Islamabad, Tilford, 25 October 2025: A delegation of 25 khuddam from the Midwest Region of Majlis Khuddam-ul-Ahmadiyya USA had the blessed opportunity of a mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa
The meeting commenced as Huzooraa graced the hall with his presence and extended his salaam. Huzooraa first addressed Sadr Sahib MKA USA and then the amir-e-qafilah, Syed Raza Ahmad Sahib, who briefly introduced the delegation. Following this, each of the khuddam had the opportunity to introduce himself, mentioning his family background and his academic and professional pursuits.
During the introductions, Huzooraa engaged with several of the young men. One khadim expressed his desire to study electrical engineering and then dedicate his life (waqf). Another khadim said he wished to study media, with the ultimate aim of dedicating his life to serving in MTA International. Another khadim stated his intention to attend Jamia Ahmadiyya, to which Huzooraa enquired if he would be willing to go to Jamia in Ghana, which the khadim affirmed.
Huzooraa imparted direct and poignant advice to the members of the Waqf-e-Nau scheme. He explained that for a waqif-e-nau, the five daily prayers and the recitation of the Holy Quran with its translation are the absolute fundamentals. Only by mastering these, he guided, can one truly be called a waqif-e-nau and begin to fulfil their pledge. To another, Huzooraa counselled that merely having a beard is not enough; one must
also embody the true characteristics and spiritual qualities of a life devotee.
After the introductions, the khuddam were graciously granted permission to ask questions for their guidance.
On engaging older khuddam with humility
A khadim serving as a zaeem sought guidance on how to effectively encourage khuddam who are older than him to attend the mosque and participate in Jamaat programmes.
Huzooraa advised him to approach them with great humility and respect. He should tell them that although he is younger, he has been given a responsibility and just as he himself comes for prayers, he requests them to do the same. Huzooraa shared his own experience from when he served as a zaeem in his neighbourhood, where many of the khuddam under his charge were older than him, including some of his own relatives and uncles. He would remind them that while their relationship outside the mosque was one of family, within the Jamaat, the sanctity of the Nizam-e-Jamaat must be respected.
Huzooraa guided the khadim to explain to these elder members, with politeness, the importance of participating in Jamaat programmes. He should especially explain to them that attending the five daily prayers is a divine command. He should appeal to their sense of responsibility as role models, explaining that by coming to the mosque, they are setting a vital example for their own children, who will follow in their
footsteps. Furthermore, he should adopt a humble approach by telling them that, as he is young, it is their duty to guide his moral training and that by setting a good example, they will help him become a better Ahmadi Muslim. By speaking with such humility, Huzooraa stated, all will be well.
Memories of the Companions of the Promised Messiahas
A khadim requested Huzooraa to share some memorable incidents from his youth in the company of the Companions of the Promised Messiahas
Huzooraa explained that during his
Hadith-e-Rasul – Sayings of the Holy Prophet Muhammadsa
The importance of offering two rak‘ahs upon entering the mosque for the Friday prayer
Hazrat Jabir bin Abdullahra narrated that, “Allah’s Messengersa, while delivering the sermon, said: ‘If any of you arrives while the imam is delivering the sermon – or has come out for it – let him offer two rak‘ahs.” (Sahih al-Bukhari, Kitab at-tahajjud, Bab ma ja’a fi t-tatawwu‘i mathna mathna, Hadith 1166)
The freatest form of worship in this era
Alluding to the trial and disorder that was prevalent in the present age, the Promised Messiahas said: “It is necessary for a Muslim, in this day and age, when Islam is overwhelmed by affliction, to play a part in dispelling this disorder. The greatest form of worship in these times is for each and every Muslim to partake in dispelling this disorder. At this time, everyone ought to strive sincerely through their speech, knowledge and every faculty with which they have been endowed, to remove from the world with sincere effort, all the evil and insolence that is currently prevalent. What good is the comfort and
Hazrat Mirza Ghulam Ahmadas, In His Own Words
Image: x/@muslimtv
31 October
31 October 1902: On this day, Al Badr published a report on its front page that while sitting in the tranquil atmosphere of Darul Aman Qadian, Hazrat Mirza Ghulam Ahmadas observes two of his blessed sons engaged in a reflective conversation. The young Mahmudra and Bashirra are earnestly debating whether knowledge or wealth is more valuable. The Promised Messiahas gently offers his insight, saying:
“My son, neither knowledge nor wealth holds real worth. It is the grace of God that is truly valuable.”
To read more about this topic, see: ‘‘‘Is knowledge better or wealth?’: God’s grace and the Ahmadiyya Khilafat’’ at www.alhakam.org (27 May 2025)
31 October 1980: On this day, during the ijtema of Majlis Ansarullah Markaziyya, a successful experiment was conducted to
This Week in History
A glimpse into the rich history of the Ahmadiyya Muslim Jamaat 31 October - 6 November
languages, English and Indonesian.
(Silsila Ahmadiyya, Vol. 4, p. 813)
For the history and success of this project, see: “The Pentecost at Jalsa Salana – A brief history of simultaneous translations” at alhakam.org (2 August 2019, pp. 10-11)
1 - 4 November
1 November 1905: During his visit to Delhi, the Promised Messiah’sas daily routine included visits to the shrines of revered Muslim saints interred there. His presence in the city was significant, drawing considerable attention – so much so that Mirza Hairat Dehlvi’s renowned newspaper, Curzon Gazette, published an article on this day, opposing the Promised Messiahas , aiming to mislead the public. (Tarikh-e-Ahmadiyyat, Vol. 2, p. 427)
2 November 1924: On this day, Hazrat Musleh-e-Maudra started
their meeting, Sahibzada Mirza Wasim Ahmad presented the President with a gift of 30 books published by the Jamaat. (Tarikhe-Ahmadiyyat, Vol. 24, p. 625)
4 November 2022: In the autumn of 2022, two young Ahmadi missionaries had a private audience with Pope Francis. On this day, Al Hakam published details of this meeting.
To learn more about this, see: ‘‘Pope Francis and what he knew about the true Islam’’ at www. alhakam.org (21 April 2025, p. 1).
5 November
5 November 1926: Hazrat Musleh-e-Maudra initiated the organisation of Ansarullah. In its inaugural session, on this day, Huzoorra made it obligatory for its members to learn Ayat-ul-Kursi (Surah al-Baqarah Ch.2: V.256) and the last three chapters of the Holy Quran. Moreover, every member was to keep the following three books with them as personal copies: the Holy Quran, Noah’s Ark Kashti-e-Nuh] and Gardens of the Righteous [Riyadh-us-Saliheen].
5 November 1976: On this day, while delivering the Friday sermon at Masjid Aqsa in Rabwah, Hazrat Khalifatul Masih IIIrh highlighted the extensive arrangements being made for the Jalsa Salana. Huzoorrh appealed for volunteers from outside of the Markaz (Rabwah) to assist with the services during the Jalsa and noted that the attendance of guests at the event surpasses one hundred thousand. (Khutbat-e-Nasir, Vol. 6, pp. 567577)
6 November
6 November 1905: On this day, the Promised Messiahas delivered a lecture in Ludhiana, which started at 8:30 in the morning. Huzooras continued his speech until 11 am. (Tarikh-e-Ahmadiyyat, Vol. 2, p. 428-429)
Through this body, Hazrat Musleh-e-Maudra endeavoured to uplift the spiritual standards of members of the Jamaat. (Tarikhe-Ahmadiyyat, Vol. 5, p. 565)
5 November 1959: Acharya
Vinoba Bhave visited Qadian on this day. He initiated the Bhoodan Movement or the Land Gift Movement. This was a voluntary land reform movement in India, which attempted to persuade wealthy landowners to voluntarily give a percentage of their land to those with no land. (Tarikh-eAhmadiyyat, Vol. 20, p. 393)
‘‘Coming from every distant track: Vinoba Bhave visits Qadian – When a Hindu nationalist leader accepted the gift of the Holy Quran’’ at www.alhakam.org (12 July 2024, p. 16)
6 November 2016: A special reception was held on this day to mark the opening of the newlybuilt Bait-ul-Amaan Mosque in Lloydminster, Saskatchewan, Canada, at which Hazrat Khalifatul Masih Vaa delivered the keynote address. During his address, Huzooraa spoke of the true purpose of mosques and how the new mosque would not only be a place to worship God Almighty but would also prove a means of serving and protecting all people.
He said that at a time when there was widespread fear of Islam, it was a sign of open-heartedness and “extraordinary courage” that the guests had attended an Islamic event. Both prior to and after the reception, Huzooraa personally met with a number of guests and also held a press conference with local media representatives. (“No need to fear true Mosques – Head of Ahmadiyya Muslim Community”, www.pressahmadiyya.com)
youth, most of the Companions were either very elderly or had already passed away, so he did not have the opportunity for extensive sittings with them. However, he shared some cherished memories from his childhood and teenage years.
He recalled meeting Hazrat Maulana Ghulam Rasul Rajekira, who was known for being a man of great piety and was always ready to raise his hands in prayer for others. He also remembered visiting Hazrat Hafiz Shahjahanpurira, an elderly Companion who was a man of profound knowledge and possessed an extraordinary memory even in old age. His room was filled with bookshelves, yet he knew the exact location of every single book on every shelf.
Huzooraa also shared faint but poignant memories of being in the presence of Hazrat Musleh-e-Maudra and listening to him, as well as recalling his sermons and speeches, though not their specific content. He then spoke of his grandfather, Hazrat Mirza Sharif Ahmadra, a Companion and the youngest son of the Promised Messiahas He recounted how his grandfather would focus on their moral training by asking the children to read the newspaper or the Holy Quran aloud to him. He would lie down and close his eyes and while the children might think he was not paying attention, he would immediately correct even the slightest mistake in their Quranic recitation, showing that he was listening intently.
Huzooraa also mentioned having seen Hazrat Maulvi Muhammad Hussainra, who lived to a very old age and recalled a meeting with Hazrat Mirza Bashir Ahmadra when he was about 11 or 12 years old. He remembered the immense humility of Hazrat Mirza Bashir Ahmadra, who, despite his great status, would ask even the children to pray for his health and for Allah to make his life easy. These, Huzooraa said, were the kinds of beautiful interactions he was blessed to have with those elders.
The boundless mercy of Allah: Rewards vs punishments
A young man asked for the wisdom behind why the reward for a good deed is greater than the punishment for a bad deed.
Huzooraa explained that this is a manifestation of Allah’s infinite generosity and mercy. God Almighty desires to bestow the best of rewards upon His obedient servants. For this reason, He has decreed that a good deed will be rewarded doubly or even more, while a sin will be counted only as a single bad deed. Huzooraa pointed out that in mathematical terms, this system means that one’s good deeds can effectively nullify one’s bad deeds. This itself is a sign of Allah’s ever-merciful nature. Instead of questioning this favour, Huzooraa guided, one should be happy and deeply grateful. This divine gesture should inspire a person to thank God, increase their obedience to Him and strive to fulfil their duties to Him more than ever before.
On sportsmanship and tarbiyat
A khadim noted that sometimes during sports events at the Ijtema, arguments and poor behaviour can be observed. He asked how this can be curtailed.
Huzooraa stated that the first principle is to instil a true sportsman spirit. The sports programmes within the Jamaat are not
life-and-death competitions; they are for recreation and brotherhood and should be treated as such. The more important aspect, however, is moral training. He emphasised that it is the collective responsibility of the Khuddam-ul-Ahmadiyya Amila, the parents and the Tarbiyat Department to train children from a young age to behave with dignity and grace on the sports field. Huzooraa added that while the Jamaat does have a system of punishment, such as banning teams or individuals who misbehave, the ultimate goal should be to foster such excellent moral training that these incidents do not occur in the first place.
Protecting children from materialism
A question was asked on how parents can protect their children from materialism as they pursue higher education and careers, so that they do not divert from the remembrance of Allah.
Huzooraa explained that the foundation is laid by the parents. They must teach their children the principles of Islam from a young age and set their own personal example before them. Parents must be regular in their five daily prayers and should supplicate not only for themselves but also for their children, praying that Allah may keep them on the straight path.
Alongside prayer and personal example, consistent interaction is crucial. Huzooraa guided that every day or at least once a week, the entire family should sit together to discuss matters of faith, listen to a dars, watch an MTA programme, or read from a Jamaat book. Through this regular interaction, children learn that faith is a priority in their household. When they see their parents giving precedence to their religion over all worldly matters, they will naturally follow in their footsteps.
Cherished memories of Khulafa
A khadim requested Huzooraa to share some incidents from his time with the previous Khulafa-e-Ahmadiyyat
Huzooraa stated that it was difficult to recall specific events offhand, but he shared some blessed memories. He recalled that by the time he was old enough to be fully aware, Hazrat Khalifatul Masih IIra was often unwell, but even then, he would continue to impart counsel.
He then shared a memory of Hazrat Khalifatul Masih IIIrh. As a student, Huzoor’saa father had mentioned to Hazrat Khalifatul Masih IIIrh that he slept a lot and studied less. With a smile, Huzooraa recounted that Hazrat Khalifatul Masih IIIrh lovingly advised him to sleep as much as he needed to and then, after being fully rested, to sit down and study properly.
Huzooraa also narrated an incident from the time of the 1974 anti-Ahmadiyya riots in Pakistan. Ahmadi students had been expelled from university for their safety. Hazrat Khalifatul Masih IIIrh instructed Huzooraa to go back to the university with one or two other Ahmadi boys, reassuring him that no one would harm him. Despite his father’s concerns about the danger, Huzooraa resolved that as the Khalifa had given a command, he had to go. Just as Huzoorrh had said, he himself was not harmed by anyone. However, his two companions were caught
and beaten by non-Ahmadis and ironically, a police case was then registered against them and they were jailed. In this, the word of Hazrat Khalifatul Masih IIIrh was fulfilled.
Huzooraa also spoke of his relationship with Hazrat Khalifatul Masih IVrh, both while serving as a life-devotee in Ghana and later in Rabwah. He would receive instructions from Huzoorrh and always tried his utmost to follow them completely. Huzooraa added that he would constantly pray that he might never displease the Khalifatul Masih. These, Huzooraa said, were some of the small but significant memories he could share.
Guidance
for expectant parents
Guidance was sought for a newly-married couple who are expecting their first child.
Huzooraa explained that the guidance for raising children is universal, whether it is the first child or the last: parents must set a pious example before them.
However, he gave specific counsel regarding the role of the husband. He explained that a wife goes through a particularly difficult phase after childbirth and it is the husband’s duty to help her during this time. He should be humble, kind, loving and caring towards her. The husband should not expect the wife to bear the full burden of night-time feedings and nappy changes. He should help her so that she can get the rest she needs.
The Promised Messiahas wrote that if men knew the immense pain and difficulty of childbirth, they would not be able to endure it even once. Therefore, a husband must not add to his wife’s difficulties during this time, but should foster a relationship of love and support to protect her from any form of trauma or depression.
On managing multiple responsibilities
A khadim who is working full-time and studying part-time, while also serving as Nazim Talim, asked for advice on managing these overwhelming responsibilities.
Huzooraa advised that as a young and healthy person, he has the potential and strength to manage it all. The key is organisation. He should dedicate a few hours to his studies regularly after work each day and give time to his Khuddamul-Ahmadiyya duties on the weekend. Huzooraa stressed the importance of creating a detailed daily schedule or chart that allocates time for work, study, sleep, prayers and service. By following a well-organised plan, he can manage all his responsibilities effectively.
Strengthening one’s bond with the Jamaat and Khilafat
The final questioner asked how to strengthen his own connection with the Jamaat and Khilafat and how to help other khuddam who do not come to the mosque regularly.
Huzooraa explained that the first and most fundamental connection must be with Allah the Almighty. If one’s relationship with Allah is strong, all other connections will follow. This is achieved by fulfilling the rights of Allah, foremost among which are the five daily prayers offered on time. By regulating one’s life, waking for Fajr and making an effort to read and understand the Holy Quran, one’s bond with the Jamaat will naturally grow, because the Jamaat is what
Continued from page 1
pleasure that one receives in this world? If it is in this world that a person receives their reward then what has been attained? Prefer the reward of the hereafter, which has no limit. Each and every one of you ought to possess a passion for the Unity and Oneness of God, just as God Himself is passionate for His own Unity. Just reflect, where in the world will you find a person who has been wronged more so than our Prophet, peace and blessings of Allah be upon him? There is no filth, abuse or invective that has not been hurled at him. Is this a time when the Muslims should sit silently? At this time, if no one stands up to bear witness to the truth and to silence the ones who speak falsehood, and if one deems it acceptable for disbelievers to go on shamelessly casting aspersions against our Prophet and continue misguiding the people, then remember that such a Muslim shall undoubtedly be called to account severely. You ought to em- ploy whatever knowledge and experience you have to serve in this cause and save the people from this misfortune. It is established in the Hadith that even if you do not strike the Antichrist, it will die anyway. There is a famous adage:
Every pinnacle sees a decline. These afflictions began to arise in the thirteenth century, and now the time of their end is near. It is the responsibility of each and everyone of you to strive insofar as possible and show people the light.
(Malfuzat [English], Vol. 2, pp.108-109)
calls us towards these very deeds.
The purpose of Khilafat is also to guide people towards Allah. By listening to and acting upon the counsels given in sermons and addresses and by praying to Allah for the capacity to do so, one’s bond with Khilafat is strengthened.
To bring other khuddam closer, one must first set their own example and then build genuine friendships with them. The mosque programmes should also be made more interactive and engaging, with questionand-answer sessions and topics that are of interest to them. Even if they are initially attracted through sports, this provides an opening for them to become attached to the mosque and they will gradually begin to participate in other programmes as well.
The mulaqat concluded with the khuddam having the honour of a group photograph and each attendee was graciously gifted a pen by Huzooraa before he took his leave.
(Summary prepared by Al Hakam)
From the markaz
Reformation with empathy
Members of Lajna Imaillah North-Rhine meet Huzoor
Islamabad, Tilford, 20 October 2025: A group of 50 Lajna members and nasirat from the North-Rhine Region of Germany had the blessed opportunity to meet with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa at Islamabad, Tilford, UK. The mulaqat commenced as Huzooraa entered the hall, extended salaam and took his seat. Huzooraa first addressed the Regional Sadr Lajna Imaillah, who introduced the delegation. Huzooraa enquired if they resided near the Rhine River, which she affirmed. The Sadr then conveyed that the attendees wished to ask some questions and Huzooraa graciously granted permission for the session to begin.
Confidentiality of letters
A Lajna member enquired about the level of confidentiality maintained for the letters sent to Huzooraa and the replies issued from his office.
Huzooraa explained that every letter passes through two or three sets of hands. The staff in his office are strictly instructed to maintain the confidentiality of all correspondence and not to discuss the contents with anyone. Given the sheer volume of letters, he noted that the office staff generally forget the specifics of most letters, unless they happen to be personally acquainted with the sender, in which case they might remember the subject of the query.
Huzooraa further clarified that if a letter is sent via the Amir of Germany, he is unaware of the confidentiality protocols in place there. However, if a letter is sent directly with a personal return address, the reply from his office is sent directly back, ensuring confidentiality. For matters of a highly sensitive nature, Huzooraa advised that the envelope should be marked as “Confidential.” This would ensure that the greatest possible care is taken.
