for congregational prayers that sometimes he would call me from his work and say, ‘If you have not yet offered your prayer, then wait for me; I am coming, and we shall offer it together.’”

May Allah the Almighty grant him forgiveness and mercy. May He bestow patience upon his mother, wife, and children. May his children follow his righteous example and fulfil his pious wishes.

(Official Urdu transcript published in the Daily Al Fazl International, 17 October 2025, pp. 2-6. Translated by The Review of Religions.)