The Importance of durood in salat
The next questioner referred to a recent address by Huzooraa at the UK Ansarullah Ijtema, where he mentioned that supplications remain suspended between the heavens and the earth without the recitation of durood. She asked if it was, therefore, necessary to recite durood at the beginning and end of every prostration for one’s prayers to be accepted.
Huzooraa affirmed that he has spoken on this matter on numerous occasions, including in Friday sermons and recently at the Ansarullah Ijtema. The recitation of durood is indeed essential for the acceptance of prayers. He cited a hadith that encourages sending blessings upon the Holy Prophetsa
when making supplications. (Sunan atTirmidhi, Kitab al-witr, Bab ma ja’a fi fadli s-salati ‘ala n-nabiyysa, Hadith 486) Furthermore, Huzooraa referenced the Holy Quran, specifically Surah al-Ahzab, verse 57:
“Allah and His angels send blessings on the Prophet. O ye who believe! you [also] should invoke blessings on him and salute [him] with the salutation of peace.”
Thus, invoking blessings is necessary for the acceptance of prayers. In this era, Allah the Almighty has sent the Holy Prophetsa as the final Prophet with the final law, making it our duty to send durood upon him.
Regarding its recitation in prostrations, Huzooraa stated that while it is not obligatory, it is a commendable practice. He narrated an incident from a gathering with the Promised Messiahas where the topic of durood was being discussed. One Companion mentioned that he dedicated half of his prayer time to reciting durood, to which the Promised Messiahas commended the practice. Another Companion mentioned his own portion and a third declared that henceforth, apart from the prescribed Quranic and masnun supplications, he would only recite durood, even in his prostrations. The Promised Messiahas replied that this was an excellent thing to do, explaining that if one recites durood with sincerity and from the heart, Allah the Almighty would, as a result, accept all of their other supplications.
The Dajjal
A young girl asked about the Ahmadiyya belief concerning the Dajjal or the Antichrist.
Huzooraa explained that the Dajjal was prophesied to appear in the era of the Promised Messiahas. He defined the Dajjal as one who lies, guides towards falsehood and presents false attractions. He equated the Dajjal with Satan. In this age, the prophecies concerning Yajuj and Majuj (Gog and Magog) and the Dajjal are being
fulfilled. The great powers of the world are involved in this. The new methods, worldly attractions and false ideas presented in the name of education or progress are all deceptions of the Dajjal.
Furthermore, leading people away from religion is also a part of the Dajjal’s schemes. The rise of atheism in this age is a clear example of these deceptions, designed to distance humanity from faith to such an extent that they lose all connection to it. As a result, Christianity and Judaism have become religions in name only, as have other faiths. Only the true teachings of Islam, preserved in the Holy Quran, remain. Unfortunately, even among Muslims, adherence to these teachings is lacking. It was for this reason that the Promised Messiahas was to come in this age to combat the Dajjal and thwart his evil schemes and to establish a Jamaat that would confront him.
Huzooraa told the attendees that they are now the ones who must stand against the Dajjal. To do this, he advised them to read the Holy Quran, understand its teachings, strive to act upon them and present the beautiful teachings of Islam to the world. This constitutes the spiritual fight against the Dajjal. He stressed that it is not enough to believe simply; we must actively confront the Dajjal and prepare ourselves for this struggle.
Wisdom, courage and fear
The Regional Sadr asked about finding the right balance between courage and fear, noting that people sometimes allow fear to escalate into cowardice, while at other times they display a recklessness that can cause harm. She sought guidance on the proper limits of bravery and the appropriate level of fear of worldly matters.
Huzooraa stated that sagacity and intellect are the hallmarks of a believer. Wisdom and prudence are paramount. A permissible act, if performed in the wrong context, can become harmful. Similarly, engaging in an impermissible act is also harmful. He cited the hadith which states that speaking a word of truth before a tyrannical ruler is a great
virtue. (Sunan at-Tirmidhi, Kitab al-fitan ‘an rasulillahsa, Hadith 2174) Therefore, one must first consider whether the benefit of speaking a particular truth outweighs the potential harm and whether it is more beneficial to say it publicly.
Huzooraa explained that if, for instance, one needs to point out another’s fault, especially a matter that could affect their life and lead to public humiliation, one must remember that Allah has commanded us to conceal faults. Allah is As-Sattar (the Concealer of Faults) and we should also practice this quality. Therefore, one should not expose another’s weakness publicly. If one is truly concerned, they should approach the person privately and advise them with empathy, explaining their weakness in light of Islamic teachings and the potential harm to the Jamaat.
He mentioned the guidance of the Promised Messiahas: if you see weaknesses in your people, first pray for them for forty days. Then, attempt to reform them. If that fails, the matter can be brought to the relevant office-bearers or those who can facilitate reformation. The primary effort should be one’s own, with the intention to reform, not to defame.
Huzooraa emphasised that Allah has granted intellect to a believer and has commanded us to use wisdom and beautiful exhortation. He quoted the Quranic verse:
“Repel evil with that which is best. And lo, he between whom and thyself was enmity will become as though he were a warm friend.” (Surah Ha Mim as-Sajdah, Ch.41: V.35) If you respond even to an enemy in a goodly manner, reconciliation and friendship can be established. Conversely, acting bluntly and foolishly like an uncultured person is mere stupidity.
He drew a parallel with the time of the Holy Prophetsa and the Rightly-Guided Khulafa, when uneducated Bedouins from the villages would sometimes act rudely. He gave the examples of one who tugged the Holy Prophet’ssa cloak so forcefully that it left a mark on his neck (Sahih Muslim, Kitab az-zakat, Hadith 1057) and another who questioned Hazrat Umarra about his garments. Huzooraa noted that some people today cite these incidents, claiming that if the Bedouins could question the Khulafa, why can they not do so now? Huzooraa asked whether any of the senior, well-trained Companions, who had benefited from the direct guidance of the Holy Prophetsa, ever questioned the Khulafa in such a manner. He stated that their training was superior
and they knew the proper etiquette. The questions came from the uncultured Bedouins who lacked proper training. He advised the audience to follow the example of the learned and righteous Umarra, not the ignorant Bedouins.
Applying this principle to reforming others within Lajna, he advised that just as one would privately counsel one’s own children or siblings, so too should they advise the members of Lajna and nasirat This is the correct method of tarbiyat. It is wrong to publicly humiliate someone for their shortcomings, such as their style of hijab or dress. Looking at them with disdain is not appropriate and will have a negative, rather than a positive, effect.
Huzooraa concluded that the role of an office-bearer is not to assert dominance but to reform with empathy. Every Lajna member should feel that her Sadr is her well-wisher and her sister and desires her betterment. This fosters a personal connection, which in turn builds a true society, fulfilling the purpose of the Jamaat’s administrative structure. By adopting this approach, office-bearers can truly represent the institution of the Jamaat and fulfil their duty as representatives of the Khalifa of the Time. Courage is necessary, but it must be paired with wisdom. Allah states in the Holy Quran that sometimes punishment is required for reformation and at other times, forgiveness is more effective. (Surah ashShura, Ch.42: V.41-42) One must, therefore, assess the situation and decide accordingly.
Marriage outside one’s nationality, ethnicity or caste
A Lajna member asked a question on behalf of her daughter, who was unable to attend due to illness. She explained that some parents oppose their children marrying someone from a different nationality, ethnicity or caste, even if they are an Ahmadi. She asked for guidance on how to approach parents in such a situation.
Huzooraa stated that the concepts of nationality, ethnicity or caste hold no significance when it comes to Islamic marriages. He referred to the guidance of the Holy Prophetsa, who mentioned that people typically marry for family background, wealth, or physical beauty. Sometimes a man marries for looks, sometimes out of a selfish desire for a woman’s wealth and other times because the person belongs to their own caste. People refuse to marry outside their castes, whether they are Jatt, Syed, Mughal, etc. However, the Holy Prophetsa advised giving precedence to faith. (Sahih al-Bukhari, Kitab an-nikah, Bab al-’akfa’i fi fi d-din, Hadith 5090) If one observes that a person is religious, they should proceed with the marriage. If men seek women of faith, more women will strive to be faithful. Similarly, if girls seek men of faith, more men will do the same. This, Huzooraa explained, is how a true Ahmadi Islamic society is formed.
The Promised Messiahas pointed out that one can never be certain about the authenticity of someone’s claimed caste. After a couple of generations, it becomes impossible to distinguish who might have falsely assumed a particular lineage. (Malfuzat, Vol. 1, p. 31)
Huzooraa shared a well-known joke about a mirasi (musician family) and a
tarkhan (carpenter family) from Punjab. After the partition of India, their educated children sought to marry. One claimed to be a Syed and the other a Quraishi. When the families met, they recognised each other’s true origins and questioned the false claims. One replied, “Just as you claim to be a Syed, I call myself a Quraishi.” This illustrates the flawed nature of such distinctions. After a few generations, people forget or cannot trace their origins and the world is deceived.
Therefore, the practice of refusing to marry a daughter to someone from a different caste is wrong. Castes hold no significance; there is only the Ahmadi brotherhood. If a proposal comes from a pious Ahmadi, it should be accepted. The Holy Quran states that even those whose family backgrounds are unknown are our brothers in faith and it is permissible to arrange marriages with them.
Huzooraa concluded by sharing an anecdote about Hazrat Syed Abdus Sattar Shahra, who was the maternal grandfather of Hazrat Khalifatul Masih IVrh. He himself was in doubt about his Syed lineage. One day, he saw the Promised Messiahas who, despite not knowing him well, addressed him as “Shah Sahib.” This reassured him of his lineage because a Prophet of Allah had addressed him as such. Today, however, no one can guarantee another’s caste.
Sibling squabbles
A young nasirah asked how quarrels between brothers and sisters can be reduced.
Huzooraa advised her to offer her prayers, demonstrate good morals and to drink cold water to cool any anger. He asked why quarrels happen in the first place, suggesting that she must have said something to provoke the other person. If someone starts a fight, one should cover one’s ears, step aside and refuse to engage. He cited a hadith which teaches that if one is fasting and someone quarrels or speaks rudely, they should simply state, “I am fasting,” and refuse to fight or say anything negative. (Sahih Muslim, Kitab as-siyam, Bab hifzi l-lisani li s-sa’im, Hadith 1151) The Holy Quran also teaches to “shun all that which is vain.” (Surah al-Mu’minun, Ch.23: V.4) Similarly, one should avoid vain matters, calm down and leave the scene.
He instructed her to be kind to younger siblings and respectful to older ones. If an older sibling tries to be authoritative, she should walk away. Upon learning that it was her younger brother who quarrelled with her, Huzooraa advised her to forgive him and let it go, telling him, “I forgive you.” He recounted the Quranic story of the two sons of Adam, where one threatened to kill the other. The righteous brother responded that even if his brother tried to kill him, he would not raise his hand against him and would only pray to Allah. The aggressor ultimately killed his brother but was filled with regret. Huzooraa explained that in the end, a person only feels regret for their wrongdoing. (Surah al-Ma’idah, Ch.5: V.28-32) When her younger brother grows up, he will regret having quarrelled with her. Therefore, she should forgive him from the outset.
Teaching children about cleanliness
A Lajna member noted that sometimes young boys are ignorant of fundamental
matters, such as physical cleanliness, which can later lead to marital problems. She asked for guidance on how such matters can be taught to children from a young age.
Huzooraa stated that it is the responsibility of parents to teach these things. He pointed out that religious literature is available and the auxiliary organisations of Atfal-ulAhmadiyya and Khuddam-ul-Ahmadiyya also provide instruction on these topics, including matters of jurisprudence. If parents share a close relationship with their children, they can explain these things to them. Mothers can teach their daughters about cleanliness and fathers can explain matters to their sons, especially if the mothers are hesitant.
This moral training (tarbiyat) begins at home. No one will come from outside to deliver a sermon on cleanliness. Parents should use their own wisdom and effort and ponder their responsibilities in this regard. Realising this responsibility is the first step in the moral training of children. These matters should be explained to them in their childhood. As boys and girls pass through different stages of their youth, parents should explain things to them accordingly, in small steps. If parents still feel embarrassed to have these discussions, Huzooraa suggested writing a message and leaving it by their bedside. In the message, they can explain the Islamic teachings on cleanliness for both boys and girls. He said that there should be no embarrassment in imparting essential religious and moral training. Writing a note is a practical way to overcome this hesitation and ensure children learn these important Islamic teachings.
The beard in Islam
A Lajna member asked if it is obligatory [fardh] for men to keep a beard, as many Ahmadi men do not seem to take it seriously. Huzooraa clarified that keeping a beard is not fardh, but it is a sunnah (a practice of the Holy Prophetsa). He recounted an incident where someone complained to the Promised Messiahas about a person who kept a very short beard. The Promised Messiahas replied that the extent to which a person follows his example is a reflection of the extent of their connection with him.
As it is a sunnah of the Holy Prophetsa, a beard should be kept. Huzooraa shared his own experience, mentioning that the thought did not occur to him in his youth and he did not keep one. Later, the thought came to him and he started with a small beard, which he gradually allowed to grow longer. He explained that the more one tries to act upon the sunnah out of love for the Prophetsa, whose followers we are, the greater the reward. So, while not obligatory, it is certainly a sunnah. The Promised Messiahas stated that the strength of a person’s faith and their connection to him would be reflected in their efforts to emulate his practices and appearance.
For this reason, the Jamaat has a condition that office-bearers should, as a minimum, keep a beard, unless there is a specific medical reason preventing it. This is the extent of the Jamaat’s enforcement; people cannot be forced with a stick. Otherwise, Huzooraa noted, men might also complain about being forced to keep a beard, just as some women complain about being “forced” to observe hijab. However,
Huzooraa clarified, there is no force; rather, hijab is a Quranic injunction, whereas the beard is not.
Perseverance during prolonged trials
A young girl asked what one should do when a difficulty or trial becomes very prolonged and how one can remain steadfast and maintain trust in Allah.
Huzoor’saa advice was to continue praying. He cited the Promised Messiahas, who stated that the longer the delay in the acceptance of a prayer, the greater the hope that Allah the Almighty will eventually listen to it. Therefore, one must have patience and courage.
He narrated the well-known story of a saint who prayed for 30 years. On many occasions, Allah would even inform him that his prayers would not be accepted and that the trial was destined for him. One day, the saint heard this voice again and a disciple sitting with him also heard it in a visionary state of kashf. The disciple suggested that since Allah had said He would not accept the prayer, perhaps he should stop praying. The saint replied, “This is the only door I can turn to. What else do I have? If I can place my trust in anyone, it is only in Allah, not in any human.” He resolved that even if Allah did not accept his prayer, He might one day, or perhaps this was His will and he should be content with it. The true reward, he reasoned, is in the Hereafter; not everything is granted in this world. At that very moment, a voice came and both the saint and his disciple entered a revelatory state, wherein they were informed that all the prayers offered over the past 30 years had been accepted.
Huzooraa also gave the profound example of the Holy Prophetsa, who endured 13 years of immense hardship in Mecca. No Prophet was dearer to Allah than him. Even after the migration, he spent many years in battles until the Conquest of Mecca, facing constant persecution. Yet, he endured. Throughout his life, he faced sorrows related to his children, his people, his enemies and even his own relatives, but he endured and never lost his trust in Allah.
Huzooraa concluded by asking: What other path do we have? Where else can we go? We have the hope that if we face trials and tribulations in this world and if we pass the test that Allah has set for us, we will receive a great reward in the next life. The real life is the life Hereafter. Here, we will only spend 70 or 80 years. If we trust in Allah, the reward will come in the next world and insha-Allah, all will be well.
Righteous and unrighteous spouses
A Lajna member asked about the meaning of the Quranic principle that “good women are for good men and bad men are for bad women,” (Surah an-Nur, Ch.24: V.27), particularly in cases where a very righteous person finds themself married to a partner who is far from the path of faith.
Huzooraa responded by first asking whether such a person had prayed for divine guidance before agreeing to the marriage. If they had prayed and then felt content in their
‘Establish
From the markaz
your identity and become ambassadors for the Khalifa’
Students from AMWSA Canada meet Huzoor
Islamabad, Tilford, 19 October 2025: A delegation of 147 Lajna members from Canada, which included 107 students from the Ahmadiyya Muslim Women Students’ Association (AMWSA) and members of the national Lajna amila, had the blessed opportunity of a mulaqat with Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa
The meeting commenced as Huzooraa graced the hall with his presence and extended his salaam to all attendees. The Sadr Lajna Imaillah Canada introduced the delegation, after which Huzooraa graciously granted the students permission to ask questions for their guidance on a wide array of subjects pertaining to their academic, personal and spiritual lives.
Engaging AMWSA students
The General Secretary for AMWSA Canada, a fifth-year neuroscience student, asked for guidance on how to encourage greater participation from Lajna students in AMWSA events, where attendance was often low.
Huzooraa began by identifying the likely root of the issue, explaining that low attendance often means the programmes themselves are not sufficiently attractive or relevant to the students. He guided that the first step must be to involve the students directly in the planning process. The AMWSA executive should send out a questionnaire to all Ahmadi women students, explaining their objectives and asking for their suggestions on topics and formats that would create a more engaging and participatory platform. Once these suggestions are gathered, they should be discussed collaboratively to determine which ideas are practical and how they can be best implemented.
Furthermore, Huzooraa advised a more tailored approach, recognising the varying spiritual levels among the students. He guided them to assess and categorise the students – some are inherently religiouslyminded, some are indifferent and some possess very little religious knowledge, perhaps only praying due to parental encouragement without understanding its true significance. For each of these categories, separate discussion groups should be formed with topics suited to their specific level of understanding and interest. This stratified approach, similar to the “side meetings” held at professional seminars, would make the students feel more comfortable and allow for more meaningful engagement.
Huzooraa also addressed the underlying issue of the inferiority complex that some students feel about their faith, which can cause them to hesitate in participating. The solution, he guided, is to organise events that showcase the intellectual depth and beauty of Islam. When students see that the teachings of their faith can be presented in a manner that others appreciate, their own confidence will grow. To illustrate this point, Huzooraa narrated an incident of an Ahmadi who, due to such a complex, suggested that the Khalifa’s speeches should be written by professional speechwriters, as is the custom for world leaders. However, after a non-Muslim professor of that Ahmadi attended a function and highly praised a speech delivered by Huzooraa for its comprehensive and eloquent structure, that Ahmadi felt deeply ashamed of his lack of confidence. Huzooraa stressed that there is no need whatsoever to feel embarrassed about the teachings of Islam. If we ourselves understand, act upon and learn to elaborate upon the wisdom of the Quran, the sunnah and the writings of the Promised Messiahas, we can explain them to others with confidence, thereby removing this complex from ourselves and others.
How to see God
A biomedical engineering and health sciences student asked how one can attain the highest level of focus in salat by envisioning God, given that God is not a physical being.
Huzooraa provided an analogy to explain the concept of belief in an unseen reality. He asked the student if she could see the air or the oxygen she was breathing. She could not, yet she has faith in its existence and knows she cannot live without it. In the same way, many profound realities exist
that are beyond our physical sight. Huzooraa explained that Allah the Almighty has stated in the Holy Quran that we cannot reach Him through our own efforts; rather, it is He Who reaches His servants. (Surah al-An‘am, Ch.6: V.104)
This divine connection, however, is contingent upon our own struggle. Allah has commanded us to undertake a spiritual jihad to find His paths. (Surah al-‘Ankabut, Ch.29: V.70) Huzooraa questioned whether this struggle was truly being undertaken, pointing to the common laxity in prayers – where people miss Fajr, combine prayers without a valid reason, or feel an inferiority complex about praying in public at their university or a service station when required. When such is the case, one cannot expect to “see” or feel the presence of God.
The first step, Huzooraa guided, is to strengthen one’s belief in the Unseen [Ghayb]. (Surah al-Baqarah, Ch.2: V.4)
This is achieved by pondering over the magnificent and perfectly ordered system of the universe. When one reflects on our own minuscule and insignificant place within the vastness of the galaxies, a profound sense of awe for the Creator develops.
Huzooraa said, “If one adopts this way of thinking, one realises, ‘Yes, before Allah the Almighty I am so minute and insignificant –indeed, a being with no standing whatsoever. Yet despite this, Allah has bestowed upon us so many blessings and when one reflects on this, one’s mind turns to Allah as well.’”
When this awe is combined with sincere and consistent prayer – not just turning to God in times of need like exams or during Ramadan – then Allah manifests Himself through His help and the acceptance of prayers. To illustrate this, Huzooraa shared a personal experience from his university days when, after performing very poorly on a difficult exam, he cried before Allah in
prayer. Subsequently, in an unexpected turn of events, the university decided to award grace marks to all students due to the paper’s difficulty, which allowed him to pass. It is through such tangible experiences of His grace, Huzooraa explained, that God shows us that He exists. He advised the student to channel the emotion she was showing in the meeting into crying before Allah in her prayers.
On dealing with stressful times
A health sciences and psychology student asked Huzooraa for his personal method of dealing with stressful times, particularly during his own student years.
Huzooraa referred to his previous answer, reiterating that when something goes wrong or causes stress, the primary solution is to turn to Allah and pray with sincere humility. The prerequisite, he stressed, is that one should be regular in their five daily prayers. When a person turns to God in a state of desperation, feeling they have no other hope, Allah accepts their prayers out of His immense grace. Huzooraa reminded the student of her own experiences of accepted prayers as proof of this principle.
He also added an observation that people today seem to become emotional and stressed more easily than in past generations and that developing greater spiritual and emotional resilience is also important.
The importance and philosophy of Khilafat
A student explained that while they are taught from a young age that Khilafat is important, the reasons why are not always clearly explained. She asked how they could make their belief in its importance firm and deeply understood.
Huzooraa observed that if children are
told merely that “Khilafat is important” without being taught why, then parents have fallen short in their duty. He then offered a simple, universal analogy: every successful organisation requires leadership. Even a university group assignment designates a lead who coordinates discussion, synthesises the outcome and presents the final report. Without such leadership, coordinated success becomes improbable. In precisely this way, Allah the Almighty has established the system of Khilafat.
After a Prophet, there must be a successor to carry the mission forward. (AlJami‘ as-Saghir by Jalal al-Din al-Suyuti, alJuz’ II, Egypt: 1306 AH, p. 126) Otherwise, people splinter and each sets up a separate faction. (Sunan Ibn Majah, Kitab al-fitan, Hadith 3993) This is what has occurred in the wider Muslim world, where the Ummah has fractured into more than seventy sects and many further sub-groups, each following its own school of thought and jurisprudence. The Holy Prophetsa instructed Muslims to remain with the Jamaat (Sunan at-Tirmidhi, Kitab al-fitan, Hadith 2165) and to choose a leader and he also prophesied the advent of the Promised Messiahas in the fourteenth century, after whom the system of Khilafat would be re-established by Allah to preserve and advance the Prophet’ssa mission. (Musnad Ahmad ibn Hanbal, Vol. 6, Musnad Nu‘man ibn Bashir, Hadith 18596, Beirut: ‘Alam Al Kotob, 1998, p. 285) Through the Holy Prophetsa, this mantle reached the Promised Messiahas, who elaborated it and propagated it; Khilafat then continues that very mission.
Huzooraa explained that Khilafat is not a mere symbol; it is a living, guiding leadership that provides a unifying system – team, structure and direction – for the entire Jamaat. This is clearly visible in the Ahmadiyya Muslim Jamaat today: it is spread across more than 200 countries yet remains united under one banner and one Khilafat. Under this leadership, guidance is offered in light of global circumstances and members across continents are nurtured accordingly. Huzooraa noted that when he provides guidance and addresses an issue arising, say, in Canada and outlines principled solutions, he often receives letters from the UK, Türkiye, Russia – even South America – saying that the same guidance resolved their difficulties. This is the practical manifestation of unity under
Continued from page 5
heart to proceed, it is possible that Allah had considered other positive qualities in the partner. However, if the partner is truly wicked, Islam provides a way out: a woman has the right to khul‘ (divorce initiated by the wife) and a man has the right to talaq (divorce).
He advised that one should always pray to Allah that if a prospective match is better for them, it should materialise and if not, that Allah should create an obstacle. If, however, someone marries based on caste, wealth, family, or physical appearance, instead of faith, they cannot then blame Allah for the outcome. The general principle stated in the verse means that a wicked person generally prefers another wicked person and such matches are common. Exceptions, of course, exist everywhere. Sometimes, righteous women end up married to wicked men. In
Khilafat.
He stressed that this unity is not a theoretical ideal but the very purpose of Khilafat – to hold the Jamaat together so it can advance a single mission with coherence and strength. By contrast, when there is no single leadership, fragmentation and impotence follow. Huzooraa pointed to the tragic plight of the Palestinians as a sobering example: although the Muslim world comprises some two billion people and 54 nation-states with immense resources, they failed to act collectively, each country pursuing its own vested interests in the absence of a unifying guide and protector. Had there been unity under one banner – the banner of Khilafat – such paralysis would not have occurred.
Guidance on the Rishta Nata process and photos
A psychology student asked for guidance regarding the practice where a boy’s family, after receiving a photo of a potential bride in a hijab, requests another photo without it.
Huzooraa began by posing a direct question: is a marriage to be based on a person’s face, hair and body, or on their character, education and righteousness?
He affirmed that it is permissible and indeed encouraged to see a potential spouse, citing the Hadith where the Holy Prophetsa instructed a Companion to look at the woman he intended to marry. (Sunan an-Nasa’i, Kitab an-nikah, Hadith 3235) Huzooraa then narrated an incident of a Companion whose proposal was initially refused by the girl’s father. However, the righteous girl, upon hearing that the request to see her came as a directive from the Holy Prophetsa, revealed her face, saying his command must be obeyed. The Companion was so deeply impressed by her piety and obedience that he immediately lowered his gaze, deciding that he no longer even needed to see her face.
The paramount principle established by the Holy Prophetsa, Huzooraa stressed, is to prioritise righteousness [deen] above all other considerations like looks, wealth, or family. He cautioned, however, that boys who make unnecessary or unseemly demands about seeing photos often end up finding other faults later on anyway, rendering the exercise futile.
Huzooraa added, “Yes, if, after seeing her
such a situation, they should first pray for their spouse and try to counsel them. If, after sincere effort, there is no change and the wickedness reaches an extreme, then the path of separation is open.
Huzooraa clarified that Allah did not say that He had ordained a specific marriage that must take place, unless one received a divine revelation or guidance through a pious person. Therefore, one cannot blame Allah. Generally, a righteous person will not knowingly marry a wicked person. One should thoroughly investigate a prospective partner. If, despite knowing their faults, one proceeds with the marriage, it implies that they themselves are not truly righteous.
At the conclusion of the mulaqat, Huzooraa graciously gifted pens to all the attendees and chocolates to the younger girls.
(Summary prepared by Al Hakam)
face, they feel genuinely inclined towards proceeding with the proposal – if they sincerely intend to marry, then they should pray.” Then, Huzooraa said, the families should meet in person. In such a gathering, they can interact, share a meal and observe each other’s character, behaviour and etiquette.
He also pointed out that often the materialistic demands come from both sides – girls’ families asking about the boy’s job and house and boys’ families asking about dowry. If both sides were to follow the Prophet’ssa guidance and pray sincerely, marriages would be far more successful than the so-called “love marriages” common in the West, which have a much higher rate of divorce.
Huzooraa concluded by sharing the timeless advice of Hazrat Amma Janra, who counselled girls to start praying for a righteous spouse and a blessed destiny from a young age.
Study tips from university years
A first-year psychology student asked Huzooraa to share some study tips from his own time at university.
Huzooraa, with great humility, described himself as having been a below-average student in his youth. However, based on life experience, he imparted a profound and effective piece of advice: the key to academic success is to revise the day’s lectures on the very same day. By going through the material regularly and consistently, one builds a strong and solid foundation that makes preparing for exams much easier and less stressful.
He also advised them to regulate their lives with a disciplined routine. This includes waking up early for Fajr, reading the Quran and doing some light exercise in the fresh air to refresh the brain for the day’s studies. Those who are regular and disciplined in their studies, he noted, become excellent students. Prayer, he stressed, is absolutely essential in every matter, as it is ultimately Allah who grants success.
On purdah and dealing with judgemental looks
A student asked what a girl should do when some people give her judgemental looks or make negative comments about her purdah or her body.
Huzooraa stated that those who engage in such behaviour are committing a vulgar and inappropriate act. He explained that the Holy Quran, in the verses pertaining to modesty, first commands men to lower their gaze: they must not cast lustful looks towards women, nor regard them with a critical, belittling eye that, in any respect, deems them inferior. He said that a woman must not be undermined in any situation, under any circumstances. Therefore, Huzooraa said, the first lesson is for men themselves: they must reform their own conduct. (Surah an-Nur, Ch.24: V.31-32)
He guided the young women that if their own purdah is correct, they should not feel any complex or concern over the wrongful actions of others. Huzooraa explained that one of the historical wisdoms behind the commandment of purdah was to establish a distinct and respected identity for Muslim women and to protect them from harassment.
The purdah itself should be simple and modest, not ostentatious with elaborate embroidery or designs that attract undue attention. A loose-fitting coat and a headscarf that properly covers the body, head, cheeks and bosom, etc., fulfils the Islamic injunction. He concluded by stating that it is the duty of the women of Lajna to reform the men in their own homes; if every woman takes up this responsibility, then all people, including men and women, will be reformed.
Guidance on attending music concerts
An economics and finance student asked for guidance on attending music concerts. Huzooraa questioned whether a serious and dedicated student has so much free time that they can afford to spend it at music concerts. He described such events as environments of ear-splitting noise that are not constructive or beneficial. A student of finance, he noted, should have a creative and industrious mind, focused on their assignments and on how they can contribute to improving the economy, leaving no time for such futilities [fuzuliyat].
Furthermore, such events can often lead to other moral ills, such as dancing and intermingling. Huzooraa advised that it is always better and wiser to avoid environments where there is a clear potential for immorality to spread, for the sake of one’s own future.
Concluding advice: Become Khilafat’s ambassadors
At the very end of the mulaqat, Huzooraa imparted concluding advice to the students. He stated that worship is their true and ultimate purpose. By holding fast to this fundamental task and holding fast to Allah the Almighty, they will begin to find genuine delight and pleasure in both their prayers and their worldly studies.
He urged them to establish their own unique and distinct identity as educated, practising Ahmadi Muslim women. Through their excellent character and noble example, they can convey the message of Islam Ahmadiyyat within their academic and social circles. The world, Huzooraa said, should be attracted to this remarkable aspect of theirs: that despite being highly accomplished in various fields – be it chartered accountancy, medicine, law, or engineering – every single Ahmadi girl possesses a special and dignified status rooted in her faith.
“Make the world recognise your special status; establish your identity,” Huzooraa counselled. “This is the real task. If you do this, you will become an ambassador.” Huzooraa explained that people often ask how they can recognise the Khalifa of the Time. “You are the ones,” he told the students, “who are to introduce the Khalifa of the Time.” He instructed them to first understand these profound matters themselves and then to go forth and become true ambassadors for the Khalifa of the Time, spreading the beautiful message of the Jamaat to the world.
Before taking his leave, Huzooraa kindly enquired about the delegation’s lodging and food arrangements and gifted them pens.
(Summary prepared by Al Hakam)
Answers to Everyday Issues
Qisas, retributive justice, Hazrat Dawud, Talut, knowledge in the Hereafter, hijab during Hajj, Hazrat Ibrahim and the Quranic parable of the two gardens
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.
Can an individual take the Islamic law of retaliation [qisas] into their own hands?
Someone enquired of Hazrat Amirul Momineen, Khalifatul Masih Vaa, with reference to verse 179 of Surah al-Baqarah: “Is retribution [qisas] obligatory in Islam? And if the government and the law of the land do not take retribution for an ordinary person, does an ordinary person have the right to take retribution for their loved one themselves? Furthermore, the same verse states, ‘the female for the female’; what does this mean?
“Also, with reference to verse 252 of Surah al-Baqarah, I wish to ask whether Hazrat Dawudas and Talut are the same person, given that the commentaries state they lived in different eras?”
In his letter dated 3 June 2023, Huzoore-Anwaraa gave the following reply:
“Like secular laws, Islamic laws, too, are applied within a regulated framework. Therefore, where an Islamic government is established, the application of Islamic punishments will be carried out under the authority of the administration; no one has any authority whatsoever to punish a criminal on their own accord, because taking revenge unilaterally would create disorder [fasad] in the land and the floodgates of murder and mayhem would be opened.
“Where there is no Islamic government, laws for punishments still exist nonetheless. In countries where justice and equity prevail, the criminal is punished according to the law. Thus, if these laws are followed, such a situation does not arise and no one needs to take retribution themselves. Furthermore, it is also an injunction for a Muslim that they must abide by the laws of the country of which they are a citizen and settle their affairs within the bounds of the law.
“The translation of one part of verse 179 of Surah al-Baqarah is ‘the female for
the female’. This means that if the murderer is a woman, retribution will be taken from that very same female murderer. In the footnote of the translation of this verse, Hazrat Musleh-e-Maudra, clarifying this verse, states:
“‘This means that if a free man kills someone, then regardless of whether the victim was a male slave or a female slave, or a free man or a free woman, retribution will be taken by killing that same murderer. Similarly, if a murderer is a slave, retribution will be taken from that same slave murderer and if the murderer is a woman, retribution will be taken from that same female murderer (whether she is free or a slave).’
(Tafsir-e-Saghir, p. 37, footnote 2)
“At the time of the martyrdom of Hazrat Umarra, his younger son, Ubaidullah ibn Umar, killed a Persian man named Hurmuzan on the basis of suspicion. When Hazrat Uthmanra became the Caliph, he had Ubaidullah ibn Umar arrested and handed him over to Hurmuzan’s son, Qumadhban, saying, ‘This is the killer of your father and you have a greater right over him than we do. So go and kill him.’ (Tarikh at-Tabari, Vol. 3, p. 305)
“This narration proves that retribution will be taken from the very person who committed the crime, whether they are a Muslim, a non-Muslim, a woman, a man, free or a slave. In this incident too, the killer was a Muslim and the victim was a nonMuslim and the head of the Islamic state, Hazrat Uthmanra, upon the crime being proven against this Muslim, handed him, the Muslim culprit, over to the son of the victim for the execution of the sentence.
“Clarifying Hazrat Uthman’sra act of handing over the killer to the victim’s son for punishment, Hazrat Musleh-e-Maudra further states:
“‘This narration proves that the practice of the Companions was also that they would sentence the Muslim killer of a non-Muslim
to death. And it is also proven that regardless of the weapon with which a person is killed, they too will be killed. Similarly, it is also proven that it is the government that apprehends the killer and punishes them. This is because it is clear from this narration that it was Hazrat Uthmanra who arrested Ubaidullah ibn Umar and it was he who handed him over to Hurmuzan’s son for execution. No heir of Hurmuzan filed a case against him, nor did they arrest him.
“‘It also seems necessary to resolve the doubt here as to whether the killer should be handed over to the victim’s heirs for punishment, as Hazrat Uthmanra did, or whether the government itself should carry out the punishment. So, it should be remembered that this is a secondary matter and, therefore, Islam has left it to be acted upon according to the needs of every age.
A nation may adopt whichever method it deems more beneficial according to its culture and circumstances and there is no doubt that both these methods are beneficial in specific situations.’ (Tafsir-e-Kabir, Vol. 3, UK: 2023, p. 146)”
Are David or Dawud (as) and Saul or Talut the same person in the Quranic narrative?
“The answer to your question about Hazrat Dawudas and Talut is that ‘Talut’ and ‘Jalut’ are both attributive names. ‘Talut’ means a tall and strong person and ‘Jalut’ refers to someone who spreads disorder in the land through banditry and acts against an organised government. Talut had passed away two hundred years before the time of Prophet Davidas, but because the attributes of Talut and the circumstances of his era bore a resemblance to the attributes of Prophet Davidas and the circumstances of his era. Similarly, Talut’s enemy, Jalut, bore a resemblance to the enemy of Prophet Davidas, Prophet Davidas was given the attributive name of Talut and his enemy was given the attributive name of Jalut. Due to a similarity in actions, the name of a former person is sometimes given to a person who comes later, just as a brave person is called a ‘Rustam’ and a person who excels in generosity is called a ‘Hatim
Ta’i’. The Promised Messiahas also used the attributive names of David for himself and Goliath for his enemy in one of his couplets. Accordingly, he says:
“I am a tree where David’s virtues grew; I rise as David and Goliath I subdue.”
“Hazrat Musleh-e-Maudra, in his explanation of verses 248 and 252 of Surah al-Baqarah, elaborating on this subject, states:
“‘By ‘Talut’ is meant Gideon and this is an attributive name derived from لَاطَ, which means ‘he became tall and strong’. And ‘Gideon’ is derived from the Hebrew root [עַדַּגָּ (gaḏa ʿ)], meaning ‘to fell or to cut’ and ‘Gideon’ is a person who cuts down his opponent and fells him to the ground. In the Bible too, Gideon is called a mighty man of valour (see Judges 6:12). Thus, ‘Talut’ and ‘Gideon’ are synonymous words.’ (Tafsir-eSaghir, p. 62, footnote 6)
“He further states:
“‘As we have explained above, the incident of Gideon is narrated in the preceding verses. Now, in these verses, Prophet Davidas is mentioned. The reason for this is that the incident of Prophet Davidas bears a great resemblance to the incident of Gideon. In Gideon’s time, the Philistines had attempted to expel Israel from Palestine. But that was an initial attempt, which came to an end in the time of Prophet Davidas Therefore, this incident has been narrated alongside the other due to the similarity of the subject matter. Otherwise, the first is the incident of Gideon and this is the incident of Davidas and there is a gap of two hundred years between them.
“‘Now, one question remains to be resolved, which is that according to the Bible, Davidas killed Jalut [i.e., Goliath]. However, the Holy Quran has also mentioned Jalut in the incident of Gideon. In this regard, it should be remembered that ‘Jalut’ is also an attributive name, both from a Hebrew and an Arabic perspective. ‘Jalut’ is a person who roams the land causing disorder, that is, committing banditry and those who rise up against organised governments act in this manner. Thus, according to the meaning of the name, the enemy of Gideon has also been called ‘Jalut’ and the enemy of Davidas has also been called ‘Jalut’. And in both places, this name has been used attributively. The enemy of Gideon was also a marauding bandit who roamed the land, spreading disorder and could be called ‘Jalut’. Similarly, the enemy whom Prophet Davidas confronted to establish peace in the land was also a marauding mischief-maker and deserved to be called ‘Jalut’. Thus, the enemies of both have been called ‘Jalut’.’ (Tafsir-e-Saghir, p. 65, footnote 1)”
Will our knowledge increase in the afterlife according to Islam?
Someone from Pakistan wrote to Hazrat Amirul Momineen, Khalifatul Masih Vaa:
1. In the next world, what will be the nature of our knowledge and will that knowledge increase?
2. During the Hajj, why is there no purdah between men and women?
3. It is mentioned in the Holy Quran that
Prophet Abrahamas was made a leader for all; so, should we follow the creed or millah of Abraham and how?
4. The incident of the two men and their gardens is mentioned in the Holy Quran, in which one was arrogant and his garden was destroyed. Do these refer to Christianity and Islam and is the garden of Christianity destined for destruction? And when will this happen?
In his letter dated 24 June 2023, Huzoore-Anwaraa gave the following reply:
“Regarding the next world, according to the guidance Allah the Exalted has given us, the knowledge of that realm will be spiritual and infinite. Just as the ranks and stations of Paradise will be limitless, so too will our knowledge continue to increase. Accordingly, the Promised Messiahas, mentioning the infinite nature of the Hereafter, states:
“‘The third subtle point of insight is that in the knowledge of the Hereafter, there will be limitless progress. Concerning this, Allah the Exalted says:
“‘That is to say, the light of those who possess the light of faith in the world will, on the Day of Resurrection, run before them and on their right hands. They will constantly be supplicating, ‘O our Lord, bring our light to its perfection and envelop us in Your forgiveness; surely, You have power over all things.’ (Surah at-Tahrim, Ch.66: V.9)
“‘In this verse, the statement that they will constantly be saying, ‘bring our light to its perfection’, is an indication of limitless progress. This means that when they have attained one pinnacle of effulgence, they will perceive another, higher pinnacle. Viewing it, they will consider their current stage to be deficient and will supplicate for the attainment of the second pinnacle. And when they attain that, a third rank of perfection will be shown to them. Then, seeing it, they will deem their previous perfections to be as nothing and will desire it. It is this desire for progress that is understood from the word ‘ممتْا’ [‘Do Thou perfect’].
“‘In short, this chain of progress will continue indefinitely. There will never be any decline, nor will they ever be expelled from Paradise; rather, they will advance further forward every day and will not retreat.’ (Islami Usul Ki Falasafi, Ruhani Khazain, Vol. 10, pp. 412-413)
“Therefore, in the Hereafter, our knowledge will be based solely on spirituality and it will continue to increase in the same way that other righteous deeds and spiritual ranks will increase in that realm.
Are purdah (veiling) or hijab required during Hajj and ‘umrah?
“The answer to your question regarding the purdah of men and women during the Hajj is that purdah between men and women is indeed observed during Hajj. Who told you that it is not observed? Yes, it is correct that women perform the rites of Hajj with their faces uncovered. And keeping the face uncovered is permissible even in normal circumstances [on the
condition that the veil frames the face by covering the hair and chin and the face itself is without any adornment that defeats the purpose of modesty]. The essential Islamic purdah is that when a woman goes out, she should wear such loose-fitting attire that her bodily contours are not prominent and her head and chest are covered. As for the rest, the spirit of purdah and modesty remains intact even during the Hajj and ‘umrah. Accordingly, it is mentioned in a hadith that during the Umayyad caliphate, when the governor of Mecca appointed by Hisham ibn ‘Abd al-Malik, Muhammad ibn Isma‘il ibn Hisham, forbade women from performing the circumambulation [tawaf] with men, ‘Ata’ ibn Abi Rabah said to him, ‘How can you stop them from this, when the wives of the Holy Prophetsa performed Hajj with the men?’ (Ibn Jurayj, who is a narrator of this tradition, says,) ‘I asked him (‘Ata’ ibn Abi Rabah), ‘Was this after the revelation of the verse of veiling or before it?’ ‘Ata’ replied, ‘By my life, I saw them after the revelation of the verse of veiling.’’ Jurayj asked, ‘How would they manage to perform Hajj alongside the men?’ ‘Ata’ replied, ‘They would not intermingle with the men at all. Hazrat Aishara would perform the tawaf aloof from the men and would not mix with them. A woman said to Hazrat Aishara, ‘O Mother of the Believers, let us go and kiss the Black Stone [al-Hajar al-Aswad].’ Hazrat Aishara replied, ‘You go’, and refused to go into the crowd of men herself. The wives of the Prophetsa would go out at night in such a way that they would not be recognised and would perform the tawaf with the men in such a manner that when they wished to enter the Ka‘bah, they would stand outside until the men had exited and only then would they enter.’’ (Sahih al-Bukhari, Kitab al-hajj, Bab tawafi n-nisa’i ma‘a r-rijal)
“Therefore, during the Hajj and ‘umrah as well, both men and women should perform these rites while keeping the spirit of modesty in view and the intermingling of men and women during this time was also not approved of. That is why, in the condition that the Sharia initially placed on a woman having an unmarriageable male relative [mahram] with her during Hajj and ‘umrah, one wisdom seems to be that on the occasion of Hajj and ‘umrah, when there is a very large crowd, the woman’s mahram can hold her hand and keep her protected from other people in the crowd.”
How do Muslims follow the creed (millah) of Prophet Abraham (as)?
“The answer to your next question is that Prophet Abrahamas, who is the Father of the Prophets [Abu ’l-Anbiya’], whose loyalty to Allah the Exalted (Surah an-Najm, Ch.53: V.38) and whose status as a devout monotheist are particularly mentioned in the Holy Quran (Surah Al-e-‘Imran, Ch.3: V.96), whom God called His friend (Surah an-Nisa’, Ch.4: V.126), whose life was declared an excellent model for believers (Surah al-Mumtahanah, Ch.60: V.5) and as a result of whose prayer Allah the Exalted first sent successive Prophets for the guidance and welfare of the Children of Israel and then raised our lord and master, the Most Holy Prophet, Hazrat Muhammad alMustafasa, among the Children of Ishmaelas as the Seal of the Prophets [Khatam anNabiyyinsa] (Surah al-Baqarah, Ch.2: V.130)
– on account of all these qualities, Allah the Exalted also bestowed upon him the title of an Imam (Surah al-Baqarah, Ch.2: V.125) and commanded the following of his creed [millah] (Surah an-Nahl, Ch.16: V.124). His millah, in reality, consists of the Prophets born in his lineage and the believers who follow his teachings, whose following has been commanded.
“Furthermore, by Hazrat Ibrahimas of such extraordinary qualities, as are mentioned in the Holy Quran, is also meant our lord and master, the Most Holy Prophet, Hazrat Muhammad al-Mustafasa, who came to this world as a spiritual manifestation [buruz] of Hazrat Ibrahimas and whom Allah the Exalted sent for the guidance of all mankind and commanded all human beings to follow. The Promised Messiahas, explaining the reality of the doctrine of buruz, states:
“‘The esteemed Sufis believe that the nature, disposition and morals of a person who has passed away can manifest in another. In their terminology, they say that such-and-such a person is in the footsteps of Adam or in the footsteps of Noah. Some also call this buruz [i.e., a spiritual manifestation]. Their doctrine is that for every age there is a buruz. For instance, the buruz of Abel [Habil] was Sethas and this was the first buruz
“‘Habal’ means ‘to mourn’; God conferred this buruz upon Sethas. This chain then continued uninterrupted until the buruz of Prophet Abrahamas was the Holy Prophetsa. It is for this reason that the words ‘
[‘Upon the way of Abraham, who was ever inclined to God.’ (Sunan Abi Dawud, Kitab ad-dihaya, Bab ma yustahabbu min ad-dahaya)] were stated. Herein lies the secret. After two or two-and-a-half thousand years, he appeared in the house of Abdullah. In short, the doctrine of buruz is an agreed-upon matter concerning spiritual advents.’ (Al Hakam, No. 15, Vol. 5, 24 April 1901; p. 1; Malfuzat, Vol. 1, 2022, p. 401)
“Therefore, following the Holy Prophetsa is, in fact, the following of the millah of Prophet Abrahamas. And when we follow his commands, we will be made heirs to all those rewards that God Almighty has promised to Prophet Abrahamas and the Holy Prophetsa.”
What is the meaning of the parable of the two gardens in the Quran?
“As for the parable of the gardens mentioned in the Holy Quran, it certainly refers to the religions of Islam and Christianity. The Christians, by abandoning spiritual teachings, adopted the transient glory and splendour of the world and, by abandoning the unity of God Almighty, gave the status of God to a weak human being, as a result of which they were spiritually destroyed. And in the world of religion, spiritual destruction is the only real destruction. Worldly goods and possessions are, in any case, transient and temporary things; therefore, if a religion becomes spiritually dead, its possession of these transient goods is not a sign of progress and success.”
(Compiled by Zaheer Ahmad Khan, Head of Records Department, Private Secretariat, London and translated by Al Hakam)
Australia
Beyond vengeance The science of forgiveness
Alexander the Great’s march across the ancient world was a tempest of ambition and terror. From the moment he crushed Thebes in 335 BCE – slaughtering over 6,000 and selling the rest into slavery – he made it clear that resistance would be met with annihilation. Thebes, once a beacon of Greek power, was wiped from the map.
In the shadowed corridors of ancient history, few events echo with the horror of the Jie genocide in 4th-century China Amid a brutal civil war, General Ran Min unleashed a decree soaked in blood: exterminate the Jie. His forces swept through cities like a plague, slaughtering over 200,000 men, women, and children. The bodies were dumped into mass graves, and an entire ethnic group was nearly erased from existence.
Centuries earlier, in 146 BCE, Rome fulfilled its chilling vow – Carthago delenda est (Carthage must be destroyed). After a relentless siege, the Roman legions stormed Carthage, killing up to 100,000 people and enslaving tens of thousands more. The city burned for ten days, reduced to ash and silence.
In the 13th century, the Mongol Empire surged across Asia like a tidal wave of fire and steel. Led by Genghis Khan and his successors, the Mongols razed cities to the ground, leaving behind fields of ash and silence. At Nishapur, after the death of a Mongol commander, the wrath of the empire was unleashed – over 100,000 people were slaughtered in a single act of vengeance.
These tales of bloodthirst and revenge reveal something profound about the human condition.
The science of revenge
James Kimmel Jr is an author and legal scholar whose work, The Science of Revenge, explores the intersection of law, psychology, spirituality, and violence – particularly the concept of revenge. In his compelling exploration of human behaviour, Kimmel reframes revenge not merely as a moral failing or emotional impulse, but as a deeply ingrained, compulsive addiction
Like a drug, revenge hijacks the brain’s reward circuitry – particularly the nucleus accumbens (frontal part of the brain) – flooding it with dopamine and creating a cycle of craving, gratification, and repetition. The pattern is disturbingly familiar: pain leads to craving, craving to reward, and reward to repetition. It is a loop that mirrors substance abuse, with vengeance offering fleeting relief while perpetuating deeper emotional wounds.
The roots of this cycle lie in the brain’s response to social rejection and humiliation. The anterior insula, a region associated with emotional pain, lights up in moments of perceived injustice or exclusion. In turn, retaliatory thoughts activate the brain’s reward system, offering a neurochemical balm to the sting of shame.
This neurological interplay explains why most mass killers are not clinically psychotic but are instead consumed by obsessive grievances and an insatiable hunger for revenge. Their actions are not random – they are ritualistic attempts to reclaim dignity through destruction.
History, too, bears witness to the weaponisation of revenge. Figures like Hitler and Stalin transformed personal and collective grievances into political instruments, channelling national humiliation into violent ideologies. Revenge, in their hands, became a tool of mass mobilisation, cloaked in the language of justice but driven by the neurochemical allure of retribution.
Forgiveness is a triumph
Yet Kimmel does not leave us in despair. He offers a path forward – one rooted in neuroscience and compassion. Forgiveness, he argues, is not a weakness but a neurological triumph. It activates the prefrontal cortex, the brain’s centre for rational thought and emotional regulation, helping to suppress the addictive impulses of revenge. Unlike vengeance, which deepens emotional distress, forgiveness interrupts the cycle, offering genuine relief and emotional resolution.
To aid this transformation, Kimmel introduces the “Non-Justice System” – a therapeutic mental courtroom where individuals can safely process their grievances without resorting to retaliation. This guided exercise blends neuroscience, psychology, law, sociology, and history, allowing participants to articulate their pain, confront their anger, and ultimately release their craving for revenge.
It is a radical reimagining of justice – not as punishment, but as healing. In Kimmel’s vision, revenge is not destiny. It is a habit, a neural loop that can be broken. And in its place, forgiveness offers not just peace, but liberation.
The day vengeance died
As the sun rose over the desert sands of Mecca in 630 CE, a moment of reckoning arrived. Prophet Muhammadsa, once exiled and hunted by the Quraysh, returned not as a vengeful warrior, but as a merciful leader. With an army of 10,000 at his back, he entered the city that had persecuted him, mocked his message and waged war against his followers.
But instead of bloodshed, there was silence. No swords were drawn. No homes were burned. The Prophetsa declared a general amnesty. His fiercest enemies – those who had plotted his death, tortured his companions, and defiled his faith – were forgiven. Among them was their leader Abu Sufyan, once a staunch adversary, now spared and honoured, besides hundreds more of former sworn enemies.
Over the past few months, our beloved Imam, Hazrat Khalifatul Masih Vaa, has delivered a series of compelling Friday sermons that explored the profound events surrounding the conquest of Mecca. Through these sermons, we were guided through remarkable accounts of forgiveness – extended even to those once consumed by bloodlust and hostility.
These acts of mercy were not only unprecedented in their scope but also deeply transformative. They stand as timeless examples of moral courage, illuminating a path beyond vengeance and setting a standard for humanity that transcends eras and borders.
In that moment, vengeance died, and mercy triumphed. The conquest of Mecca became not a tale of domination, but a testament to the power of forgiveness. It was a turning point in history – where the victor chose peace over punishment, and hearts were won not by force, but by the grace of one man – the Holy Founder of Islam, Muhammadsa
The science of forgiveness
James Kimmel Jr presents a powerful and science-informed argument for why forgiveness is not only ethically superior but also neurologically and psychologically healthier than revenge. In his book The Science of Revenge, he explores how the human brain responds to perceived injustice and how our instinct to retaliate is deeply rooted in neurobiology.
Kimmel’s central thesis is that revenge operates like an addiction, and forgiveness offers a path to healing that is both immediate and transformative. He explains that when someone feels wronged, the brain’s pain network – particularly the anterior insula – is activated, producing emotional dis-
tress. Seeking revenge triggers the release of dopamine, which stimulates the brain’s reward centres such as the nucleus accumbens and dorsal striatum. This creates a temporary sense of relief or pleasure, much like the high from addictive substances.
However, this relief is fleeting. The pain often resurfaces more intensely, leading to compulsive revenge-seeking behaviour that can spiral into violence, fractured relationships, and long-term suffering.
In contrast, forgiveness has a remarkable neurological effect. Even imagining forgiveness can deactivate the brain’s pain network, stopping emotional suffering. It also shuts down the reward circuitry that fuels revenge cravings and activates the prefrontal cortex, which governs rational thought and self-control.
Kimmel refers to forgiveness as a “neurological superpower” and a “wonder drug” – free, safe, and instantly effective. It allows individuals to regain clarity and emotional balance without the destructive consequences of retaliation.
Kimmel’s research further reveals that revenge is the driving force behind most forms of human violence, from interpersonal conflicts like bullying and domestic abuse to large-scale atrocities such as terrorism and war.
He estimates that 19 of the 20 deadliest events in human history were motivated by compulsive revenge-seeking. This insight underscores the urgent need to shift away from revenge-based responses and toward forgiveness as a means of breaking cycles of harm.
Forgiveness, according to Kimmel, is not just a personal virtue but a societal necessity. It enables individuals and communities to heal from trauma, escape destructive behavioural patterns, and cultivate compassion and peace.
He also challenges conventional notions of justice, arguing that modern legal systems often function as institutionalised revenge mechanisms. What society frequently labels as justice is, in his view, socially sanctioned retaliation that perpetuates suffering rather than resolving it.
Through his work, Kimmel invites readers to reconsider their relationship with justice and revenge, advocating for a paradigm shift toward forgiveness – not only as a moral choice but as a scientifically validated path to personal and collective well-being.
Conclusion
When we reflect on Kimmel’s insights into the psychology of revenge alongside the historical account of the conquest of Mecca over fourteen centuries ago, the actions of Prophet Muhammadsa emerge as profoundly transformative. His decision to forgive his enemies – at a moment when retribution would have been both expected and justified – was not merely an act of mercy, but a strategic and spiritual triumph.
Forgiveness, in this context, became a catalyst for peace and a source of liberation for all Muslims. It distinguished the Prophetsa as a visionary leader, setting a precedent that defied the violent norms of human history and redefined the moral compass of leadership and justice.
Imran Ahsan Karim-Mirza
100 years
ago...
Unitarian Church minister deeply moved by an Ahmadi missionary’s lecture on women’s status in Islam and tabligh in Damascus and West Africa
Hazrat Maulana Abdur Rahim Dardra (1894-1955)
London
Every Sunday, a regular lecture is held at [the Ahmadiyya mission] house [in London]. On this particular Sunday, the lecture focused on “Christian Science,” and was delivered by Brother Zafar Haq Khan Sahib. Among the attendees was Mrs Husna Clark, an intelligent and well-educated lady who is the niece of Syed Wazarat Hussain Sahib, president of the Ahmadiyya Jamaat Munger. She has recently shown an inclination towards “Christian Science.” Every possible effort is being made to redirect her attention from that movement towards Islam. If she were to embrace Islam, she could, in time, make a valuable contribution to the education of our girls.
Lecture on “The status of women in Islam”
On Friday, Malik Ghulam Farid Sahib[ra] MA delivered a lecture on “The status of women in Islam” at the Chatham Theosophical Society, a town situated three miles from London and adjoining two other towns. Earlier, in May of the previous year, the same society had invited him to speak on “The Holy Prophetsa and his teachings.”
The lecture lasted for 50 minutes, and the majority of the audience comprised women, as the topic directly concerned them. Malik Sahib[ra] divided his lecture into two parts: In the first part, he discussed the position of women at the time of the Holy Prophet’ssa advent, in various countries such as Iran, India, Greece, Rome, and Arabia. He also explained the treatment and status accorded to women by different religions before Islam – namely, Hinduism, Zoroastrianism, Christianity, and Paganism.
The Islamic perspective on women
In the second part, he presented in detail the Islamic viewpoint regarding women, emphasising their moral, spiritual, and social equality with men. While explaining the man’s relative authority in domestic matters, Malik Sahib[ra] clarified that Islam has imposed numerous restrictions upon men to prevent any misuse of this limited authority. He cited several verses from the Holy Quran and sayings of the Holy Prophet Muhammadsa that enjoin men to treat women with kindness and compassion.
Reaction and reception
A Unitarian Church minister who attended the lecture expressed great appreciation, stating that although he had studied Islamic
literature, he had never encountered such a clear and balanced exposition of Islam’s teachings regarding women. He further expressed that he will arrange Malik Sahib’s[ra] lecture at his church.
After the lecture, a question-and-answer session followed, during which the audience continued their discussion with Malik Sahib[ra] until the secretary reminded them that his train to London – the last one of the day – was about to depart. The organisers also provided him with travel expenses.
A representative of the Chatham News and several women present at the event took detailed notes of the lecture, reflecting the keen interest it generated among the attendees.
Meeting with Dr Annie Besant
Last Friday, I accompanied Sheikh Yaqub Ali Sahib[ra] to a meeting with Dr Annie Besant. During the discussion, various matters concerning the Ahmadiyya Jamaat were brought up. Copies of Ahmadiyyat, [The Philosophy of the] Teachings of Islam and several other books were presented to her. Dr Besant expressed her regret that there exists very little literature on Islam in the English language, whereas other communities – particularly the Hindus –have widely disseminated their ideas in
English. Wassalam, Dard.
Damascus
Hazrat Maulana Jalal-ud-Din Shamsra (1901-1966)
Between 30 July and 10 September [1925], we met with nearly one hundred individuals. In every meeting, we discussed matters related to the Ahmadiyya Muslim Jamaat. Among those we met were religious scholars, newly educated young men, teachers from religious madrasas, and other respected figures of the city.
Apparently, no one expressed opposition; in fact, many appeared to appreciate our views. However, some clerics have now begun opposing the message, particularly engaging in debates concerning the issues of revelation and prophethood.
Early success and new converts
By the grace of Allah, four individuals have thus far joined the Ahmadiyya Jamaat. Among them: One is a devout and zealous young man, deeply interested in preaching the message of Islam. Another is the editor of a weekly newspaper, a man of great ability
whose books refuting Christianity are well regarded in this region.
May Allah the Almighty grant all of them steadfastness and make them a means of progress and blessing for the Jamaat, amin
Press coverage
In addition to these efforts, [Syed Zain-ulAbidin] Shah Sahib[ra] has published several articles in support of the Jamaat in various newspapers. He has also got printed the full text of a dialogue held with a journalist of the Wadi al-Burda newspaper. We extend our gratitude to the editor of Wadi al-Burda for publishing this dialogue in full.
The conversation has also been printed separately in two thousand copies, which are being distributed across Syria and Palestine – some have already been disseminated, while the remainder will, God willing, be distributed soon.
A public announcement has also been made in the press, inviting anyone who wishes to learn about the Ahmadiyya Jamaat to contact us directly.
Ongoing outreach and local conditions
Almost every day, discussions about the Jamaat take place – some visitors come to our residence of their own accord, while at other times we visit others to convey the message of truth. However, due to the ongoing conflict between the inhabitants of Jabal alDruze and the French forces, the villages are unsafe, and we have therefore been unable to initiate any rural preaching activities thus far. It is reported that Christian missionaries have already gained influence in the villages and have made some converts, while the Muslims, unfortunately, remain negligent of tabligh (preaching).
Humbly requesting prayers, Jalaluddin, Damascus.
Address: Through Syed Zainul Abideen Safadi (Atthami)
West Africa
Hakeem Fazl-ur-Rahman Sahib (1901-1955)
On 11 August [1925], I departed from here [Saltpond, Africa], accompanied by Mr BE Keelson, travelling via Sekondi Railway Station towards Ashanti. In Sekondi, I stayed as a guest of Lala Ram Brothers, whose factory manager received me with great affection and courtesy.
On 13 August, I arrived at Fomena via motor lorry from Akrokyere Station. At the railway station, I was warmly received by my devoted friend and zealous missionary of Islam, Abu Bakr Sahib, Amir of the Fomena Jamaat, along with another sincere friend named Suleman.
Outside the town, the members of the Jamaat welcomed me most cordially, and I took residence in a government bungalow situated on a hill. There I met the pagan chief, who is ruler over a large state and a close personal friend of mine.
Public lectures and discussions
The chief arranged a public lecture, during which I spoke extensively on the excellences of Islam and the impractical nature of
Christianity as a religion. At the conclusion of the lecture, I invited questions from the audience, but none came forward to challenge. Later, some idol-worshippers and Christians visited my residence with questions, to which they received satisfactory answers before departing. I also delivered a lecture in a nearby village, but on both occasions, heavy rainfall prevented large gatherings of people.
Preaching in Bekwai and Pramso
On 17 August, I left Fomena and arrived at Bekwai Station, from where I was to proceed to Pramso. At Bekwai, besides members of our Jamaat, a non-Ahmadi chief and his followers came to greet me. They expressed their sincerity not only through hospitality – serving food and tea – but also by offering a monetary contribution.
In return, I offered them spiritual tea and heavenly wealth, delivering a clear message regarding the advent of the Promised Messiahas, and inviting them to accept Ahmadiyyat. I also met the chief of the town, who, without my request, ordered a public announcement to gather people for my lecture. I then delivered a one-hour address, elaborating on the death of Jesus, the advent of the second Messiah, and the living and perfect nature of Islam. At the conclusion, several Christians posed questions, which I duly answered.
Arrival in Kumasi and meeting with the Ashanti Ruler
On 18 August, I reached Pramso, where I stayed for two days before travelling to Kumasi. There, I preached Islam to both non-Ahmadis and Christians. Kumasi was once the capital of a powerful kingdom, whose ruler had been subdued and exiled by the British.
After 28 years in exile, he had recently been allowed to return under government supervision. Through the courtesy of the Chief Commissioner, I had the opportunity to meet the ruler personally. I openly invited him to embrace Islam and introduced him to several Ahmadi friends from various parts of the Ashanti region, whose presence he acknowledged with appreciation and gratitude.
Although originally a pagan, the ruler had adopted Christianity during his exile and had now become a refined man.
Return to Saltpond and achievements of the journey
On 27 August, I returned to Saltpond. Throughout this journey, the amirs and several devoted members of the Jamaats in Fomena, Pramso, and other areas accompanied me.
May Allah the Almighty reward them abundantly. The primary purpose of this journey was to strengthen the organisational structure and coordination of the Jamaat members, and by the grace of Allah, substantial success was achieved in this endeavour.
Humbly yours, Fazl-ur-Rahman Hakeem.
(Translated by Al Hakam from the original Urdu, published in the 17 October 1925 issue of Al Fazl)
form the
Archives
Abdullah Athim: A life reduced to ‘footnotes’
A
look at the life, works and final days of Abdullah Athim based on new research
Tahmeed Ahmad Ahmadiyya Archive & Research Centre
History will rejoice the victor, while opponents gradually fade away. Great names endure, while those who once stood against them are pushed to the margins, remembered only in passing. This would be the fate of Abdullah Athim. Once a central figure in the famous religious debates of 1893, Jang-e-Muqaddas (The Holy War), his name has all but vanished, remembered today only in the footnotes.1
Abdullah Athim, also known as Atham in Ahmadiyya literature, was once a prominent figure in Christianity during the British Raj. He is recognised as one of the most notable native Muslim converts of the 19th century.2 Today, the only reason you and I might recognise Athim’s name is because of Anjam-e-Atham, a book written by Hazrat Mirza Ghulam Ahmadas of Qadian.3 The name Athim no longer represents him, but is evidence supporting the truthfulness of Islam.
One may wonder why this chapter is even worth opening. Was it not enough that Athim was defeated on the battlefield of theological discourse? The answer lies in the context. As we move further away from the advent of the Promised Messiahas, much of the historical background risks being lost, and with it, the true weight of certain events – especially incidents from the earlier years of the Jamaat’s mission, when records were scarce and resources were limited.
The very first newspaper of the Ahmadiyya Muslim Jamaat, Al Hakam, was not established until 1897,4 four years after Jang-e-Muqaddas. In those early days, the Jamaat had few resources, yet Hazrat Ahmadas stood undaunted before towering figures of his time. Failure to gauge the stature of those he faced means we cannot truly grasp the magnitude of their fall. After all, David’s triumph can only be appreciated when we know the measure of Goliath. So, let me present a short sketch of
Munshi Sayyid Abdullah Athim
who Abdullah Athim really was: a sword of Christianity shattered against the shield of Islam.
Early life of Abdullah
Before his conversion to Christianity, Abdullah Athim was known as Sayyid Abdullah,5 later Munshi Abdullah.6 He was born in 1828 to a Muslim family in Ambala, India. His family was likely fairly wealthy, considering his education in Urdu and Persian, among other languages.7 However, at first, he did not know any English, and when the opportunity arose, he left with the Medhu Sudun Seal for Karachi.8 MS Seal was a catechist based in Karachi, who was touring Sindh at the time.9
Once Abdullah had learned the English language, he quickly advanced to the position of tahsildar, a high role in the civil service.10 He left this position in 1849 and entered the “Free-school” under MS Seal. There, he first encountered Christian literature written against Islam.11 Convinced of his own ability, especially in a country where literacy stood at barely 3.1% in 1872,12 Abdullah decided to write a response to these attacks.
Abdullah began writing a pamphlet to refute these allegations. But as he studied works like Mizan al-Haqq, his arguments quickly collapsed. Both Mr Seal and Rev Abraham Matchett record that Abdullah grew frustrated, abandoned his work, and eventually tore up the draft he had written.13,14
I do not believe Abdullah was ever a practising Muslim, as he admits the state of his heart in a letter to Rev KG Pfander:
“I first turned a rationalist, then I became an unbelieving philosopher, and, ultimately, a materialist and pantheist.”15
Conversion to Christianity
Just as Abdullah asserts that he was unable to defend Islam, a second tragedy struck. In 1851, his wife departed this world due to an illness, and Abdullah had to take her remains to his hometown, Ambala. These recent events led to some serious doubts about his faith. In an attempt to resolve the doubts, he reached out to scholars far and wide with his questions, but this call went unanswered. This marked the beginning of his journey towards Christianity.16
The account of his conversion was widely circulated, with numerous versions published. Since there is no need to delve into the specifics at this time, I will simply note that Munshi Sayyid Abdullah was baptised on 28 March 1853, alongside his two sons by Rev Abraham Matchett of Karachi. He subsequently took on the name Abdullah Athim.17
Earlier, I mentioned Athim distributing some questions to Islamic scholars. These became the basis of Athim’s initial rise to fame. Titled Chand Su‘alat Islam ki Babat was dubbed Abdullah’s 23 Questions or Kurachee [Karachi] Questions
Missionaries like the Rev W Clark of Amritsar would relate events of Muslims running away from the mere mention of Athim or his questions:18
“On Friday last, as I was coming in from the city, I met in the dark, at my door, a native, well dressed, who had a letter for us. It proved to be from Mr. Matchett,
our Missionary at Karachi, introducing a Christian gentleman, by name Abdullah. He had been a native judge at Karachi, and had just been baptized by Mr. Matchett. He has been an inquirer for eight years, and lately published several questions about Mahommedanism, and sent them to all the principal molwis of Delhi, Agra, &c. No man has ever been able to answer them.”19
His fame reached another level when, in 1852, Sir William Muir20 included the Questions as an appendix in Bahs-i-MufidulAm fi Tahqiq-ul-Islam, a controversy between a Hindu (Ramchandra) and the Qazi of Delhi. The appendix gained more popularity than the debate and became the reason for countless conversions across India.21
Changing his name to Abdullah Athim
As per tradition, Abdullah wanted to adopt a Christian name to signify his “rebirth” and new faith. He chose the name Athim, which means “sinner.” In fact, the first signature he wrote as a Christian simply stated “Abdullah Ism,”22 meaning “sin.” He replaced his old name, Abdullah, and transformed it into “Ubaid-Yah,” with ‘Ubaid’ derived from “abd” and “Yahweh” substituting for “Allah.”23
Official documents, such as those from the CMS and his gravestone, however, use the spelling Abdullah Athim. He personally preferred to sign his name as “Ubaid-Yah.”24 In recent years, the spelling and usage of his name has changed to Abdullah Atham.
Working for the Church Mission Society
Athim began working for the Church Mission Society in 1853, starting with volunteer work for the mission in Karachi. One of his earliest experiences was joining Rev Abraham Matchett on a tour through Sindh:
“The Rev. A. Matchett, in the early part of the year, made tour in Sindh, accompanied
by convert from Mahommedanism called Abdullah. They went to the north as far as Khanghar, preaching Christ to the natives.”25
He also translated St Matthew’s Gospel into Sindhi,26 and in 1855, he was married to the eldest daughter of Rev William Basten of the American Presbyterian Mission.27 Thus, Athim embarked on a remarkable career, engaging in debates, giving lectures, and writing many books.
“So began the Missions in the Punjab. The province of Sindh through which the Punjab rivers, united in the Indus, find their way to the sea, had already been entered. Converts were quickly granted; few in number, but men of mark, Mohammedans, Brahmans, and Sikhs, such as Abdullah Athim, the Moslem disputant, at Karachi”28
The Prince of Wales in 1876
In January 1876, during his tour of India, the Prince of Wales visited Amritsar and was received at the City Mission House by Rev R Clark. Abdullah Athim, then an Extra Assistant Commissioner, presented an address and copies of the Bible in several languages on behalf of the Native Christians, alongside two other individuals.29
The Prince’s acceptance of these gifts, later acknowledged in a letter of thanks, was widely reported in the press.30 The event made it clear that Abdullah Athim was their representative to the CMS.
Government Position: Tahsildar to Extra Assistant Commissioner Abdullah Athim’s government career was closely tied to his Christian conversion and the support of Rev Robert Clark. After Athim resigned his earlier high rank for work in the CMS, Clark personally advocated on his behalf to senior officials in Lahore. He explained Athim’s sacrifice and persuaded the Lieutenant-Governor and Financial Commissioner to appoint him to the government service as a Tahsildar.31
Athim went on to serve in Ajnala, Tarn Taran, and Batala with distinction,
earning promotion as Extra Assistant Commissioner. By 1873, he was recorded in this role at Sialkot,32 later serving in Ambala and Karnal33 with a strong reputation for honesty and competence. Advanced to 2nd Class, 2nd Grade in 1882,34 he retired on pension in 1884.35
Literary contributions
In addition to his position in the CMS and his public service, Athim was a highly prolific author. Nevertheless, since this article – as it currently stands – cannot thoroughly delve into his works, I shall list the writings I managed to locate here, reserving the discussion of their content for a later date.
Chand Sualat (Reprint 1867)
Asligt i Qur’an (1873)
Kalid i Taurit (1873)
Hikmat i Usal i Hamah-ost (1873)
Dahakti bhatti ka bayan (1876)
Krishna ka ahwal (1876)
Ek Badshah Ki Hikayat (1876)
The Revised Metaphysical Investigation (1876)
Kari mashiyat (1887)
Zuf i umur i ahamm (1893)
Jang i Mukaddas (1893)
These are just the books I have been able to locate to date. If I were to list all the books affiliated with him, the list would need to be expanded threefold. We have also not yet included speeches, lectures, and translation works.
The Native Church
After retiring, Athim dedicated all of his time to the CMS. Given his prior role as a catechist in Karachi in 1860,36 it came as no surprise that he became an honorary priest in April 1884.37 He was now more engaged than ever and joined the likes of Rev Robert Clark, Dr Henry M Clark, and Rev Imadud-Din at Amritsar:
“About that time a valiant-hearted man, Abdulla Athim, declared for Christ in Amballa. He is now enjoying his pension
Rare photo of Abdullah Athim, sitting, second from right to left. Followed by HE Perkins, Rev Robert Clark, and Rev. Dr HU Weitbrecht. Rev Imad-ud-Din is seated far left with a stick.
A collection of Abdullah Athim’s poetic works, signed Ubaid-Yah Athim after years of honourable service as Extra Assistant Commissioner. He is now with us in Amritsar.”38
By this point in the article, for those even briefly acquainted with Athim’s life, the dots should begin to align. Abdullah Athim was getting to the pinnacle of his life. In 1888, when his benefactor, Rev A Matchett, passed, one-third of his obituary was spent on Athim’s achievements.39
Born as a Sayyid and having grown up a Munshi, Abdullah Athim had served as a catechist in the Sindh Mission and was now an honorary priest. He was a retired Extra Assistant Commissioner and the head of a Christian village (possibly Clarkabad) and had recently (1888) taken up a prominent part in the first councils and formation of the Native Church in Lahore.40 It is from the very council’s meeting that the image above is taken from.
The Christians had their eyes fixated on the Punjab, and there was a genuine belief that this would be a stepping stone to turning India Christian. With a season General at its helm (Athim), an army was being prepared for war:
“[…] the transformation from heathen to Christian will be affected in India in less than half the time that separates Christ from Constantine.”41
The Great Controversy of 1893
By the early 1890s, the Christian army was adequately prepared for war, with Abdullah Athim at its helm. Its members included notable figures such as GL Thakur Das, Rev Imam-Ud-Din, and Rev Fateh Muhammad. However, they had yet to prove themselves to the rest of the world and had no significant accomplishments.
In 1893, tensions arose in Jandiala, where a local panda (religious teacher) firmly resisted the activities of the Christian medical mission.42 His opposition drew the attention of Dr Henry Martyn Clark in Amritsar. Seeing this as an opportunity, Dr Clark issued a public challenge to a religious debate. The Muslims of Jandiala were anxious and sought someone to represent them. Only Hazrat Mirza Ghulam Ahmadas of Qadian accepted the challenge that no one else dared to face.43
Representatives from both parties gathered at Dr Clark’s residence to establish the rules for the upcoming debate. This
debate would take place in Amritsar from 22 May to 5 June, 1893. Hazrat Mirza Ghulam Ahmadas of Qadian was the champion of the Muslims, and Abdullah Athim, retired EAC, was representing the Christians.44 The Promised Messiahas was to face this newly brewed army of the Christian clergy. That year, a Holy War took place in Punjab, India:
“Another unique feature was that the attack on Islam and the exposition of the truths of Christ were, for the first time in such a discussion, almost exclusively carried out by members of the Punjab Church. Indigenous Christians fought the battle, and this was keenly felt by the Mohammedans.”45
Fall of the Native Church
The debate raged on continuously for 15 days; the attendees were among some of the most influential people in India. Alas, towards the end, it became clear that the Christians had chosen to deal in bad faith.
“When our turn came, I must candidly confess our champion did not make the best of our case against Mohammedanism. Despite much advice…Mr. Atham pursued a course of his own…It was scarcely the type of war required.”46
Athim was under the illusion that he was untouchable and no power on earth could do him any harm. Unfortunately for him, this Balam had encountered the Mosesas of this age.
On the last day of the debate, 5 June 1893, a powerful prophecy was revealed by Allah the Almighty to the Promised Messiahas, which would shake the very core of Abdullah Athim and his Native Church:
“Nevertheless, I kept praying for this, and last night it was made clear to me after I had prayed to Allah the Almighty with great humility and beseeched Him to give a verdict in this matter and that we are humble servants and can do nothing without His verdict. So, He gave me this Sign in the form of a glad tiding that in this debate, whichever party from among the two is delib-erately adopting falsehood and abandoning the True God and is making a mere mortal into God, will be cast into Hell and utterly disgraced corresponding to the very days of this debate—in other words, taking one month for each day, meaning, within fifteen months—on the condition that he does not return to the Truth; and the one who is on the path of Truth and believes in the True God, his honour will be manifested through this; and at the time this prophecy will come to pass, some of the blind will begin to see, and some of the lame will begin to walk, and some of the deaf will begin to hear.”47
The debate and surrounding intricacies of the prophecy have been a longstanding topic of discussion. Much has already been said on the subject,48 and I encourage readers to explore the proceedings of the Holy War for further insights. Currently, the Ahmadiyya Muslim Jamaat is the only group widely distributing the Jang-e-Muqaddas49 (Holy War) to the public, perhaps an indicator of the conclusion of the Holy War. The reader may decide for themself.
Death or punishment?
Was death the punishment, or was it the wait? For one reason or another, the word of the Almighty, which Athim had once proudly denounced, lingered over him until July 1896. He was constantly on the
run, traveling from Amritsar to his sonin-law, Judge George Lewis, in Ludhiana. Eventually, he barricaded himself in the mansion of another son-in-law, Rai Bahadur Maya Das, in Ferozepur.50
On 27 July 1896, a once arrogant and powerful man found himself utterly broken. He had long since lost the use of his right hand and had recently told his wife that he felt death was near. Just a few days later, he lost his voice as well. On his final day, he lay in bed beside his wife, pointed to the sky with his remaining left hand, and passed away.51
Death visited Athim twice: first in the physical sense and then in the realm of memory. After the clergy had said their farewells, Athim’s memory began to fade. His closest friend, Dr Henry M Clark, even undermined Athim’s performance at the debate. Nur Afshan would never again mention his name. The pride of the clergy had now turned into their greatest embarrassment, a far cry from when Rev Robert Clark once wrote that:
“No account of the Indian Christian congregation in Amritsar would be complete without some mention of Mr. Abdullah Athim.”52
I am afraid, Mr Clark, that many such accounts have been completed without mentioning Abdullah Athim.
Endnotes
1 Both sides of the 1893 debate published their own accounts. The Ahmadiyya Jamaat issued The Holy War (translation of Jang-eMuqaddas), available online at alislam.org, recording the daily proceedings from 22 May to 5 June, 1893. On the Christian side, an edition of Jang-i-Muqaddas (The Holy War) was edited by Dr HM Clark, while Tanqihi-Mubahisa (Report of the Discussion) was authored by GL Thakur Dass and serialised in the newspaper Nur Afshan. Rev Elwood Morris Wherry has referred to both Clark’s and Thakur Dass’s versions in his book The Muslim Controversy.
2 “Proselytising in India” was a section of the old Echo (London). ‘Proselytising’ refers to the act of converting someone from one religion or belief to another. Arthur J Dadson, a member of the Democratic Federation and a known socialist, wrote regarding the missionary work in India under this section on 20 August 1878. His letter sparked frenzy across the missionary circles, it kicked off a series of articles and letters being submitted to rebut Mr Dadson. One of his most quoted lines was: “I can truthfully assert that I never met with a respectable native-Hindoo or Mussulmanwho had embraced the Christian religion.”
A missionary of CMS, Albert Lockwood, was among the many who wrote a response: “Mahomedan converts are now numerous in North India, taking into account the proportion of Mahomedans to the rest of the population. One, aged 48, a Zemindar, was baptised at Azimzurt only last year. They are found in every Mission of importance in the North-West Provinces and the Panjab. In the last-named province are the learned converts, Moulive Safdar Ali and Rev Imadud-din, of Lahore; also the Rev. Sadig Masih, of Umritsar, and Mr. Abdullah Athim, Extra-Assistant Commissioner of Umballa; besides many others.” (Echo [London], 24 August 1878)
3 Anjam-e-Atham (The Death of Atham) was published after Atham’s demise on 27 July 1896 and includes the prophecy made about him during the 1893 debate, its explanation,
and its fulfillment. Available in urdu here.
4 Tarikh-e-Ahmadiyyat, Vol. 1, p. 641
5 Rev Elwood Morris Wherry, The Muslim Controversy, “Being a Review of Christian Literature Written in the Urdu Language for the Propagation of the Christian Religion and the Refutation of Islam and India”. John P. Jones, Its Life and Thought, 1908, p. 335
6 Rev Abraham Matchett reports the name “Munshi Abdullah” in Proceedings of the Church Missionary Society for Africa & the East, 1855.
7 Church Missionary Intelligencer, 1897, p. 366
8 A Brahmin convert from Bengal, he had studied in Duff’s college. (Eugene Stock, The history of the Church Missionary Society, its environment, its men and its work, Vol/ 2, p. 204)
9 The Church Missionary Intelligencer of 1853 gives Medhu Sudun Seal’s personal account of Abdullah Athim’s conversion and he goes into great detail. (Church Missionary Intelligencer, 1853, p. 153)
10 Church Missionary Intelligencer, 1897, p. 366
11 Church Missionary Intelligencer, 1853, p. 153
12 A students’ history of education in India (1800-1973), p. 18
13 Rev Abraham Matchett was in charge of the mission in Karachi and baptised Abdullah in 1853.
14 Church Missionary Intelligencer 1853, pp. 153-156 and also verified by Rev Abraham Matchett in CMS Missionary Register, 1855, “India within the Ganges”, pp. 346-349
15 Church Missionary Intelligencer, 1853, pp. 153-156
16 Church Missionary Intelligencer, 1853, p. 154
17 Athim or Atham means ‘sinner’. He replaced his old name Adbullah and christinised it to ‘Ubaid-Yah’. ‘Ubaid’ for ‘abd’ and ‘Jahweh’ for ‘Allah’.
18 The Church Missionary Gleaner New Series,
The grave of Abdullah Athim in Ferozpur
1853, Vol. 3, p. 125
19 Ibid., p. 123
20 Sir William Muir KCSI was a Scottish orientalist and colonial administrator, later Principal of the University of Edinburgh and Lieutenant-Governor of the North-Western Provinces, India. Author of Life of Mahomet and The Mohammedan Controversy.
21 Life of Professor Yesudas Ramchandra of Delhi, pp. 47-53
22 Chand Su’alat, p. 8
23 The Book and the Prophet, “The Contribution of Indian Christians to the Muslim-Christian Debate of the 19th Century”, p. 156
24 See, front cover of Abdullah Athim’s poetic works given above.
25 Bombay Gazette, 12 February 1855
26 Proceedings of the Church Missionary Society for Africa & the East, 1855, p. 74
27 Church Missionary Intelligencer, 1897, p. 367
28 One hundred years: being the short history of the Church Missionary Society, p. 80
29 The missions of the CMS & CEZMS in the Punjab and Sindh, pp. 235-236
30 Indian Statesman, 3 February 1876
31 The missions of the CMS & CEZMS in the Punjab and Sindh, pp. 43-44
32 Civil & Military Gazette (Lahore), 23 April 1873
33 Civil & Military Gazette (Lahore), 19 November 1880
34 Civil & Military Gazette (Lahore), 07 August 1882
35 Church Missionary Intelligencer and Record, 1884, p. 312.
36 The Church missionary record, 1860-1861, pp. 179-180
37 Church Missionary Intelligencer and Record, 1884, p. 312
38 Mohammedan converts to Christianity in India, p. 8
39 The Church missionary review, Vol. 34, 1883. p. 691
40 Ibid., p. 691
41 Widnes Examiner, 1 April 1893
42 Proceedings of the Church Missionary Society, 1894/95, p. 167
43 The Sunday at home: a family magazine for Sabbath reading, 1893/94, p. 351
44 See, the cover page of Jang-e-Muqaddas (The Holy War]) above.
45 Proceedings of the Church Missionary Society, 1893/94, p. 120
46 Church Missionary Intelligencer, 1894, p. 99
47 Jang-e-Muqaddas, pp. 287-288
48 The Holy War: The great debate between Christians & Muslims in the subcontinent, available on reviewofreligions.org.
49 Available online at alislam.org, recording the daily proceedings from 22 May to 5 June, 1893.
50 Letter from Dr Martyn Clark presented in the article by Asif M Basit, The Holy War, “The great debate between Christians & Muslims in the subcontinent”, reviewofreligions.org.
51 Church Missionary Intelligencer, 1897, p. 367
52 The missions of the CMS & CEZMS in the Punjab and Sindh, p. 43
53 Dr Clark reports that: “An enterprising Mohammeddayscontinuouslyan publisher in Amritsar issued the verbatim reports daily, and it was a sight to see how the papers were bought up. The street in which the press is situated was a mass of heads, waiting for the daily issue. The first edition went like wildfire; a second has now also been exhausted.” This cover is from the second edition. (The Sunday at home: a family magazine for Sabbath reading, 1893/94, p. 351)
Understanding parenthood: A guide to positive and effective parenting
Samar Hafeez Consultant psychologist, India
Parenting is one of the most rewarding yet extremely challenging experiences of life. It is a complex process of fostering a child’s physical, cognitive, emotional, social and spiritual growth and development. Parents play an essential role in building a child’s personality in order to make him/her a functional and efficient unit of the society and nation at large.
Most of the time, parenting can be tricky and confusing. We might often find ourselves stuck in the loop of challenges and pressures. But not to worry, many of us have been through this phase. This article is an attempt to help parents facilitate and navigate this demanding process with clarity, confidence and efficiency.
Impact of different parenting styles
Parenting styles are distinctive patterns of parental attitudes, perceptions and behaviors around child rearing. When it comes to parenting the keys are balance and moderation. Parenting styles significantly shape a child’s personality development and family dynamics. Parenting varies across families. As we all know that culture, socio economic status, educational and personal beliefs influence parenting approaches and outcomes.
Below mentioned styles helps the reader know and understand their parenting style and its impact on child’s mental health, self-esteem, academic performance, social interactions and moral behaviors.
Authoritarian parenting style
In this style the parents are the ones to call shots. Parents engage in a 1-way communication mode wherein they impose strict deadlines and rules and expect their children to follow without any negotiation and/or flexibility.
There is no room for mutual understanding and conversations. Children are expected to meet the high standards without making mistakes or excuses. And the consequences of not achieving expectations are often punitive in nature, along with absence of positive feedback or responsiveness when a child performs well.
The children who are brought up using this style are well behaved due to the fear of repercussions but this obedience is out of fear rather than respect, hence may drive a child to rebel as he/she grows older.
Additionally, such children often struggle with feelings of sadness, shame, anger, anxiety, resentment, dissatisfaction,
low levels of creativity, self-esteem and poor independent decision-making skills.
Some research shows that children whose parents use authoritarian mode of parenting have a higher risk of developing depression, aggressive behaviors and anxiety disorders. (“Authoritarian parenting and youth depression: Results from a national study”, pubmed.ncbi.nlm.nih.gov, 3 March 2016)
Democratic or gentle parenting (authoritative style)
This style is characterised by encouraging and nurturing relationships between parents and children. Mutual respect, understanding and open communication is at the foundations of this style. Parents set realistic yet clear goals/expectations and these guidelines are reasoned and explained to the child to avoid impositions, unnecessary dominance, mistrust and resentment. (“The authoritative parenting style: An evidencebased guide”, parentingscience.com, April 2024)
Moreover, while children get an opportunity to give their inputs while setting a goal, they are also alerted to the natural consequences and mutually agreed upon boundaries, thereby fostering a healthy sense of accountability/responsibility and discipline.
This style aids in validating the child’s feelings while also letting them know that parents are ultimately in charge. They believe investing time and energy is preventing behavioral problems before they start appearing.
With patience, timely efforts and positive reinforcement – this type of parenting style reaps best outcomes.
Children with authoritative parents usually display closeness with parents. They also show a good amount of responsibility, self-confidence and high degrees of self-
esteem, along with a tendency to be respectful and conscious, and an ability to regulate and clearly express emotions. They usually make the right independent decisions, perform well academically and interpersonally and are less likely to engage in impulsive behaviors such as misusing/ abusing alcohol, drugs and nicotine.
Permissive parenting style
Permissive parents typically offer warmth and open communication. They are undemanding of their children leading to very few inconsistent rules, boundaries and disciplinary actions. The expectations from the child are minimal and they encourage the child to explore and learn independently. They feel that children learn best with very little guidance and interference from parents.
Children who have experienced this type of parenting are generally happy and sociable but usually have difficulty with following rules and authority. These children make decisions about their bedtime, hygiene, homework, and screen time on computers and televisions.
Such extensive freedom can foster negative habits, as parents often have difficulty around limiting their child’s behaviours.
Furthermore, limited rules can add to the confusion around eating habits as well, leading to binging unhealthy foods and uncontrolled snacking which may cause health related issues like obesity in future.
They may also struggle with selfregulation, lack of patience, difficulty in delaying immediate gratification and impulse control and can get selfish, stubborn and demanding.
Uninvolved/neglectful parenting style
Uninvolved parenting offers little or no support and guidance to children. They are left to figure out the difficulties and challenges of life on their own.
Parents don’t set expectations and boundaries for the child’s gradual development which may lead to confusion. While they might fulfill the child’s basic need, they however remain detached and disengaged emotionally.
Sometimes the parents may even lack knowledge about child rearing or may believe that their child will do better without their guidance/instructions. It is important to understand that uninvolved parenting could also be due to parental mental health issues due to which a parent may not be able to fulfil the child’s emotional and physical needs.
As a result of lack of structure, guidance and involvement by parents; these children usually have the worst outcomes and are more likely to experience substance use, depression, diminished self-esteem, deviant peer affiliation/problem behaviors such as vandalism, theft, rape, assault, rule defiance, underage drinking and lower levels of emotional, interpersonal and cognitive ability. (“Role of parenting styles in adolescent substance use: results from a Swedish longitudinal cohort study”, bmjopen.bmj.com, January 2016)
Helicopter parenting
If you are overly fearful and overly protective of your child, then you might be a helicopter parent. Parents who follow this style constantly intervene in their child’s life and obsess over their failures and successes.
This style can intervene in a healthy development of integral personal skills such as self-esteem, confidence, resilience and assertiveness and may increase the child’s anxiety, fear and dependency.
Snowplow parenting
This parenting style describes parents who remove all obstacles from their child’s path so that they never face any difficulty in life. We all agree that we love our kids and we do not want them to face any struggle and discomfort, but that is exactly what helps them grow and expand their problem solving, decision making and creative capabilities.
Some challenges and discomfort are essential components that help kids have a growth mindset and build social, cognitive, emotional and interpersonal skills in the long run.
Lighthouse parenting style
An extended version of the authoritative parenting style. This style focuses on guiding children through challenges while providing necessary help.
Parents act as a constant, steady guiding light that helps a child experience the consequences of their own choices while providing consistent feedback and guidance in their journey towards self-discovery.
Parents are clear and consistent when disciplining the child. They explain and show by example the behaviour that they expect from them. which helps them build consistency, structure, and clarity.
The Lighthouse parenting style is a combination of authoritative and permissive
parenting styles making it a well-balanced approach.
Advice of Hazrat Musleh-e-Maudra
Hazrat Musleh-e-Maudra gave extensive advice to parents on how to raise their children, on various occasions. One of these pieces of advice is the following:
“The parents, in good faith, think when their children see them obeying the rules of religion and hear them talking about religion, they will automatically learn, so there is no need to tell them anything. However, this idea is completely wrong, the result of which is that the children are deprived of acquiring religious knowledge. On the contrary, some parents doubt that their words have any effect on their children, so there is no need to tell them anything; they think their children will learn on their own.
“Both of these things should not happen and instead of such mistrust, there should be good faith. Moreover, rather than blind trust, there should be some cautious wariness. Thus, it should be realised that the children will not be able to learn by merely watching their parents or listening to their words, rather they also need to be instructed and advised.
“Moreover, we should also realise that whatever we tell the children, it will have an effect on them and they will accept it. We should pay special attention to these things.
“Apart from the above, there are two more things which cause a defect in the tarbiyat of children and that is that either too much kindness is shown or too much strictness.
“No matter what the children do, they are not exhorted. Even if they defame the sacred religious things, it is said that their hearts should not be dispirited for now –they will understand when they grow up.
“On the contrary, sometimes the children are treated so harshly that they begin to hate their parents. These two defects are such that owing to them, children are ruined. Neither should one be overly strict nor overly kind.” (“100 Years Ago… – Daily diary of Hazrat Khalifatul Masih II: How to educate children, relief in hardships, advice for Muslim students and the purpose of punishment”, alhakam.org, 2 September 2022)
Positive parenting strategies
Below are some suggestions of positive parenting strategies that can be adopted.
1. Spend more time with your child
Give your undivided attention and response to the child. Quality time with one another strengthens bond and communication. Simple activities like taking a walk after dinner, family prayer, mini vacations, playing games and reading together enhances a sense of belongingness and strong connections which further improves the child’s overall well-being.
2. Be consistent in your discipline
Setting limits and boundaries is a crucial step that helps children practice appropriate behaviours and self-control.
The limits that you set for them helps them realize your expectations. For instance, the limit set around television and types of
programs that can be viewed, no teasing, no talking back, no hitting or name-calling allowed.
Whenever an inappropriate behaviour/ gesture is noticed, the parent must be quick in giving a warning followed by a consequence such as loss of privileges like reduced play or television time.
3. Praise when they behave well
When a behaviour is rewarded, it is more likely to be repeated. Praise builds a child’s self-concept. Each behaviour when praised, reminds the child of your standards of expectations and facilitates the continuation of such behaviour.
4. Boost your child’s self-esteem
Children build their self-esteem through interactive engagement with parents. Your actions and words affect their developing self-esteem more than anything else.
Belittling statements and by comparing the child unfairly with other children will give a severe blow to their self-worth. On the other hand, praising their small accomplishments and allowing them to do small tasks on their own will make them feel capable, confident and optimistic.
5. Communicate without imposing harsh judgement
Acknowledging a child’s thoughts, feelings and words is extremely important if we want to open an effective and sustainable communication channel. Kids want explanations and reasons behind undertaking a task or a pathway in order to develop their analytical thinking.
Explaining why they are doing what they are doing helps them evaluate different viewpoints and aid in making connections to understand the bigger picture for selecting the most productive and beneficial decision.
Reasoning with your kids in a nonjudgemental way can improve acceptability.
6. Be a good role model
“Children learn more from what you are than what you teach.” Learning in children happens through a process called Modelling (observational learning).
Parents’ way of life is a huge contributing factor to the child’s emotional and social learning process. demonstrating values such as truthfulness, kindness, empathy, chivalry, honesty, selflessness, friendliness, respect, gratitude, cheerfulness, selfreliance, optimism will motivate the child to adopt and practice these attitudes and values without much effort.
7. If necessary be willing to adjust your parenting style to fit the child
Always consider the age and environment of the child and customize the style. Consider combining applicable elements from various approaches to acquire best results. For instance, use warmth from the authoritative and lighthouse style along with consistent rules and positive encouragement/ reinforcement to facilitate holistic growth and development.
8. Foster a sense of independence
Let the child decide once in a while as to what he/she wants to eat or wear. Motivate children to keep their clothes and room tidy on a regular basis.
Furthermore, allow them to make decisions for their siblings on small matters. Toddlers should be encouraged to sleep alone, this habit instills autonomy, emotional independence and courage in them. This in accordance with the advice given by the Holy Prophetsa: “[…] and arrange their beds (to sleep) separately.” (Sunan Abi Dawud, Kitab assalat, Hadith 495)
However, specifically regarding what age is best for this, it is highly dependent on the child’s readiness and cultural context.
9. Avoid harsh punishments
Parents should avoid hitting a child. Spanking, public humiliation and hitting causes a child to learn aggressive behaviours and such kids are more likely to be verbally and physically abusive towards other children in school. They fail to apply healthy conflict resolving skills.
10. Treat your child with respect
If you want a child to be respectful towards you, then you should reciprocate this feeling towards them too.
Children treat others as they are being treated at home/school, your relationship with the child reflects in her relationships with others. Acknowledge and respect his/ her opinions, and speak to them kindly and politely. Listen to the child attentively when he/she is talking to you.
11. Last but not the least, accept your weaknesses as a parent and vow to convert them into strengths
We all are imperfect parents who are learning as we go. Identify your abilities such as your love and dedication and convert your weaknesses such as low mood, anxiety, anger or inconsistency of disciplinary practices into more productive strategies (“Consequences of parenting on adolescent outcomes”, mdpi.com, 18 September 2014)
Make parenting a manageable job. Focus on the areas that need more attention rather than trying to address everything at the same time. And when burnt out, take some time for yourself.
Remember, self-care is not selfish. It means you care about your own well-being, which is another important value to model for your children.
Conclusion
When it comes to parenting, it is a no “one size fits all” situation. Have realistic expectations of yourself and the child. When it comes to parenting, sometimes it is about trial and error. However, Democratic/Authoritative and its subtype Lighthouse parenting styles are likely to raise responsible, optimistic, confident, responsive, self-reliant, socially competent and happy children.
The most successful parents know when to adapt or change a style depending on the need or situation. At the end of the day, the best parenting style that suits your family should be used.
Ahmadis plant fruit trees in Java, Indonesia
Firmansyah Indonesia
Majlis Ansarullah Bogor, Indonesia, gathered in Wangun Jaya, Leuwisadeng, on 3 October 2025 to plant various fruit trees near the salat centre. This activity was held after the Jumuah prayer.
Regional Nazim-e-A‘la, Irfan Setiawan Sahib, said that this activity was “a tangible form of our concern for the environment and the utilisation of productive land around the Salat Centre.
Moreover, the Regional Muballigh of West Java 2, Yayan Mulyana Sahib, stated that activities like this can strengthen the bonds of brotherhood.
Regional Interfaith Symposium held by Lajna Imaillah, Western Ontario, Canada
On 4 October 2025, Lajna Imaillah Western Ontario, Canada, invited women of diverse faiths for an afternoon of interfaith dialogue on the topic of “The Coming of the Messiah: An Interfaith Perspective”. The event brought together 89 women, 31 of whom were non-Ahmadi guests, from London, Windsor and Woodstock, Ontario.
The programme commenced with a recitation from the Holy Quran, followed by a warm welcome to the event and an
introduction to the Ahmadiyya Muslim Jamaat. Guests were shown a short video about the Promised Messiahas
Faith speakers from Hinduism, Christianity, Sikhism and Islam had a chance to present their religious perspective on the coming of the Messiah, touching on references from their scripture and the promise of spiritual renewal. A lively question and answer session followed, where guests were able to engage directly with the panellists.
Closing remarks were delivered by Dr Sarah Cherki Sahiba, National Representative of Lajna Imaillah Canada, who emphasised the Promised Messiah’sas
mission of promoting peace, harmony and interfaith understanding. The formal event concluded with a silent prayer.
One guest shared, “It was beautiful to see so many women from different faiths eager to learn from one another,” while other guests appreciated the women-only format, the welcoming atmosphere and thoughtful dialogue.
Alongside the programme, many engaging and informative booths were also displayed, including a Holy Quran exhibition, an Islamic art and literature display, a “Try on a Hijab” station, and a Humanity First information booth.
Tabligh session held in Niamey, Niger
Muhammad Jamal Niger Correspondent
Jamaat-e-Ahmadiyya Niger held a Tabligh session on 11 October 2025, at the national headquarters of the Jamaat in Niamey, the capital of Niger. A total of 55 guests attended this event. It was specially organised for
educated non-Ahmadis working in various professional sectors of Niamey.
The programme began with a recitation from the Holy Quran, after which Amir Jamaat Niger, Asad Majeeb Sahib, delivered a detailed introduction of the Ahmadiyya Muslim Jamaat. This was followed by an engaging question and answer session,
where participants raised numerous queries seeking further understanding of the beliefs and teachings of Ahmadiyyat.
The session left a positive impression on the attendees. Isha prayer was offered in congregation at the mosque following the programme, after which dinner was served to all guests.
Majlis Khuddam-ul-Ahmadiyya USA holds their annual ijtema
Ijtema
Members of Majlis Khuddam-ulAhmadiyya and Majlis Atfal-ul-Ahmadiyya USA gathered for the first time at Baagh-eAhmad in Elmer, New Jersey, for the 55th National Ijtema on 10-12 October 2025. This year’s event marked a historic milestone; for the first time, the majlis was able to hold the ijtema on our very own land. The focus of the ijtema and the subsequent programming were around the theme of the year given to the Majlis by Hazrat Khalifatul Masih Vaa, which was “Worship of Allah”.
Raja Burhan Ahmad Sahib, Professor at Jamia Ahmadiyya UK, attended the ijtema as the Markaz representative. A total of five
sessions were held with him.
The ijtema officially began after the Jumuah prayer with the flag hoisting and opening ceremony presided over by the Markaz representative, who read out the special message of Huzooraa Following the opening session and for the remainder of the ijtema, khuddam and atfal independently held their programmes, as separate arrangements were made for both auxiliaries.
Various academic and sports competitions were held. The MKA Hub is a staple feature of the ijtema. This year, the outdoor stage was elevated and several engaging talks and panel discussions were organised. They included sessions on “Surviving the Outdoors”, “Excellence in Academic Research”, “When Allah Came to My Aid”, “Architecting a Righteous Life with the Right Partner”, “Sign Language of Salat”, “From Likes to Light – Reclaiming Your Soul in a Digital World”, “Mu‘akhaat: The Ultimate Brotherhood Model”, “My Week with Huzooraa”, “Wasiyyat: Our Covenant of Eternal Loyalty” and “Jihad in the Digital Age”. On Saturday evening, a Kabaddi exhibition match and an Urdu “Mushaira” were held, which were well appreciated and
attended, especially by our new immigrant brothers.
On Friday evening, an address and question and answer session was held with the Markaz representative. On Saturday evening, an address was delivered by Sadr MKA USA, Abdullah Dibba Sahib, on the theme of the year. This address was followed by a special talk-show-style discussion with Dr Waseem Syed Sahib, National Secretary Tabligh, highlighting the importance of service to faith through faith-inspiring
incidents. On Saturday afternoon, atfal had a session with the Markaz representative. The ijtema concluded with the closing session presided over by the Markaz representative. The Ijtema Report was read out by Nazim-e-A‘la and a special video report was played, highlighting the ijtema activities. After the award ceremony, the Markaz representative addressed the attendees and emphasised the importance of attachment and obedience to Khilafat. The ijtema 2025 was attended by 1,957 participants, with 51 of the 52 majalis and all 10 regions being represented.
Ahtesham Najeeb Chaudhry Nazim-e-A‘la
Friday Sermon
Mubarak Mosque, Islamabad, Tilford, UK
3 October 2025
Muhammadsa: The great exemplar
After reciting the tashahhud, ta’awwuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa said:
The distribution of the spoils of war that were acquired following the Battle of Hunain was being discussed. Further incidents related to this have been recorded as follows:
Following the victory at Hunain, the Holy Prophetsa instructed that all the spoils of war be collected at a place called Ji’ranah, and following this, he set off towards Ta’if. After approximately one month, he returned from Ta’if to Ji’ranah and upon his arrival, he did not distribute the spoils of war; rather, he waited for a few days. According to some, he waited 13 or 14 days in the hope that the Banu Hawazin would repent and return so that their family members and their horses and cattle could be returned to them. On one hand, the Holy Prophetsa waited for them, and on the other, the Banu Hawazin contemplated whether their return would be beneficial or not.
At last, after waiting for such a long period, the Holy Prophetsa distributed the spoils of war and the captives when he saw that they were not returning. Once he had distributed them, 14 noblemen from the Banu Hawazin came to the Holy Prophetsa They had already accepted Islam, and they said that their entire tribe had accepted Islam as well. They then asked the Holy Prophetsa to be merciful and said: “O Messengersa of Allah! We are noble and respectable people. The trials and tribulations that we are facing are not hidden from you. Be compassionate towards us, and Allah will be compassionate towards you.” The leader of this delegation was Abu Surad Zuhair bin Jarwal. He was an orator and poet. He appealed for mercy to the Holy Prophetsa in a very charming and moving manner and said:
“O Messengersa of Allah! Your paternal aunts, your maternal aunts and your sisters are among the captives as well, who have raised and nourished you.”
Why did he mention this? Because the Holy Prophetsa was suckled by the Banu Sa’d and grew up among them. Furthermore, his foster parents belonged to the Banu Sa’d, which was a branch of the Banu Hawazin. Abu Surad further said:
“If we had suckled the Ghassanid Emperor, Harith bin Abi Shimr, or the Emperor of Iraq, Nu’man bin Mundhir, and if we were facing such difficulties, they would most certainly have shown us mercy. However, you are the most merciful and generous.”
Following this, he recited a poem in praise and admiration of the Holy Prophetsa The foster uncle of the Holy Prophetsa was also part of this delegation, and he delivered a speech expressing similar sentiments. He also said:
“I saw you in your childhood when you were with us, and you were an excellent child. I then had the honour of seeing you when you were a young man, and even then, no one was more virtuous and pious than
you. You are an embodiment of goodness and a river of generosity. We belong to your very family. Therefore, be kind towards us. Allah the Almighty will most certainly reward you for this kindness.”
The Holy Prophetsa listened to their heartfelt appeals and did not reject their requests. Instead, he said:
“I waited for you for many days until I became certain that you would not come. Now you see that only very few of the captives remain with me – the rest have already been distributed. To me, the most pleasing thing is that which is most truthful. So now you may choose one of two things: the captives, whether men or women, or the spoils and belongings.”
He said they could take whichever they wished and that he had waited for them for a long time and had wished to give them both.
When the delegation of the Banu Hawazin saw the whole situation, they requested, “We wish to take back our captives – our men and our women.” The Holy Prophetsa replied, “Those captives who fall into my share and that of the Banu Abd al-Muttalib are yours (meaning he would free them and return them). As for the other captives, I will consult with the rest of the Muslims, to whom I have already distributed the rest.”
At the same time, he instructed the delegation about what to do. He told them that after Zuhr [early afternoon prayer], they should stand before the people and declare that they would appeal to the Holy Prophetsa as their intercessor before the Muslims and that through the Holy Prophetsa, they appealed to the Muslims for the release of their children and women. The Holy Prophetsa further told them to make a public declaration of their acceptance of Islam and to say, “We are your brothers.” Then he would intercede on behalf of the people.
This was the generous and graceful manner of the Holy Prophetsa that he personally showed how the captives could be released. He not only preserved the selfrespect of ordinary Muslims, as the captives had already come into their possession, but he also upheld the honour of the Banu Hawazin as well.
After the Zuhr prayer, the members of the delegation stood up and said exactly as the Holy Prophetsa had instructed them. According to the narration in Sahih alBukhari, the Holy Prophetsa then stood and addressed the people, saying:
“Your brothers have come to you, repentant. I wish to return their captives to them. Whoever among you is ready to do so willingly may do so, and whoever wishes to receive something in return may also do so. I will repay him his due from the first spoils acquired.”
At the same time, he declared that he had already released the captives who had
fallen into his own share and that of his family – the Banu Abd al-Muttalib.
The Companions – who loved the Holy Prophetsa more than their own lives, their wives, their children and their parents –immediately said, “O Messengersa of Allah, we happily return our captives from the Hawazin for your pleasure.” Seeing their spirit, the Holy Prophetsa was very pleased. But he thought it best to ensure that the consent of all was discerned clearly, since in the general assembly everyone was speaking at once, and it was not clear who had agreed and who had not. So he said, “Go back, and let your chiefs and leaders come to me and present the stance of their people.”
Upon this instruction, all of them happily expressed their willingness to return the captives, and their leaders conveyed this to the Holy Prophetsa. Thus, the Holy Prophetsa bestowed this immense favour upon that enemy tribe; all their captives were returned to them without any ransom or exchange. At the same time, he also took care of the sentiments of his loyal, devoted Companions by announcing that for every captive returned, six camels would be given.
The example of Hazrat Umar’sra love and obedience to the Holy Prophetsa was such that at the time of the release of the captives, he was not present. When he returned, he saw the slaves rejoicing, full of joy. On inquiring, he learned that the Holy Prophetsa had freed all the captives. Upon hearing this, he felt no need for further questioning or investigation. He immediately said to his son, “O Abdullah, go and set free that bondwoman whom the Messengersa of Allah had granted to me.”
The Holy Prophetsa not only freed the captives of the Banu Hawazin without any ransom or compensation, but he also gave them clothing. He emphatically instructed:
“None of them should leave as a free person except in new clothes.”
To fulfil this command, a Companion, Busr bin Sufyan, was sent to purchase garments. He brought new cloaks, and each freed captive was given fresh clothing.
(Sahih al-Bukhari, Kitab al-‘itq, Bab mun malaka min al-‘arab rafiqa, Hadith 25392540; Taken from Sirat al-Nabi li Ibn Hisham, Dar Al-Kotob Al-Ilmiyah, 2001, p. 130; Da’irah Ma’arif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, pp. 309-314; Bashmil, Ghazwah Hunain, Nafees Academy, p. 266)
According to narrations, three individuals refused to release their captives.
Aqra‘ bin Habis said, “As far as I and the Banu Tamim are concerned, we refuse.” Uyainah bin Hisn al-Fazari said, “I and my tribe, the Banu Fazarah, refuse.” Abbas bin Mirdas said, “I and the Banu Sulaim will not
release our captives.” But the Banu Sulaim immediately rejected their chief’s stance and declared, “Whatever belongs to us, we have already given to the Messengersa of Allah.”
According to other narrations, the Holy Prophetsa declared: “All the captives of the Banu Hawazin are free. As for anyone who does not wish to release his captive, he will be compensated with six young camels from the treasury for each captive.” Upon this, even those who had initially refused agreed, and thus six thousand captives of the Banu Hawazin were set free.
According to some narrations, Uyainah bin Hisn al-Fazari still didn’t return his prisoner. But as a result of this disobedience, he had to face great embarrassment and was deprived of good and blessings as a result. Thus, it is recorded that when the Messengersa of Allah was informed that everyone had returned their prisoners of war except Uyainah, the Holy Prophetsa replied, “May Allah cause him to suffer the consequences of this.”
The story of this prisoner is as follows: instead of a young woman, Uyainah took as a prisoner an older lady. When people asked him why, he explained that when her family members came to procure her release, he would be able to get as much ransom as he wanted, owing to the fact that she had so many family members. So, when the instruction came to free all prisoners but he refused, this elderly woman’s son came to Uyainah and asked that he release his mother in exchange for 100 camels. Uyainah felt that her son would continue to increase the ransom offer and refused, upon which the elderly woman’s son left.
Sometime later, when Uyainah began to realise that her son was not coming back, he decided to go to him and ask whether his offer of 100 camels still stood. The elderly woman’s son replied that now he would only give 50 camels. This conversation continued until the offer was reduced to only 10 camels. Each time Uyainah sought to bargain, the lady’s son would reduce the offer, and Uyainah would agree. So, the offer continued to drop lower. Ultimately, it became so low that Uyainah said that he should just take the elderly woman back for free. At this, the woman’s son replied that the Messengersa of Allah had actually given free clothes in addition to releasing the prisoners for free, and this elderly woman was bereft of that, and so Uyainah should also provide new clothes for her. Uyainah replied that he was a poor man and did not have much to give, and had already incurred a loss due to his greed. However, the son insisted on receiving something in return.
In the end, Uyainah had to give his own cloak. Thus, not only did that man free the elderly woman, but he also obtained clothing. The man left with his mother, but not before remarking to Uyainah, “Your
mind is entirely bereft of intellect and understanding, and you do not possess the wisdom to take advantage of a situation.”
Even Uyainah’s own friends would mock him for this. (Subul al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, 1993, pp. 393394; Bashmil, Ghazwah Hunain, Nafees Academy, pp. 295-297; Da’irah Ma’araif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, pp. 314-315; Ali bin Burhan Halabi, Ghazawat al-Nabisa, Urdu Translation, Dar al-Ishaat, 2001, pp. 680-681)
Ultimately, his greed got him nowhere.
Regarding the chief of the Hawazin tribe, Malik bin Auf’s acceptance of Islam, it is recorded that the Holy Prophetsa enquired from his tribe about their chief’s whereabouts, to which they replied that he was in Ta’if among the Banu Thaqif.
The Holy Prophetsa told them to convey to their chief that if he accepted the obedience of the Messengersa of Allah, all of his family members who had been taken as prisoners of war would also be returned to him. According to some narrations, the Holy Prophetsa had given special instructions regarding this chief’s family members: that they not be given as servants to anyone and that their accommodations be arranged at the house of Umm Abdillah bint Abi Umayyah in Mecca.
The tribesmen conveyed the message immediately to their chief, and he was ready to return to the Holy Prophetsa right away. However, he feared that the Banu Thaqif might discover that he was going to Muhammadsa and imprison him. Thus, he prepared a camel and horse, setting out in the darkness of the night from Ta’if, and presented himself before the Holy Prophetsa in Ji’ranah.
The Holy Prophetsa freed all of his family members and even gave him 100 camels as a gift on top of that. Witnessing the Holy Prophet’s great magnanimity and forgiving disposition, Malik became a Muslim and spent the rest of his life as a sincere and devoted believer. Later, the Holy Prophetsa even appointed him as the leader of the Muslims of Hazwazin and the commander of their army. (Bashmil, Ghazwah Hunain, Nafees Academy, pp. 299-300; Al-Sirah alNabawiyyah li Ibn Hisham, Amr Amwal Hawazin wa Sabayaha, Dar Al-Kotob AlIlmiyah, Beirut, 2001, p. 797)
This was the very same Malik bin Auf who had rallied the entire Banu Thaqif, Hawazin, and other tribes with the intent of eradicating all the Muslims.
He was thirsty for the blood of the Holy Prophetsa, but it was the genius of the Holy Prophet’ssa shining example of forbearance and forgiveness that, on his part, the Holy Prophetsa was thirsty only for Malik’s guidance and salvation. And when the time came that Malik came before the Holy Prophetsa as a seeker of guidance, not only did the Holy Prophetsa forgive him for all that he had done in the past, but he also gave him a significant financial sum at the time, of 100 camels.
Among the prisoners of war from this battle was a woman called Shaimah. This was her title, and her real name was Hudhafah. When she was captured, she addressed her captors, saying, “I am the foster sister of your prophet, Muhammadsa.” However, the Companions did not accept this.
A group of Ansar escorted her to the Holy Prophetsa. She said, “O Muhammadsa,
I am your foster sister.” The Holy Prophetsa asked, “Do you have anything that proves your claim?” She showed him a bitemark and said, “You had bitten me in your childhood when I was holding you in my lap (perhaps the Holy Prophetsa remembered this incident). At the time, we used to graze the goats. Your foster father is my biological father, and your foster mother is my biological mother. O Messengersa of Allah, remember the time when I used to milk the goats for you.”
The Holy Prophetsa recognised these signs and stood up. He spread out his cloak for her and asked her to sit upon it, welcoming her. His eyes began to flow with tears as he asked about the well-being of his foster parents. She informed him that they had passed away. The Holy Prophetsa said, “If you think it best, you may stay with us. You will receive honour, respect, and love. If you wish to go back to your people, I will treat you as kin and you may return.” She replied, “I wish to return to my people.” Nonetheless, she accepted Islam. The Holy Prophetsa granted her three slaves and one bondswoman, and he instructed that two camels also be given to her. Since he was in Hunain at the time, he said to her, “Go to Ji’ranah and stay with your people. I am going toward Ta’if.” Thus, she went to Ji’ranah. The Holy Prophetsa met her in Ji’ranah and granted her goats and sheep.
According to one narration, the Holy Prophetsa said to her: “Whatever you ask shall be granted, and whatever intercession you make shall be accepted.” She interceded on behalf of a man of Banu Sa‘d named Bajad, who had killed a Muslim and burnt him, then fled, yet the Companions had captured him. When Shaimah requested his pardon, the Holy Prophetsa forgave him. (Bashmil, Ghazwah Hunain, Nafees Academy, pp. 389-390; Subul al-Huda wa al-Rashad fi Sirah Khair al-Ibad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, 1993, p. 333; Da’irah Ma’araif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, pp. 318-319)
Though there are no details to the effect, later, the Holy Prophetsa would certainly have offered his blood money.
Later, as recorded in Abu Dawud, it is also mentioned that at Ji‘ranah, the Holy Prophet’ssa foster mother came to meet him. However, scholars note that this narration is not authentic, and in fact, he did not meet his foster mother. It is possible that this meeting occurred on a different occasion, or that the narrator erred, for according to the prevalent and sounder reports, the Holy Prophet’ssa foster mother had already passed away before the Battle of Hunain. (Bashmil, Ghazwah Hunain, Nafees Academy, p. 289; Sunan Abi Dawud, Kitab al-adab, Bab fi birri l-walidayn, Hadith 5144; Taken from Sirat Ibn Kathir, Vol. 3, Dar al-Ma’rifah, Beirut, Lebanon, 1976, p. 690; Fath al-Wadood, Vol. 7, Ja’izah Dubayy al-Duwaliyyah li alQur’an al-Karim, p. 410)
When the Holy Prophetsa migrated from Mecca to Medina, the people of Mecca had announced that whoever captured him alive or dead would receive a reward of one hundred camels. This event is well-known and has been narrated many times. Upon hearing this, Suraqah bin Malik pursued the Holy Prophetsa until he caught up with him. However, Allah the Almighty miraculously protected the Holy Prophetsa, rendering Suraqah powerless. On that occasion, the
Holy Prophetsa told him: “Suraqah, how will you feel when the bangles of Chosroes are upon your hands?” At that time, Suraqah also requested a written guarantee of safety, which the Holy Prophetsa granted.
It was this very Suraqah, holding the very same document of protection, who later appeared at Ji‘ranah and accepted Islam. (Taken from Da’irah Ma’araif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, pp. 306-307)
It was also on this occasion that Hazrat Umarra mentioned a vow he had made. He submitted: “O Messengersa of Allah, during the days of ignorance, I vowed that one day I would perform I’tikaf [a period of devoted, secluded worship] in the Sacred Mosque. What is your command?” The Holy Prophetsa replied: “Go and fulfil your vow.” Hazrat Umarra accordingly went and fulfilled it. (Sahih al-Bukhari, Kitab al-i‘tikaf, Bab mun lum yara ‘alaihi sawman idha i‘takafa, Hadith 2042; Fath al-Bari, Kitab almaghazi, Vol. 8, Qadimi Kitab Khana, p. 43)
While the Holy Prophetsa was still at Ji‘ranah, one night he set out towards Mecca with the intention of performing Umrah. According to narrations, he departed by night, performed Umrah, and returned the same night. To the people, it seemed as though the Holy Prophetsa had not even gone anywhere, as he had been absent only for a short while. (Imam Halabi, Ghazawat al-Nabisa, Urdu Translation, Dar al-Isha’at, 2001, p. 683; Umdah al-Qari, Kitab alHajj, Vol. 9, Dar Ahya al-Turath, 2003, p. 301; Da’irah Ma’araif Sirat Muhammad Rasulullahsa, Vol. 9, Bazm Iqbal, Lahore, p. 375)
As for the Holy Prophet’ssa return to Medina, it is recorded that with twelve days remaining of Dhu al-Qa‘dah, on a Thursday, he began the journey back. Before departing, the Holy Prophetsa appointed Hazrat Attab bin Asidra as governor of Mecca and left Hazrat Mu‘adh bin Jabalra and Hazrat Abu Musa Ash‘arira behind to teach the Quran and religion to the people. The Holy Prophetsa also kept some animals with him in order to distribute them to those he encountered along the way. Departing from the valley of Ji‘ranah, he passed through Sarf and then Marr al-Zahran, and after nine days of travel, he reached Medina, with three nights still remaining of Dhu al-Qa‘dah.
All these campaigns – the Conquest of Mecca, the victory against the Hawazin [Battle of Hunain], and the expedition against the people of Ta’if – spanned a period of two months and sixteen days. (Subul alHuda wa al-Rashad fir Sirah Khair al-Ibad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, 1993, pp. 406-407; Bashmil, Ghazwah Hunain, Nafees Academy, pp. 306-307)
Orientalists have levelled criticisms against the events of the Conquest of Mecca, the Battle of Hunain, and Ta’if. In truth, they found no substantial ground for objection but still sought to raise doubts with two objections, which I will mention. The modern orientalist William Montgomery Watt writes (the translation of which is presented): “The booty had been left at alJi’ranah, not far from Hunayn, under the charge of Mas’ud b. Amr al Ghifari. The prisoners were also there, except that a few of the women had been given to the leading Companions.” (W Montgomery Watt, Muhammad at Madina, Chapter: The Battle of Hunayn, The Consolidation of Victory,
Oxford University Press Karachi 2006, p. 73)
Similarly, Sir William Muir writes:
“Among the captives were three beautiful women, who were brought to Mohammad[sa]. One was presented by him to All, another to Othman, and the third to Omar. Omar transferred the one allotted to him to his son Abdallah, who returned her as she was, with the rest of the prisoners. Whether the other two were restored likewise is not stated, but (he says) be this as it may, it throws a curious light on the domestic history of Mohammad[sa] that he should have presented such gifts as slave girls to the father of one of his wives and the husbands of two of his own daughters.” (The Life of Mahomet, Chapter The Hawazinite Prisoners Released, Mahomet Presents Female Slaves to Ali, Othman and Omar, London Smith, Elder, & CO., 15 Waterloo Place, 1878, p. 435)
This, he claims, reveals nepotism. This objection has been raised either merely for the sake of objecting or for raising mischief, though it holds no actual weight.
In the accounts of the Battle of Hunain, there is no mention in authoritative works such as Sirah al-Halabiyyah or Tabaqat Ibn Sa‘d of female prisoners of war being distributed in this manner. What is indeed recorded is the division of wealth. It is recorded in Tabaqat Ibn Sa‘d that on that day, the Muslims acquired six thousand captives. The polytheists, after embracing Islam, came to the Holy Prophetsa and said: “O Prophetsa of Allah, you are the best of men. You have captured our wealth, our women, and our children.” The Holy Prophetsa then addressed the Muslims: “Whoever has anything of theirs and is content to return it, this is the better way. But if any one of you is not content, then I shall compensate you. Consider it a debt upon me. When we are able, we shall repay it.”
The people replied: “O Prophetsa, we are content, and we submit.” The Holy Prophetsa then said: “I do not know; perhaps among you there may yet be one who is not content (as was mentioned before), so send forth your representatives to me.” Their representatives came forward, confirming that all were indeed content and had consented. (Al-Tabaqat al-Kubra li Ibn Sa’d, Vol. 2, Ghazwah Rasulillahsa ila Hunain, Dar Al-Kotob Al-Ilmiyah, Bierut, 1990, p. 118)
The arrangements made for the prisoners from the Battle of Hunain and the Holy Prophet’ssa merciful strategy for their freedom have already been mentioned in light of authentic historical references. Sir William Muir is well acquainted with this historical fact. Hence, despite presenting these events in a critical manner, Sir William Muir had no choice but to accept this fact. He writes:
“The prisoners [from Hunain] were all released.” (The Life of Mahomet, Chapter The Hawazinite Prisoners Released, Mahomet Presents Female Slaves to Ali, Othman and Omar, London Smith, Elder, & CO., 15 Waterloo Place, 1878, p. 435)
This statement of his alone refutes his own allegation. An analysis of the events from this battle shows that the prisoners were initially given to the Companions for supervision; however, it is also clear that once the arrangements were finalised, they were all sent to Ji’ranah under the custodianship of Hazrat Mas’ud bin Amr Ghifarira. Upon returning from Ta’if, when
the Holy Prophetsa had a conversation with the Banu Hawazin, he employed a very merciful strategy whereby the prisoner assigned to each person was freed. This has all been elucidated in the details I mentioned previously. The renowned orientalist Montgomery Watt is well aware of this fact because, in the same instance, he writes:
“Such stories, however, seem to be told mainly for the edification of the hearers and may have been invented or developed long after Muhammad’s[sa] time. (Muhammad at Madina, Chapter The Battle of Hunayn, The Consolidation of Victory, Oxford University Press Karachi 2006, p. 73)
Another allegation is by Margoliouth regarding Malik bin Auf Nasri, the chief of Ta’if, saying, “…he was presently forced to become a Moslem.” (Mohammed and the Rise of Islam, Chapter The Taking of Meccah, G.P. Putnam’s Sons, New York and London, The Knickerbocker Press, Third Edition, p. 403)
This allegation, levelled by Margoliouth, is utterly baseless. It is an example of the general attitude of orientalists towards the history of the Holy Prophetsa, whereby they take an incident of kindness shown by the “Mercy for All Peoples” and paint it as one of coercion, which is completely contrary to reality.
The details of this incident have been recorded in Sirat Ibn Hisham, which states that when the Mercy for All Peoples accepted the Hawazin’s appeal for mercy and returned their prisoners and wealth to them, then, as mentioned before, the Holy Prophetsa also thought of the chief Malik bin Auf, who was in Ta’if. The Holy Prophetsa asked, “Tell me about Malik bin Auf, how is he doing?” He was told that Malik was in Ta’if with the Thaqif. In response, the Holy Prophetsa exhibited the same mercy once again, this time for Malik bin Auf, and said, “Go and inform him that if he accepts Islam, his family and his wealth will be returned to him.” That was not all; in fact, the Holy Prophetsa continued, “He will also be given a hundred camels.”
Here, it should be noted that the Holy Prophetsa was the victor; there was nothing he needed, nor did he have anything to gain from Malik bin Auf. By no standard of any law was the Holy Prophetsa responsible in the slightest for Malik bin Auf. Yet, with his enduring spirit of mercy, he sent Malik an invitation to accept Islam, along with a promise to grant him his family and wealth, including some camels. It appears that Islam had already taken root in Malik’s heart, and when he received the Holy Prophet’ssa message, he set out to meet the Holy Prophetsa. He walked from Ta’if to Ji’ranah or Mecca and met the Holy Prophetsa. Malik had now accepted Islam; the Holy Prophetsa granted him his family, his wealth, and further granted him a hundred camels, and Malik accepted Islam. As he accepted Islam, Malik said some poetic couplets, of which one of the couplets is as follows:
Hawazin wa Sabayaha, Dar Al-Kotob AlIlmiyah, Beirut, 2001, p. 797)
These were all the incidents pertaining to Hunain. I will later mention the remaining expeditions, insha-Allah
At this time, I wish to mention two deceased members, and I will also subsequently lead their funeral prayers.
The first is Dr Laiq Ahmad Farrukh Sahib, who recently passed away while residing in Canada. He served for many years as a life-devotee doctor in Africa. He recently passed away at the age of 83.
[“Surely, to Allah we belong and to Him shall we return.”]
The deceased was a musi. He is survived by his wife, a son and two daughters. He was sent to Ghana in 1974 under Majlis Nusrat Jehan, where he served in the central hospital until 1978. After completing three years of devotion, he sought leave due to ill health; however, Hazrat Khalifatul Masih IIIrh instructed him to continue working for another year. He would be presented with very complicated and challenging cases. He would refer some cases to other state hospitals; however, the patients would refuse, saying that if they were to be treated, they desired it to be at an Ahmadi hospital by an Ahmadi doctor. There were many operations that proved successful by the grace of Allah despite there being no hope. One such case that he dealt with was of a strangulated hernia; it was a very difficult case. He prayed to Allah the Almighty, Who enabled it to be successful.
He was sent to Africa once again in 1984, to The Gambia, where he served his devotion until 1993 and served with the true spirit of devotion. His son writes, and very accurately so, “He had a quiet disposition; he was exemplary in being prayerful, humble, meek, patient, and steadfast. He spent his entire life in the service of humanity. During his devotion, especially in the small and undeveloped Gambian village of Njawara, the conditions were very strained; there would not be any food to eat, it would be hot, and there would be no electricity or water, yet he continued serving there.” He says, “I was sick and I would develop blisters on my feet, and so he would carry me to school. He would drop me off at school, and he never complained.” He says, “It was a great honour for us that when Hazrat Khalifatul Masih IVrh visited The Gambia in 1988, he made a special visit to his home. There were no chairs in the home to sit on; however, Huzoorrh said that he would stay to eat with him and asked his staff to leave.” He says this was a great honour for him.
Dr Laiq would recall an incident from his time working in Lahore: “Once my blood pressure became very low, and I lay down on the table. I felt as though I was about to die.” Doctors become fearful about themselves as they have the knowledge. However, right in that moment, he heard a voice saying, “It is not yet time. Your time will come after you go to Canada.” His son says that Allah the Almighty fulfilled this in an extraordinary manner, many years later, when he was in Canada.
Khalifatul Masih IIIrh said, “You have returned, but I will send you back to the place you came from.” He says that he did not understand because he had not renewed his devotion. However, in 1983, he received a letter from the secretary of Nusrat Jehan informing him that his assignment was under review, and so he should present himself. Thus, in 1984, Hazrat Khalifatul Masih IVrh sent him to Africa once again, to The Gambia. He said that this was an extraordinary miracle for him to see one Khalifa say something and for it to be fulfilled by another.
The late Wahhab Adam Sahib, former Amir of Ghana, used to say that whenever Dr Sahib observed a patient in a critical condition, he would immediately begin offering voluntary prayers. I myself had the opportunity to spend time in Ghana while he was also there, and I spent time with him, observing him closely – he was a man of extremely noble character, humble, and ever-ready to serve. He had great respect for life devotees, and his hospitality was deeply ingrained in his nature. Both husband and wife were exceptionally hospitable. He possessed many such qualities that are rare to find in others.
Daud Hanif Sahib, who is currently serving as the Principal of Jamia Ahmadiyya Canada and who previously served as Amir Jamaat of The Gambia, relates that Dr Sahib was always prepared to serve humanity. He never distinguished between night and day; he only saw that if someone was in distress, it was his duty to serve them immediately.
He was posted to a remote area where the hospital was quite small. To reach it, one had to change ferries twice. His residence was an old, abandoned store that had been cleaned and repurposed into a living space. Yet, he lived there happily. There was no electricity, no running water, and no telephone. Water had to be drawn either from a well or fetched from the river. Candles and lanterns were used for light. Surgeries were often performed during the day using sunlight, and the surgical instruments were sterilised over a gas stove.
He continued rendering medical services in such difficult conditions. Today’s doctors would hardly be able to imagine, let alone accept, working under such circumstances.
On one occasion during his stay there, a robbery took place at a house in the area. When the commotion arose, the local people surrounded the thieves. One of them was struck on the head with a cutlass – a swordlike weapon – causing a serious injury. Dr Sahib was immediately summoned during the night. Without delay, he performed surgery under the light of a torch and candles – a scenario almost unimaginable today. By the grace of Allah, the operation was successful, and the patient survived.
that area, he would visit him and would acknowledge that he was truly serving humanity.
May Allah the Almighty bestow His forgiveness and mercy and elevate his rank. May He safeguard his wife and children and grant them patience and comfort.
The second funeral is of Hameed Ahmad Ghauri Sahib of Hyderabad, India. He passed away recently at the age of 74:
[“Surely, to Allah we belong and to Him shall we return.”]
The deceased was a musi. Aside from his wife, he is survived by one daughter, four sons, as well as grandchildren. All of his children are serving the Jamaat in some capacity. He was the younger brother of Inam Ghauri Sahib, Nazir-e-A‘la of Qadian. He was the father of Samad Ghauri Sahib, the missionary and National President of the Albania Jamaat. He was regular in salat and observing fasts as well as offering Tahajjud prayers. He loved the Holy Quran dearly; he would regularly recite it and try to memorise it as well. As long as his health permitted, after offering his voluntary prayers, he would go to the mosque and on the way, he would knock on the doors of Ahmadi houses in his area to call them for Fajr [prayer offered right before dawn]. He had the opportunity to perform Hajj and Umrah. He would follow the directives of Khilafat, whether it was the smallest of instructions or a major instruction; he would try to ensure that he followed them. Since he would deliver sermons in different jamaats, he would act on them first so that he could advise Jamaat members. In this manner, through the grace of Allah the Almighty, he was successful.
He would also provide treatment through homoeopathy and kept a stock of medicines at home, which he would distribute to patients free of charge. He was always at the forefront in financial sacrifice. A close relative related that once his Hissa ‘Aamad [obligatory contribution] had become overdue. The deceased went to the Secretary Maal, paid the contribution on his behalf, and then admonished him, saying that in the future such dues should not remain outstanding and that financial contributions should always be paid first.
“I have never seen anyone like Muhammadsa, nor have I ever heard about anyone of similar stature.” (Al-Sirah alNabawiyyah li Ibn Hisham, Amr Amwal
Once, when he returned from Ghana in 1978, a delegation of his Jamaat went to meet Hazrat Khalifatul Masih IIIrh. Hazrat
On one occasion, a poor man came to Dr Sahib and said, “My village is very far away, and there are transport issues. I am unable to bring the patient. Would you be kind enough to see the patient yourself?” He immediately stood up and went with the man to go and see the patient. He treated him, and he regained health. When the Member of Parliament of that area found out, he came to his clinic to thank him. Subsequently, whenever he would visit
He was extremely kind and compassionate towards relatives; he would frequently call them to his home and share in their times of joy and sorrow. He showed great respect for central representatives and missionaries. He also served in various capacities, such as Naib Amir Hyderabad, Secretary Talimul Quran, President of his local Jamaat, Nazim Ansarullah, and Naib Sadr Majlis Ansarullah, Southern India. Nonetheless, he rendered numerous services for the Jamaat; he had the opportunity to attend the Jalsa here once.
May Allah the Almighty grant him forgiveness and mercy. His son, who is serving as a missionary in Albania, was unable to attend the funeral. May Allah grant him patience and steadfastness as well. In any case, I shall lead these funeral prayers after [the Jumuah prayer].
(Official Urdu transcript published in the Daily Al Fazl International, 24 October 2025, pp. 2-7. Translated by The Review of Religions.)
